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Up with this link you can locate any Adventist that is a psychiatric MD psychiatrist or MD within the 50 states God bless and good healthI have just added three things one that gives you access to an Adventist marriage and family therapist you can search for Adventist daycare for children & on financially with had been as credit union online For the third time we just added the link for the Adventist food groups they can also help with mental health and other things God bless you and ever wonderful spiritual health life and Humanity
Greeting trends I wish to describe the battle now between the kingdom of light and darkness When sin first entered into this world it came from an enemy that was defeated in battle in heaven and Daniel Revelation 12 because he wanted to set up a kingdom of death that would kill everyone he was defeated and he found out lines on Earth through the sanctuary system God who was the originator of their good life the stove did from everyone from Adam to John both to the dad who takes in down with them the ones about from the world's of Joe for the perfect beings and Heaven now who will know nothing but joy we acquired giving them back their non-violent human life from breastfeeding and potlucks and Seed planting and hugs and sex the distribution of money kindness of their centered love to human beings the poor of the homeless the naked The widows and orphans their ability to help people financially like acts 15 when the disciples came together in the book of Acts and decided you don't have to keep the law of Moses only Jesus and to be able to help the people in the famine relief offering in Jerusalem when they combined Bible study and acts too with Fellowship eating in people's homes owning all possessions selling them worshiping with gladness and so much more they regained their freedom and the dead went down Heroesand now a threat looms and the Horizon and enemy chosen to take a human life an actual physical descendant of the Matthew 1 line which carries greater risk than all the other timelines would only have 4 generations of sin this one carries the weight of the whole line most tempting Target for the enemy and this one is the last and his goal is to prove that this life or anyone else that falls under his power in the solid kingdoms will become the Exterminator of the human race and everything on it one Grandmaster piece of Extinction and he can try to pull on anyone because he fail with me this Kingdom the Bible kingdoms in the spirit is like taking everyone raised from the dead perfect and transporting them back in time to be with me but it's all in God and so the sin that they took down to the Grave doesn't exist this kingdom is is unseen Eternal it has no created substance no sin no broken no enemy only good and so there I'm remain alone in the Kingdom of Light on the rest of the world tan and will be used by the enemy to prove his point isolate this life and turn it into a killer know or by fear turn on everyone else in their little fear and do the same thing until Bible prayer indwells people everyone will stand alone in their sphere of influence just like the 12 tribes could not cross marry like say Ephraim with ManassasEverybody had to remain within their own crime just like the daughters of the lava hand at the time of The Exodus everyone's spiritual calling must be by the selves to win the souls they're meant to win just like Maine everybody must possess all of that to protect people because in there is no Kingdom of mine there's no God and no rescue we must have for every translation we must have the best of everything as both the paper Kingdom and the human Kingdom at the end of time here till they reach perfection until we each person becomes the church itself full of everyone that they're meant to have because 1 day your enemy won't attack him 1 on 1 go take everything on everyone no matter where you are he's limited now when he gains full power that's what will happen and this life is here separated from all living even the Creations above to prove that the Unseen Eternal is #1 so he could lift us up together in Heavenly places that we are sustained by what each joint supplies Ephesians 2 and 4 or light Paul in its Apostles when they gave physical affection other than breastfeeding and first Thessalonians 2 how blamelessly enough rightly we behave towards you believers it's a wee thing you're not on the national on a desert island which God can do you have to stay with those and overcome everything that weaks you I hope this message gets across to everyone I'm sharing it on my Homestead web page first before I go to Facebook and face everyone including the prince of England and 6 other people in eight different languages to spread the gospel England Egypt three in the Middle East and one in Israel a pastor that speaks Romanian once I get that it'll be fine alone on my knees in my home separated as if I'm like Luke Martin Luther's and Wartburg Castle and the rest of the world lies bankrupt and empty dumb and damage and think that everything is all right when it's not to be the Sultan of the world to speak and exhort and reprove all authority and let no one disregard you kindness too to be filled with the gifts of the Spirit in Isaiah 11 wisdom and understanding counsel and strange Spirit of knowledge fear of the Lord righteous judgment well the fruit of the spirit love joy peace patience kindness goodness faithfulness gentleness self-control or first Peter 3 harmonious sympathetic brotherly kind-hearted humble and spirit not returning evil for evil or insult for insult but filming a blessing and said for you were children for this very purpose that you just don't a blessing or second Peter 1 Faith moral Excellence knowledge self-control perseverance godliness brotherly kindness and love there's plenty more out there to be Vindicated as David did in Psalm 26 or to witness the death of the wiccan as their names are written stricken from The Book of Life because they've earned out Psalm 69 the greatest and most lethal of the cursing Psalms or fall under the investigative judgment the scattered throughout the Bible taught by his Saints Rye echoed by William Shea his in volume #1 of the Daniel and Revelation series committee book chapter one well the sanctuary is spoken by Richard DavidsonHere there are prayer giants like Peter narian Ron Halverson a local Pastor Paul conv where Gary venden of the Glendale Church in Phoenix Arizona my camp meeting friends in the northern California Conference I'm due to see in July for 6 days and hear what he has to say when he realizes he and his wife are coming along with us and freaked him out until then I prayed the Bible until God's and they asked me mine overtakes the world and preach all mine here whenever I can I hope this reaches you before I take you to people in other countries to the prince of England that's my Facebook friend to my sweetest cat meeting couple that's now in Egypt teaching English to those who speak Egyptian Arabic and 3 other mental Eastern languages and to a Romanian pastor the now ministers to people in Jerusalem it's not limited to America 50 states you can reach the whole country's Cottons soon demonstrators love to nation's one family in spirit can do alone just one it's lonely as Jesus was when he won salvation for 6000 years with only the two and the rest had to witness that Agony but they learned their lesson when he came up now he's turned it over to his weakest human son of all the them the weakest of all 63 Generations it's hard enough I'll tell you more about it later when I have knowledge to be turned into the world's killer the antithesis the opposite of Jesus salvation which has one for all though not all fearing this he can pass on to others everybody take counsel and speak up judges 19 God bless amen
Hello I'm Steve Drago I'm a recruiter hoping to make $200 referring people to my apartment complex here are possible directions you can travel throughout the country to get here if you're traveling down Highway 101 from San Diego up you have to keep going up until you pass San Rafael and Terra Linda in the towns and just outside the new models instead of bridges a road that turns right it goes through the swamp Pastor closed military base to Highway 80 you take go left until you reach Dave your day you see Davis Highway 113 until you find an exit where there's a bridge and turn right past the shopping center on the left over a bridge a right turn at the moment and then right again to the clubhouse if the time way 80 from San Diego up then you just go to Highway 1 13 and repeat the process if it's Highway 909 you make it to Sacramento and go left to the Mace Boulevard exit right and you'll pass by 3 or 4 electronic stop signs into your reach one near the same Bridge near an apartment complex to the mind and turn left and right you've becoming from Highway 101 from Oregon down you make it to Clear Lake exit and stay on it eventually it will lead you to Highway 113 downe Road 29 over the bridge passed the first intersection until you reach the railroad tracks right to your reach Jiffy Lube over the bridge right and right or high wave 5 intake 5 the 2 reach road 130 Road 29 over the bridge in his home on if you're coming from business 50 on River far that goes she just go to Mason repeat the same process if it's Interstate 5 however far that goes you still have to make it to Highway 113 and row 29 do you get to the bridge again but if you're traveling down Business 80 passed the Light Rail station passed Auburn to Reno if you're coming from that point all the way through the country you still have to make it to the road that takes you to Reno if you're location is not one of those you have to make your way to it if it's if it's a town or high or Highway that is none of these roles you have to make your way to one of these and follow the instructions that have been laid out already for all the rest the telephone number is 530-756-9550 just say that I set you the clubhouse in the residents is very nice swimming pool work out room on the right office on the left a manager into assistance you can spend time there and visit take the snacks on the counter and the drinks in the refrigerator with two single seat things to send on an account whether you're on HUD Section 8 or regular rent which could be a few 1000 I just hope you'll take advantage of this offer and check it out I'm a pastor and the Adventist Church the web page that can meet human and divine name from every possible Walk of Life whether it's Hospital Mental Health Schools daycare centers marriage and family love making marrying people have your age and so much more you can teach you about lifestyle change food and drink and exercise like on page 25 that can vindicate the Weight Watcher program the health message of the Adventist Church to meet your banking needsEven the tiniest detail if you're having trouble with your childhood past like wearing underwear priest had to do that in Exodus or taking bounce and doing laundry even the tiniest human detail can be found on that in the Bible on that webpage who Master any situation that anything Society has to offer we can offer it better and recover from any disasters that could happen in society even homosexual things can be reworked helping students with their scholarships helping you with hospitals Adventist hospitals for mental health and anyway provide you with and that will help you as I get MD's it's like forest and doctors marriage and family therapists daycare centers it's all there and I lived at this camp at the Pinecrest Apartments on apartment 95 if you want to talk things over here's my email address Steven Drogo at outlook.com my home phone #530-746-2018 once again the apartment complex number is530-756-9550 talk it over with and take care God bless amen
Son 1:1 The Song of Songs, which is Solomon's. The Bride Confesses Her Love Son 1:2 "May he kiss me with the kisses of his mouth! For your love is better than wine. Son 1:3 "Your oils have a pleasing fragrance, Your name is like purified oil; Therefore the maidens love you. Son 1:4 "Draw me after you and let us run together! The king has brought me into his chambers." "We will rejoice in you and be glad; We will extol your love more than wine. Rightly do they love you." Son 1:5 "I am black but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. Son 1:6 "Do not stare at me because I am swarthy, For the sun has burned me. My mother's sons were angry with me; They made me caretaker of the vineyards, But I have not taken care of my own vineyard. Son 1:7 "Tell me, O you whom my soul loves, Where do you pasture your flock, Where do you make it lie down at noon? For why should I be like one who veils herself Beside the flocks of your companions?" Solomon and His Bride Delight in Each Other Son 1:8 "If you yourself do not know, Most beautiful among women, Go forth on the trail of the flock And pasture your young goats By the tents of the shepherds. Son 1:9 "To me, my darling, you are like My mare among the chariots of Pharaoh. Son 1:10 "Your cheeks are lovely with ornaments, Your neck with strings of beads." Son 1:11 "We will make for you ornaments of gold With beads of silver." Son 1:12 "While the king was at his table, My perfume gave forth its fragrance. Son 1:13 "My beloved is to me a pouch of myrrh Which lies all night between my breasts. Son 1:14 "My beloved is to me a cluster of henna blossoms In the vineyards of Engedi." Son 1:15 "How beautiful you are, my darling, How beautiful you are! Your eyes are like doves." Son 1:16 "How handsome you are, my beloved, And so pleasant! Indeed, our couch is luxuriant! Son 1:17 "The beams of our houses are cedars, Our rafters, cypresses. ◄ Song of Solomon 1 ► Book Study • Verse Study • Study Que Summary The Bride Confesses Her Love Song of Solomon Chapter 1 is a beautiful encapsulation of passionate love, longing, and mutual adoration. It reminds us that love is more than an emotion, it's an experience, it's an exchange that recognizes and appreciates the value in another. It is an invitation to be vulnerable, to express desires openly, and to find joy in the beauty and uniqueness of our beloved. Verse 1-4: Expression of Desire The chapter begins with the Shulammite woman expressing her deep desire for her beloved, seeking his kisses and praising the fragrance of his perfume. She yearns for his love and cherishes being brought into his chambers, marking a longing for intimacy. Verse 5-7: Plea and Self-consciousness The Shulammite woman then displays self-consciousness about her darkened skin, an indication of her work in the vineyards. She requests her beloved not to look upon her with disdain and seeks to know where he rests his flocks so she can be with him. Verses 8-11: Adoration and Assurance The man responds, praising her beauty and directing her to the shepherd's tents. He likens her to a mare among Pharaoh's chariots, a comparison emphasizing her uniqueness and beauty. He vows to adorn her with jewels, affirming her value. Verses 12-14: Mutual Affection and Desires The woman envisions her beloved as a sachet of myrrh resting between her breasts, symbolizing closeness and fragrance. She describes her beloved as a cluster of henna blossoms from the vineyards of En Gedi, reflecting his attractiveness and her longing for him. Verses 15-17: Appreciation and Love's Dwelling The man then declares the woman's beauty, focusing on her eyes. The woman reciprocates by appreciating her lover's handsome looks and the pleasant surroundings they share. The chapter concludes with the mutual affirmation of their love and their desire to be together. Song of Solomon Chapter 1 presents a deeply intimate exchange of affection and longing between two lovers. It illustrates the beauty of love, the pining of two souls for one another, and the passionate desire that binds them together. The words are poetic and metaphorical, interweaving imagery of nature and opulence, embodying the grandeur and profundity of their love. ◄ Song of Solomon 1 ► Book Study • Verse Study • Study Que Summary The Bride Confesses Her Love Song of Solomon Chapter 1 is a beautiful encapsulation of passionate love, longing, and mutual adoration. It reminds us that love is more than an emotion, it's an experience, it's an exchange that recognizes and appreciates the value in another. It is an invitation to be vulnerable, to express desires openly, and to find joy in the beauty and uniqueness of our beloved. Verse 1-4: Expression of Desire The chapter begins with the Shulammite woman expressing her deep desire for her beloved, seeking his kisses and praising the fragrance of his perfume. She yearns for his love and cherishes being brought into his chambers, marking a longing for intimacy. Verse 5-7: Plea and Self-consciousness The Shulammite woman then displays self-consciousness about her darkened skin, an indication of her work in the vineyards. She requests her beloved not to look upon her with disdain and seeks to know where he rests his flocks so she can be with him. Verses 8-11: Adoration and Assurance The man responds, praising her beauty and directing her to the shepherd's tents. He likens her to a mare among Pharaoh's chariots, a comparison emphasizing her uniqueness and beauty. He vows to adorn her with jewels, affirming her value. Verses 12-14: Mutual Affection and Desires The woman envisions her beloved as a sachet of myrrh resting between her breasts, symbolizing closeness and fragrance. She describes her beloved as a cluster of henna blossoms from the vineyards of En Gedi, reflecting his attractiveness and her longing for him. Verses 15-17: Appreciation and Love's Dwelling The man then declares the woman's beauty, focusing on her eyes. The woman reciprocates by appreciating her lover's handsome looks and the pleasant surroundings they share. The chapter concludes with the mutual affirmation of their love and their desire to be together. Song of Solomon Chapter 1 presents a deeply intimate exchange of affection and longing between two lovers. It illustrates the beauty of love, the pining of two souls for one another, and the passionate desire that binds them together. The words are poetic and metaphorical, interweaving imagery of nature and opulence, embodying the grandeur and profundity of their love.
Son 2:1 "I am the rose of Sharon, The lily of the valleys." Son 2:2 "Like a lily among the thorns, So is my darling among the maidens." Son 2:3 "Like an apple tree among the trees of the forest, So is my beloved among the young men. In his shade I took great delight and sat down, And his fruit was sweet to my taste. Son 2:4 "He has brought me to his banquet hall, And his banner over me is love. Son 2:5 "Sustain me with raisin cakes, Refresh me with apples, Because I am lovesick. Son 2:6 "Let his left hand be under my head And his right hand embrace me." Son 2:7 "I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you do not arouse or awaken my love Until she pleases." The Bride Adores Her Beloved Son 2:8 "Listen! My beloved! Behold, he is coming, Climbing on the mountains, Leaping on the hills! Son 2:9 "My beloved is like a gazelle or a young stag. Behold, he is standing behind our wall, He is looking through the windows, He is peering through the lattice. Son 2:10 "My beloved responded and said to me, 'Arise, my darling, my beautiful one, And come along. Son 2:11 'For behold, the winter is past, The rain is over and gone. Son 2:12 'The flowers have already appeared in the land; The time has arrived for pruning the vines, And the voice of the turtledove has been heard in our land. Son 2:13 'The fig tree has ripened its figs, And the vines in blossom have given forth their fragrance. Arise, my darling, my beautiful one, And come along!'" Son 2:14 "O my dove, in the clefts of the rock, In the secret place of the steep pathway, Let me see your form, Let me hear your voice; For your voice is sweet, And your form is lovely." Son 2:15 "Catch the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in blossom." Son 2:16 "My beloved is mine, and I am his; He pastures his flock among the lilies. Son 2:17 "Until the cool of the day when the shadows flee away, Turn, my beloved, and be like a gazelle Or a young stag on the mountains of Bether." Select a Chapter 2 Song of Solomon 2 – “My Beloved Is Mine and I Am His” Video for Song of Solomon 2: Song of Solomon 2 – My Beloved Is Mine and I Am His A. The maiden and her beloved continue to praise each other. 1. (1) The maiden describes herself to her beloved. I am the rose of Sharon, And the lily of the valleys. a. I am the rose of Sharon: Her view of herself has remarkably changed. In the first visits at the palace, she was self-conscious and unsure of her appearance and worth. Now she says, “I am the rose of Sharon, and the lily of the valleys.” i. This is a line that commonly is attributed to the beloved, and then allegorically applied to Jesus Christ. Therefore, “Rose of Sharon” or “Lily of the Valley” is in many writings, songs, and minds a poetic title for Jesus Christ, reflecting His great beauty and glory. Unfortunately, this is a decidedly wrong understanding; these words are rightly attributed to the maiden in the New King James translation. ii. Spurgeon was one who took this mistaken approach to the text and considered the idea of Jesus proclaiming His own beauty and greatness to us: “If a man praises his wares, it is that he may sell them. If a doctor advertises his cures, it is that other sick folk may be induced to try his medicine; and when our Lord Jesus Christ praises himself, it is a kind of holy advertisement by which he would tempt us to ‘come, buy wine and milk without money and without price.’ If he praises himself, it is that we may fall in love with him; and we need not be afraid to come and lay our poor hearts at his feet, and ask him to accept us.” We might say that this is a wonderful point made from a misapplied text. b. The rose of Sharon and the lily of the valleys: She describes herself as two flowers; yet they are two fairly commonplace wildflowers. She regarded herself as a flower (definitely having beauty), but as rather plain flowers (not remarkable compared to others). i. According to Trapp, the Septuagint translates rose of Sharon as flower of the field. We do know that the rose of Sharon describes not a proper rose, but a flower found in the Sharon, the low coastal plain stretching south from Mount Carmel in the northern part of Israel. The word translated rose here actually means “to form bulbs.” Some think it refers to the bulb-like fruit produced by a rose bush, the rose hips. Yet according to Carr, “The general consensus is that the plant described here is one of the bulb family. Crocus, narcissus, iris, daffodil are the usual candidates.” ii. “Sharon was a very fruitful place, where David’s cattle were fed, 1 Chronicles 27:29. It is mentioned as a place of excellence, Isaiah 35:2, and as a place of flocks, Isaiah 65:10.” (Clarke) iii. “The lily of the valleys is not our common white, bell-shaped plant of that name… Some commentators, on the basis of Song 5:13, argue for a red or reddish-purple colour for the flower, but no identification is certain.” (Carr) iv. “Thus the Bride’s description of herself was really self-depreciatory, rather than otherwise. It was as if she saw that there was nothing in her beauty extraordinary or out of the common.” (Morgan) 2. (2) The beloved responds to the maiden. Like a lily among the thorns, So is my love among the daughters. a. Like a lily: The beloved heard the maiden’s almost confident self-description and responded with affirmation. Perhaps she said it with a touch of doubt, and he erased any doubt with his response. i. Whatever the maiden might feel, he had no doubt about her beauty. “To the man, the wonder of his beloved is ever that she is full of beauty.” (Morgan) b. Like a lily among the thorns, so is my love among the daughters: The beloved added that the maiden was not only beautiful, but that she was also among those who didn’t appreciate (or match) her beauty. The beloved gave his maiden a precious gift: the gift of feeling preferred. In his estimation, she was the flower and the other girls were just thorns. i. “She is a lily indeed, but her beauty far surpasses the thorny weeds all around her.” (Carr) ii. “The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble.” (Clarke) 3. (3) The maiden enjoys the loving presence of her beloved. Like an apple tree among the trees of the woods, So is my beloved among the sons. I sat down in his shade with great delight, And his fruit was sweet to my taste. a. Like an apple tree among the trees of the woods: The language of trees and plants continues, now with the maiden describing her beloved as being like a large, healthy, life-giving apple tree. i. “A humble wildflower herself, she recognizes her Bridegroom as a noble tree, alike ornamental and fruitful.” (Taylor) Yet it is unlikely that Solomon had what we know as an apple tree in mind. “By the apple tree would probably be intended by the oriental writer either the citron, or the pomegranate, or the orange. I suppose he did not refer to the apple tree of our gardens, for it would scarcely be known to him.” (Spurgeon) ii. We sense the couple is busy complimenting each other. “I’m a simple wildflower.” “No, you are a wildflower among the thorns.” “You are like a beautiful apple tree” and so on. b. I sat down in his shade with great delight: The maiden found a great sense of security and peace under the protective covering of her beloved. She felt sheltered and shaded; that she was no longer at the mercy of others, but now under his care. i. Her feeling of security is directly connected to his openly proclaimed preference of her in the previous verse. She is not at the mercy of a man who might choose another woman at the slightest whim; she can feel secure in the love of a man who genuinely prefers her. ii. “Whereas before she came to him she worked long hours in the sun (Song of Solomon 1:6), now she rests under the protective shade that he brings. And although formerly she was so exhausted by her work she could not properly care for herself, now she finds time for refreshment with him.” (Glickman) iii. Sweet to my taste: “Taste is more correctly palate, often including the lips, teeth, and the whole mouth. The Hebrew word for discipline or training (hanak) is derived from the same root. The first step in teaching a child is the anointing of his lips with honey so that learning is identified with sweetness.” (Carr) iv. Spurgeon gave an allegorical application to the idea of the maiden (representing God’s people) resting under the shade of her beloved (representing Jesus): “Straightway she sat down under its shadow, with great delight, and its fruit was sweet unto her taste. She looked up at it; that was the first thing she did, and she perceived that it met her double want. The sun was hot, there was the shadow: she was faint, there was the fruit. Now, see how Jesus meets all the wants of all who come to him.” B. The maiden muses over her love relationship with her beloved. In this section (Song of Solomon 2:4-17) the maiden – either in a dream or daydream – thinks about her beloved and the love they have shared and will share. The dialogue seems to completely belong to her in this section. 1. (4-7) The maiden thinks about the provision and intimacy she has found. He brought me to the banqueting house, And his banner over me was love. Sustain me with cakes of raisins, Refresh me with apples, For I am lovesick. His left hand is under my head, And his right hand embraces me. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. He has brought me to the banqueting house: The maiden dreamily thinks of her beloved bringing her to a special place, the banqueting house – which is more literally “house of wine,” either in the sense of storage or production. It seems to be a secluded, outdoorsy place where the maiden and her beloved could be together and eventually be intimate. i. “Idiomatically, the ‘house of wine’ could be the place where wine is grown (i.e. a vineyard), manufactured, stored, or consumed. The frequent use of the outdoor motifs in the Song, particularly of the garden as a place for the lovers’ rendezvous, suggests that the vineyard itself is what is intended here.” (Carr) ii. “Literally, the house of wine. The ancients preserved their wine, not in barrels or dark cellars under ground, as we do, but in large pitchers, ranged against the wall in some upper apartment in the house, the place where they kept their most precious effects.” (Clarke) b. His banner over me was love: Taken more literally, this is a strange statement. Taken more poetically, the maiden rejoices that her beloved had publicly and openly proclaimed his love for her, as if he had set up a banner or flag to say it. i. “She is proclaiming that the love which the king has for her is evident to everyone. He does not say one thing to her in private and contradict that in public… He is not ashamed of his love for her, so he is glad for all to see it.” (Glickman) ii. “‘His banner over me was love’ suggests that the hoisting of this banner by her focuses the whole attention on love. It is a love relationship.” (Nee) iii. “He is not ashamed to acknowledge her publicly… The house of wine is now as appropriate as the King’s chambers were. Fearlessly and without shame she can sit as His side, His acknowledged spouse, the bride of His choice.” (Taylor) c. Sustain me with cakes of raisins, refresh me with apples: She thought of enjoying food with her beloved in their outdoor rendezvous. Some commentators associate these foods with pagan fertility rites or aphrodisiac qualities, but this seems unwarranted and unnecessary. d. I am lovesick: The maiden described a feeling familiar to many who have known the thrill of romantic love. She feels physically weak and perhaps even somewhat disoriented because of the strength of attraction and infatuation she has towards her beloved. i. According to Dr. Jeffrey Schloss, there is a brain hormone that mediates the feeling of being in love or being infatuated. One of these neurotransmitters is known as phenethylamine, and it floods our brain when we fall in love (it is also in fairly high quantities in chocolate). This chemical gives us feelings of exhilaration and thrill and well-being, and in high amounts can lead to a loss of appetite. This chemical works somewhat in a cycle, at least in a relationship. At the beginning of the relationship it spikes up; after four or five years it begins to decline. Across cultures there is spike in the rate of divorce at about 4.5 years of marriage. ii. This leads some scientists to say that we are made for monogamy, but only in the sense of one partner at a time, and then changing partners every five years or so. Yet Dr. Schloss says that we know this is not true. In the brain there are completely different pathways, with completely different chemical mediators. These begin to form at about the four-year point in a relationship, and they contribute to different feelings. Instead of feelings of thrill and “I can’t eat,” they are feelings of deep contentment and gratitude. One of the chemicals that mediates these feeling is oxytocin, which is the same chemical related to the bonding of a mother together with her infant. iii. Some suggest that relationships have two major phases: attraction and attachment. The attraction phase is powerful, and the kind of condition that makes one say, “I am lovesick.” Yet the key to a long-term fulfilling relationship is staying with it past the attraction phase into the attachment phase. There are some counselors who devote almost their entire counseling practice trying to help what they call “love junkies”; people who are so addicted to the phenethylamine phase that they bounce from relationship rush to relationship rush without ever really coming into a greater, longer lasting relationship fulfillment. iv. One could say that we are engineered for the longer lasting attachment phase, and the attraction phase is meant to be a portal into the attachment phase, and not something unto itself. The good news is that as a relationship moves into the attachment phase, the attraction phase recycles, and long-married couples often experience the sense of falling in love all over again – several times through their marriage. v. This is why it is sometimes – or often – unwise to rush ahead in a relationship when it is still in the “I am lovesick,” attraction and phenethylamine phase. Adam Clarke observed of the lovesick person: “But while we admit such a person’s sincerity, who can help questioning his judgment?” vi. Watchman Nee applied this idea to the believer’s relationship with God: “‘Sick with love’ is lovesickness, and is the equivalent of being exhausted with happiness. Such was the experience of the saints of all ages when they came into a full realization of the Lord’s special presence.” e. His left hand is under my head, and his right hand embraces me: The maiden imagines herself and her beloved lying together and her beloved caressing her with his right hand (perhaps intimately). i. Embraces me: “The word is not frequent in the Old Testament, and is used both of friendly greeting (Genesis 48:10) and of sexual union (Proverbs 5:20).” (Carr) ii. “The position of the left hand under her head would suggest that the two are lying down and that with the right hand he is enfolding and caressing her.” (Carr) iii. “Enraptured in her love, Shulamith invited Solomon to enjoy her sexually. The language that she used here appears again in Song of Solomon 4:6 and Song of Solomon 8:14 in contexts that definitely refer to physical intimacy.” (Estes) iv. Since the maiden describes a dream or daydream, this describes her desire and not an action. “Here perhaps the RSV translation of Song of Solomon 2:6 is preferable: ‘O that his left hand were under my head, and that his right hand embraced me!’” (Kinlaw) f. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section (Song of Solomon 2:4-17) is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines (his right hand embraces me) with the daughters of Jerusalem standing around and taking note. i. Yet here in her dream-like state, the maiden speaks to these imagined on looking daughters of Jerusalem and pleads with them (I charge you), vowing (or perhaps swearing) by the gazelles or by the does of the field. This poetic phrasing surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us. ii. “The adjuration which she used is a choice specimen of oriental poetry: she charges them, not as we should prosaically do, by everything that is sacred and true, but ‘by the roes, and by the hinds of the field.’” (Spurgeon) g. Do not stir up nor awaken love until it pleases: There are two meanings to the phrase in general. It could be, “Don’t interrupt the sweet dream of love the maiden enjoys, drawing her back to the reality of daily life.” Or it could be, “Don’t start the process of loving exchange until the opportunity and appropriate occasion is present; don’t start something unless we can complete it.” i. The idea is both plain and powerful. The maiden wants none of the onlookers to hinder or interrupt their love until it is fulfilled and consummated. We may say this is true both in the sense of their relationship and in the sense of their passion. ii. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” “From her wish, an excellent principle can be drawn for courtship. A strong desire to express love physically should be present, but not until marriage should it be fulfilled. This restraint is healthy and beneficial to the couple.” (Glickman) It is like letting a flower grow until it naturally blooms, instead of trying to force a flower to grow and blossom. This isn’t repression – the rejection and denial of the feelings, often in shame; this is suppression – the conscious restraint of natural impulses and desires. iii. In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.”
The Bride's Dream Son 3:1 "On my bed night after night I sought him Whom my soul loves; I sought him but did not find him. Son 3:2 'I must arise now and go about the city; In the streets and in the squares I must seek him whom my soul loves.' I sought him but did not find him. Son 3:3 "The watchmen who make the rounds in the city found me, And I said, 'Have you seen him whom my soul loves?' Son 3:4 "Scarcely had I left them When I found him whom my soul loves; I held on to him and would not let him go Until I had brought him to my mother's house, And into the room of her who conceived me." Son 3:5 "I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you will not arouse or awaken my love Until she pleases." Solomon Arrives for the Wedding Son 3:6 "What is this coming up from the wilderness Like columns of smoke, Perfumed with myrrh and frankincense, With all scented powders of the merchant? Son 3:7 "Behold, it is the traveling couch of Solomon; Sixty mighty men around it, Of the mighty men of Israel. Son 3:8 "All of them are wielders of the sword, Expert in war; Each man has his sword at his side, Guarding against the terrors of the night. Son 3:9 "King Solomon has made for himself a sedan chair From the timber of Lebanon. Son 3:10 "He made its posts of silver, Its back of gold And its seat of purple fabric, With its interior lovingly fitted out By the daughters of Jerusalem. Son 3:11 "Go forth, O daughters of Zion, And gaze on King Solomon with the crown With which his mother has crowned him On the day of his wedding, And o Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 3 Song of Solomon 3 – A Troubled Night, A Glorious Wedding Procession Video for Song of Solomon 3: Song of Solomon 3 – A Troubled Night and A Glorious Wedding Procession A. The maiden searches for her beloved. 1. (1-3) The restless maiden searches for her beloved. By night on my bed I sought the one I love; I sought him, but I did not find him. “I will rise now,” I said, “And go about the city; In the streets and in the squares I will seek the one I love.” I sought him, but I did not find him. The watchmen who go about the city found me; I said, “Have you seen the one I love?” a. By night on my bed I sought the one I love: The maiden woke in the middle of the night and instantly felt alone, longing for her beloved. She sought him but could not find him anywhere in the house. i. This snapshot probably records another dream or daydream of the maiden, as in the previous chapter. With this section ending with her addressing her companions, we don’t imagine that they haunted or stalked this loving couple with their actual presence at their intimacy. ii. Since this is likely another dream or daydream of the maiden, it doesn’t matter if she recorded it as a married woman or yet-to-be-married maiden. She had the longings of a married woman (that her beloved would share her home and her bed) but did not act upon those longings until married. iii. These lines do record the sexual longing of the maiden, and this is indicated by the particular term used for bed: “This is the common word for bed, distinct from the word for ‘couch’ in Song of Solomon 1:16. In Ezekiel 23:17 the connotation is ‘love bed’, and in Genesis 49:4 and Numbers 31:17ff is used with overt sexual meaning. This is its only use in the Song.” (Carr) iv. This connotation of the word for bed reminds us of Hebrews 13:4: Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. The Bible consistently condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as indicated in The Song of Solomon. b. I sought him, but did not find him: The maiden always longed for her beloved and wanted him close. Yet now, in the middle of the night, she felt the longing more intensely. She felt alone and longed for his presence, so she imagined herself seeking after him. i. Sought: “Very common in the Old Testament, and is used both literally and figuratively. It is always a conscious act, frequently requiring a great deal of effort (e.g. 1 Samuel 10:14; Proverbs 2:4) but with no guarantee of success.” (Carr) ii. “This is very natural and very beautiful. Love creates a perpetual dread lest the loved one should be lost.” (Morgan) “Love not only brings a greater experience of joy, but a deeper capacity for pain as well. So as the joy of the kings’ presence became greater, so the sorrow from his absence became deeper.” (Glickman) iii. The maiden allowed herself to feel needy without feeling helpless. She felt that she needed her beloved and did not have an artificial sense of self-sufficiency. The maiden did not feel it was a bad thing for her to need her beloved. iv. There is something good in the maiden’s seeking of her beloved; yet it came after their relationship was well established. The relationship did not begin nor was it founded upon her pursuit of him. v. “With what constancy she sought this communion. She began at dead of night, as indeed it is never too late to seek renewed fellowship. Yet she sought on. The streets were lonely, and it was a strange place for a woman to be at such a strange time, but she was too earnest in seeking to be abashed by such circumstances.” (Spurgeon) c. I will rise… and go about the city… I will seek the one I love: This emphasizes the urgency and depth of her seeking. She was safe (even under the supervision of the watchmen), but they could not help her find her beloved, even at her request. i. “She did not sit down, and say to any one of them, “O watchman of the night, thy company cheers me! The streets are lonely and dangerous; but if thou art near, I feel perfectly safe, and I will be content to stay awhile with thee.” Nay, but she leaves the watchmen, and still goes along the streets until she finds him whom her soul loveth.” (Spurgeon) ii. “It is probable that, lighting upon these watchmen, she promised herself much counsel and comfort from them, but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may be leaned upon.” (Trapp) 2. (4) Finding her beloved. Scarcely had I passed by them, When I found the one I love. I held him and would not let him go, Until I had brought him to the house of my mother, And into the chamber of her who conceived me. a. I found the one I love: She dreamt that her diligent search was rewarded. Though the watchmen mentioned in the previous verse could not help her, she nevertheless found the one she loved. i. It is repeated four times in these first four verses: the one I love. This is how she thought of her special man. b. I held him and would not let him go: It is easy to picture the relieved maiden clinging to her beloved, feeling calmed and secure in his embrace. i. Would not let him go: It seems to have been the same kind of embrace that Mary Magdalene had upon Jesus when she first saw her resurrected Lord (John 20:16-17). ii. In either interpreting or applying Song of Solomon 3:1-4 to the relationship between Jesus and His people, many commentators have noted that this is an example of how the believer, under some sense of separation from Jesus, must seek after Him. iii. “When, either in a dream, or in reality we lose our sense of His presence, let us search for Him; and then in the finding, with new devotion, let us hold Him, and refuse to let Him go.” (Morgan) c. Until I had brought him to the house of my mother: The maiden dreamed of bringing her beloved home with her, to always be together with him – and to enjoy the intimacy of the chamber of her mother’s home. i. “Still clinging to him, she leads him gently but forcefully to her mother’s house and into the maternal bedroom.” (Carr) ii. The fact that it is in the house of her mother shows that she expected it to be when they were in fact married, and not as a pre-marital sexual rendezvous. “That there I might entertain and embrace him, and gain my mother’s consent, and so proceed to the consummation of the marriage.” (Poole) iii. “She is not looking for an illicit consummation of their love. Consummation she wants, but even in her dream she wants the consummation to be right. Where in human literature does one find a text so erotic and yet so moral as this?” (Kinlaw) iv. “This passage may also reflect ancient Israelite marital customs now unknown to us. Perhaps we should notice that Isaac brought Rebekah into the tent of his mother, even though Sarah was deceased, and there consummated their marriage (Genesis 24:67).” (Kinlaw) v. Applying this symbolically, Charles Spurgeon noted the steps of the maiden’s progress towards her beloved: · She loved him. · She sought him. · She found him not. · She found him. · She held him. · She brought him. vi. Spurgeon also made great application of the fact that the maiden held him and would not let him go. “Mark, that according to the text, it is very apparent that Jesus will go away if he is not held. ‘I held him and I would not let him go;’ as if he would have gone if he had not been firmly retained. When he met with Jacob that night at the Jabbok, he said, ‘Let me go.’ He would not go without Jacob’s letting him, but he would have gone if Jacob had loosed his hold. The patriarch replied, ‘I will not let thee go, except thou bless me.’ This is one of Christ’s ways and manners; it is one of the peculiarities of his character. When he walked to Emmaus with the two disciples, ‘he made as if he would have gone further:’ they might have known it was none other than the Angel of the Covenant by that very habit. He would have gone further, but they constrained him, saying, ‘Abide with us for the day is far spent.’ If you are willing to lose Christ’s company he is never intrusive, he will go away from you, and leave you till you know his value and begin to pine for him. ‘I will go,’ says he, ‘and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.’ He will go unless you hold him.” (Spurgeon) · Jesus must be held; He will go unless you hold Him. · Jesus is willing to be held; He is not trying to escape us. · Jesus can be held; we can grasp Him by faith. · Jesus Himself must be held; not merely a creed, tradition, or a ceremony. 3. (5) An exhortation to the maiden’s companions. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines with the daughters of Jerusalem observing. b. By the gazelles or by the does of the field: This poetic phrasing (first found in Song of Solomon 2:7) surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us c. Do not stir up nor awaken love until it pleases: As in its previous usage, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” B. The spectacular arrival of the wedding party. 1. (6-8) Solomon’s entourage brings the maiden to the wedding. Who is this coming out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all the merchant’s fragrant powders? Behold, it is Solomon’s couch, With sixty valiant men around it, Of the valiant of Israel. They all hold swords, Being expert in war. Every man has his sword on his thigh Because of fear in the night. a. Who is this coming out of the wilderness: The immediate impression upon reading this is to think that this is the beloved (Solomon) making a dramatic appearance. Yet the ancient Hebrew word translated this is in the feminine singular; the question “Who is this?” is properly answered, “It is the maiden arriving in Solomon’s palanquin, for the wedding described at the end of the chapter.” i. Kinlaw explains that the word translated “this” is in the feminine singular, and believes it refers to the maiden herself. “It is obviously a wedding procession… our picture is of the groom and his men bringing his bride from her home to his city for the wedding.” (Kinlaw) ii. The other times this question is asked (Who is this?) in Song of Solomon, the answer is the “the maiden” (see Song of Solomon 6:10 and 8:5). “In either case it cannot be Solomon (or the ‘king’) who is described.” (Carr) iii. Notably, she came out of the wilderness, “From whence we little expected to see so beautiful and glorious bride to come, such persons being usually bred in courts or noble cities.” (Poole) iv. “And, doubtless, whenever God shall be pleased to bring forth his Church in power, and to make her mighty among the sons of men, the ignorance of men will be discovered breaking forth in yonder, for they will say, ‘Who is this?’” (Spurgeon) b. Like pillars of smoke, perfumed: This adds to the idea of the dignity and impressive character of Solomon’s entourage, which was then given to the maiden to bring her to her wedding. She seems to rejoice in this, and happily describes the group as they arrive, complete with the valiant of Israel. i. The apocryphal, inter-testament book 1 Maccabees described a similar wedding party: “Where they lifted up their eyes, and looked, and, behold, there was much ado and great carriage: and the bridegroom came forth, and his friends and brethren, to meet them with drums, and instruments of music, and many weapons.” (1 Maccabees 9:39). ii. This whole procession was very impressive. It even was filled with sacred and sacrificial significance, indicated by the description “perfumed with myrrh and frankincense.” “Although this form occurs only here, the word occurs elsewhere about 115 times with the meaning ‘go up in smoke’ or ‘make (a sacrifice) go up in smoke’.” (Carr) The idea is that the smell of myrrh and frankincense comes from their burning in a sacrificial sense, as an offering of incense. iii. Solomon’s couch uses a different word than in Song of Solomon 3:1, and does not have a sexual connotation. iv. “There is no reason though why [this] should not be read as it normally is and refer to the maiden. If so, we have the scene where the groom has sent for his bride, and she comes properly perfumed in a magnificently appropriate carriage and with an impressive array of protecting attendants.” (Kinlaw) c. Sixty valiant men around it: We might say that Solomon’s wedding party had sixty groomsmen. They weren’t there to keep Solomon from backing out of the wedding; they were there to show that he was a powerful man who could genuinely protect his maiden. i. “Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends.” (Spurgeon) ii. Therefore the maiden had no need to worry in the fear of the night; because she was becoming one with her beloved, what belonged to him now also belonged to her. This expresses the oneness of life and the shared life that should exist between husband and wife. “She and Solomon were so identified with each other at this state that there was a perfect oneness between them. What was his, was hers. What he enjoyed, she enjoyed. This is union.” (Nee) iii. “The very air is perfumed by the smoke of the incense that ascends pillar-like to the clouds; and all that safeguards the position of the Bridegroom Himself, and shows forth His dignity, safeguards also the accompanying bride, the sharer of His glory.” (Taylor) iv. Spurgeon used this text to show that this answers the fears people have about God’s church on this earth. “All good men are dead; there are none left to guard the church as before.” Yet by symbolic application, the text shows us: · There are enough guards for the church. · There are valiant guards for the church. · There are guards in the right places, all about the church. · The good guards of the church are well-armed, well-trained, always ready, and watchful. 2. (9-11) Solomon enthroned and crowned. Of the wood of Lebanon Solomon the King Made himself a palanquin: He made its pillars of silver, Its support of gold, Its seat of purple, Its interior paved with love By the daughters of Jerusalem. Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart. a. Solomon the King made himself a palanquin: The maiden saw (or imagined herself seeing) herself arriving for her wedding, coming upon the great entourage prepared for Solomon, carried by four or six strong men on a palanquin, sort of a portable, ornate couch for carrying an important person. b. Pillars of silver… support of gold… seat of purple: The maiden was impressed not only with the opulence of this palanquin, but especially that he shared all these symbols of authority and prestige with her. Solomon shared his best with his maiden, and Solomon’s best was pretty good. i. It was clear from this that the beloved (Solomon) could do the two essential things a man must be able to do before he is ready to be married: he must be able to protect and provide for his maiden. The protection was shown in the armed men who surrounded this procession; the provision was shown in the opulence of Solomon’s entourage. Of course, he cannot protect or provide for his maiden (or bride) until he can protect and provide for himself; then they live a shared life, a oneness, with whatever belongs to him now also belongs to her also. ii. This is why a boy must grow up and become a man before he can be a good husband, and why the process of preparing to become a husband and being a husband is good for maturing men. “Love and marriage frequently bring out the noblest qualities in a person. A carefree and somewhat careless young man may become very responsible and diligent. A childish boy may become steady and manly. Why? Because love is the mother of virtue and the father of maturity… The one you love should bring forth your best qualities and make you a better person.” (Glickman) iii. It also shows that the maiden respected and honored her beloved and saw his strength and authority as a good thing, not a threatening thing – because now it was also, in a sense, her strength and authority, because she would be one with him. c. See King Solomon with the crown with which his mother crowned him: When Solomon was anointed and recognized as king – even before the death of his father David – the high priest presided over the ceremony, not his mother Bathsheba (1 Kings 1:38-40). This may mean that the when his mother crowned him was when his mother crowned him for his wedding day, in a time of relative innocence when Solomon was captivated by and attached to only one woman. i. “Not the royal crown used in the coronation/consecration ceremony, but a ‘diadem’ or ‘wreath’ made either of branches (like the laurel wreath of the Olympic games), or of precious metals and stones (Psalm 21:3), that is a symbol of honour and joy (gladness).” (Carr) This connects well with the rabbinic traditions that a bride and bridegroom were considered to be a “royal couple” on the day of their wedding. ii. Considering that Solomon had his heart drawn away to many women and that these women drew his heart away from God, it is hard to see how this amazing collection of love poems could have come from such a corrupt man. This passage hints at one possible explanation. “Could it be that this is an indication that, if the Song did come from Solomon, it originated before his crowning in his most innocent period?” (Kinlaw) iii. Yet the mention of his mother reminds us of Bathsheba, and the period when she helped Solomon take the throne of Israel (1 Kings 1:11-18; 1:28-31). The connection to 1 Kings 1 brings up the relation between the maiden of the Song of Solomon (called the Shulamite in Song of Solomon 6:13) and Abishag the Shunammite mentioned in 1 Kings 1:3-4, 1:15, From ancient times, many have wanted to associate the beautiful Abishag with the Shulamite. “According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem.” (Dilday in commentary on 1 Kings) iv. Yet we must say that this is conjecture at best – and Shunem is not the same as Shulam. “Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13.” (Wiseman in commentary on 1 Kings) d. On the day of his wedding, the day of the gladness of his heart: It was a glad wedding because their love was real, it was passionate, but it was also pure and restrained into the proper channels. This principle made it a glad day not only for the maiden and the beloved, but also for everyone. i. “It was not only the day of gladness for the king but also for those who shared in his happiness… Their love had become a fountain from which all could taste the sweetness of their joy.” (Glickman)n the day of his gladness of heart." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 3 Song of Solomon 3 – A Troubled Night, A Glorious Wedding Procession Video for Song of Solomon 3: Song of Solomon 3 – A Troubled Night and A Glorious Wedding Procession A. The maiden searches for her beloved. 1. (1-3) The restless maiden searches for her beloved. By night on my bed I sought the one I love; I sought him, but I did not find him. “I will rise now,” I said, “And go about the city; In the streets and in the squares I will seek the one I love.” I sought him, but I did not find him. The watchmen who go about the city found me; I said, “Have you seen the one I love?” a. By night on my bed I sought the one I love: The maiden woke in the middle of the night and instantly felt alone, longing for her beloved. She sought him but could not find him anywhere in the house. i. This snapshot probably records another dream or daydream of the maiden, as in the previous chapter. With this section ending with her addressing her companions, we don’t imagine that they haunted or stalked this loving couple with their actual presence at their intimacy. ii. Since this is likely another dream or daydream of the maiden, it doesn’t matter if she recorded it as a married woman or yet-to-be-married maiden. She had the longings of a married woman (that her beloved would share her home and her bed) but did not act upon those longings until married. iii. These lines do record the sexual longing of the maiden, and this is indicated by the particular term used for bed: “This is the common word for bed, distinct from the word for ‘couch’ in Song of Solomon 1:16. In Ezekiel 23:17 the connotation is ‘love bed’, and in Genesis 49:4 and Numbers 31:17ff is used with overt sexual meaning. This is its only use in the Song.” (Carr) iv. This connotation of the word for bed reminds us of Hebrews 13:4: Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. The Bible consistently condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as indicated in The Song of Solomon. b. I sought him, but did not find him: The maiden always longed for her beloved and wanted him close. Yet now, in the middle of the night, she felt the longing more intensely. She felt alone and longed for his presence, so she imagined herself seeking after him. i. Sought: “Very common in the Old Testament, and is used both literally and figuratively. It is always a conscious act, frequently requiring a great deal of effort (e.g. 1 Samuel 10:14; Proverbs 2:4) but with no guarantee of success.” (Carr) ii. “This is very natural and very beautiful. Love creates a perpetual dread lest the loved one should be lost.” (Morgan) “Love not only brings a greater experience of joy, but a deeper capacity for pain as well. So as the joy of the kings’ presence became greater, so the sorrow from his absence became deeper.” (Glickman) iii. The maiden allowed herself to feel needy without feeling helpless. She felt that she needed her beloved and did not have an artificial sense of self-sufficiency. The maiden did not feel it was a bad thing for her to need her beloved. iv. There is something good in the maiden’s seeking of her beloved; yet it came after their relationship was well established. The relationship did not begin nor was it founded upon her pursuit of him. v. “With what constancy she sought this communion. She began at dead of night, as indeed it is never too late to seek renewed fellowship. Yet she sought on. The streets were lonely, and it was a strange place for a woman to be at such a strange time, but she was too earnest in seeking to be abashed by such circumstances.” (Spurgeon) c. I will rise… and go about the city… I will seek the one I love: This emphasizes the urgency and depth of her seeking. She was safe (even under the supervision of the watchmen), but they could not help her find her beloved, even at her request. i. “She did not sit down, and say to any one of them, “O watchman of the night, thy company cheers me! The streets are lonely and dangerous; but if thou art near, I feel perfectly safe, and I will be content to stay awhile with thee.” Nay, but she leaves the watchmen, and still goes along the streets until she finds him whom her soul loveth.” (Spurgeon) ii. “It is probable that, lighting upon these watchmen, she promised herself much counsel and comfort from them, but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may be leaned upon.” (Trapp) 2. (4) Finding her beloved. Scarcely had I passed by them, When I found the one I love. I held him and would not let him go, Until I had brought him to the house of my mother, And into the chamber of her who conceived me. a. I found the one I love: She dreamt that her diligent search was rewarded. Though the watchmen mentioned in the previous verse could not help her, she nevertheless found the one she loved. i. It is repeated four times in these first four verses: the one I love. This is how she thought of her special man. b. I held him and would not let him go: It is easy to picture the relieved maiden clinging to her beloved, feeling calmed and secure in his embrace. i. Would not let him go: It seems to have been the same kind of embrace that Mary Magdalene had upon Jesus when she first saw her resurrected Lord (John 20:16-17). ii. In either interpreting or applying Song of Solomon 3:1-4 to the relationship between Jesus and His people, many commentators have noted that this is an example of how the believer, under some sense of separation from Jesus, must seek after Him. iii. “When, either in a dream, or in reality we lose our sense of His presence, let us search for Him; and then in the finding, with new devotion, let us hold Him, and refuse to let Him go.” (Morgan) c. Until I had brought him to the house of my mother: The maiden dreamed of bringing her beloved home with her, to always be together with him – and to enjoy the intimacy of the chamber of her mother’s home. i. “Still clinging to him, she leads him gently but forcefully to her mother’s house and into the maternal bedroom.” (Carr) ii. The fact that it is in the house of her mother shows that she expected it to be when they were in fact married, and not as a pre-marital sexual rendezvous. “That there I might entertain and embrace him, and gain my mother’s consent, and so proceed to the consummation of the marriage.” (Poole) iii. “She is not looking for an illicit consummation of their love. Consummation she wants, but even in her dream she wants the consummation to be right. Where in human literature does one find a text so erotic and yet so moral as this?” (Kinlaw) iv. “This passage may also reflect ancient Israelite marital customs now unknown to us. Perhaps we should notice that Isaac brought Rebekah into the tent of his mother, even though Sarah was deceased, and there consummated their marriage (Genesis 24:67).” (Kinlaw) v. Applying this symbolically, Charles Spurgeon noted the steps of the maiden’s progress towards her beloved: · She loved him. · She sought him. · She found him not. · She found him. · She held him. · She brought him. vi. Spurgeon also made great application of the fact that the maiden held him and would not let him go. “Mark, that according to the text, it is very apparent that Jesus will go away if he is not held. ‘I held him and I would not let him go;’ as if he would have gone if he had not been firmly retained. When he met with Jacob that night at the Jabbok, he said, ‘Let me go.’ He would not go without Jacob’s letting him, but he would have gone if Jacob had loosed his hold. The patriarch replied, ‘I will not let thee go, except thou bless me.’ This is one of Christ’s ways and manners; it is one of the peculiarities of his character. When he walked to Emmaus with the two disciples, ‘he made as if he would have gone further:’ they might have known it was none other than the Angel of the Covenant by that very habit. He would have gone further, but they constrained him, saying, ‘Abide with us for the day is far spent.’ If you are willing to lose Christ’s company he is never intrusive, he will go away from you, and leave you till you know his value and begin to pine for him. ‘I will go,’ says he, ‘and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.’ He will go unless you hold him.” (Spurgeon) · Jesus must be held; He will go unless you hold Him. · Jesus is willing to be held; He is not trying to escape us. · Jesus can be held; we can grasp Him by faith. · Jesus Himself must be held; not merely a creed, tradition, or a ceremony. 3. (5) An exhortation to the maiden’s companions. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines with the daughters of Jerusalem observing. b. By the gazelles or by the does of the field: This poetic phrasing (first found in Song of Solomon 2:7) surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us c. Do not stir up nor awaken love until it pleases: As in its previous usage, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” B. The spectacular arrival of the wedding party. 1. (6-8) Solomon’s entourage brings the maiden to the wedding. Who is this coming out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all the merchant’s fragrant powders? Behold, it is Solomon’s couch, With sixty valiant men around it, Of the valiant of Israel. They all hold swords, Being expert in war. Every man has his sword on his thigh Because of fear in the night. a. Who is this coming out of the wilderness: The immediate impression upon reading this is to think that this is the beloved (Solomon) making a dramatic appearance. Yet the ancient Hebrew word translated this is in the feminine singular; the question “Who is this?” is properly answered, “It is the maiden arriving in Solomon’s palanquin, for the wedding described at the end of the chapter.” i. Kinlaw explains that the word translated “this” is in the feminine singular, and believes it refers to the maiden herself. “It is obviously a wedding procession… our picture is of the groom and his men bringing his bride from her home to his city for the wedding.” (Kinlaw) ii. The other times this question is asked (Who is this?) in Song of Solomon, the answer is the “the maiden” (see Song of Solomon 6:10 and 8:5). “In either case it cannot be Solomon (or the ‘king’) who is described.” (Carr) iii. Notably, she came out of the wilderness, “From whence we little expected to see so beautiful and glorious bride to come, such persons being usually bred in courts or noble cities.” (Poole) iv. “And, doubtless, whenever God shall be pleased to bring forth his Church in power, and to make her mighty among the sons of men, the ignorance of men will be discovered breaking forth in yonder, for they will say, ‘Who is this?’” (Spurgeon) b. Like pillars of smoke, perfumed: This adds to the idea of the dignity and impressive character of Solomon’s entourage, which was then given to the maiden to bring her to her wedding. She seems to rejoice in this, and happily describes the group as they arrive, complete with the valiant of Israel. i. The apocryphal, inter-testament book 1 Maccabees described a similar wedding party: “Where they lifted up their eyes, and looked, and, behold, there was much ado and great carriage: and the bridegroom came forth, and his friends and brethren, to meet them with drums, and instruments of music, and many weapons.” (1 Maccabees 9:39). ii. This whole procession was very impressive. It even was filled with sacred and sacrificial significance, indicated by the description “perfumed with myrrh and frankincense.” “Although this form occurs only here, the word occurs elsewhere about 115 times with the meaning ‘go up in smoke’ or ‘make (a sacrifice) go up in smoke’.” (Carr) The idea is that the smell of myrrh and frankincense comes from their burning in a sacrificial sense, as an offering of incense. iii. Solomon’s couch uses a different word than in Song of Solomon 3:1, and does not have a sexual connotation. iv. “There is no reason though why [this] should not be read as it normally is and refer to the maiden. If so, we have the scene where the groom has sent for his bride, and she comes properly perfumed in a magnificently appropriate carriage and with an impressive array of protecting attendants.” (Kinlaw) c. Sixty valiant men around it: We might say that Solomon’s wedding party had sixty groomsmen. They weren’t there to keep Solomon from backing out of the wedding; they were there to show that he was a powerful man who could genuinely protect his maiden. i. “Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends.” (Spurgeon) ii. Therefore the maiden had no need to worry in the fear of the night; because she was becoming one with her beloved, what belonged to him now also belonged to her. This expresses the oneness of life and the shared life that should exist between husband and wife. “She and Solomon were so identified with each other at this state that there was a perfect oneness between them. What was his, was hers. What he enjoyed, she enjoyed. This is union.” (Nee) iii. “The very air is perfumed by the smoke of the incense that ascends pillar-like to the clouds; and all that safeguards the position of the Bridegroom Himself, and shows forth His dignity, safeguards also the accompanying bride, the sharer of His glory.” (Taylor) iv. Spurgeon used this text to show that this answers the fears people have about God’s church on this earth. “All good men are dead; there are none left to guard the church as before.” Yet by symbolic application, the text shows us: · There are enough guards for the church. · There are valiant guards for the church. · There are guards in the right places, all about the church. · The good guards of the church are well-armed, well-trained, always ready, and watchful. 2. (9-11) Solomon enthroned and crowned. Of the wood of Lebanon Solomon the King Made himself a palanquin: He made its pillars of silver, Its support of gold, Its seat of purple, Its interior paved with love By the daughters of Jerusalem. Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart. a. Solomon the King made himself a palanquin: The maiden saw (or imagined herself seeing) herself arriving for her wedding, coming upon the great entourage prepared for Solomon, carried by four or six strong men on a palanquin, sort of a portable, ornate couch for carrying an important person. b. Pillars of silver… support of gold… seat of purple: The maiden was impressed not only with the opulence of this palanquin, but especially that he shared all these symbols of authority and prestige with her. Solomon shared his best with his maiden, and Solomon’s best was pretty good. i. It was clear from this that the beloved (Solomon) could do the two essential things a man must be able to do before he is ready to be married: he must be able to protect and provide for his maiden. The protection was shown in the armed men who surrounded this procession; the provision was shown in the opulence of Solomon’s entourage. Of course, he cannot protect or provide for his maiden (or bride) until he can protect and provide for himself; then they live a shared life, a oneness, with whatever belongs to him now also belongs to her also. ii. This is why a boy must grow up and become a man before he can be a good husband, and why the process of preparing to become a husband and being a husband is good for maturing men. “Love and marriage frequently bring out the noblest qualities in a person. A carefree and somewhat careless young man may become very responsible and diligent. A childish boy may become steady and manly. Why? Because love is the mother of virtue and the father of maturity… The one you love should bring forth your best qualities and make you a better person.” (Glickman) iii. It also shows that the maiden respected and honored her beloved and saw his strength and authority as a good thing, not a threatening thing – because now it was also, in a sense, her strength and authority, because she would be one with him. c. See King Solomon with the crown with which his mother crowned him: When Solomon was anointed and recognized as king – even before the death of his father David – the high priest presided over the ceremony, not his mother Bathsheba (1 Kings 1:38-40). This may mean that the when his mother crowned him was when his mother crowned him for his wedding day, in a time of relative innocence when Solomon was captivated by and attached to only one woman. i. “Not the royal crown used in the coronation/consecration ceremony, but a ‘diadem’ or ‘wreath’ made either of branches (like the laurel wreath of the Olympic games), or of precious metals and stones (Psalm 21:3), that is a symbol of honour and joy (gladness).” (Carr) This connects well with the rabbinic traditions that a bride and bridegroom were considered to be a “royal couple” on the day of their wedding. ii. Considering that Solomon had his heart drawn away to many women and that these women drew his heart away from God, it is hard to see how this amazing collection of love poems could have come from such a corrupt man. This passage hints at one possible explanation. “Could it be that this is an indication that, if the Song did come from Solomon, it originated before his crowning in his most innocent period?” (Kinlaw) iii. Yet the mention of his mother reminds us of Bathsheba, and the period when she helped Solomon take the throne of Israel (1 Kings 1:11-18; 1:28-31). The connection to 1 Kings 1 brings up the relation between the maiden of the Song of Solomon (called the Shulamite in Song of Solomon 6:13) and Abishag the Shunammite mentioned in 1 Kings 1:3-4, 1:15, From ancient times, many have wanted to associate the beautiful Abishag with the Shulamite. “According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem.” (Dilday in commentary on 1 Kings) iv. Yet we must say that this is conjecture at best – and Shunem is not the same as Shulam. “Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13.” (Wiseman in commentary on 1 Kings) d. On the day of his wedding, the day of the gladness of his heart: It was a glad wedding because their love was real, it was passionate, but it was also pure and restrained into the proper channels. This principle made it a glad day not only for the maiden and the beloved, but also for everyone. i. “It was not only the day of gladness for the king but also for those who shared in his happiness… Their love had become a fountain from which all could taste the sweetness of their joy.” (Glickman)
Solomon Admires His Bride's Beauty Son 4:1 "How beautiful you are, my darling, How beautiful you are! Your eyes are like doves behind your veil; Your hair is like a flock of goats That have descended from Mount Gilead. Son 4:2 "Your teeth are like a flock of newly shorn ewes Which have come up from their washing, All of which bear twins, And not one among them has lost her young. Son 4:3 "Your lips are like a scarlet thread, And your mouth is lovely. Your temples are like a slice of a pomegranate Behind your veil. Son 4:4 "Your neck is like the tower of David, Built with rows of stones On which are hung a thousand shields, All the round shields of the mighty men. Son 4:5 "Your two breasts are like two fawns, Twins of a gazelle Which feed among the lilies. Son 4:6 "Until the cool of the day When the shadows flee away, I will go my way to the mountain of myrrh And to the hill of frankincense. Son 4:7 "You are altogether beautiful, my darling, And there is no blemish in you. Son 4:8 "Come with me from Lebanon, my bride, May you come with me from Lebanon. Journey down from the summit of Amana, From the summit of Senir and Hermon, From the dens of lions, From the mountains of leopards. Son 4:9 "You have made my heart beat faster, my sister, my bride; You have made my heart beat faster with a single glance of your eyes, With a single strand of your necklace. Son 4:10 "How beautiful is your love, my sister, my bride! How much better is your love than wine, And the fragrance of your oils Than all kinds of spices! Son 4:11 "Your lips, my bride, drip honey; Honey and milk are under your tongue, And the fragrance of your garments is like the fragrance of Lebanon. Son 4:12 "A garden locked is my sister, my bride, A rock garden locked, a spring sealed up. Son 4:13 "Your shoots are an orchard of pomegranates With choice fruits, henna with nard plants, Son 4:14 Nard and saffron, calamus and cinnamon, With all the trees of frankincense, Myrrh and aloes, along with all the finest spices. Son 4:15 "You are a garden spring, A well of fresh water, And streams flowing from Lebanon." Together in the Garden of Love Son 4:16 "Awake, O north wind, And come, wind of the south; Make my garden breathe out fragrance, Let its spices be wafted abroad. May my beloved come into his garden And eat its choice fruits!" Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 4 Song of Solomon 4 – The Beauty of Consummated Love Video for Song of Solomon 4: Song of Solomon 4 – The Beauty of Consummated Love A. The beloved praises the appearance and character of the maiden. 1. (1-5) The beloved praises the appearance of the maiden. Behold, you are fair, my love! Behold, you are fair! You have dove’s eyes behind your veil. Your hair is like a flock of goats, Going down from Mount Gilead. Your teeth are like a flock of shorn sheep Which have come up from the washing, Every one of which bears twins, And none is barren among them. Your lips are like a strand of scarlet, And your mouth is lovely. Your temples behind your veil Are like a piece of pomegranate. Your neck is like the tower of David, Built for an armory, On which hang a thousand bucklers, All shields of mighty men. Your two breasts are like two fawns, Twins of a gazelle, Which feed among the lilies. a. Behold, you are fair, my love! Behold you are fair: We may fairly connect this snapshot with the one preceding it, which ended with the wedding procession and ceremony between the maiden and the beloved (Solomon). This section describes the first intimacy of the maiden and the beloved after the wedding and is given to us almost completely in the words of the beloved, who was preparing his maiden for their first experience of marital intimacy. i. “It was now the night their courtship would end and their marriage begin. The wedding guests had gone. The evening had come… it was an eloquent silence, the silence of anticipation of love fulfilled.” (Glickman). Now, the beloved groom was the first to speak and when he spoke he praised the beauty of his bride. ii. As he spoke, it was evident that the beloved was skilled at showing affection to his maiden. The Apostle Paul would later write, Let the husband render to his wife the affection due her (1 Corinthians 7:3). It is wrong for a husband to withhold affection from his wife; and since Paul meant this to apply to every Christian marriage, it shows that every wife has affection due her. Paul didn’t think only the young or pretty or submissive wives were due affection; every wife is due affection because she is a wife of a Christian man. Jesus is affectionate to His own Bride after the same pattern. b. Behold, you are fair, my love! Behold you are fair: The beloved began not with aggressive or selfish actions, but with tender and confidence building words to his maiden. She had previously doubted her beauty (Song of Solomon 1:5-6); yet he truthfully assured her (doubly so) that she was the most beautiful woman in the world to him. i. “How sensitive it was of the king to eloquently praise his bride on their wedding night. Even the loveliest girl might feel insecure on this occasion. Yet as always he was sensitive to her and careful to make her secure in his love.” (Glickman) ii. Charles Spurgeon took this as an analogy of how Jesus speaks to and praises His people: “But to hear Christ turn round upon his Church, and seem to say to her ‘Thou hast praised me, I will praise thee; thou thinkest much of me, I think quite as much of thee; thou usest great expressions to me, I will use just the same to thee. Thou sayest my love is better than wine, so is thine to me; thou tellest me all my garments smell of myrrh, so do thine; thou sayest my word is sweeter than honey to thy lips, so is thine to mine. All that thou canst say of me, I say it teach to thee; I see myself in thy eyes, I can see my own beauty in thee; and whatever belongs to me, belongs to thee. Therefore, O my love, I will sing back the song: thou hast sung it to thy beloved, and I will sing it to my beloved.’” (Spurgeon) c. You have dove’s eyes behind your veil: The beloved not only gave a general statement of the maiden’s beauty (Behold, you are fair!); he also told her specifically how she was beautiful to him. He did this with poetic language more familiar to her ears than to ours, but clearly wanted her to know how beautiful her eyes were to him. i. John Trapp wrote of the characteristics of dove’s eyes: “Fair, full, clear, chaste.” Yet as he took the Song of Solomon to be primarily an allegory, he thought that these beautiful eyes belonged to the church, the bride of Christ: “But by ‘eyes’ here we are chiefly to understand pastors and ministers, those ‘seers,’ as they were called of old.” This is another example of the weakness and danger of an overly-allegorical approach to the Song of Solomon. ii. This is the first of seven physical features that the beloved described and praised in his maiden (eyes, hair, teeth, lips, temples and cheeks, neck, and breasts). “In their culture seven was the number of perfection. So even in the number of compliments he gives, the king tells his bride how perfect she is for him.” (Glickman) iii. It also evident that the beloved used his powers of observation and description; he was focused upon her and not upon himself. Taken with her beauty at the wedding ceremony, he continued the focus into the beauty. He wisely touched her with his words before he touched her with his hands, assuring her that she was captivating and interesting enough to both carefully observe and describe. The maiden could safely yield to a man who cared for her this much, and this unselfishly. iv. Behind your veil: The veil was not regular dress for a Jewish woman in Old Testament times. “Normally girls and women wore head-dresses but not veils, except for special occasions. Engagements (Genesis 24:65) and the actual wedding celebration (Genesis 29:23-25) were two of these occasions.” (Carr) d. Your hair is like a flock of goats: The idea is not that her hair is like the hair of a goat; rather, it is that her hair beautifully flows down her head like a black-haired flock of goats, going down from Mount Gilead. Her hair was long and flowing and seemed to bounce with life. i. “Most Palestinian goats have long wavy black hair. The movement of a large flock on distant hill makes it appear as if the whole hillside is alive.” (Carr) e. Your teeth are like a flock of shorn sheep: The idea isn’t that her teeth are wooly; they are like a flock of shorn sheep that all look the same, are clean (come up from the washing), match one another (every one of which bears twins), and are complete (none is barren among them). i. Matthew Poole understood this primarily as an allegory and related it to a description of the church: “By the teeth some understand the teachers, which may be compared to teeth, because they prepare, and as it were chew, spiritual food for the people.” f. Your lips are like a strand of scarlet: The idea is that her lips are thinner rather than fuller (thought to be more attractive in that day), that they are well outlined, and a beautiful deep red color. i. “The delicate outline of a girl’s features frequently determines her beauty, especially with respect to her lips. It is this delicate form he praises. With a scarlet thread an artist could perfectly shape a woman’s lips.” (Glickman) g. Your temples behind your veil are like a piece of pomegranate: The word translated “temples” here also includes the cheeks. He saw her temples and cheeks as full of color, flushed with both excitement and beauty. i. “The term means more broadly ‘the side of the face’ i.e. cheeks.” (Carr) ii. A piece of pomegranate has the idea of the outside of the fruit, not the inside. “The interior of the pomegranate with its juicy red flesh, hard white seeds and yellowish membranes… sounds like a description of an advanced case of acne.” (Carr) h. Your neck is like the tower of David: The idea is not that her neck was as long as a tower or proportioned like one. Rather, it speaks of the noble and strong character displayed by her neck, both literally and symbolically. In the ancient world, the neck was one part of the body thought to reflect character. A bent-over neck was a picture of humiliation. A stiff neck was a sign of stubbornness. i. “The tower of David was a military fortress of the nation. The country depended upon the faithfulness and integrity of that fortress. And it must have been very reassuring to loop upon that awesome stronghold, displaying as it did all the shields of war. The people had a healthy respect for it. Therefore, when the king likens the neck of his bride to the fortress, he is paying her a great compliment. The way she carries herself reflects an integrity and character that breeds a healthy respect from all who see her.” (Glickman) i. Your two breasts are like two fawns… which feed among the lilies: The idea is that the maiden’s breasts look as innocent and attractive as young deer (fawns); or also perhaps that her breasts are as beautiful as white fields of lilies marked by the color of two fawns. i. “A baby deer is soft and gentle, and everyone seeing these little deer long to pet them and play with them. Thus, when the king compares her breasts to two fawns, he is really saying that he longs to caress her soft and tender breasts.” (Glickman) ii. “It may be the nipples especially, which the poet compares to the two young roes; and the lilies may refer to the whiteness of the breasts themselves.” (Clarke) “The lilies being white and swelling, and the roes of a reddish colour, and their bodies being hid from sight by the lilies, their heads only appearing above them, bear some resemblance to the red nipples appearing in the top of the lily white breasts… They are compared to roes for their loveliness, of which see Proverbs 5:19; to young ones for their smallness, which in breasts is a beauty; to twins for their exact likeness.” (Poole) iii. Many commentators follow Trapp’s hesitancy to think this refers to the actual breasts of an actual woman: “The Church’s breasts here are said to be fair, full, and equally matched. Hereby some understand the two testaments… These breasts are also suitable and equal, as twins.” iv. “The lover’s metaphors permit a chasteness and a modesty that less poetic speech would preclude.” (Kinlaw) 2. (6) The beloved longs to consummate his love for the maiden. Until the day breaks And the shadows flee away, I will go my way to the mountain of myrrh And to the hill of frankincense. a. Until the day breaks and the shadows flee away: The beloved welcomed the coming of the night, after the celebration of the wedding mentioned in the previous snapshot. Their wedding night was the appropriate setting for the consummation of their deep love. i. “He will fulfill her request and hence declare that until the light of dawn breaks they will give their love to one another.” (Glickman) b. I will go my way to the mountain of myrrh and to the hill of frankincense: Some focus on the mountain and hill imagery in this verse and believe the beloved longed for the embrace of the maiden’s breast. This is possible but doesn’t explain well the references to myrrh and frankincense. It is perhaps better to see this as a poetic reference to their seclusion, surrounded by the luxury and sensual pleasure of rich scents. 3. (7-8) The beloved praises the character of the maiden and tells of his desire to be with her. You are all fair, my love, And there is no spot in you. Come with me from Lebanon, my spouse, With me from Lebanon. Look from the top of Amana, From the top of Senir and Hermon, From the lions’ dens, From the mountains of the leopards. a. You are all fair, my love and there is no spot in you: After giving a seven-fold description of his maiden’s beauty, the beloved summarizes his observations. She was more than fair; she was all fair, and there was no spot in her. i. No spot in you: “The word is used only eighteen times in the Old Testament… generally in describing the perfect sacrificial animals which were required.” (Carr) b. Come with me from Lebanon, my spouse: Since the maiden came from the north, the beloved poetically invited her to leave the northern region, to leave her family and her fears (alluded to with lion’s dens and leopards) – and to “come with me.” i. Before he asked her to pledge the sharing of her virginity, he pledged the sharing of his life. “The ‘come with me’ of our translation is in Hebrew itti (‘with me’) twice repeated, a prepositional phrase used as an invitation! He wants her with him. ‘With me’ sums up his desire.” (Kinlaw) ii. This is the first time he calls the maiden his spouse, his bride – and then he uses the word repeatedly. According to Kinlaw, it could very well be that the Hebrew word for spouse (bride) comes from the root to complete. iii. Spouse: “The focus of the word is on the married status of the woman, particularly on the sexual element presupposed in that status as ‘the completed one.’” (Carr) iv. From the lions’ dens, from the mountains of the leopards: “In asking her to come from such fearful places, he is really asking her to bring her thoughts completely to him and leave her fears behind and perhaps to leave the lingering thoughts of home behind as well… he wished her to leave her fear and anxiety about the new life of marriage and simply come to him… So he calls her from her fears to his arms.” (Glickman) 4. (9-11) The beloved expresses the depth of his passion for the maiden. You have ravished my heart, My sister, my spouse; You have ravished my heart With one look of your eyes, With one link of your necklace. How fair is your love, My sister, my spouse! How much better than wine is your love, And the scent of your perfumes Than all spices! Your lips, O my spouse, Drip as the honeycomb; Honey and milk are under your tongue; And the fragrance of your garments Is like the fragrance of Lebanon. a. You have ravished my heart, my sister, my spouse: Here the beloved went beyond praising the maiden’s beauty and even character; he described the effect that she had upon him. With one look of your eyes, he was a changed man and deeply in love with her. i. You have ravished my heart: “‘Thou hast hearted me,’ i.e., taken away my heart.” (Clarke) ii. Sister: “At last she would become his wife… that is the reason he calls her his sister. In their culture ‘sister’ was an affectionate term for one’s wife.” (Glickman) iii. “My sister; so he calls her, partly because both he and she had one and the same father, to wit, God… and partly to show the greatness of his love to her, which is such as cannot be sufficiently expressed by any one relation, but must borrow the perfections and affections of all to describe it.” (Poole) iv. “As if he could not express his near and dear relationship to her by any one term, he employs the two. ‘My sister’ – that is, one by birth, partaker of the same nature. ‘My spouse’ – that is, one in love, joined by sacred ties of affection that never can be snapped. ‘My sister’ by birth, ‘My spouse’ by choice. ‘My sister’ in communion, ‘My spouse’ in absolute union with myself.” (Spurgeon) b. How fair is your love… How much better than wine is your love: The beloved’s praise of the maiden’s love reminds us that she was not a passive recipient of his love. He initiated the relationship and pursued her; but she responded with beautiful and precious love all her own. i. How much better than wine is your love: “This same she had said of him in Song of Solomon 1:2. Now he returns it upon her, as is usual among lovers.” (Trapp) Spurgeon applied this principle to the relationship between Jesus and His people: “Now can you believe it? Just what you think of Christ’s love, Christ thinks of yours. You value his love, and you are right in so doing; but I am afraid that still you undervalue it. He even values your love, if I may so speak, he sets a far higher estimate upon it than you do; he thinks very much of little, he estimates it not by its strength, but by its sincerity.” (Spurgeon) ii. This compliment showed she wasn’t passive in their lovemaking. “He found her not lovely only, but loving; he had made her so, and now takes singular delight and complacency in his own work.” (Trapp) iii. And the scent of your perfumes than all spices! “The sense of the colon is not that her perfumes are better than any others, but that to her lover even her everyday anointing oils smell better than the most exotic perfumes.” (Carr) c. Your lips, O my spouse… honey and milk are under your tongue: The beloved described the sweetness of the kisses of the maiden. i. “Way back then the king tells his bride that honey and milk are under her tongue. But this expression may tell us more than that French kissing was around long before the French.” (Glickman) d. The fragrance of your garments: The whole scene is intimate and filled with beautiful sights, smells, tastes, and words. We are poetically and tastefully brought to the point of the consummation of their intimacy. i. “Garments is not the common word for clothing… The salma is the outer garment which served both as a cloak for the day and a cover while sleeping. This latter usage gave rise to the use of the word for a bed-covering… In the context here, some sort of sleep-wear (negligee?) may be implied.” (Carr) B. The consummation of the love between the maiden and the beloved. 1. (12-15) The beloved praises the virginity of the maiden. A garden enclosed Is my sister, my spouse, A spring shut up, A fountain sealed. Your plants are an orchard of pomegranates With pleasant fruits, Fragrant henna with spikenard, Spikenard and saffron, Calamus and cinnamon, With all trees of frankincense, Myrrh and aloes, With all the chief spices— A fountain of gardens, A well of living waters, And streams from Lebanon. a. A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed: With these three images the beloved praised the virginity of his maiden and did so immediately before receiving the gift of her virginity. Her sexuality had not been given to another; it was like an enclosed garden, a protected spring, a fountain sealed. i. A garden: “A garden is neither common ground nor ground for the planting of things at random, nor is it ground for mere agricultural purposes, but for the production of something for beauty and pleasure.” (Nee) · The idea of this garden suggests privacy; the maiden’s sexuality was to be privately expressed. · The idea of this garden suggests separation; the maiden’s sexuality was to be focused on and set apart to her beloved. “A garden indeed, but she was not a public garden.” (Nee) · The idea of this garden suggests sacredness; the maiden’s sexuality was something holy, and both she and the beloved were to regard it as such. · The idea of this garden suggests security; the maiden’s sexuality was to be respected and not violated, even by the beloved – it was only to be expressed in the context of security. ii. A spring shut up, a fountain sealed: The idea is not that this metaphorical spring or fountain is dried up and useless; rather that it is protected so that its water can only go to its rightful owner. “To ‘seal’ a spring was to enclose it and protect the water for its rightful owner; Hezekiah did this when he had the tunnel dug from the Virgin’s Spring at Gihon to the Pool of Siloam to safeguard Jerusalem’s water supply [2 Kings 20:20].” (Carr) iii. The beloved therefore recognized the great value of the maiden’s virginity, as she also recognized. Individuals and societies suffer greatly when virginity is no longer valued. It is important for parents, young men, young women, and the church as a whole to value virginity and never treat it as something to be embarrassed of. In addition, the concept of a restored or a “from-now-on” virginity should be promoted and valued. iv. Seeing the high value of virginity also helps us to understand the Biblical commands against pre-marital sex. It is helpful to refute many myths about pre-marital sex: · Myth: “The Bible says nothing against premarital sex.” Fact: The high value placed on virginity, seen here and in other passages such as Deuteronomy 22:13-29 shows premarital sex is wrong. But it also clearly found in the passages that speak against the sexual sin known in the New Testament as porneia, and commonly translated “fornication” (1 Corinthians 6:13 and 6:18; Ephesians 5:3 and 5:5; 1 Thessalonians 4:3. Porneia broadly refers to all types of sexual activity outside of marriage (including homosexuality); it encompasses practically all sexual behavior outside of that which is practiced between a husband and a wife in the bonds of their marriage. · Myth: “He wants to have sex with me because he loves me.” Fact: His love for you will be proved by his willingness to wait for marriage. The desire for sex does not prove love in a man. In one survey, 55% of men said “yes” to the following question: “If you could be certain that your wife or girlfriend would never know, would you have sex with any of her friends?” And to the question, “Have you ever had sex with a woman you have actively disliked?” 58% of men said “yes”. You are foolish if you think a boy loves you – or even likes you – because he wants to have sex with you. · Myth: “My boyfriend is a Christian and loves the Lord. I don’t have to worry about that.” Fact: Christian men face the same challenges as non-Christians when it comes to sexual desires and lusts. They have the ability to overcome those lusts by the power of the Holy Spirit, but it isn’t easy and many who thought they were strong enough have fallen to these sins. · Myth: “We are going to get married, so it doesn’t matter.” Fact: It does matter. First, you are setting a value on your own sexuality; there is a sense in which a woman then gives her future husband the right to treat her as an object. Second, you are setting a pattern; you are agreeing that in some circumstances, sex outside of marriage is acceptable, and this is something you don’t want in your mind or in the mind of your marriage partner; especially because one of the most important aspects of a long lasting, fulfilling sexual relationship is trust. Third, you are only taking away from the blessing God intends for your sexual relationship when married. · Myth: “We can be married before God.” Fact: If you were on a desert island without any intuitions of government or society, this might be an argument. But marriage in both the Biblical and cultural sense is being joined together in a public ceremony that is recognized as legal and legitimate by the law and the culture. You aren’t on a desert island. b. Your plants are an orchard of pomegranates with pleasant fruits, fragrant henna with spikenard: Since he introduced the metaphor of a garden, the beloved poetically described the value and beauty of the maiden’s sexuality. i. Some take the metaphor of the garden to be a rather direct reference to the female genitalia. Given the continued metaphorical description of these verses, it is better to see the garden more as a reference to the maiden’s sexuality in general. Of course, this idea is connected to her anatomy, but its concept is less direct. c. A fountain of gardens, a well of living waters: The images reinforce the idea of richness and abundance. The beloved understood that the maiden’s virginity was not previously spent because it was considered small and insignificant; rather it was protected because it was great and important. Now that her virginity would be properly yielded, its abundant and life-giving character would be seen and experienced. i. As stated before, the expression of the maiden’s sexuality was to be private, separate, sacred, and secure. Yet the goodness and benefit of such a godly expression of sexuality would benefit her whole person, and that benefit would be public, like a fountain of gardens, a well of living waters. ii. “Her garden is a paradise of delightful fruits, fragrant flowers, colorful blossoms, towering trees and aromatic spices. She is overwhelmingly beautiful, as refreshing and uplifting as spring flowers and enchanting spices. She was the embodiment of the rich life of spring itself.” (Glickman) iii. In seeing the goodness and honor and blessing of virginity – of a woman’s sexuality being protected and not trampled upon until it is ready to be properly yielded in marriage – it is possible that some women who have not properly guarded their virginity (or worse yet had it stolen from them) would feel that they can never enjoy this blessing or anything like it. Given the redemptive and restorative power of God, this is not true. It is true that once entered, this garden can no longer be un-entered. But to extend the garden metaphor, a garden that has been trodden upon and is in disarray can be restored again to health and beauty through wisdom, self-control, effort, and most importantly through the work of the Master Gardener (the one who created the woman’s sexuality). It cannot be un-entered if it already has been, but it can be restored to goodness. iv. These principles apply equally unto men, who may of course also unwisely forfeit their virginity. Like the woman taken in adultery and brought before Jesus, one can hear the words from their Savior, “Neither do I condemn You” and “Go and sin no more.” 2. (16) The maiden yields her virginity to her beloved. Awake, O north wind, And come, O south! Blow upon my garden, That its spices may flow out. Let my beloved come to his garden And eat its pleasant fruits. a. Awake, O north wind, and come O south! Blow upon my garden: Here, for the first and only time in this section, the maiden speaks. First, she took the garden imagery introduced by her beloved, and thought of gentle winds releasing and carrying the fragrance of a literal garden. In this she asked both her beloved (and perhaps also her God) to release the beautiful fragrance of her preserved, protected sexuality – now ready to be yielded to her beloved. i. “As the breezes of spring are the fragrant messengers of a garden sent to lure the outside world within, so now she requests those breezes to blow upon her garden and bring her lover to her… With poetic beauty and propriety she asks her lover to possess her.” (Glickman) b. Let my beloved come to his garden and eat its pleasant fruits: This is the moment of yielded virginity, where the beloved is invited to enjoy the previously protected and sealed sexuality of the maiden. A line before, the maiden called it “my garden”; now it was his garden. Her virginity, her sexuality, was protected so that it could be fully given to her beloved. i. “And she calls the garden both hers and his, because of the oneness which is between them… whereby they have a common interest one in another’s person and concerns.” (Poole) ii. The description is poetic and shy; the experience was deep and moving. iii. He and he alone has the right to eat the pleasant fruits of her garden; only he can enjoy the pleasure and blessing of the maiden’s sexuality. iv. Some who take the garden metaphor as a direct reference to female genitalia believe this describes a specific sex act that the beloved performed upon the woman, involving the lips of the beloved and the metaphorical garden of the maiden. This is an unnecessary over-interpretation of this passage, though such acts are entirely permissible for non-coerced, fully consenting married couples under the principle of the honorable and undefiled marriage bed of Hebrews 13:4. v. Taking these lines as allegorical and applying them to the life of the believer with their Savior, G. Campbell Morgan wrote: “The one overwhelming passion of the loved of the Lord, is to give His heart satisfaction, to provide from Him the precious fruits for which He in love is seeking. That we may do that, we call for the north wind and for the south; for adversity and prosperity; for winter and summer; in order that by their varied ministries, we may become to Him a garden of delights.” 3. (5:1a) The beloved receives the offered virginity of the maiden. I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. a. I have come to my garden, my sister, my spouse: The beloved accepted the invitation of his maiden and had received her virginity as a precious gift. The long anticipated, passionate desires were now rightly and beautifully consummated. i. “Here, for the first time in the Song, the ‘garden’ is opened and entrance is invited and fulfilled.” (Carr) ii. “The language used here of love’s consummation is classic in its chasteness, a character possible only through the use of symbolic language…. Metaphor plays the same role here as the veil in the temple. Sinful man needs such to protect the mystery.” (Kinlaw) b. My garden: In the previous verse the maiden made the transition from “my garden” to “his garden.” Now the beloved received her gift, and made her garden – that is, her sexuality – his own. There was a very real sense in which her sexuality now belonged to him (and his to her). i. The Apostle Paul reinforced this principle in his first letter to the Corinthians: The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. (1 Corinthians 7:4) ii. Of course, this principle could never justify a husband abusing or coercing his wife, sexually or otherwise. Paul’s point was that we have a binding obligation to serve our marriage partner with physical affection. It is an awesome obligation: out of the billions of people on the earth, God has chosen one, and one alone, to meet our sexual needs. There is to be no one else. c. I have gathered my myrrh with my spice… honeycomb… honey… wine… milk: Using the images of luxury and satisfaction, the beloved poetically described how pleasing their experience of intimacy was. i. “So few couples seem to experience that kind of wedding night. Why is this so? Perhaps one reason is that their courtship does not prepare them for it.” (Glickman) 4. (5:1b) The comment from heaven. Eat, O friends! Drink, yes, drink deeply, O beloved ones! a. Eat, O friends! Drink, yes, drink deeply: There is considerable disagreement among commentators as to who speaks these words. Some believe that the groom left the marriage bedroom and spoke to the remaining guests of the wedding party. Others think of an imaginary chorus, such as the previously mentioned Daughters of Jerusalem. On balance, it is best to see these words as divine; an approving statement from heaven, glorying in the goodness and purity of their love. i. Adam Clarke describes the idea that this was addressed to guests at the wedding party: “These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife’s purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing.” (Clarke) b. O beloved ones: This was the best of relationships. Not only were the marriage couple deeply in love, but they also were beloved of God. We might say that no one was more pleased over their relationship than God Himself. This was the beginning of a blessed sexual relationship. i. “He lifts his voice and gives hearty approval to the entire night. He vigorously endorses and affirms the love of this couple. He takes pleasure in what has taken place.” (Glickman)
Son 5:1 "I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; Drink and imbibe deeply, O lovers." The Bride Searches for Her Beloved Son 5:2 "I was asleep but my heart was awake. A voice! My beloved was knocking: 'Open to me, my sister, my darling, My dove, my perfect one! For my head is drenched with dew, My locks with the damp of the night.' Son 5:3 "I have taken off my dress, How can I put it on again? I have washed my feet, How can I dirty them again? Son 5:4 "My beloved extended his hand through the opening, And my feelings were aroused for him. Son 5:5 "I arose to open to my beloved; And my hands dripped with myrrh, And my fingers with liquid myrrh, On the handles of the bolt. Son 5:6 "I opened to my beloved, But my beloved had turned away and had gone! My heart went out to him as he spoke. I searched for him but I did not find him; I called him but he did not answer me. Son 5:7 "The watchmen who make the rounds in the city found me, They struck me and wounded me; The guardsmen of the walls took away my shawl from me. Son 5:8 "I adjure you, O daughters of Jerusalem, If you find my beloved, As to what you will tell him: For I am lovesick." Son 5:9 "What kind of beloved is your beloved, O most beautiful among women? What kind of beloved is your beloved, That thus you adjure us?" The Bride Praises Her Beloved Son 5:10 "My beloved is dazzling and ruddy, Outstanding among ten thousand. Son 5:11 "His head is like gold, pure gold; His locks are like clusters of dates And black as a raven. Son 5:12 "His eyes are like doves Beside streams of water, Bathed in milk, And reposed in their setting. Son 5:13 "His cheeks are like a bed of balsam, Banks of sweet-scented herbs; His lips are lilies Dripping with liquid myrrh. Son 5:14 "His hands are rods of gold Set with beryl; His abdomen is carved ivory Inlaid with sapphires. Son 5:15 "His legs are pillars of alabaster Set on pedestals of pure gold; His appearance is like Lebanon Choice as the cedars. Son 5:16 "His mouth is full of sweetness. And he is wholly desirable. This is my beloved and this is my friend, O daughters of Jerusalem." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 5 Song of Solomon 5 – The Maiden’s Dream Video for Song of Solomon 5: Song of Solomon 5 – The Maidens Dream A. The maiden describes her dream. 1. (2) The maiden dreams of her beloved coming to her door at night. I sleep, but my heart is awake; It is the voice of my beloved! He knocks, saying, “Open for me, my sister, my love, My dove, my perfect one; For my head is covered with dew, My locks with the drops of the night.” a. I sleep, but my heart is awake: In this poetic snapshot, the maiden described another dream-like experience. The maiden is described as being either asleep, yet dreaming, or in the twilight of almost-sleep where one is not quite sure if they are awake or asleep. b. It is the voice of my beloved: In her half-awake, half-asleep state the maiden heard the voice of her beloved outside her door. He had come, either for an unexpected rendezvous or after a long day of looking after his responsibilities. c. He knocks, saying, “Open for me, my sister, my love”: Having come in some way unexpectedly (perhaps later than expected), the beloved found himself locked outside the maiden’s home – which, presumably, was also his own home. i. It isn’t really important whether this section should be chronologically arranged after or before the wedding and consummation previously described. The emphasis here is not on the married or non-married status of the leading man and woman, but on a difficulty in their relationship. d. My sister, my love, my dove, my perfect one: First the beloved called for his maiden, but the sound of his voice was not enough to persuade her to open the door. Then he affectionately praised his maiden, with each of these warm and complimentary terms. Yet this also was not enough to persuade her to open the door. i. My sister: One suggestion with this title is permanence. One remains a sister forever, and that is how long the beloved wanted to be connected with his maiden. ii. My love, my dove: “The title of dove signifies her chastity and constant faithfulness to her Husband, for which doves are famous.” (Poole) iii. My perfect one: “The AV undefiled suggests ‘virgin’, but that connotation is absent from the Hebrew. Ethical and moral blamelessness is more the idea.” (Carr) e. For my head is covered with dew: The final appeal of the beloved was a description of the discomforts he had endured in seeking after the maiden. Like a shepherd out late at night watching over the flocks, his head was wet with the moisture of the dew that covered the land that night. i. “He alludes to the custom of lovers, which oft and willingly suffer such inconveniences for their hopes and desires of enjoying their beloved.” (Poole) ii. The beloved made several appeals to the maiden: · The appeal of his presence; simply knowing that he sought her out and was at the door might have persuaded the maiden to open the door. · The voice of the beloved; the sound of his call to her should have prompted her to open the door. · The specific request; when the beloved asked, “Open for me,” it should have been enough to make the maiden open the door. · The warm and affectionate appeal; the tender and beautiful names that he called the maiden should have melted her heart. Nowhere else in the song does he pour out upon her so many affectionate names. · The description of his own discomforts for her sake; if nothing else, these should have warmed her heart to open the door. iii. Yet for all this, the maiden did not open the door for the beloved and allow him to enter in! iv. This picture – of the beloved standing outside the door and appealing to his maiden for entry – may provide the only New Testament reference to the Song of Solomon, found at Revelation 3:20: Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. 2. (3-6) The maiden fails to meet her beloved at the door. I have taken off my robe; How can I put it on again? I have washed my feet; How can I defile them? My beloved put his hand By the latch of the door, And my heart yearned for him. I arose to open for my beloved, And my hands dripped with myrrh, My fingers with liquid myrrh, On the handles of the lock. I opened for my beloved, But my beloved had turned away and was gone. My heart leaped up when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. a. I have taken off my robe; how can I put it on again: In response to the warm appeal of the beloved, the maiden answered only with excuses. She was comfortable in her bed, so he could not come in. She could not be bothered with the inconvenience of dressing herself and preparing herself for sleep again (I have washed my feet; how can I defile them?). i. How can I: “Often it is found in songs of mourning or lamentation, and here reflects a petulant unwillingness to act rather than the impossibility of action… she appears unwilling to put herself to any trouble even for her lover.” (Carr) ii. My robe: “It is the garment worn next to the skin, not the ‘garment’ of Song of Solomon 4:11 which served as a bed-covering, nor the common begged which was used to described clothing in general. Delitzsch’s comment ‘she lies unclothed in bed’, catches the precise meaning of the colon.” (Carr) iii. Perhaps she was simply not willing to be inconvenienced; perhaps she did not appreciate the unexpected nature of the beloved’s visit; perhaps he came much later than she had expected him, and therefore she felt annoyed. Perhaps this was her effort to control the relationship (“Why should I run as soon as he knocks? He can wait a little while.”) Whatever the specific reason, she refused to promptly rise from bed and open the door. iv. Her problem was not that she didn’t go to the door; but that she did it so slowly and reluctantly, making excuses all along the way. “This attitude shows an insensitive spirit. She was thinking only about her comfort and not at all about Solomon’s desires or her relationship with him.” (Estes) v. “This is a remarkable picture of the kind of adjustments that are necessary in life style in marriage. Our natural sloth, the differences between a man and a woman, our uncertainty about the other’s thinking, the variations in our life rhythms, our unwillingness to alter our preferred patterns for the other, our own self-consciousness – all contribute to the problem of reading each other’s advances.” (Kinlaw) vi. “Although this romance is an ideal, it is not a fantasy. It is realistic, and presents the realistic problems of marriage… also the principles for solving them.” (Glickman) b. My beloved put his hand by the latch of the door: The maiden could hear that the beloved put his hand upon the latch mechanism of the door. This was a clear (and final) indication of his desire to enter and be with her, but only at her invitation. The beloved would not break or force the latch of the door but insisted that the way be opened to him. i. Some commentators and translators have wondered if the wording here presents a double entendre, cleverly describing sexual intercourse between the beloved and the maiden. The basis for this is found in the fact that on at least one occasion (Isaiah 57:8) in the Old Testament, this Hebrew word translated hand is a euphemism for the male sexual organ. In addition, the word translated latch of the door is more literally “opening” or “hole.” ii. The idea behind this double entendre is better illustrated by comparing some other translations of the phrase: · NIV: My lover thrust his hand through the latch-opening. · NASB: My beloved extended his hand through the opening. · LXX: My kinsman put forth his hand by the hole of the door. · KJV: My beloved put in his hand by the hole of the door. · NLT: My lover tried to unlatch the door. iii. While allowing for the slight possibility of such a double entendre, it clearly is not the direct meaning of the section, as demonstrated by the context. The idea of the couple engaged in intercourse does not match the context, which places the beloved as outside the presence of the maiden, which is the dynamic that drives the entire section. If anything, the double entendre may refer to the conflicted sexual longings within the maiden (especially with the phrase, my heart yearned for him). She obviously loved and longed for her beloved yet refused to promptly open the door for him. iv. “If it were a real scene, which is mentioned in this and the two following verses, it must refer, from the well-known use of the metaphors, to matrimonial endearments. Or, it may refer to his attempts to open the door, when she hesitated to arise, on the grounds mentioned. But this also bears every evidence of a dream.” (Clarke) v. “None of this is decisive, of course, but as Cook notes, the double entendre by nature is ‘so delicate as to leave some doubt about its presence at a specific point’. Nevertheless, this appears to be one text where the erotic meaning is present. If yad does mean the male member here, hor is its female counterpart.” (Carr) c. I arose to open for my beloved: It wasn’t that the maiden refused to open for her beloved; it was that she long delayed to do so, and delayed out of self-interest and self-indulgence, probably connected with some resentment towards the beloved. i. Here the writer gave us an emotionally accurate picture of the dynamic of conflict in a relationship, especially in marriage. · The maiden felt resentment towards the beloved (the nature and reasonableness of that resentment is impossible to determine). · The beloved refused to force himself upon his maiden and would only enter at her invitation. · The beloved made a true and persistent appeal to his maiden, that they might be together and enjoy their relationship. · Because of her resentment, the maiden long delayed her response to the desire of the beloved. · When she finally did respond, it seemed too late – the moment had passed, and her beloved was gone. ii. In applying this dynamic of conflict to a relationship, one may fairly reverse the roles of maiden/beloved and wife/husband, but the fundamental principles remain. Significant damage may be done to a relationship by: · Holding on to resentments and refusing to be generous with forgiveness. · The attempt to force one’s interest and affections upon another, and not waiting for their response. · Refusing or delaying response when approached in a loving and persistent way. · Failing to appreciate the value of an appeal to resume or build relationship, typically out of self-interest and self-indulgence, or a desire to control the relationship. d. And my hands dripped with myrrh: As the maiden finally rose from bed and came to the door, she noticed that the door or the latch of the door had been anointed with sweet perfume. This was another reminder of the beauty and the quality of his love for her. i. According to Clarke, it was a custom among some ancient peoples to anoint doors used by a bride with fragrant oils, and this same custom (or some form of it) may have existed among the ancient Jews. (Clarke) ii. “He simply left her a ‘love note’ and then went away. In their culture a lover would leave this fragrant myrrh at the door as a sign that he had been there.” (Glickman) iii. His response – not of anger, not of objection, but simply a non-threatening display of love – would soon awaken a loving response in her. This is a wonderful picture of the way a husband should respond when he feels disrespected by his wife; instead of angrily demanding respect, he should instead display his love for her in a non-threatening way and wait for the response of love to her. e. I opened for my beloved, but my beloved had turned away and was gone: When the maiden finally came to the door – shaking off her previous self-indulgence, laziness, and perhaps desire to control the relationship – she found that her beloved was gone. She was too late. i. “The presence and comfort of her Bridegroom are again lost to her; not this time by relapse into worldliness, but by slothful self-indulgence… And more than this, the door of her chamber was not only closed, but barred; an evidence that His return was neither eagerly desired nor expected.” (Taylor) f. I called him, but he gave me no answer: Now the roles were reversed. Where once the beloved called for the maiden and heard no response, now the maiden calls for him but hears no answer. She had foolishly waited too long to respond, actually working against her own self-interest. i. If we consider this all happening, it lends to the idea that this is in fact a dream sequence of the maiden. In the sense of the text, it does not seem that she lingered so long that when she did open the door it was too late to see where he went. Yet in the creative nature of dreams, it is entirely natural. In whatever sense dreams make, the slowness of her response was directly connected to her difficulty in finding him. 3. (7-8) The maiden’s disappointing search for her beloved. The watchmen who went about the city found me. They struck me, they wounded me; The keepers of the walls Took my veil away from me. I charge you, O daughters of Jerusalem, If you find my beloved, That you tell him I am lovesick! a. The watchmen who went about the city found me. They struck me, they wounded me: In her dream, the maiden sought and called for her beloved (Song of Solomon 5:6), extending her search to the streets of the city. This ended only in disappointment, because she did not find her beloved, nor did she find any help from the watchmen or from the keepers of the walls. i. Since this happened in a dream and not in reality, this may reflect the maiden’s guilt over her previous response to him (or lack thereof). Kinlaw asks this question: “Does this treatment by the watchmen reflect the girl’s guilt and sense of failure at the slowness of her response to her husband?” b. The keepers of the walls took my veil away from me: In her dream, not only was the maiden unsuccessful, but those who did not sympathize enough with her search also mistreated her. i. This veil is probably better understood as a scarf or mantle; it is a distinctly different article of clothing mentioned in Song of Solomon 1:7, 4:3, 4:11, and 5:3. c. Tell him I am lovesick: The maiden’s plea to the daughters of Jerusalem shows that she came to regret and suffer under her previous actions. Now she was lovesick, but not at all in same sense as previously mentioned in Song of Solomon 2:5. Previously she was overwhelmed by the presence of love; here she was aching at its absence. i. “There is a realism in the Song that merits our respect. The course of true love seldom runs smoothly for long. For every moment of ecstasy, there seems to be the moment of hurt and pain.” (Kinlaw) ii. By application to spiritual life, we may say that there are some sicknesses that are unique to the saints: · Sin-sickness, when the soul hates sin and wants nothing to do with it. · Self-sickness, when the soul comes to hate self-indulgence, self-seeking, self-exalting, and self-reliance of every sort. · Love-sickness of the first type, when the believer is so deeply moved by the love of God that they feel they can hardly bear it. · Love-sickness of the second type, when the believer feels distanced from or deserted by Jesus, and longs for a renewed sense of closeness. iii. Spurgeon described this second type of lovesickness in this way: “It is the longing of a soul, then, not for salvation, and not even for the certainty of salvation, but for the enjoyment of present fellowship with him who is her soul’s life, her soul’s all… It is a panting after communion.” (Spurgeon) B. The maiden describes her beloved. 1. (9) The Daughters of Jerusalem ask about the beloved. What is your beloved More than another beloved, O fairest among women? What is your beloved More than another beloved, That you so charge us? a. What is your beloved more than another beloved: The dream-sequence request to the daughters of Jerusalem in the previous verse (Song of Solomon 5:8) now had a response. In essence, the daughters of Jerusalem wanted to know what was so special about the maiden’s beloved. They wanted an explanation as for why she was so lovesick (Song of Solomon 5:8) and why she so desperately sought him. i. “Her anguish at her loss was so extreme, her heart-sickness was so agonizing, her frenzy so bewildering, that they were startled into feeling that he of whom she was bereft was no common lover.” (Meyer) b. O fairest among women: This may have been spoken sarcastically, because (in her dream) the maiden’s appearance may have been neglected by her rapid rising, her frantic search, and her mistreatment by the watchmen (Song of Solomon 5:7). 2. (10-16) The maiden responds by describing the beloved. My beloved is white and ruddy, Chief among ten thousand. His head is like the finest gold; His locks are wavy, And black as a raven. His eyes are like doves By the rivers of waters, Washed with milk, And fitly set. His cheeks are like a bed of spices, Banks of scented herbs. His lips are lilies, Dripping liquid myrrh. His hands are rods of gold Set with beryl. His body is carved ivory Inlaid with sapphires. His legs are pillars of marble Set on bases of fine gold. His countenance is like Lebanon, Excellent as the cedars. His mouth is most sweet, Yes, he is altogether lovely. This is my beloved, And this is my friend, O daughters of Jerusalem! a. My beloved is: With this, the maiden began an extended description of her beloved, somewhat answering to his description of her in Song of Solomon 4:1-7. It showed that she could be as eloquent in describing him as he was in describing her. i. “Love songs describing the physical beauty of the beloved are common in the ancient Near East, but most of them describe the female. Such detailed description of the male, as here, is seldom recorded.” (Carr) ii. The description uses many figures of speech and expressions that sound strange to us, but the main idea is unmistakable. She was attracted to her beloved both by his character and by his physical appearance. “Here she may seem to speak with the tongues of men and of angels, performing, as lovers used to do, that for him that he had done for her before.” (Trapp) iii. “Instead of thinking of herself, she started thinking of her beloved. Instead of wanting her comfort and convenience, she desired to nurture the relationships she had started to take for granted.” (Estes) iv. Curiously, in the context of her dream, she did not say these things to her beloved, but she said these things about him in the presence of others. It was more important for her to be convinced of these things than it was for him to hear them. b. My beloved is white and ruddy, chief among ten thousand: Here she described both his countenance (white and ruddy) and his greatness (chief among ten thousand). She loved him not only for who he was to her, but also for the greatness of his character and accomplishments. i. Ruddy: “Most commentators take this simply as the normal complexion of a healthy young man.” According to Carr, the ancient Hebrew word is adom, and Carr says: “The Hebrew noun adam, ‘man’, is a more likely source for the term here, in which case, her lover is ‘manly’.” ii. This admiration of a man’s greatness is a strong motivator for accomplishment among men. A man very much wants his wife to recognize whatever greatness or accomplishments he has attained. iii. “The metaphors are ancient Near Eastern ones, but the import is clear: he is one in ten thousand.” (Kinlaw) c. His head is like the finest gold; his locks are wavy: The maiden saw her beloved as radiant and attractive, from beginning with his head and continuing down in her description of his appearance. His head is like the finest gold, with the idea that his face is well-proportioned and colored, with the idea of quality and prestige. d. His eyes are like doves by the rivers of waters… His cheeks are like a bed of spices… His hands are rods of gold… His countenance is like Lebanon, as excellent as the cedars: The description is of a man who is more than attractive, but also strong and of great character. i. Washed with milk, and fitly set: “The sense appears to be describing the contrast of the iris with the white of the eye, both fitly set (NIV mounted like jewels) in the face.” (Carr) ii. His cheeks are like a bed of spices: “But it has been supposed to refer to his beard, which in a young well-made man is exceedingly beautiful. I have seen young Turks, who had taken much care of their beards, mustachios, &c., look majestic. Scarcely any thing serves to set off the human face to greater advantage than the beard, when kept in proper order. Females admire it in their suitors and husbands. I have known cases, where they not only despised but execrated Europeans, whose faces were close shaved. The men perfume their beards often; and this may be what is intended by spices and sweet-smelling myrrh.” (Clarke) iii. His countenance is like Lebanon: “As Lebanon exalts its head beyond all the other mountains near Jerusalem, so my beloved is tall and majestic, and surpasses in stature and majesty all other men.” (Clarke) iv. Watchman Nee approached this book primarily as an allegory describing the relationship between Jesus and His people. On that basis, he took the features of this description and allegorically applied them to Jesus. · White and ruddy: “The ruddy complexion of perfect health. This indicated that He was vibrant with fullness of life and power.” · His head is like the finest gold: “This is a description of His divine attributes. He possessed God’s life and God’s glory.” · His locks are wavy, and black as a raven: “An indication of His everlasting vigor and power.” · His eyes are like doves: “Eyes are the seat of expression, and this description also speaks of an intimacy known by the spouse.” · His cheeks are like a bed of spices, banks of scented herbs: “These same cheeks had undergone much shame and despite… No wonder, then, that such a believer as this one looked upon His cheeks as a bed of fragrant spices or scented herbs.” · His lips are lilies, dripping liquid myrrh: “The ‘lilies’ referred to here speak of kingly glory… How glorious were the teachings of Christ! And how sweet were the words which dropped from His lips!” · His hands are rods of gold: “The strength of His hands to establish firmly and bring to completion the purposes of God.” · His body is carved ivory: “The Lord Jesus, too, was a Person rich with the deepest sensibilities, that He was moved with great feelings of love for His people.” · His legs are pillars of marble: “They signify His power to stand… as having immovable stability.” · His countenance is like Lebanon, excellent as the cedars: “Shows something of His elevated character. Though a Man, yet He was now a Man glorified in the heights of heaven.” · His mouth is most sweet: “It speaks of a certain aspect of His mediatorial work.” v. Spurgeon mused on this spiritual analogy, and the importance of the believer considering Jesus: “When you get sick, and sad, and weary of God’s people, turn your thoughts to God himself; and if ever you see any spots in the Church, Christ’s bride, look at her glorious Husband, and you will only love him the more as you think of his wondrous condescension in having loved such a poor thing as his Church is even at her best.” (Spurgeon) e. Yes, he is altogether lovely: She summarized her description with this one general phrase. In her mind, there was something complete and great in his physical appearance and standing as a man. i. “The force of the whole unit is that in the girl’s eyes her lover (be he king or peasant) is beyond comparison.” (Carr) He was tall, dark, and handsome; with a tanned face and dark hair, but his eyes were soft and tender. His cologne smelled good and his hands were so strong and gentle that they were as precious as gold. He was strongly built from head to toe and most of all had a dignified bearing. ii. If we apply this to the relationship between the believer and Jesus Christ, these descriptions give a sense of how greatly the believer prizes their Lord. “But all of these gathered together are poor and unworthy emblems of the peerless beauty of Emmanuel. White in purity, ruddy with the bloodstain, his bushy locks emblematical of immortal youth, his eyes like waterbrooks reflecting the deep azure of the sky and telling of eternal love. Ransack earth for metaphors, and they fall short of the truth. Words fail to express his beauty, his loveliness: let us try to reflect his glory.” (Meyer) iii. Some things are beautiful from one angle, and not from another. Some are beautiful when they are younger, but not when they are older. Some things look beautiful from a distance, but not up close. Some things are beautiful in one way, but not in another. Jesus is altogether lovely; yet for all of His beauty and perfection, it is almost entirely unappreciated by the world. “The vain world cannot see in him a virtue to admire. It is a blind world, a fool world, a world that lieth in the wicked one. Not to discern the beauties of Jesus is an evidence of terrible depravity. Have you, my dear friend, frankly to confess that you were never enamoured of him who was holy, harmless, and undefiled, and went about doing good?” (Spurgeon) f. This is my beloved, and this is my friend, O daughters of Jerusalem: The maiden assured herself of how highly she prized her beloved, happily calling him her friend. We sense a confidence and strength of conviction in these words. i. “The Bride replies by describing him in all the wealth of oriental imagery. Yet any other woman might have used every figure in describing her beloved. But, at last, and as I think half unconsciously, the truth is out as she said: ‘This is my beloved, and this is my friend.’” (Morgan) ii. This is my friend: “A common Old Testament word, rea expresses companionship and friendship without the overtones of sexual partnership… friendship goes far deeper than mere sexual compatibility and excitement. Happy is the husband or wife whose spouse is also a friend.” (Carr) iii. “The Song of Solomon is unabashedly erotic. Yet it is never satisfied to be content with the physical alone. A normal person finds the erotic ultimately meaningful only if there is trust and commitment, delight in the other’s person as well as in their body. The writer of the Song understands this. Our hero is her lover, but he is more: he is her friend.” (Kinlaw) iv. The conclusion of the maiden leads to the logical question: “Then why were you so slow in responding to his call? How could you risk losing such an altogether lovely one?” Brought back to a fresh appreciation of the one she loved, the maiden was all the more sorrowful for her prior selfish response. v. A wife may think that this is the kind of man she could love; but she should probably remember that at one time, her husband was this kind of man. She can see him that way again. Instead of thinking “I deserve better than him,” she started being amazed at what she once
Son 6:1 "Where has your beloved gone, O most beautiful among women? Where has your beloved turned, That we may seek him with you?" Together in the Garden of Love Son 6:2 "My beloved has gone down to his garden, To the beds of balsam, To pasture his flock in the gardens And gather lilies. Son 6:3 "I am my beloved's and my beloved is mine, He who pastures his flock among the lilies." Solomon and His Bride Delight in Each Other Son 6:4 "You are as beautiful as Tirzah, my darling, As lovely as Jerusalem, As awesome as an army with banners. Son 6:5 "Turn your eyes away from me, For they have confused me; Your hair is like a flock of goats That have descended from Gilead. Son 6:6 "Your teeth are like a flock of ewes Which have come up from their washing, All of which bear twins, And not one among them has lost her young. Son 6:7 "Your temples are like a slice of a pomegranate Behind your veil. Son 6:8 "There are sixty queens and eighty concubines, And maidens without number; Son 6:9 But my dove, my perfect one, is unique: She is her mother's only daughter; She is the pure child of the one who bore her. The maidens saw her and called her blessed, The queens and the concubines also, and they praised her, saying, Son 6:10 'Who is this that grows like the dawn, As beautiful as the full moon, As pure as the sun, As awesome as an army with banners?' Son 6:11 "I went down to the orchard of nut trees To see the blossoms of the valley, To see whether the vine had budded Or the pomegranates had bloomed. Son 6:12 "Before I was aware, my soul set me Over the chariots of my noble people." Son 6:13 "Come back, come back, O Shulammite; Come back, come back, that we may gaze at you!" "Why should you gaze at the Shulammite, As at the dance of the two companies? Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 6 Song of Solomon 6 – Reunited in Love Video for Song of Solomon 6: Song of Solomon 6-8 – A Maturing Relationship A. The maiden describes a restoration of their love relationship. 1. (1) A further question from the Daughters of Jerusalem. Where has your beloved gone, O fairest among women? Where has your beloved turned aside, That we may seek him with you? a. Where has your beloved gone, O fairest among women: Continuing the thought from the previous chapter, it is difficult to tell if these on looking friends are supporting the maiden or being sarcastic towards her. b. Where has your beloved turned aside, that we may seek him with you: More important than the tone of the question in the previous line was this second question. After hearing the impressive description of the character and appearance of the beloved, the Daughters of Jerusalem wanted to know where the beloved was, and if they could help her locate him. 2. (2-3) The maiden describes her relationship to her beloved man. My beloved has gone to his garden, To the beds of spices, To feed his flock in the gardens, And to gather lilies. I am my beloved’s, And my beloved is mine. He feeds his flock among the lilies. a. My beloved has gone to his garden, to the beds of spices: Previously in the Song of Solomon (Song of Solomon 4:12, 4:16, and 5:1) the image of the garden was used to represent the sexuality of the maiden. i. Yet here that image seems out of place; if the beloved had gone to his garden, then why did it seem that the maiden was still searching for him? It seems best to regard this as a simple reference to a literal garden. The maiden remembered that her beloved would be in a familiar outdoor place to feed his flock in the gardens. ii. Interestingly, the maiden’s previous search through the city accomplished nothing and in fact only harmed her. Yet when she (in response to the questions from the Daughters of Jerusalem) thought about how wonderful her beloved was and where he might be, she was able to figure it out. iii. “The bride’s response to the friends’ inquiry assures them that she has not really lost him. The anxiety in her dream was without foundation in reality.” (Kinlaw) iv. Her initial reaction to their relationship problems was entirely feeling-based with little or no thought behind the reaction. When she began to think through the fundamentals of her relationship (Who is my beloved? Where can I find him?), things began to make sense. v. This reminds us that for success in a Christian marriage, we must think and understand. The world relies upon mistaken ideas of romantic love and feelings to make marriage work, and never really makes a person think and understand about marriage. b. To feed his flock in the gardens, and to gather lilies: When the maiden thought about where her beloved would be, she remembered that he would be doing his work (to feed his flock) and looking for ways to show his love to her (to gather lilies). i. We can say that the maiden understood some basic things that contributed to the restoration of relationship. · She knew where he had gone – to his favorite (literal) garden. · She knew that though they were separated, they still belonged to each other. · She knew her husband was like a gentle shepherd, who would want to restore the relationship. c. I am my beloved’s, and my beloved is mine: The remembrance of these things – who her beloved is, where she is, and what he would be doing – filled the maiden with a renewed sense of their connection and oneness with each other. i. This is where she wanted to be; this is opposite to the attitude of self-indulgence and laziness shown in the first part of Song of Solomon 5. She is back where she wanted to be, but she did not get there by focusing on her own feelings; rather by thinking and understanding. Now feelings came into the picture, and in a wonderful way. ii. I am my beloved’s, and my beloved is mine is also an important description of the idea of oneness. The maiden sensed and valued their spiritual, emotional, physical, and life connection. From the Apostle Paul’s strong and repeated exhortations of this principle of oneness to husbands (and from life experience), one might reasonably understand that women tend to sense and value oneness in marriage by instinct; men have to learn to sense and value it. iii. “The ability of a couple to succeed in their marriage is equal to the ability of that couple to forgive and accept forgiveness…. When this willingness on the part of both becomes a habit, then the bubble of romance that began their relationship will become a diamond that will last forever.” (Glickman) iv. In Song of Solomon 2:16 the maiden said: My beloved is mine, and I am his. Here she says, I am my beloved’s, and my beloved is mine. Some people note that in the first the emphasis is on what belongs to her; in the second the emphasis is on whom she belongs to. Perhaps she found it was a more wonderful thing for her to belong to him than for her to “have” him. B. Enjoyment of the restored relationship. 1. (4-7) The beloved describes the physical appearance of his maiden. O my love, you are as beautiful as Tirzah, Lovely as Jerusalem, Awesome as an army with banners! Turn your eyes away from me, For they have overcome me. Your hair is like a flock of goats Going down from Gilead. Your teeth are like a flock of sheep Which have come up from the washing; Every one bears twins, And none is barren among them. Like a piece of pomegranate Are your temples behind your veil. a. O my love: These are the words of the beloved to the maiden. They are together again, and the warmth of their restored relationship is evident in this section. b. You are as beautiful as Tirzah, lovely as Jerusalem, awesome as an army with banners: The beloved compared the beauty and stature of the maiden to noble and beautiful cities (Tirzah and Jerusalem). She was as impressive as an army with banners, ready for battle. i. “Tirzah was an ancient Canaanite center that served as the capital of the northern kingdom before Omri (c. 879 B.C.) established Samaria as the capital. This reference is a strong indication of an early date for the origin of the Song.” (Kinlaw) ii. “Tirzah was a city in the tribe of Ephraim, (Joshua 12:24,) and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, 1 Kings 14:17; 15:21; 16:6. Its name signifies beautiful or delightful.” (Clarke) iii. There is not a hint of bitterness or unforgiveness on the part of the beloved. There had been a disruption of their relationship (shown in Song of Solomon 5:2-8) that was largely her fault. Yet the offended party in this relationship was quick to forgive and restore relationship. c. Turn your eyes away from me, for they have overcome me: This was high praise, expressed with poetic beauty. “Look away – I am so excited by the beauty of your eyes that I can’t take it!” i. “Her eyes have been noted as very beautiful and seductive several times already (Song of Solomon 1:15; 4:1, 9), and the motif is carried out here.” (Carr) ii. “But it is otherwise in Christ: majesty and love, even unto ravishment, meet in his holy heart. If the Church be sick of love toward him, she should know that he is overcome with love towards her, and that there is no love lost betwixt them.” (Trapp) iii. Spurgeon related Song of Solomon 6:5 to Jesus and the church, noting that Jesus is overcome with love when He looks upon the church. This was true before the incarnation, as He walked this earth, and now that He has ascended into heaven. · The eyes that show repentance overcome Him. · The eyes that mourn over sin overcome Him. · The eyes that look to Jesus for salvation overcome Him. · The eyes that long for assurance of salvation overcome Him. · The eyes that trust Him and look to Him for all provision overcome Him. · They eyes of prayer overcome Him. d. Your hair is like a flock of goats…: The beloved continued to describe the maiden, using many of the same images previously used in Song of Solomon 4:1-5. When she returned to him, he told her the same kind of things he told her on their wedding night. It was his way of saying, “I love you and value you just as much now as then.” i. Yet, he avoided description of her more sensual physical features – lips, breasts (as he had described), or hips (as he will later describe). He wanted to avoid the idea that the only reason he wanted to make up with her was to make her willing for sex. This was both good and wise of the beloved. ii. At the same time in the following verses he added some compliments that were good for the sake of reconciliation, reminding her how favorably she compared to others. 2. (8-10) The beloved describes his maiden as compared to other women. There are sixty queens And eighty concubines, And virgins without number. My dove, my perfect one, Is the only one, The only one of her mother, The favorite of the one who bore her. The daughters saw her And called her blessed, The queens and the concubines, And they praised her. Who is she who looks forth as the morning, Fair as the moon, Clear as the sun, Awesome as an army with banners? a. There are sixty queens and eighty concubines, and virgins without number. My dove, my perfect one, is the only one: This goes beyond the description of the maiden’s beauty recorded in the previous verse. Here he praises the maiden in comparison to other women. It is important – even vital – for a wife to feel not only beautiful but preferred above others in the eyes of her husband. i. “He did not go off in a dream world, feel sorry for himself, and wish he had married someone else. Such an attitude, in fact, would only have compounded the problem. Quite the opposite, he very creatively and compassionately assured her of his forgiveness. She was still the girl he married, and he was thankful for her.” (Glickman) b. Queens… concubines… virgins: The mention of these other women makes us wonder if Solomon wrote this when he had more than one wife (he eventually had 700 wives and 300 concubines according to 1 Kings 11:3). i. The beauty and intensity of the romantic love described in the Song of Solomon does not seem to come from a man who actually romanced and loved many woman (and they came to ruin him spiritually according to 1 Kings 11:1-4). There are a few possible explanations for this problem: · Solomon wrote this as a young man on the occasion of his first love, his true love. Of all the 700 wives, one had to be first, and the maiden of the Song of Solomon was this one. If this is true, then the reference to the queens, concubines, and virgins was simply theoretical and does not describe women that actually belonged to Solomon. · Solomon wrote this as a middle-aged man with many wives and concubines (though perhaps somewhat early in the count), meaning that he wrote this about an ideal that he did not live or benefit from. If this is true, then the reference to the queens, concubines, and virgins is literal. · Solomon wrote this as a man late in life, having tasted the good and ideal but wasting the vast majority of his life upon foolish romances and sexual liaisons; he wrote this remembering the ideal and attempting to promote it to others. If this is true, then the reference to the queens, concubines, and virgins is theoretical. ii. “The relatively small numbers, sixty and eighty, are supposed by Delitzsch to indicate this episode took place early in Solomon’s reign before his harem grew to its fullest number. More probably, no particular harem is being considered. Note the text does not say ‘Solomon has’ or ‘I have’, but it is a simple declaration: There are… and my beloved ‘is unique’.” (Carr) c. The only one of her mother, the favorite of the one who bore her: This statement is difficult to understand; the only one should probably be understood as not meaning that she had no siblings (brothers and sisters seem to be indicated in Song of Solomon 8:8). Instead it emphasizes her preferred and favorite status. d. The daughters saw her and called her blessed, the queens and concubines, and they praised her: The greatness and beauty of the maiden was evident not only to the beloved, but also to her woman companions (and theoretical rivals). i. “One of the best ways to praise someone is to mention the nice things other people have said about that person.” (Glickman) e. Fair as the moon, clear as the sun, awesome as an army with banners: This high and poetic praise assured the maiden that her relationship with her beloved was truly reconciled. There was no lingering bitterness or withheld forgiveness. i. He “did not fall prey to the destructiveness of wounded pride. He did not act in petty revenge; he did not determine to ‘get back’ at his wife. He thought only of assuring her of his forgiveness.” (Glickman) ii. “Solomon showed us a better way. He did not make Shulamith pay for her insensitivity. He worked on the problem, not on the person. He wanted reconciliation, not retaliation.” (Estes) iii. Spurgeon considered how the church was also awesome as an army with banners, emphasizing the idea of the banner and how the church should be like an army bearing banners. · Banners were carried for distinction, so that the army could be clearly identified. · Banners were carried for discipline, so that the army could be organized in its work. · Banners were carried as a sign of activity, indicating that something was about to happen. · Banners were carried as a sign of confidence, willing to engage the enemy. 3. (11-12) The maiden describes her meeting with the beloved. I went down to the garden of nuts To see the verdure of the valley, To see whether the vine had budded And the pomegranates had bloomed. Before I was even aware, My soul had made me As the chariots of my noble people. a. I went down to the garden: Presumably, this is where the beloved was (Song of Solomon 6:2). She happily remembered their reuniting. i. Watchman Nee gives an example of over-spiritualization here: “Nuts – with their hard shells which require careful cracking before the delicious and nourishing interiors can be extracted – may be likened to the Word of God, which yields its soul-satisfying meats only to those who diligently and with prayer seek to rightly divide the word of truth.” b. To see the verdure of the valley, to see whether the vine had budded: She went to see and to enjoy the coming of spring. Springtime was associated (perhaps both literally and symbolically) with the presence and goodness of their love (Song of Solomon 2:10-13). Their relationship was in springtime again. i. “Guilt had turned her eyes inward, but he brought them outward. She went down to the garden in self-conscious guilt in hope of renewal, and she was met with praise which turned her eyes from herself to him, and once to him, back to herself through eyes of forgiveness.” (Glickman) c. Before I was even aware, my soul had made me as the chariots of my noble people: The reuniting of their relationship, the return of springtime for their love, was so exhilarating to her that the maiden felt that her soul was as a free and as fast as a chariot. i. The goodness and depth of their relationship really had been restored. Problems of the past didn’t mean that their future was doomed or even hindered. Couples should be confident in faith, knowing that God can restore and bring springtime to troubled relationships. ii. The following verse implies that perhaps the maiden was actually in a moving chariot; perhaps the prestigious chariot of her beloved, Solomon. The double-meaning of this would strengthen the idea of a complete restoration of relationship, as he honored his maiden with this prestigious luxury. The Revised Standard Version translates with this idea: Before I was aware, my fancy set me in a chariot beside my prince. 4. (13a) The Daughters of Jerusalem appeal to the maiden. Return, return, O Shulamite; Return, return, that we may look upon you! a. Return, return, O Shulamite: The words seem to have been spoken by the Daughters of Jerusalem (or perhaps by the beloved and his friends). They appealed to the maiden who seems to be swept away as in a chariot (Song of Solomon 6:12), perhaps both literally and figuratively. i. This is the only verse in the Song of Solomon where the name Shulamite is used. It may indicate someone from the Galilean village of Shunam; or the name may also simply be the feminine form of the name Solomon, indicating their close unity. ii. “In the original language in which this song was written, ‘Shulamith’ was simply the feminine form of the name Solomon, the name of the king. It would be like ‘Don and Donna’ in our language. The name would thus mean that she was the feminine counterpart of Solomon, his opposite number.” (Glickman) b. Return, return, that we may look upon you: The idea is of the speakers calling out to a departing chariot. They wanted the maiden to return so that they might continue enjoying her beauty and goodness, now made more beautiful because of the lovingly restored relationship she enjoyed. 5. (13b) The response of the maiden to the Daughters of Jerusalem. What would you see in the Shulamite— As it were, the dance of the two camps? a. What would you see in the Shulamite: The response of the maiden to the plea of the Daughters of Jerusalem shows she has a fundamental humility. She seemed surprised at the attention she received. i. Some believe that this half-verse is from the beloved, speaking to the Daughters of Jerusalem, and this is possible. “The king remarks in fact that they loved to gaze upon her as intensely as if they were looking upon a festive dance.” (Glickman) b. As it were, the dance of the two camps: This statement is difficult to understand. Perhaps it refers to a literal dance, as if the maiden was dancing and calling out to the on looking Daughters of Jerusalem. Others emphasize the idea of two camps and think it refers to the internal battle of the soul and is a mention of the inner battles the maiden has fought and is fighting. i. “Suggestions of some sort of sword dance or celebration of bloody military victory seem out of place here.” (Carr) ii. “In Song of Solomon 6:13 the bride responds to the guests who want to see her. She is modestly reluctant. She questions their desire. If she wonders why anyone would want to see her, she is to get an answer from her lover. The next unit is his description of her charms.” (Kinlaw)
Son 7:1 "How beautiful are your feet in sandals, O prince's daughter! The curves of your hips are like jewels, The work of the hands of an artist. Son 7:2 "Your navel is like a round goblet Which never lacks mixed wine; Your belly is like a heap of wheat Fenced about with lilies. Son 7:3 "Your two breasts are like two fawns, Twins of a gazelle. Son 7:4 "Your neck is like a tower of ivory, Your eyes like the pools in Heshbon By the gate of Bath-rabbim; Your nose is like the tower of Lebanon, Which faces toward Damascus. Son 7:5 "Your head crowns you like Carmel, And the flowing locks of your head are like purple threads; The king is captivated by your tresses. Son 7:6 "How beautiful and how delightful you are, My love, with all your charms! Son 7:7 "Your stature is like a palm tree, And your breasts are like its clusters. Son 7:8 "I said, 'I will climb the palm tree, I will take hold of its fruit stalks.' Oh, may your breasts be like clusters of the vine, And the fragrance of your breath like apples, Son 7:9 And your mouth like the best wine!" "It goes down smoothly for my beloved, Flowing gently through the lips of those who fall asleep. Son 7:10 "I am my beloved's, And his desire is for me. The Bride Gives Her Love Son 7:11 "Come, my beloved, let us go out into the country, Let us spend the night in the villages. Son 7:12 "Let us rise early and go to the vineyards; Let us see whether the vine has budded And its blossoms have opened, And whether the pomegranates have bloomed. There I will give you my love. Son 7:13 "The mandrakes have given forth fragrance; And over our doors are all choice fruits, Both new and old, Which I have saved up for you, my beloved. 1. Celebrate the Beauty of Love Song of Solomon 7 is a vivid celebration of love and beauty, reminding us that love is a gift from God. The poetic imagery used to describe the beloved's physical attributes highlights the importance of appreciating and cherishing the beauty in our relationships. As it is written, "How beautiful are your feet in sandals, O daughter of the prince!" (Song of Solomon 7:1). This teaches us to express gratitude and admiration for our loved ones, recognizing them as precious gifts from the Creator. 2. Embrace the Joy of Intimacy The chapter emphasizes the joy and fulfillment found in marital intimacy. The mutual admiration and desire between the lovers serve as a reminder that intimacy is a divine blessing. "Your stature is like a palm tree; your breasts are clusters of fruit" (Song of Solomon 7:7). This imagery encourages us to nurture and protect the sacred bond of marriage, understanding that it is a reflection of God's love for us. 3. The Power of Words in Relationships Words have the power to build up or tear down, and Song of Solomon 7 illustrates the importance of using words to uplift and affirm our partners. The lover's praises are heartfelt and sincere, demonstrating how positive words can strengthen a relationship. "How fair and how pleasant you are, O love, with your delights!" (Song of Solomon 7:6). Let us be mindful of our speech, using it to encourage and edify those we love. 4. The Beauty of Mutual Desire The mutual desire expressed in this chapter highlights the importance of reciprocity in relationships. Both partners express longing and admiration, showing that love is a two-way street. "I belong to my beloved, and his desire is for me" (Song of Solomon 7:10). This mutual desire fosters a deep connection and understanding, reminding us to be attentive to the needs and desires of our loved ones. 5. The Importance of Pursuit Song of Solomon 7 teaches us about the importance of pursuit in love. The lover's eagerness to be with the beloved demonstrates that love requires effort and intentionality. "Come, my beloved, let us go to the countryside" (Song of Solomon 7:11). This pursuit keeps the relationship vibrant and alive, encouraging us to continually seek ways to grow closer to our partners. 6. The Role of Nature in Romance The chapter beautifully intertwines nature with romance, using imagery of vineyards, palm trees, and fields to describe love. This connection to nature reminds us of the Creator's handiwork and the natural beauty that surrounds us. "Let us go early to the vineyards to see if the vines have budded" (Song of Solomon 7:12). Embrace the outdoors as a setting for romance, allowing God's creation to inspire and enrich your relationships. 7. The Significance of Commitment Commitment is a central theme in Song of Solomon 7, as the lovers express their unwavering devotion to one another. This commitment mirrors the steadfast love God has for us. "I am my beloved's, and his desire is for me" (Song of Solomon 7:10). Let this be a reminder to remain faithful and dedicated in our relationships, reflecting the covenantal love that God demonstrates. 8. The Joy of Anticipation Anticipation is a delightful aspect of love, as seen in the eager planning and longing expressed by the lovers. This anticipation adds excitement and depth to the relationship. "There I will give you my love" (Song of Solomon 7:12). Embrace the joy of looking forward to shared experiences, understanding that anticipation can strengthen the bond between partners. 9. The Art of Expressing Love Song of Solomon 7 is a masterclass in expressing love through words and actions. The detailed and poetic descriptions serve as a guide for how we can communicate our affection. "Your head crowns you like Mount Carmel" (Song of Solomon 7:5). Take inspiration from this artful expression, finding creative and meaningful ways to show love to those around you. 10. Love as a Reflection of Divine Love Ultimately, the love depicted in Song of Solomon 7 is a reflection of the divine love that God has for us. The passion, commitment, and joy found in human relationships are but a shadow of the perfect love we receive from our Creator. "I am my beloved's, and his desire is for me" (Song of Solomon 7:10). Let this chapter inspire you to seek a deeper understanding of God's love, allowing it to transform your relationships and your life. Bible Hub Top 10 Lists
Longing for Her Beloved Son 8:1 "Oh that you were like a brother to me Who nursed at my mother's breasts. If I found you outdoors, I would kiss you; No one would despise me, either. Son 8:2 "I would lead you and bring you Into the house of my mother, who used to instruct me; I would give you spiced wine to drink from the juice of my pomegranates. Son 8:3 "Let his left hand be under my head And his right hand embrace me." Son 8:4 "I want you to swear, O daughters of Jerusalem, Do not arouse or awaken my love Until she pleases." Son 8:5 "Who is this coming up from the wilderness Leaning on her beloved?" "Beneath the apple tree I awakened you; There your mother was in labor with you, There she was in labor and gave you birth. Son 8:6 "Put me like a seal over your heart, Like a seal on your arm. For love is as strong as death, Jealousy is as severe as Sheol; Its flashes are flashes of fire, The very flame of the LORD. Son 8:7 "Many waters cannot quench love, Nor will rivers overflow it; If a man were to give all the riches of his house for love, It would be utterly despised." Final Advice Son 8:8 "We have a little sister, And she has no breasts; What shall we do for our sister On the day when she is spoken for? Son 8:9 "If she is a wall, We will build on her a battlement of silver; But if she is a door, We will barricade her with planks of cedar." Son 8:10 "I was a wall, and my breasts were like towers; Then I became in his eyes as one who finds peace. Son 8:11 "Solomon had a vineyard at Baal-hamon; He entrusted the vineyard to caretakers. Each one was to bring a thousand shekels of silver for its fruit. Son 8:12 "My very own vineyard is at my disposal; The thousand shekels are for you, Solomon, And two hundred are for those who take care of its fruit." Son 8:13 "O you who sit in the gardens, My companions are listening for your voice—Let me hear it!" Son 8:14 "Hurry, my beloved, And be like a gazelle or a young sEnduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 8 Song of Solomon 8 – On Mountains of Spices Video for Song of Solomon 8: Song of Solomon 6-8 – A Maturing Relationship A. The maiden’s loving words. 1. (1-2) The maiden’s passion for her beloved. Oh, that you were like my brother, Who nursed at my mother’s breasts! If I should find you outside, I would kiss you; I would not be despised. I would lead you and bring you Into the house of my mother, She who used to instruct me. I would cause you to drink of spiced wine, Of the juice of my pomegranate. a. Oh, that you were like my brother… If I should find you outside, I would kiss you: The maiden’s idea is based on the cultural acceptance of some public displays of affection between brother and sister. She wished that she could be as open with her beloved as she would be allowed to be with her actual brother. i. “She would like the liberty in public that the brother and sister in that day had. So she wishes she could freely kiss him in public.” (Kinlaw) b. I would lead you and bring you into the house of my mother: The maiden wanted to enjoy the intimacy of married love with her beloved, but to enjoy in the context of the approval of their family. There was nothing impure or secretive about their love. i. Lead: “The verb is used nearly ninety times in the Old Testament, with the meaning ‘teach’ or ‘learn’… the teacher is the mother who has instructed her daughter in the ‘facts of life’ and it is to that ‘schoolroom’ she wants to return to show how well she has learned her lessons.” (Carr) ii. “In this moment of deepest intimacy, when no prying eyes are wanted, she thinks of her mother and her friends… Again we are reminded that we are social creatures inextricably bound up in a web of human relations.” (Kinlaw) iii. Spiced wine: “Wine rendered peculiarly strong and invigorating. The bride and bridegroom on the wedding day both drank out of the same cup, to show that they were to enjoy and equally bear together the comforts and adversities of life.” (Clarke) 2. (3-4) The maiden’s plea to the Daughters of Jerusalem. His left hand is under my head, And his right hand embraces me. I charge you, O daughters of Jerusalem, Do not stir up nor awaken love Until it pleases. a. His left hand is under my head: This phrase was used before in Song of Solomon 2:6, describing the maiden’s desire for lovemaking. The idea is that the maiden is reclined and her beloved caresses her with his right hand (perhaps intimately). b. I charge you, O daughters of Jerusalem, do not stir up nor awaken love until it pleases: This is the third time that this phrase is used in the Song of Solomon (previously at Song of Solomon 2:7 and Song of Solomon 3:5). As before, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” ii. “What is this warning? That love is so sacred a thing that it must not be trifled with. It is not to be sought. It stirs and awakens of itself. To trifle with the capacity for it, is to destroy that very capacity.” (Morgan) iii. “The reader having just seen their lovely portrait of marriage might be tempted more than ever to force such a relationship in impatience.” (Glickman) B. Final words from the loving couple, their family, and their friends. 1. (5) A relative speaks to the loving couple. Who is this coming up from the wilderness, Leaning upon her beloved? I awakened you under the apple tree. There your mother brought you forth; There she who bore you brought you forth. a. Who is this coming up from the wilderness, leaning upon her beloved: As with a few passages in the Song of Solomon, it is difficult to say with certainty who the speaker and the intended hearer are with these words. Perhaps it is best to simply assign it to an observer, either a relative (such as the maiden’s brothers who will be mentioned later) or one of the Daughters of Jerusalem. b. Leaning upon her beloved: The idea here is not that the maiden is old and infirmed; rather that she simply accompanies her beloved and walks with him in the closeness characteristic of husband and wife. i. Charles Spurgeon used this as a picture of the closeness and dependence of the Church upon Jesus Christ. Many things could be said as true regarding both the maiden and the people of God. · She leaned because she was weak and needed strength. · She leaned because the way was long. · She leaned because the way was perilous. · She leaned because the path was ascending, going higher and higher. · She leaned because her progress took her more and more away from others and more and more to her beloved’s side. · She leaned because she was sure her beloved was strong enough to bear her weight. · She leaned because she loved him. ii. “Beloved, there is no part of the pilgrimage of a saint in which he can afford to walk in any other way but in the way of leaning. He cometh up at the first, and he cometh up at the last, still leaning, still leaning upon Christ Jesus; ay, and leaning more and more heavily upon Christ the older he grows.” (Spurgeon) c. I awakened you under the apple tree: The speaker reminds the couple of their youth and family roots. They were now grown and happily married but still connected to and the product of their families. i. “Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labour, had brought her into the world.” And here the bridegroom, in his fondness and familiarity, recalls these little adventures to her memory.” (Clarke) 2. (6-7) The maiden describes the strength of her love. Set me as a seal upon your heart, As a seal upon your arm; For love is as strong as death, Jealousy as cruel as the grave; Its flames are flames of fire, A most vehement flame. Many waters cannot quench love, Nor can the floods drown it. If a man would give for love All the wealth of his house, It would be utterly despised. a. Set me as a seal upon your heart, as a seal upon your arm: Using this strong image of a seal, the maiden appeals to her beloved, asking him to recognize the permanence of their commitment. i. Married love should be like a seal, in the sense that a seal speaks of permanence, belonging, and security. “Her love is so total and so strong that she wants their mutual possession of each other to be as lasting as life. It is a strongly poetic demand for ‘until death do us part.’” (Kinlaw) b. For love is as strong as death: The maiden considered that love was like death in its permanence and strength. Death is strong enough to make every man answer to it; love is much the same way and the strength of romantic love is more powerful than many powerful men (Samson as one example). c. Jealousy as cruel as the grave: It is hard to know if this was meant in a positive or a negative sense. There is a jealousy that is good and appropriate in the marriage relationship, and there is another aspect of jealousy that is corrosive and destructive. In the context, it is more likely that this speaks of the unrelenting desire for appropriate oneness that is not broken by a romantic competitor. i. We should have a jealously in our heart regarding our love for Jesus, hating anything that might come between Him and us. He certainly has such a jealousy towards us. ii. “Whenever love absorbs the heart, jealousy will guard the object of affection. Only let a provocation occur, something of jealousy is sure to appear. Your love to Christ especially lacks the genuine stamp if it is never roused to jealousy by the malice of foes and the faithlessness of professed friends of our Lord. Many Christians nowadays have a kind of love which is too fond of ease, and too full of compromise to kindle any jealousy in their breasts.” (Spurgeon) d. Its flames are the flames of fire, a most vehement flame: The idea is that love is like a fire, with great power and usefulness – for good or even for destruction. Love has lifted some to great heights; it has consumed others and left only ashes. i. A most vehement flame: The Jerusalem Bible and the American Standard Version take the last syllable of the Hebrew word translated vehement flame (salhebetya) as being the divine name Yahweh, the LORD. Therefore, they translate, a flame of Yahweh himself (JB) and a very flame of Jehovah (ASV). “The meaning could be ‘love is a flame which has its origin in God’; while this is technically true, the fact that this is the only place in the Song a possible use of the divine name appears militates against this understanding of the final syllable. More likely, this is simply a use of a standard idiom for the superlative.” (Carr) ii. “More forcible is the language of the original — ‘The coals thereof are the coals of God,’ — a Hebrew idiom to express the most glowing of all flames — ‘the coals of God!’ as though it were no earthly flame, but something far superior to the most vehement affection among men.” (Spurgeon) iii. “The love on which a beautiful love is built is a persevering flame burning as brightly at the beginning as it does later on.” (Glickman) e. If a man would give for love all the wealth of his house, it would be utterly despised: This phrase reflects the sentiment of a popular song from many years ago, that “money can’t buy me love.” Love has its own economy, often dramatically separate from our normal financial reckonings. i. If a man did give for love all the wealth of his house, “He would be despised for reducing love and the person from which it comes to an object. If you set the price of love at a billion dollars, you would then reduce it to nothing. By its very nature love must be given. Sex can be bought; love must be given.” (Glickman) ii. All in all, these verses give us four remarkable pictures of love: · Love is like a seal on the heart and arm. Therefore, love belongs to those who are willing to give up something of themselves to another person who is also willing to give up something of themselves. · Love is like death, in that it is persistent and keeps reaching out; it is total and irreversible. Therefore, the bond of love needs to be nourished and regarded as permanent. · Love is like a raging fire and cannot be extinguished. Therefore, one must take care how, where, and with whom the spark of love is ignited. · Love cannot be bought or sold; it is not a piece of merchandise. Therefore, love must be appreciated for its great value and not be taken for granted. 3. (8-9) The maiden’s brothers. We have a little sister, And she has no breasts. What shall we do for our sister In the day when she is spoken for? If she is a wall, We will build upon her A battlement of silver; And if she is a door, We will enclose her With boards of cedar. a. We have a little sister, and she has no breasts: The idea is that Song of Solomon 8:8-9 is a look back at a planning session held by the maiden’s brothers when she was still a fairly young girl. They recognized that they had a responsibility towards her; to plan ahead for the day she would be spoken for – the day of her marriage. i. Upon this verse, the Puritan John Trapp made a curious comment by allegory: “A society of men without the preaching of the Word is like a mother of children without breasts.” ii. Matthew Poole had another allegorical idea: “This signifies the present doleful state of the Gentiles, which as yet were not grown up into a church estate, and wanted the milk or food of life, as for itself, so also for its members.” b. What shall we do for our sister in the day when she is spoken for: The idea is that the brothers wondered what they could do to prepare and protect their sister before her eventual marriage (when she is spoken for). i. We might normally think that this supervisory role would be more assumed by a father in the family instead of brothers. There is no certain explanation as for why the father is not mentioned in this context; there could be any number of reasons. ii. “Shulamith’s brothers took their responsibility seriously, for long before she was of marriageable age they determined to keep her pure for her husband (Song of Solomon 8:9). They resolved to provide guidance and positive pressure to help Shulamith remain a virgin.” (Estes) c. If she is a wall, we will build upon her… and if she is a door, we will enclose her: The brothers wisely decided to guide and help their sister according to her own character and choices. If she were like a wall that stood effectively against despoilers and exploiters, they would reward, encourage, and build upon her. If she were more like a door allowing unwise access, they would then restrict her freedoms in her own self-interest (we will enclose her). i. “If she be a wall, built upon the true foundation, strong and stable, she shall be adorned and beautified with battlements of silver; but if unstable and easily moved to and fro like a door, such treatment will be as impossible as unsuitable; she will need to be inclosed with boards of cedar, hedged in with restraints, for her own protection.” (Taylor) ii. “If she could handle responsibility, they would give it to her; if not, she would be restricted.” (Glickman) iii. This presents a principle that is often overlooked in the western world and dangerously over-emphasized in other parts of the world: that the family has a shared responsibility for the purity and romantic supervision of the young of the family. 4. (10) The maiden answers her brothers. I am a wall, And my breasts like towers; Then I became in his eyes As one who found peace. a. I am a wall, and my breasts are like towers: In response to the statement of the brothers the maiden – perhaps leaving the retrospective remembrance and thinking of her present maturity and honorable courtship and marriage – reminds her brothers that in the descriptions they offered (wall or door in Song of Solomon 8:9), she was and is definitely a strongly defended wall, even with the strength of towers. i. The phrase “my breasts like towers” does not intend to describe the appearance of her figure, but simply connects with the idea of a wall used in this and the previous verse. Her honor was strongly defended. ii. “She herself had chosen to be a wall. And finally she grew up. Her breasts were like towers. The towers were the fortresses of the land. They inspired a somber appreciation from the citizens and a healthy respect from their enemies.” (Glickman) b. Then I became in his eyes as one who found peace: The maiden described her married state. Her blessedness could be described as making her as one who found peace. There was a peace, a well-being, a security in her life, flowing in part from the health of her marriage. i. Then I became in his eyes as one who found peace: This slightly changes a familiar Old Testament expression – to find grace in the eyes of the LORD (as in Genesis 6:8 in reference to Noah). “Frequently, as in this case, it refers to a girl finding love in the eyes of a man. She is said to have found grace in his eyes. So when this young girl says she has found peace in his eyes, she is saying that she has found romance in Solomon’s eyes.” (Glickman) ii. We dare not miss the connection between the wise and noble defense of her honor and virginity described in these and the previous verses, and the health and peace she now found in married life. Her wall-like character was an important part of the foundation for the blessed married life she now enjoyed. iii. It was also important that her family encouraged this concern and character development in her from a young age. One reason this is important is that once we experience something – such as premarital sex – the temptation to do it again will be stronger. This is confirmed not only by experience, but also by neurobiology. When we get a chemical/hormonal/biological rush from a physically pleasurably experience, it builds brain circuits that look for a repeat of the same rush. The body also compensates by decreasing the production and contribution of natural and healthy chemical/hormonal/biological agents. iv. In all this, medical research agrees with the Bible: His own iniquities entrap the wicked man, and he is caught in the cords of his sin (Proverbs 5:22). If we fail to be a wall against certain sins, we will be caught in the cords of those sins, and never know the goodness of becoming as one who found peace. 5. (11-12) The maiden understands her value. Solomon had a vineyard at Baal Hamon; He leased the vineyard to keepers; Everyone was to bring for its fruit A thousand silver coins. My own vineyard is before me. You, O Solomon, may have a thousand, And those who tend its fruit two hundred. a. Solomon had a vineyard… he leased the vineyard to keepers: The idea in these verses seems to be an appreciation of the cost and value of something. Solomon’s vineyard had value, and so it cost something to use it. b. My own vineyard is before me: The maiden recognized her own value, and after defending her honor and virginity both in her youth and courtship, she was then able to freely and rightly give it to Solomon (You, O Solomon, may have a thousand). i. “Her own vineyard represents her own person (Song of Solomon 1:6; 2:15). Its ‘position’ before her emphasizes that she is under her free direction to do with herself as she pleases.” (Glickman) And, she chose to give herself to Solomon, her beloved. The entire value of it (a thousand silver coins) was given to him. ii. The attitude of the maiden is quite different from that of most people in modern western culture. She saw genuine value in both her virginity and more importantly in herself. She was not to be cheaply and easily given away; and therefore, she found a man who truly valued her, estimating her worth correctly and highly. iii. “Shulamith’s life was her vineyard. Because she was pure, she could give herself entirely to her husband. Her heart was undivided, and her body was not tainted by premarital sex.” (Estes) iv. “There is always the possibility, though difficult for us, that the reference to Solomon’s vineyard is to be taken literally while the reference to the spouse’s vineyard is metaphorical. Jesus did the same kind of thing when he said, ‘Destroy this temple, and I will raise it again in three days’ (John 2:19).” (Kinlaw) v. “There are a great many people, who seem to forget that they have a vineyard of their own to keep; or else, if they remember it, they cannot say, ‘My vineyard, which is mine, is before me,’ for they go about gazing on other people’s vineyards, instead of keeping their eyes fixed upon their own. They say, ‘Look at So-and-so’s vineyard; I don’t think he trims his vines in the new style.’” (Spurgeon) c. And those who tend its fruit two hundred: It is a little difficult to understand exactly what the maiden refers to here. In context, it is probably a way of giving credit to her brothers for their concern and effort in guarding her honor before marriage. i. “The probability is that references that were easily understandable when written have become problems for us because of distance and its accompanying ignorance of ancient customs.” (Kinlaw) ii. By analogy, Charles Spurgeon considered that those who tend its fruit were pastors and ministers of the gospel, and that they also were due their own two hundred. He thought this spoke of the responsibility of a congregation to support their minister. iii. “I may, perhaps, have some members of country churches present, who are not kind to their minister. I can speak plainly upon this point, because my people are almost too kind to me; but I say to members of other churches, — Take care of your minister, for you will never get a blessing unless you are kind to him whom God has set over you. If your minister does not have his two hundred, — that is, if he has not your love and respect, and if you do not give him sufficient to keep him above want, — you cannot expect the Spirit of God to work with you. I believe there are scores of churches in which no good is ever done, for this very reason. God says, ‘You starve my minister, so I will starve you. You find fault with him, and quarrel with him; then I will find fault with you, and quarrel with you. There shall be no blessing upon you; you shall be like Gilboa, there shall be neither dew nor rain upon you.’” (Spurgeon) 6. (13) The beloved answers his maiden. You who dwell in the gardens, The companions listen for your voice— Let me hear it! a. You who dwell in the gardens: This seems to be the beloved addressing the maiden with this title. She could be called one who did dwell in the gardens, in places of delight, well-cared for, and associated with their love (Song of Solomon 4:12-16, 6:2, 6:11). i. “In these last two verses we ‘overhear’ Solomon and Shulamith whispering tenderly to each other.” (Estes) ii. Because her husband, the beloved, cherished her so much her life was indeed as pleasant as a garden. Dr. Jeff Schloss noted how important it was for a wife to feel this, explaining that husbands and wives rank their happiness in correlation to how much they believe they are loved and cherished by their spouse. Wives who do not have the confidence that they are loved and cherished by their husband in fact die sooner, and they die sooner than single women. These findings are true across cultures. b. Let me hear it: Though others also enjoyed the company of the maiden (the companions listen for your voice), the beloved longed to enjoy the blessing of oneness and companionship with his maiden. Therefore, he asked to hear her voice in a place fond to their remembrance. i. Some believe that these last two verses speak of a separation between the maiden and her beloved; some business or necessity has kept them apart. She is safe and blessed in the gardens, and here the beloved longs to hear her voice. If so, then these closing verses show the relationship strong and blessed, even when the couple cannot be together as much as they would like to be. ii. “In other words- when I am far away from thee, fill thou this garden with my name, and let thy heart commune with me.” (Spurgeon) 7. (14) The maiden calls out to her beloved. Make haste, my beloved, And be like a gazelle Or a young stag On the mountains of spices. a. Make haste, my beloved: If we take the suggestion that these last verses speak of a necessary separation between the maiden and the beloved, then this is her response to his desire to hear her voice once again (Song of Solomon 8:13). She calls for him to make haste, so they can be reunited. i. Thus we see that the Song of Solomon closes with the same sense of passion and intensity with which it opened. It reminds us that though the relationship between the maiden and the beloved aged and matured, it had not lost its passion and excitement. ii. “In every way we have seen a marriage in maturity. In their more intimate sexual experience, in the greater security of the wife, in her playful freedom to initiate love, and finally in the fullness of their relationship the poet has sketched a revealing portrait of the model couple.” (Glickman) iii. If we make the analogy to the relationship between Jesus and His people, then we can say that the words “Make haste” speak of her desire for His soon return. “I believe that our relationship to the Second Advent of Christ may be used as a thermometer with which to tell the degree of our spiritual heat. If we have strong desires, longing desires, burning desires, for the coming of the Lord, we may hope that it is well with us; but if we have no such desires, I think, at best, we must be somewhat careless; perhaps, to take the worst view of our case, we are sadly declining in grace.” (Spurgeon) b. And be like a gazelle or a young stag on the mountains of spices: Previously the maiden thought of her beloved as like a gazelle or a young stag upon the mountains of Bether. Here the similar idea is connected with mountains of spices. i. Spices speak of beauty, of fragrance, of value, of wealth, of sweetness; and these are mountains of spices! This was how great, how precious, how wonderful their relationship was to the maiden. No wonder she longed for his soon return. ii. “The final invitation is to a continued celebration of the love and communion which the happy couple shares. The joys of physical union and mutual enjoyment are stamped with God’s approval, for the Song of Songs is part of his holy Word.” (Carr) iii. “The figures of the deer and the mountains of spices symbolize for the last time the lover and his beloved. Restraints are gone. He is hers and she is his. They are free to pursue those delights of love that image a love to come for every believer.” (Kinlaw)tag On the mountains of spices."
All Is Vanity Ecc 1:1 The words of the Preacher, the son of David, king in Jerusalem. Ecc 1:2 "Vanity of vanities," says the Preacher, "Vanity of vanities! All is vanity." Ecc 1:3 What advantage does man have in all his work Which he does under the sun? Ecc 1:4 A generation goes and a generation comes, But the earth remains forever. Ecc 1:5 Also, the sun rises and the sun sets; And hastening to its place it rises there again. Ecc 1:6 Blowing toward the south, Then turning toward the north, The wind continues swirling along; And on its circular courses the wind returns. Ecc 1:7 All the rivers flow into the sea, Yet the sea is not full. To the place where the rivers flow, There they flow again. Ecc 1:8 All things are wearisome; Man is not able to tell it. The eye is not satisfied with seeing, Nor is the ear filled with hearing. Ecc 1:9 That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun. Ecc 1:10 Is there anything of which one might say, "See this, it is new"? Already it has existed for ages Which were before us. Ecc 1:11 There is no remembrance of earlier things; And also of the later things which will occur, There will be for them no remembrance Among those who will come later still. The Vanity of Wisdom Ecc 1:12 I, the Preacher, have been king over Israel in Jerusalem. Ecc 1:13 And I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be afflicted with. Ecc 1:14 I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. Ecc 1:15 What is crooked cannot be straightened and what is lacking cannot be counted. Ecc 1:16 I said to myself, "Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me; and my mind has observed a wealth of wisdom and knowledge." Ecc 1:17 And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind. Ecc 1:18 Because in much wisdom there is much grief, and increasing knowledge results in increasing pain. Ecclesiastes Solomon's Mournful Autobiography—The book of Ecclesiastes was written by Solomon in his old age, after he had fully proved that all the pleasures earth is able to give are empty and unsatisfying. He there shows how impossible it is for the vanities of the world to meet the longings of the soul. His conclusion is that it is wisdom to enjoy with gratitude the good gifts of God, and to do right; for all our works will be brought into judgment. Solomon's autobiography is a mournful one. He gives us the history of his search for happiness. He engaged in intellectual pursuits; he gratified his love for pleasure; he carried out his schemes of commercial enterprise. He was surrounded by the fascinating splendor of court life. All that the carnal heart could desire was at his command; yet he sums up his experience in this sad record: [Ecclesiastes 1:14-2:11 quoted] (The Health Reformer, June 1878) Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Ecclesiastes Select a Chapter 1 Ecclesiastes 1 – The Vanity of Life Video for Ecclesiastes 1: Ecclesiastes 1 – The Vanity of Life A. Introduction: The Preacher, the author of Ecclesiastes. 1. (1a) The Preacher. The words of the Preacher, a. The words of the Preacher: The Book of Ecclesiastes is one of the most unusual and perhaps most difficult to understand books of the Bible. It has a spirit of hopeless despair; it has no praise or peace; it seems to promote questionable conduct. Yet these words of the Preacher show us the futility and foolishness of a life lived without an eternal perspective. i. The question in Ecclesiastes isn’t about the existence of God; the author is no atheist, and God is always there. The question is whether or not God matters. The answer to that question is vitally connected to a responsibility to God that goes beyond this earthly life. ii. “He does believe in ‘God,’ but, very significantly, he never uses the sacred name ‘Lord.’ He has shaken himself free, or wishes to represent a character who has shaken himself free from Revelation, and is fighting the problem of life, its meaning and worth, without any help from Law, or Prophet, or Psalm.” (Maclaren) iii. In the search for this answer, the Preacher searched the depths of human experience, including despair. He thoroughly examined the emptiness and futility of life lived without eternity before coming to the conclusion of the necessity of eternity. iv. “We face the appalling inference that nothing has meaning, nothing matters under the sun. It is then that we can hear, as the good news which it is, that everything matters – ‘for God will bring every deed into judgment, with every secret thing, whether good or evil.’” (Kidner) v. “What, then, is the purpose of Ecclesiastes? It is an essay in apologetics. It defends the life of faith in a generous God by pointing to the grimness of the alternative.” (Eaton) vi. “He does not come as a formal philosopher; it is a word from God he has to share, despite his reflective low-key approach. He does not present half-a-dozen arguments for the existence of God. Instead he picks up our own questions. Can you cope with life without having any idea where you are going? You don’t have all the answers to life’s enigmas, do you? Your neo-pagan view of life doesn’t give you any hope of achieving very much, does it? Nature will not answer your questions, and you are bored by it anyway. History baffles your attempts to understand it. You don’t like to think about your own death; yet it is the most certain fact about your existence.” (Eaton) vii. “Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the New Testament.” (Wright) b. The Preacher: In Hebrew, this translates the word Koheleth (or, Kobellet). The idea is of someone who might gather, lead, or speak to a group of people – a congregation. i. “The word is connected with the Hebrew for assembling, and its form suggests some kind of office-bearer…. The many attempts at translating this title include: ‘Ecclesiastes’, ‘The Preacher’, ‘The Speaker’, ‘The President’, ‘The Spokesman’, ‘The Philosopher’. We might almost add, ‘The Professor’!” (Kidner) ii. These are definitely the words of the Preacher, but in this apologetically oriented sermon his focus on God is indirect. “It makes no mention of Yahweh, the LORD, the name of the God of Israel’s covenant faith. It scarcely refers to the law of God, the only possible reference being in Ecclesiastes 12:13. It scarcely refers to the nation of Israel (only in Ecclesiastes 1:12). Why these omissions? The answer seems to be that the Preacher’s argument stands on its own feet and does not depend on Israel’s covenant faith to be valid. He is appealing to universally observable facts.” (Eaton) 2. (1b) The identity of the Preacher. The son of David, king in Jerusalem. a. The son of David: This identifies the Preacher as David’s son, Solomon. Some believe that another wrote it in Solomon’s name, but there is no compelling reason to say that anyone other than Solomon wrote it. i. “In view of the traditions concerning Solomon (1 Kings 2-12; 2 Chronicles 1-9), without any further definition the title would certainly lead any reader to suppose that the allusion is to him. Also the account in Ecclesiastes 2:1-11 is strongly reminiscent of Solomon; almost every phrase has its parallel in the narratives concerning Solomon.” (Eaton) ii. “There will come another enigmatic note in verse 16, with its claim to a wisdom ‘surpassing all who were over Jerusalem before me’. This rules out any successor to the matchless Solomon.” (Kidner) b. King in Jerusalem: From his royal standing, Solomon had the wisdom, freedom, resources, and standing to write this work. i. In a sense, only Solomon could write this book. He had both the wisdom and the resources to work through these problems. “With Qoheleth we put on the mantle of a Solomon, that most brilliant and least limited of men, to set out on the search. With every gift and power at our command, it would be strange if we should come back empty-handed.” (Kidner) ii. When Solomon wrote this, he did so in a style understood and appreciated in his day. “The particular brand of wisdom that characterizes Ecclesiastes is well attested in the ancient world. We may call it ‘pessimism literature’. Ecclesiastes is the only biblical example of this old literary tradition.” (Eaton) iii. “In an Egyptian work, The Man Who Was Tired of Life, written between 2300 and 2100 BC, a man disputed with his soul whether life was worth living or whether suicide was the only logical act. ‘Life is a transitory state,’ he complained to himself; ‘you are alive but what profit do you get? Yet you yearn for life like a man of wealth.’ Death is ‘a bringer of weeping’; never again afterwards will a man ‘see the sun’. Little can be done. ‘Follow the happy day and forget care.’” (Eaton) iv. The Puritan commentator John Trapp wrote what some others also believe, that Ecclesiastes was Solomon’s statement of error and penance, and evidence that he turned back to God at the end of his life – despite the absence of such assurance in 1 Kings 11. “He penned this penitential sermon, grown an old man, he had experimented all this that he here affirmeth, so that he might better begin his speech to his scholars.” (Trapp) B. The problem presented: the meaninglessness of life. 1. (2) The Preacher’s summary: Life is vanity, without meaning. “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.” a. Vanity of vanities: The Preacher begins his sermon with his first conclusion (though not his ultimate conclusion). Looking at life all around, he judges it to be vanity – nothing, useless, meaningless. i. “A wisp of vapour, a puff of wind, a mere breath – nothing you could get your hands on; the nearest thing to zero. That is the ‘vanity’ this book is about.” (Kidner) ii. “Vanity (hebel) includes (i) brevity and unsubstantiality, emptiness… (ii) unreliability, frailty… (iii) futility, as in Job 9:29 (Hebrew), where ‘in vanity’ means ‘to no effect’; (iv) deceit (cf. Jeremiah 16:19; Zechariah 10:2).” (Eaton) b. Vanity of vanities: To strengthen his point, the Preacher judged life to be the ultimate vanity, the vanity of vanities. This Hebrew phrasing is used to express intensity or the ultimate of something, as in the phrase holy of holies. i. This phrase (or something quite like it) will be used about 30 times in this short book. It is one of the major themes of Ecclesiastes. c. All is vanity: To further strengthen the point, Solomon noted not only that life is vanity, but that all is vanity. It seemed that every part of life suffered from this emptiness. i. We see from the first two verses that Solomon wrote this from a certain perspective, a perspective that through the book he will expose as inadequate and wrong. Most all of Ecclesiastes is written from this perspective, through the eyes of a man who thinks and lives as if God doesn’t matter. ii. “It is an absolutely accurate statement of life when it is lived under certain conditions; but it is not true as a statement of what life must necessarily be.” (Morgan) If you say, “My life isn’t vanity; it isn’t meaningless. My life is filled with meaning and purpose.” That’s wonderful; but you can’t ignore the premise of the Preacher – the premise of life under the sun. iii. Therefore Ecclesiastes is filled with what we might call true lies. Given the perspective “God does not matter,” it is true that all is vanity. Since that perspective is wrong, it is not true that all is vanity. Yet Solomon makes us think through this wrong perspective thoroughly through Ecclesiastes. iv. Solomon thinks through this perspective, but he wasn’t the first nor the last to see life this way. Many moderns judge life to be equally futile. · “We all live in a house on fire, no fire department to call; no way out, just the upstairs window to look out of while the fire burns the house down with us trapped, locked in it.” (Playwright Tennessee Williams) · “Most people get a fair amount of fun out of their lives, but on balance life is suffering and only the very young or the very foolish imagine otherwise.” (Author George Orwell) · “Life is rather like a can of sardines, we’re all of us looking for the key.” (Playwright Alan Bennett) 2. (3) Life and work under the sun. What profit has a man from all his labor In which he toils under the sun? a. What profit has a man from all his labor: Using the language from the world of business, the Preacher asked a worthy question. He knew that life was filled with labor – but what is it worth? What does it profit? i. Profit: “A commercial term; life ‘pays no dividends’.” (Eaton) ii. Jesus expressed a similar thought in Mark 8:36: For what will it profit a man if he gains the whole world, and loses his own soul? iii. “All things are sweeter in the ambition than in the fruition. There is a singular vanity in this splendid misery.” (Trapp) b. In which he toils under the sun: This is the first stating of an essential theme through Ecclesiastes. This phrase will be repeated more than 25 times through the book. The idea isn’t “on a sunny day” or something having to do with the weather. The idea is “in this world that we can see; the material world.” It is life considered without an eternal perspective. i. “If our view of life goes no further than ‘under the sun’, all our endeavours will have an undertone of misery.” (Eaton) ii. The use of the phrase under the sun “shows that the writer’s interest was universal and not limited to only his own people and land.” (Wright) 3. (4-7) The unending cycle of creation. One generation passes away, and another generation comes; But the earth abides forever. The sun also rises, and the sun goes down, And hastens to the place where it arose. The wind goes toward the south, And turns around to the north; The wind whirls about continually, And comes again on its circuit. All the rivers run into the sea, Yet the sea is not full; To the place from which the rivers come, There they return again. a. One generation passes away, and another generation comes; but the earth abides forever: Using several examples, the Preacher observes that nothing seems to change very much in the seemingly unending cycle of nature. i. “He looks out upon humanity, and sees that in one aspect the world is full of births, and in another full of deaths. Coffins and cradles seem the main furniture, and he hears the tramp, tramp, tramp of the generations passing over a soil honeycombed with tombs.” (Maclaren) b. The sun also rises… The wind goes toward the south… the rivers run into the sea: From what Solomon could observe under the sun, these unchanging cycles expressed the unchanging monotony of life, leading to its vanity and meaninglessness. i. “For Old Testament orthodoxy, creation rings with the praises of the LORD. Creation is his…. But, says the Preacher, take away its God, and creation no longer reflects his glory; it illustrates the weariness of mankind.” (Eaton) ii. “All the rivers of earthly joy may be flowing into your heart, but they will never fill it. They may recede, or dry up, or ebb; but if not, still they will never satisfy…. But in Christ there is perennial interest…. We need not go outside of Him for new delights; and to know Him is to possess a secret which makes all things new.” (Meyer) 4. (8-11) The unending cycle of man’s labor. All things are full of labor; Man cannot express it. The eye is not satisfied with seeing, Nor the ear filled with hearing. That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, “See, this is new”? It has already been in ancient times before us. There is no remembrance of former things, Nor will there be any remembrance of things that are to come By those who will come after. a. All things are full of labor; man cannot express it: Solomon then observed that the meaninglessness of life wasn’t only reflected in nature. This frustration is also evident in human effort and endeavor. Despite all man’s working (labor), seeing, and hearing, he is still not satisfied. i. “It is impossible to calculate how much anxiety, pain, labour, and fatigue are necessary in order to carry on the common operations of life. But an endless desire of gain, and an endless curiosity to witness a variety of results, cause men to, labour on.” (Clarke) ii. “What is the difference between a squirrel in a cage who only makes his prison go round the faster by his swift race, and the man who lives toilsome days for transitory objects which he may never attain?” (Maclaren) b. That which has been is what will be, that which is done is what will be done, and there is nothing new under the sun: Despite all man’s work and progress, life seems monotonously the same. Things that seem new get old very quickly, so it could be said “there is nothing new under the sun.” i. The more things change, the more they stay the same. Meet the new boss, same as the old boss. “In their new guise the old ways go on. As a race, we never learn.” (Kidner) ii. There may be nothing new under the sun; but thankfully the followers of Jesus – those born again by God’s Spirit – don’t live under the sun in that sense. Their life is filled with new things. · A new name (Isaiah 62:2, Revelation 2:17). · A new community (Ephesians 2:14). · A new help from angels (Psalm 91:11). · A new commandment (John 13:34). · A new covenant (Jeremiah 31:33, Matthew 26:28). · A new and living way to heaven (Hebrews 10:20). · A new purity (1 Corinthians 5:7). · A new nature (Ephesians 4:24). · A new creation in Jesus Christ (2 Corinthians 5:17). · All things become new! (2 Corinthians 5:17, Revelation 21:5). c. There is no remembrance of former things, nor will there be any remembrance of things that are to come: The futility of life seems to extend in both directions, both into the past and into the future. Man works hard, yet it never seems to make a lasting difference and all is simply forgotten. i. “How many memorable matters were never recorded! How many ancient records long since perished!” (Trapp) C. The failure of wisdom to satisfy. 1. (12-15) Searching by wisdom. I, the Preacher, was king over Israel in Jerusalem. And I set my heart to seek and search out by wisdom concerning all that is done under heaven; this burdensome task God has given to the sons of man, by which they may be exercised. I have seen all the works that are done under the sun; and indeed, all is vanity and grasping for the wind. What is crooked cannot be made straight, And what is lacking cannot be numbered. a. I, the Preacher, was king over Israel in Jerusalem: Solomon was internationally famous for his great wisdom. If the answers to the seeming emptiness of life could be found by wisdom, Solomon was the one to find them. i. Solomon’s great wisdom was a gift of God. When God offered him whatever he pleased, he asked for wisdom, especially the wisdom to lead the people of God (1 Kings 3:5-28). Therefore, God made Solomon so wise that he wrote thousands of proverbs, and he was considered to be wiser than all the men of his day (1 Kings 4:29-34). b. I set my heart to seek and search out by wisdom concerning all that is done under heaven: With the unique ability to make such a search, Solomon looked for the answers in wisdom – by which he meant human wisdom that excluded answers in the light of eternity. i. I set my heart to seek and search out: “The two words are not synonymous. The former verb implies penetrating into the depth of an object before one; the other word taking a comprehensive survey of matters further away; so that two methods and scopes of investigation are signified.” (Deane) ii. This is the wisdom of those who guide us to a better life in the here-and-now; how to live a healthier, happier, more prosperous life. This wisdom certainly has value, and many lives would be better for following it. Yet if it excludes a true appreciation of eternity and our responsibilities in the world to come, this wisdom has no true answer to the meaninglessness of life. It only shows us how to live our meaningless lives better. iii. In other places in Ecclesiastes, wisdom is thought of as a blessing – as it is; even wisdom that excludes eternity (Ecclesiastes 7:11-12, 7:19). Yet this kind of under the sun wisdom cannot shed light upon the problem of the vanity and meaninglessness of life. c. All that is done under heaven: God’s heaven and eternity are not in view here, only the day and night skies. This is another way of saying, “under the sun.” All man’s work, accomplishment, and searching for wisdom seems to amount to nothing. i. “All that is done under heaven shows that the total resources of a limited world-view are the object of study; the vertical aspect is not yet in view.” (Eaton) d. This burdensome task God has given to the sons of man, by which they may be exercised: The seeming futility of life comes from God; He has given it to man. God has deliberately built a system where life seems meaningless and empty without the understanding of a living, active God to whom we must give account. i. It may seem cruel of God to devise such a system, but it is actually evidence of His great love and mercy. He built within us the desire and need for that which brings meaning and fulfillment to life. As Augustine wrote, the Creator made a God-shaped space in each of us, which can only be filled with Him. ii. This desire is found not only in us as people, but also in creation itself. God also subjected creation to this futility until He one day brings the promised fulfillment. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope (Romans 8:20). iii. At the same time, this is a burdensome task. It isn’t always easy to find these answers because our pride, self-reliance, and self-love work against finding them. e. What is crooked cannot be made straight, and what is lacking cannot be numbered: The Preacher’s initial search for the answers in wisdom (under the sun) brought him only despair. i. “With his usual devastating candour Qoheleth is quick to tell us the worst. The search has come to nothing.” (Kidner) ii. “The third conclusion explains why the ‘under the sun’ thinker is so frustrated. It is because there are twists (what is crooked) and gaps (what is lacking) in all thinking. No matter how the thinker ponders, he cannot straighten out life’s anomalies, nor reduce all he sees to a neat system.” (Eaton) 2. (16-18) The failure of wisdom confirmed. I communed with my heart, saying, “Look, I have attained greatness, and have gained more wisdom than all who were before me in Jerusalem. My heart has understood great wisdom and knowledge.” And I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind. For in much wisdom is much grief, And he who increases knowledge increases sorrow. a. I communed with my heart: This approach is natural for anyone who looks for the answers under the sun, apart from an eternal perspective. They look inward for wisdom and answers, instead of to the God who rules eternity. b. I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind: The repeated and intensified search for wisdom brought no ultimate meaning. The solution wasn’t to think harder and search better; it was all grasping for the wind. c. For in much wisdom is much grief, and he who increases knowledge increases sorrow: The more the Preacher understood life under the sun, the greater his despair. The more he learned, the more he realized what he didn’t know. The more he knew, the more he knew life’s sorrows. i. “So long as wisdom is restricted to the realm ‘under the sun’, it sees the throbbing tumult of creation, life scurrying round its ever-repetitive circuits, and nothing more. ‘The more you understand, the more you ache’ (Moffatt).” (Eaton).
The Vanity of Self-Indulgence Ecc 2:1 I said to myself, "Come now, I will test you with pleasure. So enjoy yourself." And behold, it too was futility. Ecc 2:2 I said of laughter, "It is madness," and of pleasure, "What does it accomplish?" Ecc 2:3 I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives. Ecc 2:4 I enlarged my works: I built houses for myself, I planted vineyards for myself; Ecc 2:5 I made gardens and parks for myself and I planted in them all kinds of fruit trees; Ecc 2:6 I made ponds of water for myself from which to irrigate a forest of growing trees. Ecc 2:7 I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Ecc 2:8 Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of men—many concubines. Ecc 2:9 Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me. Ecc 2:10 All that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor. Ecc 2:11 Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun. The Vanity of Living Wisely Ecc 2:12 So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done? Ecc 2:13 And I saw that wisdom excels folly as light excels darkness. Ecc 2:14 The wise man's eyes are in his head, but the fool walks in darkness. And yet I know that one fate befalls them both. Ecc 2:15 Then I said to myself, "As is the fate of the fool, it will also befall me. Why then have I been extremely wise?" So I said to myself, "This too is vanity." Ecc 2:16 For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten. And how the wise man and the fool alike die! Ecc 2:17 So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind. The Vanity of Toil Ecc 2:18 Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. Ecc 2:19 And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. Ecc 2:20 Therefore I completely despaired of all the fruit of my labor for which I had labored under the sun. Ecc 2:21 When there is a man who has labored with wisdom, knowledge and skill, then he gives his legacy to one who has not labored with them. This too is vanity and a great evil. Ecc 2:22 For what does a man get in all his labor and in his striving with which he labors under the sun? Ecc 2:23 Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity. Ecc 2:24 There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. Ecc 2:25 For who can eat and who can have enjoyment without Him? Ecc 2:26 For to a person who is good in His sight He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God's sight. This to Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Revelation Select a Chapter 2 Revelation 2 – Jesus’ Letters to the Churches Audio for Revelation 2: Revelation 1:9-2:7 – The Revelation of Jesus Christ Revelation 2:8-2:17 – Letters to Seven Churches Revelation 2:18-3:6 – Letters to Seven Churches Revelation 2-3 (Survey) – The Seven Churches of Revelation in History The letters to the seven churches share a similar structure. They each feature: · An address to a particular congregation. · An introduction of Jesus. · A statement regarding the condition of the church. · A verdict from Jesus regarding the condition of the church. · A command from Jesus to the church. · A general exhortation to all Christians. · A promise of reward. We can see the state of each of these seven churches – and the state of our own walk with Jesus – by looking at what Jesus has to say to each church in each section. A. Jesus’ letter to the church at Ephesus. 1. (1a) The character of the city of Ephesus. “To the angel of the church of Ephesus write, a. To the angel: As discussed under Revelation 1:20, this angel may be the pastor of the church at Ephesus, or an angel looking in on the workings of the church at Ephesus. In some way, this angel represents this church; but the letter isn’t written just to the representative, but to the whole church. i. “I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.” (Clarke) b. Ephesus: This was a famous city in the ancient world, with an equally famous church. Paul ministered in Ephesus for three years (Acts 19:1, Acts 19:10, Acts 20:31). Aquila and Priscilla, with Apollos served there (Acts 18:24-28). Paul’s close associate Timothy (1 Timothy 1:3) worked in Ephesus. According to strong and consistent historic tradition, the Apostle John also ministered there. i. “Surely it was a place of great privilege, of great preaching.” (Robertson) c. Ephesus: This great city was also world-famous as a religious, cultural, and economic center of the region. Ephesus had the notable temple of Diana, a fertility goddess worshipped with immoral sex. This tremendous temple to Diana in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each pillar 60 feet tall, and it was adorned with great sculptures. i. “The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity.” (Longenecker in his commentary on Acts) ii. “Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practised. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city.” (Gaebelein in his commentary on Acts) 2. (1b) Jesus describes Himself to the church at Ephesus. ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: a. He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: These images were taken from John’s vision of Jesus in Revelation 1. They emphasize the authority of Jesus in the Church (He holds the seven stars) and His immediate presence in the Church (He walks in the midst of the seven golden lampstands). This introduction stresses that Jesus is central to the church, and should be recognized as central to the church. b. Holds: This is the ancient Greek word kratein, and is an emphatic and complete word. Jesus has these churches, and holds them securely. The churches belong to Jesus, not to the leaders of the churches or to the people of the churches. He holds them. 3. (2-3) What Jesus knows about the Christians of Ephesus. “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. a. I know your works: Jesus looked at His church, and He knew its condition. It was no mystery to Him. There may be sin or corruption hidden in a congregation, but it isn’t hidden to Jesus. He would say the same thing to us today, both as individuals and as a congregation: I know your works. i. “There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might.” (Spurgeon) b. Your works, your labor, your patience: Jesus knew what this church did right. They worked hard for the Lord and they had godly endurance. Patience is the great ancient Greek word hupomone, which means “steadfast endurance.” In this sense, the church in Ephesus was rock-solid. c. You cannot bear those who are evil: The Ephesian church pursued doctrinal purity. Paul warned the Ephesians in Acts 20:29-31: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. From this commendation of Jesus, we know that the Ephesians took Paul’s warning seriously. i. The church today, like the Ephesian church then, must vigorously test those who claim to be messengers from God – especially those who say they are apostles, because deceivers will speak well of themselves. The greater the evil, the more deceptive its cloak. ii. “This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some.” (Spurgeon) d. You have persevered and have patience, and have labored for My name’s sake and have not become weary: Also, the Ephesian church continued doing these things without becoming weary. They showed a godly perseverance that we should imitate. By all outward appearances, this was a solid church that worked hard, had great outreach, and protected the integrity of the gospel. 4. (4) What Jesus has against the church at Ephesus. Nevertheless I have this against you, that you have left your first love. a. Nevertheless I have this against you: Jesus used a sobering word – nevertheless, which means “despite all that.” Jesus took into full account all the good in the Ephesian church, yet despite all that, He had something against them. i. Nevertheless means that all the good in the Ephesian church did not cancel out the bad Jesus is about to describe. b. You have left your first love: Despite all the good in the Ephesian church, there is something seriously wrong. They have left – not lost – their first love. They once had a love that they don’t have anymore. This can be described as “a definite and sad departure.” (Robertson) i. The distinction between leaving and losing is important. Something can be lost quite by accident, but leaving is a deliberate act, though it may not happen suddenly. As well, when we lose something we don’t know where to find it; but when we leave something, we know where to find it ii. Though they had left their first love, everything looked great on the outside. If you would have attended a service of the church at Ephesus, you might have thought, “This is a happening church. They are doing so much, and they really guard the truth.” At the same time, you might have had a vague, uneasy feeling – yet it would probably be hard to pin down. It wasn’t hard for Jesus to see the problem, even though everything probably looked wonderful on the outside. iii. The problem was serious. Without love, all is vain. No wonder Jesus said, “Nevertheless I have this against you.” “A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all.” (Spurgeon) c. Left your first love: What love did they leave? As Christians, we are told to love God and to love one another. Did they leave their love for God? Did they leave their love for one another? Probably both are in mind, because the two loves go together. You can’t say you love God and not love His family, and you can’t really love His family without loving Him first. i. The Ephesian church was a working church. Sometimes a focus on working for Jesus will eclipse a love relationship with Him. We can put what we do for Jesus before who we are in Him. We can leave Jesus in the temple, just as the parents of Jesus did (Luke 2:45-46). ii. The Ephesian church was a doctrinally pure church. Sometimes a focus on doctrinal purity will make a congregation cold, suspicious, and intolerant of diversity. “When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart.” (Spurgeon) d. First love: There is a definite, sure difference in their relationship with Jesus. Things aren’t as they used to be. It isn’t that we expect that we should have the exact same excitement we had when everything was brand new in the Christian life, but the newness should transition into a depth that makes the first love even stronger. i. A couple that has been married for a long time doesn’t always have the same thrill of excitement they had when they first dated. That is to be expected, and is fine – if that excitement has matured into a depth of love that makes it even better than the first love. ii. There is nothing wrong with that initial excitement, or wanting it to remain or be restored. “When we were in our first love, what would we do for Christ; now how little will we do. Some of the actions which we performed when we were young Christians, but just converted, when we look back upon them, seem to have been wild and like idle tales.” (Spurgeon) 5. (5-6) What Jesus wants the church at Ephesus to do. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. a. Remember therefore from where you have fallen: The first step in restoration for the Ephesian church is for them to remember. They need to remember from where you have fallen. This means remembering where they used to be in their love for the Lord and for one another. i. When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father’s home (Luke 15:17-19). This is always the first step in getting back to where we should be with the Lord. b. Repent: This is not a command to feel sorry, or really to feel anything. It means to change your direction, to go a different way. It is an “urgent appeal for instant change of attitude and conduct, before it is too late.” (Robertson) c. Do the first works: This means that they must go back to the basics, to the very first things they did when you first fell in love with Jesus. These are the things that we never grow beyond. i. What are the first works? · Remember how you used to spend time in His Word? · Remember how you used to pray? · Remember the joy in getting together with other Christians? · Remember how excited you were about telling others about Jesus? ii. We might say that Satan does a masterful job in creating a sense of general dissatisfaction with these first works. Christians will run after almost every new, strange method or program for growth and stability. Our shortened attention spans make us easily bored with the truest excitement. Sometimes we will do almost anything except the first works. d. Or else I will come to you quickly and remove your lampstand from its place: Jesus gave them a stern warning. Unless they repent, He will remove their light and His presence. When their lampstand was removed, they could continue as an organization, but no longer as a true church of Jesus Christ. It would be the church of Ichabod, where the glory had departed (1 Samuel 4:21). i. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. “You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world… you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus.” (Epistle of Ignatius to the Ephesians, Chapter 8. From the Ante Nicean Fathers Volume 1, page 52) ii. From what Ignatius wrote, it seems that the Ephesians returned to their first love without compromising doctrinal purity. That isn’t always an easy balance to keep, but the Ephesians apparently kept it, at least for a time. e. But this you have, that you hate the deeds of the Nicolaitans, which I also hate: Jesus – probably so the Ephesians would not be overly discouraged – gave this church another compliment. They were complimented because they hated the deeds of the Nicolaitans – but who were the Nicolaitans and what were their deeds? The doctrine of the Nicolaitans is also condemned in Revelation 2:15, and in that passage it is related to immorality and idolatry. i. Irenaeus (writing in the late second century) described what he knew of the Nicolaitans: “The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practice adultery, and to eat things sacrifice to idols.” (Against Heresies, book 1, chapter 26. From the Ante Nicean Fathers Volume 1, page 352) ii. Hippolytus, a student of Irenaeus (writing in the early third century) associated the Nicolaitans with the Gnostics: “There are, however, among the Gnostics diversities of opinion… But Nicolaus has been a cause of the wide-spread combination of these wicked men. [He] departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food.” (Refutation of all Heresies, book 7, chapter 24; ANF volume 5, page 115) iii. Others have emphasized the root meanings of the words that make up the name Nicolaitans. Nikao-laos means literally “to conquer the people.” Based on this, some point to presumptuous claims of apostolic authority and to the heart that sets up hierarchies and separates the “clergy” from the “laity.” Perhaps the Nicolaitans fulfilled all these aspects, being both an idolatrous immorality and a presumptuous, hierarchical, “hidden mysteries” system typical of Gnosticism. iv. The Nicolaitans, like all deceivers that come from the body of Christ, claimed “not that they were destroying Christianity, but that they were presenting an improved and modernized version of it.” (Barclay) f. Which I also hate: These are powerful words, in that they came from our Savior who is so rich in love. Whoever exactly the Nicolaitans were, and whatever exactly they did and taught, we learn something from Jesus’ opinion of them. We learn that the God of love hates sin, and wants His people to also hate sin. 6. (7a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: This qualifies everyone – or at least everyone who will listen. This letter was not only written to the church at Ephesus in the Apostle John’s day. It is written to us, and to all Christians throughout the centuries. b. Let him hear what the Spirit says to the churches: Each one of these seven letters apply to all churches. We must hear what the Spirit says to the churches – not just to one church. These letters – each of them – were meant to speak to you, if you will only have an ear to hear what the Spirit says. i. “There were not seven books written, but one book in which these seven epistles were, out of which each church, or the church in it several periods, might learn what concerned it.” (Poole) ii. “The churches of the land are sprinkled all over with bald-headed old sinners whose hair has been worn off by the constant friction of countless sermons that have been aimed at them and glanced off and hit the man in the pew behind.” (H.W. Beecher) 7. (7b) The promise of a reward. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.”’ a. To him who overcomes: Jesus made this promise to him who overcomes – but what does this overcomer overcome? We usually think of overcoming in dramatic terms of overcoming sin and in spiritual warfare, but here Jesus seems to speak of overcoming their coldness of heart and lack of love marked by leaving their first love. b. I will give to eat from the tree of life: The promise for these overcomers was a return to Eden, a restoration, and eternal life. This was meant first in the eternal sense of making it to heaven, which was no small promise to a church threatened with the removal of Jesus’ presence. It is also meant in the sense of seeing the effects of the curse rolled back in our own lives through walking in Jesus’ redeeming love. c. In the midst of the Paradise of God: Originally, the word Paradise meant “a garden of delight.” Eventually, it came to mean “the place where God lives.” Where God is, that is Paradise! B. Jesus’ letter to the church at Smyrna. 1. (8a) The character of the city of Smyrna. “And to the angel of the church in Smyrna write, a. Smyrna: This was a large, beautiful, and proud city. It was a center of learning and culture, and was proud of its standing as a city. “Smyrna was an outstandingly beautiful city. It claimed to be the ‘Glory of Asia.’” (Barclay) b. Smyrna: This was a rich city. “Smyrna was a great trade city… Smyrna stood at the end of the road which served the valley of the river Hermus, and all the trade of that valley flowed into its markets and found an outlet through its harbor. It had a specially rich trade in wines. Smyrna, like Ephesus, was a city of wealth and commercial greatness.” (Barclay) c. Smyrna: We also know from history that it was a city deeply committed to idolatry and the worship of the Roman Emperor. On one famous street in Smyrna, called the “Golden Street,” stood magnificent temples to Cybele, Apollo, Asklepios, Aphrodite, and a great temple to Zeus – but the worship of those pagan gods was dying out. The real focus was on the worship of the Roman Emperor. i. In 196 B.C. Smyrna built the first temple to Dea Roma – the goddess of Rome, the spiritual symbol of the Roman Empire. Once the “spirit” of Rome was worshipped, it wasn’t much of a step to worship the dead Emperors of Rome. Then it was only another small step to worship the living Emperors, and then to demand such worship as an evidence of political allegiance and civic pride. ii. In A.D. 23 Smyrna won the privilege (over 11 other cities) to build the first temple to worship the Emperor Tiberius Caesar. Smyrna was a leading city in the Roman cult of Emperor worship. iii. The Roman Emperor Domitian (A.D. 81-96) was the first to demand worship under the title “Lord” from the people of the Roman Empire as a test of political loyalty. According to ancient church history, it was under the reign of Domitian that John was banished to the Island of Patmos where he received this vision. iv. “Emperor worship had begun as spontaneous demonstration of gratitude to Rome; but toward the end of the first century, in the days of Domitian, the final step was taken and Caesar worship became compulsory. Once a year the Roman citizen must burn a pinch of incense on the altar to the godhead of Caesar; and having done so, he was given a certificate to guarantee that he had performed his religious duty.” (Barclay) v. “All that the Christians had to do was to burn that pinch of incense, say, ‘Caesar is Lord,’ receive their certificate, and go away and worship as they pleased. But that is precisely what the Christians would not do. They would give no man the name of Lord; that name they would keep for Jesus Christ and Jesus Christ alone. They would not even formally conform.” (Barclay) 2. (8b) Jesus describes Himself to the church at Smyrna. ‘These things says the First and the Last, who was dead, and came to life: a. The First and the Last: Jesus chose this title from His initial appearance to John (Revelation 1:11, 1:17) to speak of His eternal character. The First and the Last are titles that belong only to the LORD, Yahweh, according to Isaiah 41:4, 44:6, and 48:12. b. Who was dead, and came to life: Jesus chose this title from His initial appearance to John (Revelation 1:18) to remind the Christians in Smyrna that they served the risen Lord, victorious over death. Death could not hold Jesus, and it cannot hold His people. i. The association with death – and the victory of resurrection – is throughout this letter. The name Smyrna comes from the word myrrh, a sweet-smelling perfume used in embalming dead bodies. 3. (9) What Jesus knows about the Christians in Smyrna. “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. a. I know your works: Jesus knew the works of the church in Ephesus also (Revelation 2:2). In Smyrna, Jesus also knew their works, tribulation, and poverty. He knows these hardships both in the sense that He saw what happened to them, and in the sense that He knew their hardships by His personal experience. i. Poverty: According to history, Smyrna was a prosperous city. Yet the Christians there were poor. “The word used for ‘poverty’ is the word for abject poverty. They were not just poor.” (Walvoord) ii. The Christians of Smyrna knew poverty because they were robbed and fired from jobs in persecution for the gospel. Early Christians joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven (Hebrews 10:34). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians. b. I know the blasphemy: Jesus knew the abuse these Christians endured at the hands of “religious” men, those who say they are Jews and are not. i. Historically, we are told there was a large and hostile community of Jews in Smyrna, but this tells us that a true Jew is one who trusts God and believes in Jesus Christ (Philippians 3:3). Others may be Jews ethnically – which still has its place before God – but they are not Jews spiritually before God. c. I know… I know: In midst of this kind of affliction, it is easy to think God has forgotten – but Jesus knows. 4. (9) What Jesus thinks about the church in Smyrna. But you are rich. a. Rich: Every outward circumstance said that the Christians in Smyrna were poor, even destitute, but Jesus saw through the circumstances to see that they were really rich. “Sweet smelling Smyrna, the poorest but purest of the seven.” (Trapp) b. Rich: This is what Jesus thought of them, and if Jesus considered them rich, then they were rich. Our estimation of ourselves is far less important than God’s estimation of us. i. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (Revelation 3:17). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church. c. And poverty (but you are rich): The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Nevertheless, there is also nothing inherently spiritual in poverty. i. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (Mark 10:23-25). There is nothing wrong with having money; the trouble is that money so easily “has” us. ii. Often, material riches are acquired and maintained at the expense of true spiritual riches. A story is told of the glory days of the Renaissance Papacy, when a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, “We no longer have to say what Peter told the lame man: ‘Silver and gold have I none.’” His companion replied, “But neither can you say, ‘rise up and walk.’” d. Rich: The church at Smyrna was also rich in leadership. One of the pastors of that church was named Polycarp. He was one of the Apostle John’s disciples and served at Smyrna until A.D. 155 when he died heroically as a martyr. 5. (10) What Jesus wants the Christians in Smyrna to do. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. a. Do not fear: Literally, this is better translated “stop being afraid.” The Christians in Smyrna suffered under persecution, and they were afraid. Sometimes we think that Christians who endure persecution are almost super-human, and we sometimes don’t appreciate the depths of fear they struggle with. There were things which they were about to suffer, and Jesus wanted them ready to stand against those things. b. The devil is about to throw some of you into prison: Here, Jesus described the nature of the persecution that would come against the Christians in Smyrna. Apparently, they would be imprisoned, and for a specific period of time (you will have tribulation ten days). i. According to Jesus, the persecution about to come against the Christians of Smyrna was from the devil. At the same time it was measured and limited by God. Surely, the devil wanted to imprison them for a longer time, but God limited the tribulation to ten days. ii. Being thrown into prison was severe persecution. In that day, prison was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown into prison as you awaited trial and execution. iii. “For a man to become a Christian anywhere was to become an outlaw. In Smyrna above all places, for a man to enter the Christian Church was literally to take his life in his hands. In Smyrna the church was a place for heroes.” (Barclay) iv. “This ‘tribulation’ does not mean the common trials to which all flesh is heir. Some dear souls think they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians.” (Havner) c. You will have tribulation ten days: Commentators on the Book of Revelation have long debated the meaning of these ten days. i. Some think that Jesus really meant ten years of persecution. “As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted.” (Clarke) ii. Others think that Jesus really meant persecution over the reign of ten Roman Emperors. “The first under Nero, A.D. 54; the second under Domitian, A.D. 81; the third under Trajan, A.D. 98; the fourth under Adrian [Hadrian], A.D. 117; the fifth under Septimus Severus, A.D. 193; the sixth under Maximin, A.D. 235; the seventh under Decius, A.D. 249; the eighth under Valerian, A.D. 254; the ninth under Aurelian, A.D. 270; the tenth under Diocletian, A.D. 284.” (White, cited in Walvoord) iii. Still others take strange and confusing approaches: “Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased.” (Poole) iv. Others say that ten days is simply an expression of speech: “The expression ten days is not to be taken literally; it is the normal Greek expression for a short time.” (Barclay) v. However, there is no compelling reason to believe it means anything other than ten days of severe persecution, with an emphasis on the idea that it is a limited time. d. That you may be tested: If this attack came from the devil, then why couldn’t these Christians in Smyrna just rebuke Satan, and stop the attack? Because God had a purpose in their suffering, and so He allowed it. God uses suffering to purify (1 Peter 1:6-7), to make us like Jesus (Romans 8:17), and to makes us truly witnesses of Him. In all ages, the blood of the martyrs has been seed for the church. i. “The saints at Smyrna had not been given a pep-talk on ‘How to Win Friends and Influence People.’ They had no testimony on ‘How Faith Made Me Mayor of Smyrna.’ They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come.” (Havner) ii. Most specifically in this case, God allowed this attack so that they may be tested, in the sense of being proven. Through their suffering, God displayed the true riches of the church in Smyrna to everyone, including themselves – even though He knew they were rich already. iii. The Christians in Smyrna would be tested, but they passed the test. This church, compared to the other six, has no evil spoken against it. Only this church among the seven survives today, and it has survived through centuries of Roman and Muslim persecution. iv. That you may be tested: God is also interested in testing us. We may not have the same opportunity to suffer for Jesus that the Christians in Smyrna had, but we can have their same heart. We may never be in a place to die a martyr’s death, but we can all live a martyr’s life. Sadly, many Christians avoid persecution of any kind by conforming so much to the world that they are no longer distinctively Christians. This wasn’t the case with the Christians in Smyrna. They were tested and they passed the test. e. Be faithful until death, and I will give you the crown of life: What Jesus said to this church is important, but what He didn’t say is also important. Jesus didn’t have a single word of rebuke or correction for the Christians in Smyrna. All He had was the promise of a crown – and the encouragement to be faithful until death, which is literally “become faithful until death.” (Walvoord) i. There are two different words for crown in the ancient Greek language. One described the kind of crown a king would wear, a crown of royalty. The other kind of crown – the stephanos, used here – is given as a trophy to a winning athlete. Jesus looks at the Christians of Smyrna, and says to them: “You are My winners. You deserve a trophy.” ii. The stephanos was also the crown worn at marriages and special celebrations. The picture is of Jesus and His bride, each wearing their crowns. iii. The promise of a crown was especially meaningful for the Christians of Smyrna. · The city of Smyrna had a “crown” of beautiful buildings at the top of Mt. Pagos. · In Smyrna, worshippers of pagan gods wore crowns. · In that culture, good citizens and winning athletes received crowns. iv. Jesus promised a special crown – the crown of life. A champion athlete received a crown of leaves, which would soon get brown and die. Jesus’ champions receive the crown of life. v. “A crown without cares, co-rivals, envy, end. Kings’ crowns are so weighty with cares, that oft they make their heads ache. Not so with this crown; the joys whereof are without measure or mixture.” (Trapp) 6. (11a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: Though the Spirit has something to say to us through every one of the churches, this letter to the Christians in Smyrna may apply least of all to modern, western Christians. To this point, we simply don’t face the kind of persecution the Christians in Smyrna experienced. Polycarp was a remarkable example of both the persecution and the courage of early Christians. i. The year after Polycarp returned from Rome, a great persecution came upon the Christians of Smyrna. His congregation urged him to leave the city until the threat blew over. So, believing that God wanted him to be around a few more years, Polycarp left the city and hid out on a farm belonging to some Christian friends. One day on the farm, as he prayed in his room, Polycarp had a vision of his pillow engulfed in flames. He knew what God said to him, and calmly told his companions, “I see that I must be burnt at the stake.” ii. Meanwhile, the chief of police issued a warrant for his arrest. They seized one of Polycarp’s servants and tortured him until he told them where his master was. Towards evening, the police chief and a band of soldiers came to the old farmhouse. When the soldiers found him, they were embarrassed to see that they had come to arrest such an old, frail man. They reluctantly put him on a donkey and walked him back to the city of Smyrna. iii. On the way to the city, the police chief and other government officials tried to persuade Polycarp to offer a pinch of incense before a statue of Caesar and simply say “Caesar is Lord.” That’s all he had to do, and he would be off the hook. They pleaded with him to do it, and escape the dreadful penalties. At first Polycarp was silent, but then he calmly gave them his firm answer: no. The police chief was now angry. Annoyed with the old man, he pushed him out of his carriage and onto the hard ground. Polycarp, bruised but resolute, got up and walked the rest of the way to the arena. iv. The horrid games at the arena had already begun in earnest and a large, bloodthirsty mob gathered to see Christians tortured and killed. One Christian named Quintis boldly proclaimed himself a follower of Jesus and said he was willing to be martyred, but when he saw the vicious animals in the arena, he lost courage and agreed to burn the pinch of incense to Caesar as Lord. Another young man named Germanicus didn’t back down. He marched out and faced the lions and died an agonizing death for his Lord Jesus. Ten other Christians gave their lives that day, but the mob was unsatisfied. They cried out, “Away with the atheists who do not worship our gods!” To them, Christians were atheists because they did not recognize the traditional gods of Rome and Greece. Finally, the crowd started chanting “Bring out Polycarp.” v. When Polycarp brought his tired body into the arena, he and the other Christians heard a voice from heaven. It said, “Be strong, Polycarp, play the man.” As he stood before the proconsul, they tried one more time to get him to renounce Jesus. The proconsul told Polycarp to agree with the crowd and shout out “Away with the atheists!” Polycarp looked sternly at the bloodthirsty mob, waved his hand towards them and said, “Away with those atheists!” The proconsul persisted. “Take the oath and revile Christ and I’ll set you free!” Polycarp answered, “For eighty-six years I’ve served Jesus; how dare I now revile my King?” The proconsul finally gave up, and announced to the crowd the crime of the accused: “Polycarp has confessed that he is a Christian.” vi. The crowd shouted, “Let the lions loose!” but the animals had already been put away. The crowd then demanded that Polycarp be burnt. The old man remembered the dream about the burning pillow, and took courage in God. He said to his executioners, “It is well. I fear not the fire that burns for a season and after a while is quenched. Why do you delay? Come, do your will.” vii. They arranged a great pile of wood and set up a pole in the middle. As they tied Polycarp to the pole, he prayed: “I thank You that You have graciously thought me worthy of this day and of this hour, that I may receive a portion in the number of the martyrs, in the cup of Your Christ.” After he prayed and gave thanks to God, they set the wood ablaze. A great wall of flame shot up to the sky, but it never touched Polycarp. God set a hedge of protection between him and the fire. Seeing that he would not burn, the executioner, in a furious rage, stabbed the old man with a long spear. Immediately, streams of blood gushed from his body and seemed to extinguish the fire. When this happened, witnesses said they saw a dove fly up from the smoke into heaven. At the very same moment, a church leader in Rome named Iraenus, said he heard God say to him, “Polycarp is dead.” God called his servant home. b. Nevertheless, the day of martyrs is definitely not past. All over the world, Christians face persecution, especially in Asia, Eastern Europe, and in the Muslim world. Some people estimate that more Christians have suffered and died for their faith in the 20th Century than in all previous centuries combined. i. A May 1994 news item illustrates this: The gruesome martyrdom of a pastor in central India led to several hundred conversions to Christianity. A former Hindu who had changed his name to Paul James was murdered by a crowd of extremists as he spoke in a field prior to a Feb. 20 church service in the Phulabani district. “Jesus, forgive them,” eyewitnesses said James called out as his assailants cut off his hands and legs, and severed his torso. The attackers also decapitated James, an outspoken believer who had planted 27 churches. The murder has drawn heavy media attention in the area, which is charged with Hindu-Muslim tensions. Some, but not all, of James’ assailants reportedly have been caught. The attackers’ hatred and violence have left many Indians wanting to emulate the love shown by the victim, said K. Anand Paul, head of Gospel to the Unreached Millions. “The gospel is spreading because of persecution,” said Paul, who has been beaten seven times and kidnapped once by fanatical religious groups. “We are risking our lives to do this. People need to pray for us.” (National and International Religion Report, May 2, 1994) 7. (11b) The promise of a reward. He who overcomes shall not be hurt by the second death.”’ a. He who overcomes: This was a promise for overcomers. This promise is for those who overcome the threat of persecution, and the presence of persecution. i. We might say that we overcome by our close association with Jesus, who is the ultimate overcomer. As Jesus said, In the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). b. Shall not be hurt by the second death: Those who overcome in Jesus will never be hurt by the second death. The second death is hell, the lake of fire (Revelation 20:14 and 21:8). Though Satan threatened and attacked their life, Jesus promises His overcomers that death is conquered for them. i. “The second death was a Jewish rabbinic expression for the total extinction of the utterly wicked.” (Barclay) ii. “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) C. Jesus’ letter to the church at Pergamos. 1. (12a) The character of the city of Pergamos. “And to the angel of the church in Pergamos write, a. Pergamos: This was the political capital of the Roman Province of Asia the Less. When John wrote, Pergamos had been the capital city of the region for more than three hundred years. The city was a noted center for culture and education, having one of the great libraries of the ancient world, with more than 200,000 volumes. b. Pergamos: This was also an extremely religious city. It had temples to the Greek and Roman gods Dionysus, Athena, Demeter, and Zeus. It also had three temples dedicated to the worship of the Roman Emperor. i. Some 50 years before Smyrna won the honor of building the first temple to Tiberius, the city of Pergamos won the right to build the first temple to worship Caesar Augustus in the province of Asia. c. Pergamos: This city was especially known as a center for the worship of the deity known as Asclepios. Represented by a serpent, Asclepios was the god of healing and knowledge. There was a medical school at his temple in Pergamos. Because of the famous temple to the Roman god of healing, sick and diseased people from all over the Roman Empire flocked to Pergamos for relief. i. “Sufferers were allowed to spend the night in the darkness of the temple. In the temple there were tame snakes. In the night the sufferer might be touched by one of these tame and harmless snakes as it glided over the ground on which he lay. The touch of the snake was held to be the touch of the god himself, and the touch was held to bring health and healing.” (Barclay) 2. (12b) Jesus describes Himself to the church at Pergamos. ‘These things says He who has the sharp two-edged sword: a. He who has the sharp two-edged sword: In Revelation 1:16, John observed of Jesus out of His mouth went a sharp two-edged sword. Now, Jesus “showed” this two-edged sword to the Christians in Pergamos. i. The description of the sword in Revelation 1:18 helps us to associate it with the mouth of Jesus. Jesus will confront this church with His word, and they will feel the sharp edges. b. Sharp two-edged sword: This reminds us of the passage in Hebrews 4:12: For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. Jesus would use this sharp two-edged sword to make some separation among the Christians in Pergamos. 3. (13) What Jesus knows about the church at Pergamos. “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. a. I know your works: Jesus said this to each church. It is true of each one of us. He knows our works, even if there isn’t much to know. b. And where you dwell, where Satan’s throne is: In many ways, Pergamos was a stronghold of Satanic power. i. There are many different opinions as to why Pergamos was such a stronghold of Satanic power. Some believe it is because Pergamos was a center of pagan religion, especially of “Asclepios Soter” or “Asclepios Savior.” Some believe it was because Pergamos had a huge throne-like altar dedicated to the Roman god Zeus. Some believe it was because Pergamos was a center for the ancient Babylonian priesthood, but this is tough to prove conclusively. Others believe it was because Pergamos was the political center of the worship-demanding Roman government. c. And you hold fast to My name: Despite the fact they lived in such a difficult city, the Christians of Pergamos held fast to their faith in Jesus (hold fast to My name… did not deny My faith). i. Did not deny My faith: Jesus praised the Christians of Pergamos because they did not deny His faith. It is always important to make sure that the faith we hold on to is the faith that belongs to Jesus. d. Antipas was My faithful martyr, who was killed among you: One specific man among the Christians of Pergamos received a precious title (faithful martyr). This same title was held by Jesus also (Revelation 1:5). Antipas was a man who followed Jesus, who was like Jesus. i. Antipas is one of the great almost-anonymous heroes of the Bible. History tells us nothing about him except for here. “It is much no ecclesiastical history makes mention of this martyr Antipas, which argues him to have been a person but of obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them.” (Poole) ii. Antipas lived where Satan’s throne was. Yet he stood against the attacks and the evil around him. He fulfilled the meaning of his name, because Antipas means “Against All.” iii. Martyr is the ancient Greek word martus. “Martus is a most interesting and suggestive word. In classical Greek martus never means a martyr in our sense of the term. It always means a witness. A martus was one who said: ‘This is true, and I know it.’ It is not until New Testament times that martus ever means martyr.” (Barclay) 4. (14-15) What Jesus has against the Christians in Pergamos. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. a. I have a few things against you: The Christians in Pergamos were rightly praised for holding fast to the name of Jesus and keeping his faith. At the same time, their difficult environment did not excuse the few things Jesus had against them. b. You have there those who hold the doctrine of Balaam: Balaam was a prototype of all corrupt teachers. According to Numbers 22-24 and Numbers 31, Balaam combined the sins of immorality and idolatry to please Balak, the king of Moab, because he could not curse Israel directly. i. When Balaam counseled Balak, he taught Balak to put a stumbling block before the children of Israel. The stumbling block was connected with idolatry (to eat things sacrificed to idols) and sexual immorality. If the church in Pergamos had those who did hold the doctrine of Balaam, it showed they had tendencies towards both idolatry and immorality. ii. Sexual immorality marked the whole culture of the ancient Roman Empire. It was simply taken for granted, and the person who lived by Biblical standards of purity was considered strange. To paraphrase the Roman statesman Cicero, cited in Barclay: “If there is anyone who thinks that young men should not be allowed the love of many women, he is extremely severe. I am not able to deny the principle he stands on. But he contradicts, not only with the freedom our age allows, but also with the customs and allowances of our ancestors. When indeed was this not done? When did anyone find fault with it? When was such permission denied? When was it that what is now allowed was not allowed?” To keep from sexual immorality in that culture, you really had to swim against the current. c. You also have those who hold the doctrine of the Nicolaitans: In Revelation 2:6, Jesus praised the Ephesian Christians because they hated the deeds of the Nicolaitans. But the Nicolaitans also had their doctrine, and some among the Christians of Pergamos held the doctrine of the Nicolaitans. i. What is the doctrine of the Nicolaitans? The title Nico-laitans has the idea of a proud authority and a hierarchical separatism. The name Nikao-laos literally means “to conquer the people.” According to ancient commentators, the Nicolaitans also approved of immorality. d. You have those there… you also have those: The rebuke was not only against those who hold the doctrines of Balaam and those who hold the doctrine of the Nicolaitans. The rebuke was also against those who allowed them to continue (you have there those… you have those). i. The Christians of Pergamos were like the Christians of Corinth as Paul wrote to them in 1 Corinthians 5:1-9. They were too tolerant and accepting of false doctrines and immoral living, and Jesus had to rebuke them. Satan couldn’t accomplish much by persecution, because many did hold fast, like Antipas. So Satan tried to accomplish his goals by using deception. The strategy was first violence, then alliance. ii. A difficult environment never justifies compromise. It is easy for a church in such difficulty to justify this compromise in the name of “we need all the help we can get” – but no church needs that kind of help. 5. (16) What Jesus wants the church at Pergamos to do. Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. a. Repent: The simple word repent stands out. Five of the seven churches are commanded to repent. Repent is a command that applies to Christians, not only to those who first come to Jesus. b. Or else I will come to you quickly and will fight against them with the sword of My mouth: Unless they do repent, the Christians of Pergamos would face the Jesus who has the two-edged sword. Judgment will begin at the house of God (1 Peter 4:17). i. The sword of My mouth: When Jesus came against the Christians of Pergamos, He will confront them with His Word. 6. (17a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: The danger of false teaching and immoral conduct still faces the church today. So does the danger of allowing false teaching and immorality, as was the problem with the Christians in Pergamos. 7. (17b) The promise of a reward. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ a. To him who overcomes: The one who overcomes this spirit of accommodation to false teaching and living will receive hidden manna. This is God’s perfect provision, the true bread from heaven (John 6:41). b. And I will give him a white stone: In the ancient world, the use of a white stone had many associations. A white stone could be a ticket to a banquet, a sign of friendship, evidence of having been counted, or as a sign of acquittal in a court of law. Jesus may have any one of these meanings in mind, but at the very least we know that it has the assurance of blessing. i. Adam Clarke wrote: “Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense… These were called tesserae among the Romans, and of these there were several kinds.” Clarke then gives examples of the different kinds: “Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted… But the most remarkable of these instruments were the Tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties.” c. And on the stone a new name written which no one knows except him who receives it: What is the meaning of this new, secret name promised to him who overcomes? Is it God’s name, or is it the believer’s name? This is probably the believer’s new name, and the name itself is probably more important than the stone itself. i. One idea behind this new, secret name is that it shows what an intimate relationship we have with God. When a couple is close, they often have “pet names” for each other. This is probably the same idea. ii. Another idea associated with the new name is simply the assurance it gives of our heavenly destination. Your name is there, waiting for you. It is as if your “reservation” in heaven is made. D. Jesus’ letter to the church at Thyatira. 1. (18a) The character of the city of Thyatira. “And to the angel of the church in Thyatira write, a. Thyatira: This was the smallest and least important of the seven cities Jesus addresses in Revelation 2-3. In history, we have no record that the Christians of Thyatira suffered any significant political or religious persecution. i. “The elder Pliny dismissed Thyatira with the almost contemptuous phrase ‘Thyatira and other unimportant cities.’” (Barclay) b. Thyatira: Still, this city was a center of business and trade. It had many active trade guilds, each having their own patron deity from the Greek and Roman pantheon of gods. i. Acts 16:14-15 mentions Lydia of Thyatira, who was a seller of purple cloth from the city of Thyatira. “Thyatira was famous for the manufacture of a purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth.” (Walvoord) ii. “From the inscriptions which have been found in the neighborhood it is clear that Thyatira possessed more trade guilds than any other town of its size in Asia.” (Barclay) 2. (18b) Jesus describes Himself to the church at Thyatira. ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: a. These things says the Son of God: Jesus first described Himself with a title that emphasized His deity. In Jewish thought, to be the son of a thing meant you had the nature of that thing. The sons of the sorceress (Isaiah 57:3) had the nature of the sorceress. The sons of thunder (Mark 3:17) had a nature like thunder. So the Son of God has the divine nature, the nature of God. b. Who has eyes like a flame of fire: Jesus chose this description of Himself from the presentation in Revelation 1:14 to emphasize the idea that His eyes looked with penetrating judgment. c. His feet like fine brass: Jesus chose this description of Himself from Revelation 1:15 to emphasize His purity because brass is pure and highly refined in the fire. It also emphasized His steadfastness, because brass was regarded as a strong and durable metal in the ancient world, and feet like fine brass would be strong and unmovable. 3. (19) What Jesus knows about the Christians in Thyatira. “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. a. I know your works: Thyatira was the least significant city among the seven cities Jesus addressed, yet they were not hidden to Jesus. Like each one of the churches, Jesus said to the church at Thyatira “I know your works.” b. Love, service, faith, and your patience: In many ways, the church at Thyatira was a model church. They had four great essential qualities. They had love, both for the Lord and for one another. They knew service, and had faith and patience worth mentioning. c. As for your works, the last are more than the first: This was another compliment to the church at Thyatira. Not only did they have these works, but they had them in increasing measure – they were growing in love, service, faith, and patience. 4. (20-21) What Jesus has against the church at Thyatira. Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. a. Nevertheless: Despite all the good Jesus saw in the church at Thyatira, there were significant problems. The problems were big enough for Jesus to say nevertheless, which meant “Despite all the good, I have a few things against you.” b. Because you allow that woman Jezebel: The center of the corruption at the church at Thyatira was a woman Jesus called Jezebel. This may not have been her literal name, but a title that clearly represented a self-styled prophetess within the church, after the pattern of Jezebel in the Old Testament (1 Kings 16-21 and 2 Kings 9:30-37). i. The name Jezebel had a powerful association. If we call someone a Judas or a Hitler it means something strong. It was also a strong thing to call this woman Jezebel. “She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal… Jezebel herself had a most unenviable record of evil.” (Walvoord) ii. Some ancient Greek manuscripts state the phrase that woman Jezebel as your woman Jezebel or your wife Jezebel. Based on this, some (like Dean Alford) think that Jezebel was the pastor’s wife, or that Jesus meant Jezebel was the pastor’s “woman” in a symbolic sense. c. Who calls herself a prophetess: This “Jezebel” at the church of Thyatira wasn’t really a prophetess, she only claimed to be one. Yet, it seems the Christians there received her as a prophetess, and that is why Jesus gave them this warning. i. Jesus said this would happen in Matthew 24:11: Then many false prophets will rise up and deceive many. Those words were first spoken with a view to the end times, but there have always been those who call themselves prophets in the church, but are not. d. To teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols: Here, Jesus described the specific sin of this woman “Jezebel.” Mainly, she was an immoral and ungodly influence on others, and led others into sin. Jezebel led others into immorality and idolatry. i. Because of the strong trade guilds in Thyatira, the sexual immorality and the eating of things sacrificed to idols was probably connected with the mandatory social occasions of the guilds. Perhaps a Christian was invited to the monthly meeting of the goldsmith’s guild, and the meeting was held at the temple of Apollo. “Jezebel” would allow or encourage the man to go – perhaps even using a “prophetic” word – and when the man went, he fell into immorality and idolatry. ii. The draw to the guilds and their meetings was powerful. “No merchant or trader could hope to prosper or make money unless he was a member of his trade guild.” (Barclay) Nonetheless, Christians were expected to stand in the face of this kind of pressure. One ancient Christian named Tertullian wrote about Christians who made their living in trades connected to pagan idolatry. A painter might find work in pagan temples or a sculptor might be hired to make a statue of a pagan god. They would justify this by saying, “This is my living, and I must live.” Tertullian replied, Vivere ergo habes? “Must you live?” iii. My servants: This shows how terrible Jezebel’s sin was. She corrupted the servants of Jesus, and they belong to Him. Jesus said, But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea (Mark 9:42). e. Later in this letter, Jesus would also reveal a link to the work of Jezebel and false doctrine: this doctrine… the depths of Satan, as they say (Revelation 2:24). It seems that this Jezebel led others in the church at Thyatira to discover depths of Satan. i. In the days of the New Testament, many non-Christian religions (such as the Ophites and various Gnostic groups) said they knew the “deep things of Satan.” The ancient Christian writer Tertullian said if you asked a Gnostic about their cosmic mysteries, they furrowed their brow and said, “It is deep.” It may be deep – but deep into a dangerous pit. ii. How could Christians ever fall for the depths of Satan? Perhaps the deceptive reasoning went this way: “To effectively confront Satan, you must enter his strongholds, and learn his depths in order to conquer him.” People use similar reasoning in misguided spiritual warfare today. f. And I gave her time to repent… and she did not repent: Jesus’ greatest accusation was that this “Jezebel” did not repent. She apparently rejected the work of the Holy Spirit in her heart, calling her to repentance. i. In these words we see both the mercy and judgment of our Lord. Time to repent shows mercy. God gives us time to repent, we should deal with others the same way. And she did not repent speaks to the judgment of God. God gives time to repent, but it is not an unlimited time. There is a time when God says, My Spirit shall not strive with man forever (Genesis 6:3). This means that when God gives us time to repent, we must take advantage of that time. ii. “‘In space comes grace’ proves not always a true proverb.” (Trapp) g. Because you allow: This shows the sin of the church of Thyatira. On the outside, they were a model church, showing works, love, service, faith, and patience. Yet there was significant corruption inside the church. The sin of the church was that they allowed this corruption. i. It wasn’t necessarily a large group following Jezebel. A little leaven affects a whole lump of dough, and a few in immorality and idolatry will corrupt the whole church – especially if they influence others the way this Jezebel did. 5. (22-25) What Jesus wants the church at Thyatira to do. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come. a. I will cast her into a sickbed: Before Jesus told the Christians in Thyatira what they must do, He first told them what He would do. Jesus would chastise this Jezebel, and cast her into a sickbed, along with those who commit adultery with her. i. The reference to adultery is important. It speaks of both sexual adultery and spiritual adultery. When these Christians honored other gods, they were unfaithful to the Lord who saved them. ii. For this reason, the figure of a sickbed is fitting. They were guilty of adultery, both sexual and spiritual. It is as if Jesus said, “You love an unclean bed. Here, I will give you one, and cast you into a sickbed.” iii. What was the sickbed? It could simply be an image of affliction, or it could be literal sickness that Jesus allowed in the lives of Jezebel and her followers as chastisement. We know from passages of Scripture such as 1 Corinthians 11:30 that God can use sickness as a way to chastise His people when they are in sin. iv. The ancient Greek word used here for bed “is also the word for a banqueting couch; and if that meaning is taken, the meaning is: ‘I will strike her down as she sits at her forbidden feasts.’” (Barclay) b. Unless they repent of their deeds: Jesus revealed the purpose for this chastening. First, it was to draw them to repent of their deeds. They wouldn’t listen to Jesus before, so He had to speak louder through the sickbed. Second, it was to give an example of holiness to other churches: and all the churches shall know that I am He who searches the minds and hearts. i. Minds and hearts is literally “hearts and kidneys.” In the mind of the ancient Jews, the heart was the place of intellect, and the kidneys were the place of emotion. Jesus said, “I know your every thought and your every feeling.” c. I will kill her children with death: “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) d. Hold fast what you have till I come: There were many faithful, uncompromising Christians in Thyatira. To them, Jesus simply said, “hold fast.” They must not stop doing what is good. They must not become distracted or discouraged from what Jesus wants them to be and to do. i. Jesus also told them how long to hold fast: till I come. We are to hang in there and stand strong for Jesus until He comes. It is only then that the battle will be over. 6. (26-28) The promise of a reward. And he who overcomes, and keeps My works until the end, to him I will give power over the nations— ‘He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels’— as I also have received from My Father; and I will give him the morning star. a. He who overcomes, and keeps My works until the end: Even when there is the immoral and idolatrous influence of a Jezebel, Christians can overcome and keep Jesus’ works until the end. We must not become overly discouraged at immorality and idolatry around us, even among Christians. God’s work will still go on through His overcomers. b. To him I will give power over the nations: Jesus promised that His people will reign with Him. Here, there is a special promise to those who overcome the threat of immorality and idolatry. To them, Jesus offered a share in His own kingdom. i. He shall rule them with a rod of iron: This quotation from Psalm 2 speaks of the authority of the Messiah when He rules over the earth. In that day, righteousness will be enforced, and those who rebel against Jesus will be dashed to pieces like a clay pot hit with an iron bar. Jesus includes this here to give hope to the faithful Christians of Thyatira, who felt overwhelmed by the immorality and idolatry all around them. Jesus reminds them, “You’re on My winning team.” ii. “The word for ‘rule’ (Gr. poimanei) means literally ‘to shepherd.’ Their rule will not be simply that of executing judgment, but also that of administering mercy and direction.” (Walvoord) c. I will give him the morning star: Jesus offered them a reward greater than the kingdom. He offered them the reward of Himself, because He is the Morning Star (Revelation 22:16). 7. (29) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches.”’ a. He who has an ear: This is a letter that applies to everyone. It applies to those who are like Jezebel, who lead others into sin. It applies to those who follow the teaching of a Jezebel, and follow others into sin. It applies to those who permit a Jezebel to work her wickedness. Finally, it applies to the faithful who must hold fast.o is vanity and striving after wind. Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Revelation Select a Chapter 2 Revelation 2 – Jesus’ Letters to the Churches Audio for Revelation 2: Revelation 1:9-2:7 – The Revelation of Jesus Christ Revelation 2:8-2:17 – Letters to Seven Churches Revelation 2:18-3:6 – Letters to Seven Churches Revelation 2-3 (Survey) – The Seven Churches of Revelation in History The letters to the seven churches share a similar structure. They each feature: · An address to a particular congregation. · An introduction of Jesus. · A statement regarding the condition of the church. · A verdict from Jesus regarding the condition of the church. · A command from Jesus to the church. · A general exhortation to all Christians. · A promise of reward. We can see the state of each of these seven churches – and the state of our own walk with Jesus – by looking at what Jesus has to say to each church in each section. A. Jesus’ letter to the church at Ephesus. 1. (1a) The character of the city of Ephesus. “To the angel of the church of Ephesus write, a. To the angel: As discussed under Revelation 1:20, this angel may be the pastor of the church at Ephesus, or an angel looking in on the workings of the church at Ephesus. In some way, this angel represents this church; but the letter isn’t written just to the representative, but to the whole church. i. “I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.” (Clarke) b. Ephesus: This was a famous city in the ancient world, with an equally famous church. Paul ministered in Ephesus for three years (Acts 19:1, Acts 19:10, Acts 20:31). Aquila and Priscilla, with Apollos served there (Acts 18:24-28). Paul’s close associate Timothy (1 Timothy 1:3) worked in Ephesus. According to strong and consistent historic tradition, the Apostle John also ministered there. i. “Surely it was a place of great privilege, of great preaching.” (Robertson) c. Ephesus: This great city was also world-famous as a religious, cultural, and economic center of the region. Ephesus had the notable temple of Diana, a fertility goddess worshipped with immoral sex. This tremendous temple to Diana in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each pillar 60 feet tall, and it was adorned with great sculptures. i. “The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity.” (Longenecker in his commentary on Acts) ii. “Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practised. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city.” (Gaebelein in his commentary on Acts) 2. (1b) Jesus describes Himself to the church at Ephesus. ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: a. He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: These images were taken from John’s vision of Jesus in Revelation 1. They emphasize the authority of Jesus in the Church (He holds the seven stars) and His immediate presence in the Church (He walks in the midst of the seven golden lampstands). This introduction stresses that Jesus is central to the church, and should be recognized as central to the church. b. Holds: This is the ancient Greek word kratein, and is an emphatic and complete word. Jesus has these churches, and holds them securely. The churches belong to Jesus, not to the leaders of the churches or to the people of the churches. He holds them. 3. (2-3) What Jesus knows about the Christians of Ephesus. “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. a. I know your works: Jesus looked at His church, and He knew its condition. It was no mystery to Him. There may be sin or corruption hidden in a congregation, but it isn’t hidden to Jesus. He would say the same thing to us today, both as individuals and as a congregation: I know your works. i. “There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might.” (Spurgeon) b. Your works, your labor, your patience: Jesus knew what this church did right. They worked hard for the Lord and they had godly endurance. Patience is the great ancient Greek word hupomone, which means “steadfast endurance.” In this sense, the church in Ephesus was rock-solid. c. You cannot bear those who are evil: The Ephesian church pursued doctrinal purity. Paul warned the Ephesians in Acts 20:29-31: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. From this commendation of Jesus, we know that the Ephesians took Paul’s warning seriously. i. The church today, like the Ephesian church then, must vigorously test those who claim to be messengers from God – especially those who say they are apostles, because deceivers will speak well of themselves. The greater the evil, the more deceptive its cloak. ii. “This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some.” (Spurgeon) d. You have persevered and have patience, and have labored for My name’s sake and have not become weary: Also, the Ephesian church continued doing these things without becoming weary. They showed a godly perseverance that we should imitate. By all outward appearances, this was a solid church that worked hard, had great outreach, and protected the integrity of the gospel. 4. (4) What Jesus has against the church at Ephesus. Nevertheless I have this against you, that you have left your first love. a. Nevertheless I have this against you: Jesus used a sobering word – nevertheless, which means “despite all that.” Jesus took into full account all the good in the Ephesian church, yet despite all that, He had something against them. i. Nevertheless means that all the good in the Ephesian church did not cancel out the bad Jesus is about to describe. b. You have left your first love: Despite all the good in the Ephesian church, there is something seriously wrong. They have left – not lost – their first love. They once had a love that they don’t have anymore. This can be described as “a definite and sad departure.” (Robertson) i. The distinction between leaving and losing is important. Something can be lost quite by accident, but leaving is a deliberate act, though it may not happen suddenly. As well, when we lose something we don’t know where to find it; but when we leave something, we know where to find it ii. Though they had left their first love, everything looked great on the outside. If you would have attended a service of the church at Ephesus, you might have thought, “This is a happening church. They are doing so much, and they really guard the truth.” At the same time, you might have had a vague, uneasy feeling – yet it would probably be hard to pin down. It wasn’t hard for Jesus to see the problem, even though everything probably looked wonderful on the outside. iii. The problem was serious. Without love, all is vain. No wonder Jesus said, “Nevertheless I have this against you.” “A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all.” (Spurgeon) c. Left your first love: What love did they leave? As Christians, we are told to love God and to love one another. Did they leave their love for God? Did they leave their love for one another? Probably both are in mind, because the two loves go together. You can’t say you love God and not love His family, and you can’t really love His family without loving Him first. i. The Ephesian church was a working church. Sometimes a focus on working for Jesus will eclipse a love relationship with Him. We can put what we do for Jesus before who we are in Him. We can leave Jesus in the temple, just as the parents of Jesus did (Luke 2:45-46). ii. The Ephesian church was a doctrinally pure church. Sometimes a focus on doctrinal purity will make a congregation cold, suspicious, and intolerant of diversity. “When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart.” (Spurgeon) d. First love: There is a definite, sure difference in their relationship with Jesus. Things aren’t as they used to be. It isn’t that we expect that we should have the exact same excitement we had when everything was brand new in the Christian life, but the newness should transition into a depth that makes the first love even stronger. i. A couple that has been married for a long time doesn’t always have the same thrill of excitement they had when they first dated. That is to be expected, and is fine – if that excitement has matured into a depth of love that makes it even better than the first love. ii. There is nothing wrong with that initial excitement, or wanting it to remain or be restored. “When we were in our first love, what would we do for Christ; now how little will we do. Some of the actions which we performed when we were young Christians, but just converted, when we look back upon them, seem to have been wild and like idle tales.” (Spurgeon) 5. (5-6) What Jesus wants the church at Ephesus to do. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. a. Remember therefore from where you have fallen: The first step in restoration for the Ephesian church is for them to remember. They need to remember from where you have fallen. This means remembering where they used to be in their love for the Lord and for one another. i. When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father’s home (Luke 15:17-19). This is always the first step in getting back to where we should be with the Lord. b. Repent: This is not a command to feel sorry, or really to feel anything. It means to change your direction, to go a different way. It is an “urgent appeal for instant change of attitude and conduct, before it is too late.” (Robertson) c. Do the first works: This means that they must go back to the basics, to the very first things they did when you first fell in love with Jesus. These are the things that we never grow beyond. i. What are the first works? · Remember how you used to spend time in His Word? · Remember how you used to pray? · Remember the joy in getting together with other Christians? · Remember how excited you were about telling others about Jesus? ii. We might say that Satan does a masterful job in creating a sense of general dissatisfaction with these first works. Christians will run after almost every new, strange method or program for growth and stability. Our shortened attention spans make us easily bored with the truest excitement. Sometimes we will do almost anything except the first works. d. Or else I will come to you quickly and remove your lampstand from its place: Jesus gave them a stern warning. Unless they repent, He will remove their light and His presence. When their lampstand was removed, they could continue as an organization, but no longer as a true church of Jesus Christ. It would be the church of Ichabod, where the glory had departed (1 Samuel 4:21). i. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. “You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world… you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus.” (Epistle of Ignatius to the Ephesians, Chapter 8. From the Ante Nicean Fathers Volume 1, page 52) ii. From what Ignatius wrote, it seems that the Ephesians returned to their first love without compromising doctrinal purity. That isn’t always an easy balance to keep, but the Ephesians apparently kept it, at least for a time. e. But this you have, that you hate the deeds of the Nicolaitans, which I also hate: Jesus – probably so the Ephesians would not be overly discouraged – gave this church another compliment. They were complimented because they hated the deeds of the Nicolaitans – but who were the Nicolaitans and what were their deeds? The doctrine of the Nicolaitans is also condemned in Revelation 2:15, and in that passage it is related to immorality and idolatry. i. Irenaeus (writing in the late second century) described what he knew of the Nicolaitans: “The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practice adultery, and to eat things sacrifice to idols.” (Against Heresies, book 1, chapter 26. From the Ante Nicean Fathers Volume 1, page 352) ii. Hippolytus, a student of Irenaeus (writing in the early third century) associated the Nicolaitans with the Gnostics: “There are, however, among the Gnostics diversities of opinion… But Nicolaus has been a cause of the wide-spread combination of these wicked men. [He] departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food.” (Refutation of all Heresies, book 7, chapter 24; ANF volume 5, page 115) iii. Others have emphasized the root meanings of the words that make up the name Nicolaitans. Nikao-laos means literally “to conquer the people.” Based on this, some point to presumptuous claims of apostolic authority and to the heart that sets up hierarchies and separates the “clergy” from the “laity.” Perhaps the Nicolaitans fulfilled all these aspects, being both an idolatrous immorality and a presumptuous, hierarchical, “hidden mysteries” system typical of Gnosticism. iv. The Nicolaitans, like all deceivers that come from the body of Christ, claimed “not that they were destroying Christianity, but that they were presenting an improved and modernized version of it.” (Barclay) f. Which I also hate: These are powerful words, in that they came from our Savior who is so rich in love. Whoever exactly the Nicolaitans were, and whatever exactly they did and taught, we learn something from Jesus’ opinion of them. We learn that the God of love hates sin, and wants His people to also hate sin. 6. (7a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: This qualifies everyone – or at least everyone who will listen. This letter was not only written to the church at Ephesus in the Apostle John’s day. It is written to us, and to all Christians throughout the centuries. b. Let him hear what the Spirit says to the churches: Each one of these seven letters apply to all churches. We must hear what the Spirit says to the churches – not just to one church. These letters – each of them – were meant to speak to you, if you will only have an ear to hear what the Spirit says. i. “There were not seven books written, but one book in which these seven epistles were, out of which each church, or the church in it several periods, might learn what concerned it.” (Poole) ii. “The churches of the land are sprinkled all over with bald-headed old sinners whose hair has been worn off by the constant friction of countless sermons that have been aimed at them and glanced off and hit the man in the pew behind.” (H.W. Beecher) 7. (7b) The promise of a reward. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.”’ a. To him who overcomes: Jesus made this promise to him who overcomes – but what does this overcomer overcome? We usually think of overcoming in dramatic terms of overcoming sin and in spiritual warfare, but here Jesus seems to speak of overcoming their coldness of heart and lack of love marked by leaving their first love. b. I will give to eat from the tree of life: The promise for these overcomers was a return to Eden, a restoration, and eternal life. This was meant first in the eternal sense of making it to heaven, which was no small promise to a church threatened with the removal of Jesus’ presence. It is also meant in the sense of seeing the effects of the curse rolled back in our own lives through walking in Jesus’ redeeming love. c. In the midst of the Paradise of God: Originally, the word Paradise meant “a garden of delight.” Eventually, it came to mean “the place where God lives.” Where God is, that is Paradise! B. Jesus’ letter to the church at Smyrna. 1. (8a) The character of the city of Smyrna. “And to the angel of the church in Smyrna write, a. Smyrna: This was a large, beautiful, and proud city. It was a center of learning and culture, and was proud of its standing as a city. “Smyrna was an outstandingly beautiful city. It claimed to be the ‘Glory of Asia.’” (Barclay) b. Smyrna: This was a rich city. “Smyrna was a great trade city… Smyrna stood at the end of the road which served the valley of the river Hermus, and all the trade of that valley flowed into its markets and found an outlet through its harbor. It had a specially rich trade in wines. Smyrna, like Ephesus, was a city of wealth and commercial greatness.” (Barclay) c. Smyrna: We also know from history that it was a city deeply committed to idolatry and the worship of the Roman Emperor. On one famous street in Smyrna, called the “Golden Street,” stood magnificent temples to Cybele, Apollo, Asklepios, Aphrodite, and a great temple to Zeus – but the worship of those pagan gods was dying out. The real focus was on the worship of the Roman Emperor. i. In 196 B.C. Smyrna built the first temple to Dea Roma – the goddess of Rome, the spiritual symbol of the Roman Empire. Once the “spirit” of Rome was worshipped, it wasn’t much of a step to worship the dead Emperors of Rome. Then it was only another small step to worship the living Emperors, and then to demand such worship as an evidence of political allegiance and civic pride. ii. In A.D. 23 Smyrna won the privilege (over 11 other cities) to build the first temple to worship the Emperor Tiberius Caesar. Smyrna was a leading city in the Roman cult of Emperor worship. iii. The Roman Emperor Domitian (A.D. 81-96) was the first to demand worship under the title “Lord” from the people of the Roman Empire as a test of political loyalty. According to ancient church history, it was under the reign of Domitian that John was banished to the Island of Patmos where he received this vision. iv. “Emperor worship had begun as spontaneous demonstration of gratitude to Rome; but toward the end of the first century, in the days of Domitian, the final step was taken and Caesar worship became compulsory. Once a year the Roman citizen must burn a pinch of incense on the altar to the godhead of Caesar; and having done so, he was given a certificate to guarantee that he had performed his religious duty.” (Barclay) v. “All that the Christians had to do was to burn that pinch of incense, say, ‘Caesar is Lord,’ receive their certificate, and go away and worship as they pleased. But that is precisely what the Christians would not do. They would give no man the name of Lord; that name they would keep for Jesus Christ and Jesus Christ alone. They would not even formally conform.” (Barclay) 2. (8b) Jesus describes Himself to the church at Smyrna. ‘These things says the First and the Last, who was dead, and came to life: a. The First and the Last: Jesus chose this title from His initial appearance to John (Revelation 1:11, 1:17) to speak of His eternal character. The First and the Last are titles that belong only to the LORD, Yahweh, according to Isaiah 41:4, 44:6, and 48:12. b. Who was dead, and came to life: Jesus chose this title from His initial appearance to John (Revelation 1:18) to remind the Christians in Smyrna that they served the risen Lord, victorious over death. Death could not hold Jesus, and it cannot hold His people. i. The association with death – and the victory of resurrection – is throughout this letter. The name Smyrna comes from the word myrrh, a sweet-smelling perfume used in embalming dead bodies. 3. (9) What Jesus knows about the Christians in Smyrna. “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. a. I know your works: Jesus knew the works of the church in Ephesus also (Revelation 2:2). In Smyrna, Jesus also knew their works, tribulation, and poverty. He knows these hardships both in the sense that He saw what happened to them, and in the sense that He knew their hardships by His personal experience. i. Poverty: According to history, Smyrna was a prosperous city. Yet the Christians there were poor. “The word used for ‘poverty’ is the word for abject poverty. They were not just poor.” (Walvoord) ii. The Christians of Smyrna knew poverty because they were robbed and fired from jobs in persecution for the gospel. Early Christians joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven (Hebrews 10:34). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians. b. I know the blasphemy: Jesus knew the abuse these Christians endured at the hands of “religious” men, those who say they are Jews and are not. i. Historically, we are told there was a large and hostile community of Jews in Smyrna, but this tells us that a true Jew is one who trusts God and believes in Jesus Christ (Philippians 3:3). Others may be Jews ethnically – which still has its place before God – but they are not Jews spiritually before God. c. I know… I know: In midst of this kind of affliction, it is easy to think God has forgotten – but Jesus knows. 4. (9) What Jesus thinks about the church in Smyrna. But you are rich. a. Rich: Every outward circumstance said that the Christians in Smyrna were poor, even destitute, but Jesus saw through the circumstances to see that they were really rich. “Sweet smelling Smyrna, the poorest but purest of the seven.” (Trapp) b. Rich: This is what Jesus thought of them, and if Jesus considered them rich, then they were rich. Our estimation of ourselves is far less important than God’s estimation of us. i. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (Revelation 3:17). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church. c. And poverty (but you are rich): The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Nevertheless, there is also nothing inherently spiritual in poverty. i. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (Mark 10:23-25). There is nothing wrong with having money; the trouble is that money so easily “has” us. ii. Often, material riches are acquired and maintained at the expense of true spiritual riches. A story is told of the glory days of the Renaissance Papacy, when a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, “We no longer have to say what Peter told the lame man: ‘Silver and gold have I none.’” His companion replied, “But neither can you say, ‘rise up and walk.’” d. Rich: The church at Smyrna was also rich in leadership. One of the pastors of that church was named Polycarp. He was one of the Apostle John’s disciples and served at Smyrna until A.D. 155 when he died heroically as a martyr. 5. (10) What Jesus wants the Christians in Smyrna to do. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. a. Do not fear: Literally, this is better translated “stop being afraid.” The Christians in Smyrna suffered under persecution, and they were afraid. Sometimes we think that Christians who endure persecution are almost super-human, and we sometimes don’t appreciate the depths of fear they struggle with. There were things which they were about to suffer, and Jesus wanted them ready to stand against those things. b. The devil is about to throw some of you into prison: Here, Jesus described the nature of the persecution that would come against the Christians in Smyrna. Apparently, they would be imprisoned, and for a specific period of time (you will have tribulation ten days). i. According to Jesus, the persecution about to come against the Christians of Smyrna was from the devil. At the same time it was measured and limited by God. Surely, the devil wanted to imprison them for a longer time, but God limited the tribulation to ten days. ii. Being thrown into prison was severe persecution. In that day, prison was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown into prison as you awaited trial and execution. iii. “For a man to become a Christian anywhere was to become an outlaw. In Smyrna above all places, for a man to enter the Christian Church was literally to take his life in his hands. In Smyrna the church was a place for heroes.” (Barclay) iv. “This ‘tribulation’ does not mean the common trials to which all flesh is heir. Some dear souls think they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians.” (Havner) c. You will have tribulation ten days: Commentators on the Book of Revelation have long debated the meaning of these ten days. i. Some think that Jesus really meant ten years of persecution. “As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted.” (Clarke) ii. Others think that Jesus really meant persecution over the reign of ten Roman Emperors. “The first under Nero, A.D. 54; the second under Domitian, A.D. 81; the third under Trajan, A.D. 98; the fourth under Adrian [Hadrian], A.D. 117; the fifth under Septimus Severus, A.D. 193; the sixth under Maximin, A.D. 235; the seventh under Decius, A.D. 249; the eighth under Valerian, A.D. 254; the ninth under Aurelian, A.D. 270; the tenth under Diocletian, A.D. 284.” (White, cited in Walvoord) iii. Still others take strange and confusing approaches: “Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased.” (Poole) iv. Others say that ten days is simply an expression of speech: “The expression ten days is not to be taken literally; it is the normal Greek expression for a short time.” (Barclay) v. However, there is no compelling reason to believe it means anything other than ten days of severe persecution, with an emphasis on the idea that it is a limited time. d. That you may be tested: If this attack came from the devil, then why couldn’t these Christians in Smyrna just rebuke Satan, and stop the attack? Because God had a purpose in their suffering, and so He allowed it. God uses suffering to purify (1 Peter 1:6-7), to make us like Jesus (Romans 8:17), and to makes us truly witnesses of Him. In all ages, the blood of the martyrs has been seed for the church. i. “The saints at Smyrna had not been given a pep-talk on ‘How to Win Friends and Influence People.’ They had no testimony on ‘How Faith Made Me Mayor of Smyrna.’ They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come.” (Havner) ii. Most specifically in this case, God allowed this attack so that they may be tested, in the sense of being proven. Through their suffering, God displayed the true riches of the church in Smyrna to everyone, including themselves – even though He knew they were rich already. iii. The Christians in Smyrna would be tested, but they passed the test. This church, compared to the other six, has no evil spoken against it. Only this church among the seven survives today, and it has survived through centuries of Roman and Muslim persecution. iv. That you may be tested: God is also interested in testing us. We may not have the same opportunity to suffer for Jesus that the Christians in Smyrna had, but we can have their same heart. We may never be in a place to die a martyr’s death, but we can all live a martyr’s life. Sadly, many Christians avoid persecution of any kind by conforming so much to the world that they are no longer distinctively Christians. This wasn’t the case with the Christians in Smyrna. They were tested and they passed the test. e. Be faithful until death, and I will give you the crown of life: What Jesus said to this church is important, but what He didn’t say is also important. Jesus didn’t have a single word of rebuke or correction for the Christians in Smyrna. All He had was the promise of a crown – and the encouragement to be faithful until death, which is literally “become faithful until death.” (Walvoord) i. There are two different words for crown in the ancient Greek language. One described the kind of crown a king would wear, a crown of royalty. The other kind of crown – the stephanos, used here – is given as a trophy to a winning athlete. Jesus looks at the Christians of Smyrna, and says to them: “You are My winners. You deserve a trophy.” ii. The stephanos was also the crown worn at marriages and special celebrations. The picture is of Jesus and His bride, each wearing their crowns. iii. The promise of a crown was especially meaningful for the Christians of Smyrna. · The city of Smyrna had a “crown” of beautiful buildings at the top of Mt. Pagos. · In Smyrna, worshippers of pagan gods wore crowns. · In that culture, good citizens and winning athletes received crowns. iv. Jesus promised a special crown – the crown of life. A champion athlete received a crown of leaves, which would soon get brown and die. Jesus’ champions receive the crown of life. v. “A crown without cares, co-rivals, envy, end. Kings’ crowns are so weighty with cares, that oft they make their heads ache. Not so with this crown; the joys whereof are without measure or mixture.” (Trapp) 6. (11a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: Though the Spirit has something to say to us through every one of the churches, this letter to the Christians in Smyrna may apply least of all to modern, western Christians. To this point, we simply don’t face the kind of persecution the Christians in Smyrna experienced. Polycarp was a remarkable example of both the persecution and the courage of early Christians. i. The year after Polycarp returned from Rome, a great persecution came upon the Christians of Smyrna. His congregation urged him to leave the city until the threat blew over. So, believing that God wanted him to be around a few more years, Polycarp left the city and hid out on a farm belonging to some Christian friends. One day on the farm, as he prayed in his room, Polycarp had a vision of his pillow engulfed in flames. He knew what God said to him, and calmly told his companions, “I see that I must be burnt at the stake.” ii. Meanwhile, the chief of police issued a warrant for his arrest. They seized one of Polycarp’s servants and tortured him until he told them where his master was. Towards evening, the police chief and a band of soldiers came to the old farmhouse. When the soldiers found him, they were embarrassed to see that they had come to arrest such an old, frail man. They reluctantly put him on a donkey and walked him back to the city of Smyrna. iii. On the way to the city, the police chief and other government officials tried to persuade Polycarp to offer a pinch of incense before a statue of Caesar and simply say “Caesar is Lord.” That’s all he had to do, and he would be off the hook. They pleaded with him to do it, and escape the dreadful penalties. At first Polycarp was silent, but then he calmly gave them his firm answer: no. The police chief was now angry. Annoyed with the old man, he pushed him out of his carriage and onto the hard ground. Polycarp, bruised but resolute, got up and walked the rest of the way to the arena. iv. The horrid games at the arena had already begun in earnest and a large, bloodthirsty mob gathered to see Christians tortured and killed. One Christian named Quintis boldly proclaimed himself a follower of Jesus and said he was willing to be martyred, but when he saw the vicious animals in the arena, he lost courage and agreed to burn the pinch of incense to Caesar as Lord. Another young man named Germanicus didn’t back down. He marched out and faced the lions and died an agonizing death for his Lord Jesus. Ten other Christians gave their lives that day, but the mob was unsatisfied. They cried out, “Away with the atheists who do not worship our gods!” To them, Christians were atheists because they did not recognize the traditional gods of Rome and Greece. Finally, the crowd started chanting “Bring out Polycarp.” v. When Polycarp brought his tired body into the arena, he and the other Christians heard a voice from heaven. It said, “Be strong, Polycarp, play the man.” As he stood before the proconsul, they tried one more time to get him to renounce Jesus. The proconsul told Polycarp to agree with the crowd and shout out “Away with the atheists!” Polycarp looked sternly at the bloodthirsty mob, waved his hand towards them and said, “Away with those atheists!” The proconsul persisted. “Take the oath and revile Christ and I’ll set you free!” Polycarp answered, “For eighty-six years I’ve served Jesus; how dare I now revile my King?” The proconsul finally gave up, and announced to the crowd the crime of the accused: “Polycarp has confessed that he is a Christian.” vi. The crowd shouted, “Let the lions loose!” but the animals had already been put away. The crowd then demanded that Polycarp be burnt. The old man remembered the dream about the burning pillow, and took courage in God. He said to his executioners, “It is well. I fear not the fire that burns for a season and after a while is quenched. Why do you delay? Come, do your will.” vii. They arranged a great pile of wood and set up a pole in the middle. As they tied Polycarp to the pole, he prayed: “I thank You that You have graciously thought me worthy of this day and of this hour, that I may receive a portion in the number of the martyrs, in the cup of Your Christ.” After he prayed and gave thanks to God, they set the wood ablaze. A great wall of flame shot up to the sky, but it never touched Polycarp. God set a hedge of protection between him and the fire. Seeing that he would not burn, the executioner, in a furious rage, stabbed the old man with a long spear. Immediately, streams of blood gushed from his body and seemed to extinguish the fire. When this happened, witnesses said they saw a dove fly up from the smoke into heaven. At the very same moment, a church leader in Rome named Iraenus, said he heard God say to him, “Polycarp is dead.” God called his servant home. b. Nevertheless, the day of martyrs is definitely not past. All over the world, Christians face persecution, especially in Asia, Eastern Europe, and in the Muslim world. Some people estimate that more Christians have suffered and died for their faith in the 20th Century than in all previous centuries combined. i. A May 1994 news item illustrates this: The gruesome martyrdom of a pastor in central India led to several hundred conversions to Christianity. A former Hindu who had changed his name to Paul James was murdered by a crowd of extremists as he spoke in a field prior to a Feb. 20 church service in the Phulabani district. “Jesus, forgive them,” eyewitnesses said James called out as his assailants cut off his hands and legs, and severed his torso. The attackers also decapitated James, an outspoken believer who had planted 27 churches. The murder has drawn heavy media attention in the area, which is charged with Hindu-Muslim tensions. Some, but not all, of James’ assailants reportedly have been caught. The attackers’ hatred and violence have left many Indians wanting to emulate the love shown by the victim, said K. Anand Paul, head of Gospel to the Unreached Millions. “The gospel is spreading because of persecution,” said Paul, who has been beaten seven times and kidnapped once by fanatical religious groups. “We are risking our lives to do this. People need to pray for us.” (National and International Religion Report, May 2, 1994) 7. (11b) The promise of a reward. He who overcomes shall not be hurt by the second death.”’ a. He who overcomes: This was a promise for overcomers. This promise is for those who overcome the threat of persecution, and the presence of persecution. i. We might say that we overcome by our close association with Jesus, who is the ultimate overcomer. As Jesus said, In the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). b. Shall not be hurt by the second death: Those who overcome in Jesus will never be hurt by the second death. The second death is hell, the lake of fire (Revelation 20:14 and 21:8). Though Satan threatened and attacked their life, Jesus promises His overcomers that death is conquered for them. i. “The second death was a Jewish rabbinic expression for the total extinction of the utterly wicked.” (Barclay) ii. “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) C. Jesus’ letter to the church at Pergamos. 1. (12a) The character of the city of Pergamos. “And to the angel of the church in Pergamos write, a. Pergamos: This was the political capital of the Roman Province of Asia the Less. When John wrote, Pergamos had been the capital city of the region for more than three hundred years. The city was a noted center for culture and education, having one of the great libraries of the ancient world, with more than 200,000 volumes. b. Pergamos: This was also an extremely religious city. It had temples to the Greek and Roman gods Dionysus, Athena, Demeter, and Zeus. It also had three temples dedicated to the worship of the Roman Emperor. i. Some 50 years before Smyrna won the honor of building the first temple to Tiberius, the city of Pergamos won the right to build the first temple to worship Caesar Augustus in the province of Asia. c. Pergamos: This city was especially known as a center for the worship of the deity known as Asclepios. Represented by a serpent, Asclepios was the god of healing and knowledge. There was a medical school at his temple in Pergamos. Because of the famous temple to the Roman god of healing, sick and diseased people from all over the Roman Empire flocked to Pergamos for relief. i. “Sufferers were allowed to spend the night in the darkness of the temple. In the temple there were tame snakes. In the night the sufferer might be touched by one of these tame and harmless snakes as it glided over the ground on which he lay. The touch of the snake was held to be the touch of the god himself, and the touch was held to bring health and healing.” (Barclay) 2. (12b) Jesus describes Himself to the church at Pergamos. ‘These things says He who has the sharp two-edged sword: a. He who has the sharp two-edged sword: In Revelation 1:16, John observed of Jesus out of His mouth went a sharp two-edged sword. Now, Jesus “showed” this two-edged sword to the Christians in Pergamos. i. The description of the sword in Revelation 1:18 helps us to associate it with the mouth of Jesus. Jesus will confront this church with His word, and they will feel the sharp edges. b. Sharp two-edged sword: This reminds us of the passage in Hebrews 4:12: For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. Jesus would use this sharp two-edged sword to make some separation among the Christians in Pergamos. 3. (13) What Jesus knows about the church at Pergamos. “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. a. I know your works: Jesus said this to each church. It is true of each one of us. He knows our works, even if there isn’t much to know. b. And where you dwell, where Satan’s throne is: In many ways, Pergamos was a stronghold of Satanic power. i. There are many different opinions as to why Pergamos was such a stronghold of Satanic power. Some believe it is because Pergamos was a center of pagan religion, especially of “Asclepios Soter” or “Asclepios Savior.” Some believe it was because Pergamos had a huge throne-like altar dedicated to the Roman god Zeus. Some believe it was because Pergamos was a center for the ancient Babylonian priesthood, but this is tough to prove conclusively. Others believe it was because Pergamos was the political center of the worship-demanding Roman government. c. And you hold fast to My name: Despite the fact they lived in such a difficult city, the Christians of Pergamos held fast to their faith in Jesus (hold fast to My name… did not deny My faith). i. Did not deny My faith: Jesus praised the Christians of Pergamos because they did not deny His faith. It is always important to make sure that the faith we hold on to is the faith that belongs to Jesus. d. Antipas was My faithful martyr, who was killed among you: One specific man among the Christians of Pergamos received a precious title (faithful martyr). This same title was held by Jesus also (Revelation 1:5). Antipas was a man who followed Jesus, who was like Jesus. i. Antipas is one of the great almost-anonymous heroes of the Bible. History tells us nothing about him except for here. “It is much no ecclesiastical history makes mention of this martyr Antipas, which argues him to have been a person but of obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them.” (Poole) ii. Antipas lived where Satan’s throne was. Yet he stood against the attacks and the evil around him. He fulfilled the meaning of his name, because Antipas means “Against All.” iii. Martyr is the ancient Greek word martus. “Martus is a most interesting and suggestive word. In classical Greek martus never means a martyr in our sense of the term. It always means a witness. A martus was one who said: ‘This is true, and I know it.’ It is not until New Testament times that martus ever means martyr.” (Barclay) 4. (14-15) What Jesus has against the Christians in Pergamos. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. a. I have a few things against you: The Christians in Pergamos were rightly praised for holding fast to the name of Jesus and keeping his faith. At the same time, their difficult environment did not excuse the few things Jesus had against them. b. You have there those who hold the doctrine of Balaam: Balaam was a prototype of all corrupt teachers. According to Numbers 22-24 and Numbers 31, Balaam combined the sins of immorality and idolatry to please Balak, the king of Moab, because he could not curse Israel directly. i. When Balaam counseled Balak, he taught Balak to put a stumbling block before the children of Israel. The stumbling block was connected with idolatry (to eat things sacrificed to idols) and sexual immorality. If the church in Pergamos had those who did hold the doctrine of Balaam, it showed they had tendencies towards both idolatry and immorality. ii. Sexual immorality marked the whole culture of the ancient Roman Empire. It was simply taken for granted, and the person who lived by Biblical standards of purity was considered strange. To paraphrase the Roman statesman Cicero, cited in Barclay: “If there is anyone who thinks that young men should not be allowed the love of many women, he is extremely severe. I am not able to deny the principle he stands on. But he contradicts, not only with the freedom our age allows, but also with the customs and allowances of our ancestors. When indeed was this not done? When did anyone find fault with it? When was such permission denied? When was it that what is now allowed was not allowed?” To keep from sexual immorality in that culture, you really had to swim against the current. c. You also have those who hold the doctrine of the Nicolaitans: In Revelation 2:6, Jesus praised the Ephesian Christians because they hated the deeds of the Nicolaitans. But the Nicolaitans also had their doctrine, and some among the Christians of Pergamos held the doctrine of the Nicolaitans. i. What is the doctrine of the Nicolaitans? The title Nico-laitans has the idea of a proud authority and a hierarchical separatism. The name Nikao-laos literally means “to conquer the people.” According to ancient commentators, the Nicolaitans also approved of immorality. d. You have those there… you also have those: The rebuke was not only against those who hold the doctrines of Balaam and those who hold the doctrine of the Nicolaitans. The rebuke was also against those who allowed them to continue (you have there those… you have those). i. The Christians of Pergamos were like the Christians of Corinth as Paul wrote to them in 1 Corinthians 5:1-9. They were too tolerant and accepting of false doctrines and immoral living, and Jesus had to rebuke them. Satan couldn’t accomplish much by persecution, because many did hold fast, like Antipas. So Satan tried to accomplish his goals by using deception. The strategy was first violence, then alliance. ii. A difficult environment never justifies compromise. It is easy for a church in such difficulty to justify this compromise in the name of “we need all the help we can get” – but no church needs that kind of help. 5. (16) What Jesus wants the church at Pergamos to do. Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. a. Repent: The simple word repent stands out. Five of the seven churches are commanded to repent. Repent is a command that applies to Christians, not only to those who first come to Jesus. b. Or else I will come to you quickly and will fight against them with the sword of My mouth: Unless they do repent, the Christians of Pergamos would face the Jesus who has the two-edged sword. Judgment will begin at the house of God (1 Peter 4:17). i. The sword of My mouth: When Jesus came against the Christians of Pergamos, He will confront them with His Word. 6. (17a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: The danger of false teaching and immoral conduct still faces the church today. So does the danger of allowing false teaching and immorality, as was the problem with the Christians in Pergamos. 7. (17b) The promise of a reward. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ a. To him who overcomes: The one who overcomes this spirit of accommodation to false teaching and living will receive hidden manna. This is God’s perfect provision, the true bread from heaven (John 6:41). b. And I will give him a white stone: In the ancient world, the use of a white stone had many associations. A white stone could be a ticket to a banquet, a sign of friendship, evidence of having been counted, or as a sign of acquittal in a court of law. Jesus may have any one of these meanings in mind, but at the very least we know that it has the assurance of blessing. i. Adam Clarke wrote: “Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense… These were called tesserae among the Romans, and of these there were several kinds.” Clarke then gives examples of the different kinds: “Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted… But the most remarkable of these instruments were the Tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties.” c. And on the stone a new name written which no one knows except him who receives it: What is the meaning of this new, secret name promised to him who overcomes? Is it God’s name, or is it the believer’s name? This is probably the believer’s new name, and the name itself is probably more important than the stone itself. i. One idea behind this new, secret name is that it shows what an intimate relationship we have with God. When a couple is close, they often have “pet names” for each other. This is probably the same idea. ii. Another idea associated with the new name is simply the assurance it gives of our heavenly destination. Your name is there, waiting for you. It is as if your “reservation” in heaven is made. D. Jesus’ letter to the church at Thyatira. 1. (18a) The character of the city of Thyatira. “And to the angel of the church in Thyatira write, a. Thyatira: This was the smallest and least important of the seven cities Jesus addresses in Revelation 2-3. In history, we have no record that the Christians of Thyatira suffered any significant political or religious persecution. i. “The elder Pliny dismissed Thyatira with the almost contemptuous phrase ‘Thyatira and other unimportant cities.’” (Barclay) b. Thyatira: Still, this city was a center of business and trade. It had many active trade guilds, each having their own patron deity from the Greek and Roman pantheon of gods. i. Acts 16:14-15 mentions Lydia of Thyatira, who was a seller of purple cloth from the city of Thyatira. “Thyatira was famous for the manufacture of a purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth.” (Walvoord) ii. “From the inscriptions which have been found in the neighborhood it is clear that Thyatira possessed more trade guilds than any other town of its size in Asia.” (Barclay) 2. (18b) Jesus describes Himself to the church at Thyatira. ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: a. These things says the Son of God: Jesus first described Himself with a title that emphasized His deity. In Jewish thought, to be the son of a thing meant you had the nature of that thing. The sons of the sorceress (Isaiah 57:3) had the nature of the sorceress. The sons of thunder (Mark 3:17) had a nature like thunder. So the Son of God has the divine nature, the nature of God. b. Who has eyes like a flame of fire: Jesus chose this description of Himself from the presentation in Revelation 1:14 to emphasize the idea that His eyes looked with penetrating judgment. c. His feet like fine brass: Jesus chose this description of Himself from Revelation 1:15 to emphasize His purity because brass is pure and highly refined in the fire. It also emphasized His steadfastness, because brass was regarded as a strong and durable metal in the ancient world, and feet like fine brass would be strong and unmovable. 3. (19) What Jesus knows about the Christians in Thyatira. “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. a. I know your works: Thyatira was the least significant city among the seven cities Jesus addressed, yet they were not hidden to Jesus. Like each one of the churches, Jesus said to the church at Thyatira “I know your works.” b. Love, service, faith, and your patience: In many ways, the church at Thyatira was a model church. They had four great essential qualities. They had love, both for the Lord and for one another. They knew service, and had faith and patience worth mentioning. c. As for your works, the last are more than the first: This was another compliment to the church at Thyatira. Not only did they have these works, but they had them in increasing measure – they were growing in love, service, faith, and patience. 4. (20-21) What Jesus has against the church at Thyatira. Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. a. Nevertheless: Despite all the good Jesus saw in the church at Thyatira, there were significant problems. The problems were big enough for Jesus to say nevertheless, which meant “Despite all the good, I have a few things against you.” b. Because you allow that woman Jezebel: The center of the corruption at the church at Thyatira was a woman Jesus called Jezebel. This may not have been her literal name, but a title that clearly represented a self-styled prophetess within the church, after the pattern of Jezebel in the Old Testament (1 Kings 16-21 and 2 Kings 9:30-37). i. The name Jezebel had a powerful association. If we call someone a Judas or a Hitler it means something strong. It was also a strong thing to call this woman Jezebel. “She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal… Jezebel herself had a most unenviable record of evil.” (Walvoord) ii. Some ancient Greek manuscripts state the phrase that woman Jezebel as your woman Jezebel or your wife Jezebel. Based on this, some (like Dean Alford) think that Jezebel was the pastor’s wife, or that Jesus meant Jezebel was the pastor’s “woman” in a symbolic sense. c. Who calls herself a prophetess: This “Jezebel” at the church of Thyatira wasn’t really a prophetess, she only claimed to be one. Yet, it seems the Christians there received her as a prophetess, and that is why Jesus gave them this warning. i. Jesus said this would happen in Matthew 24:11: Then many false prophets will rise up and deceive many. Those words were first spoken with a view to the end times, but there have always been those who call themselves prophets in the church, but are not. d. To teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols: Here, Jesus described the specific sin of this woman “Jezebel.” Mainly, she was an immoral and ungodly influence on others, and led others into sin. Jezebel led others into immorality and idolatry. i. Because of the strong trade guilds in Thyatira, the sexual immorality and the eating of things sacrificed to idols was probably connected with the mandatory social occasions of the guilds. Perhaps a Christian was invited to the monthly meeting of the goldsmith’s guild, and the meeting was held at the temple of Apollo. “Jezebel” would allow or encourage the man to go – perhaps even using a “prophetic” word – and when the man went, he fell into immorality and idolatry. ii. The draw to the guilds and their meetings was powerful. “No merchant or trader could hope to prosper or make money unless he was a member of his trade guild.” (Barclay) Nonetheless, Christians were expected to stand in the face of this kind of pressure. One ancient Christian named Tertullian wrote about Christians who made their living in trades connected to pagan idolatry. A painter might find work in pagan temples or a sculptor might be hired to make a statue of a pagan god. They would justify this by saying, “This is my living, and I must live.” Tertullian replied, Vivere ergo habes? “Must you live?” iii. My servants: This shows how terrible Jezebel’s sin was. She corrupted the servants of Jesus, and they belong to Him. Jesus said, But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea (Mark 9:42). e. Later in this letter, Jesus would also reveal a link to the work of Jezebel and false doctrine: this doctrine… the depths of Satan, as they say (Revelation 2:24). It seems that this Jezebel led others in the church at Thyatira to discover depths of Satan. i. In the days of the New Testament, many non-Christian religions (such as the Ophites and various Gnostic groups) said they knew the “deep things of Satan.” The ancient Christian writer Tertullian said if you asked a Gnostic about their cosmic mysteries, they furrowed their brow and said, “It is deep.” It may be deep – but deep into a dangerous pit. ii. How could Christians ever fall for the depths of Satan? Perhaps the deceptive reasoning went this way: “To effectively confront Satan, you must enter his strongholds, and learn his depths in order to conquer him.” People use similar reasoning in misguided spiritual warfare today. f. And I gave her time to repent… and she did not repent: Jesus’ greatest accusation was that this “Jezebel” did not repent. She apparently rejected the work of the Holy Spirit in her heart, calling her to repentance. i. In these words we see both the mercy and judgment of our Lord. Time to repent shows mercy. God gives us time to repent, we should deal with others the same way. And she did not repent speaks to the judgment of God. God gives time to repent, but it is not an unlimited time. There is a time when God says, My Spirit shall not strive with man forever (Genesis 6:3). This means that when God gives us time to repent, we must take advantage of that time. ii. “‘In space comes grace’ proves not always a true proverb.” (Trapp) g. Because you allow: This shows the sin of the church of Thyatira. On the outside, they were a model church, showing works, love, service, faith, and patience. Yet there was significant corruption inside the church. The sin of the church was that they allowed this corruption. i. It wasn’t necessarily a large group following Jezebel. A little leaven affects a whole lump of dough, and a few in immorality and idolatry will corrupt the whole church – especially if they influence others the way this Jezebel did. 5. (22-25) What Jesus wants the church at Thyatira to do. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come. a. I will cast her into a sickbed: Before Jesus told the Christians in Thyatira what they must do, He first told them what He would do. Jesus would chastise this Jezebel, and cast her into a sickbed, along with those who commit adultery with her. i. The reference to adultery is important. It speaks of both sexual adultery and spiritual adultery. When these Christians honored other gods, they were unfaithful to the Lord who saved them. ii. For this reason, the figure of a sickbed is fitting. They were guilty of adultery, both sexual and spiritual. It is as if Jesus said, “You love an unclean bed. Here, I will give you one, and cast you into a sickbed.” iii. What was the sickbed? It could simply be an image of affliction, or it could be literal sickness that Jesus allowed in the lives of Jezebel and her followers as chastisement. We know from passages of Scripture such as 1 Corinthians 11:30 that God can use sickness as a way to chastise His people when they are in sin. iv. The ancient Greek word used here for bed “is also the word for a banqueting couch; and if that meaning is taken, the meaning is: ‘I will strike her down as she sits at her forbidden feasts.’” (Barclay) b. Unless they repent of their deeds: Jesus revealed the purpose for this chastening. First, it was to draw them to repent of their deeds. They wouldn’t listen to Jesus before, so He had to speak louder through the sickbed. Second, it was to give an example of holiness to other churches: and all the churches shall know that I am He who searches the minds and hearts. i. Minds and hearts is literally “hearts and kidneys.” In the mind of the ancient Jews, the heart was the place of intellect, and the kidneys were the place of emotion. Jesus said, “I know your every thought and your every feeling.” c. I will kill her children with death: “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) d. Hold fast what you have till I come: There were many faithful, uncompromising Christians in Thyatira. To them, Jesus simply said, “hold fast.” They must not stop doing what is good. They must not become distracted or discouraged from what Jesus wants them to be and to do. i. Jesus also told them how long to hold fast: till I come. We are to hang in there and stand strong for Jesus until He comes. It is only then that the battle will be over. 6. (26-28) The promise of a reward. And he who overcomes, and keeps My works until the end, to him I will give power over the nations— ‘He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels’— as I also have received from My Father; and I will give him the morning star. a. He who overcomes, and keeps My works until the end: Even when there is the immoral and idolatrous influence of a Jezebel, Christians can overcome and keep Jesus’ works until the end. We must not become overly discouraged at immorality and idolatry around us, even among Christians. God’s work will still go on through His overcomers. b. To him I will give power over the nations: Jesus promised that His people will reign with Him. Here, there is a special promise to those who overcome the threat of immorality and idolatry. To them, Jesus offered a share in His own kingdom. i. He shall rule them with a rod of iron: This quotation from Psalm 2 speaks of the authority of the Messiah when He rules over the earth. In that day, righteousness will be enforced, and those who rebel against Jesus will be dashed to pieces like a clay pot hit with an iron bar. Jesus includes this here to give hope to the faithful Christians of Thyatira, who felt overwhelmed by the immorality and idolatry all around them. Jesus reminds them, “You’re on My winning team.” ii. “The word for ‘rule’ (Gr. poimanei) means literally ‘to shepherd.’ Their rule will not be simply that of executing judgment, but also that of administering mercy and direction.” (Walvoord) c. I will give him the morning star: Jesus offered them a reward greater than the kingdom. He offered them the reward of Himself, because He is the Morning Star (Revelation 22:16). 7. (29) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches.”’ a. He who has an ear: This is a letter that applies to everyone. It applies to those who are like Jezebel, who lead others into sin. It applies to those who follow the teaching of a Jezebel, and follow others into sin. It applies to those who permit a Jezebel to work her wickedness. Finally, it applies to the faithful who must hold fast.
A Time for Everything Ecc 3:1 There is an appointed time for everything. And there is a time for every event under heaven— Ecc 3:2 A time to give birth and a time to die; A time to plant and a time to uproot what is planted. Ecc 3:3 A time to kill and a time to heal; A time to tear down and a time to build up. Ecc 3:4 A time to weep and a time to laugh; A time to mourn and a time to dance. Ecc 3:5 A time to throw stones and a time to gather stones; A time to embrace and a time to shun embracing. Ecc 3:6 A time to search and a time to give up as lost; A time to keep and a time to throw away. Ecc 3:7 A time to tear apart and a time to sew together; A time to be silent and a time to speak. Ecc 3:8 A time to love and a time to hate; A time for war and a time for peace. The God-Given Task Ecc 3:9 What profit is there to the worker from that in which he toils? Ecc 3:10 I have seen the task which God has given the sons of men with which to occupy themselves. Ecc 3:11 He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end. Ecc 3:12 I know that there is nothing better for them than to rejoice and to do good in one's lifetime; Ecc 3:13 moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God. Ecc 3:14 I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it, for God has so worked that men should fear Him. Ecc 3:15 That which is has been already and that which will be has already been, for God seeks what has passed by. From Dust to Dust Ecc 3:16 Furthermore, I have seen under the sun that in the place of justice there is wickedness and in the place of righteousness there is wickedness. Ecc 3:17 I said to myself, "God will judge both the righteous man and the wicked man," for a time for every matter and for every deed is there. Ecc 3:18 I said to myself concerning the sons of men, "God has surely tested them in order for them to see that they are but beasts." Ecc 3:19 For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. Ecc 3:20 All go to the same place. All came from the dust and all return to the dust. Ecc 3:21 Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth? Ecc 3:22 I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him? Lesson 1 There is time for everything vs 1-8. God has made everything beautiful in it’s time. 1 There is a time for everything, and a season for every activity under the heavens: 2. a time to be born and a time to die, a time to plant and a time to uproot, 3. a time to kill and a time to heal, a time to tear down and a time to build, 4. a time to weep and a time to laugh, a time to mourn and a time to dance, 5. a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, 6. a time to search and a time to give up, a time to keep and a time to throw away, 7. a time to tear and a time to mend, a time to be silent and a time to speak, 8. a time to love and a time to hate, a time for war and a time for peace. Lesson 2 No one can find out the work that God does from beginning to end. We cannot know everything about God or what He does. vs 9-11 9 What do workers gain from their toil? 10 I have seen the burden God has laid on the human race. 11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet[a] no one can fathom what God has done from beginning to end. Lesson 3 Rejoice, and do good with what you have and with your life. Enjoy the fruit of your ‘good’ labor_it is the Gift of God. Vs 12-13. 12. I know that there is nothing better for people than to be happy and to do good while they live. 13 That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. Lesson 4 Vs 14, whatever God does stands forever, we cannot add to what God has already made, neither can we subtract from it. 14. I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him. Lesson5 Vs 15, what we see today has been in existence; and what we would see in the future had already been in existence. In essence, there is nothing really new in this world. What we call new and futuristic is what we modify from what God has already created. That’s why He demands us to give account of everything. 15. Whatever is has already been, and what will be has been before; and God will call the past to account. Lesson 6 Vs 16-17, wickedness may overcome righteousness, but God will judge the righteous and the wicked. There is a set time for (to judge ) every purpose and every work (what we do). 16 And I saw something else under the sun: In the place of judgment—wickedness was there, in the place of justice — wickedness was there. 17 I said to myself,“God will bring into judgment both the righteous and the wicked, for there will be a time for every activity, a time to judge every deed.” Lesson 7 Vs 18-21, after all, there is no difference between us and the animals when it comes to death. We all die and return to the dust from where we were taken. The only difference is that our breath goes back to the source (goes up) God. And that of the animals goes down to the earth since God did not breath into their nostrils the breath of life. But the bottom line is we all breath, so we all die. 18 I also said to myself, “As for humans, God tests them so that they may see that they are like the animals. 19 Surely the fate of human beings is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath[c]; humans have no advantage over animals. Everything is meaningless. 20 All go to the same place; all come from dust, and to dust all return. 21 Who knows if the human spirit rises upward and if the spirit of the animal goes down into the earth?” Lesson 8 Vs22, so in conclusion, nothing is better than rejoicing in the work of your hand and the delighting yourself in the good of your labor which is a gift from God; this is your heritage and only reward here on earth, to use very well what God has blessed you with to do good. Because when you die, you cannot come back to see how those who inherited all you have acquired will use it. So do the best that you can now that you are alive. We only have one life, live it to the fullest in glory to God. May God bless and keep us to His Glory. Amen. 22 So I saw that there is nothing better for a person than to enjoy their work, because that is their lot. For who can bring them to see what will happen after them? Share this:
Evil Under the Sun Ecc 4:1 Then I looked again at all the acts of oppression which were being done under the sun. And behold I saw the tears of the oppressed and that they had no one to comfort them; and on the side of their oppressors was power, but they had no one to comfort them. Ecc 4:2 So I congratulated the dead who are already dead more than the living who are still living. Ecc 4:3 But better off than both of them is the one who has never existed, who has never seen the evil activity that is done under the sun. Ecc 4:4 I have seen that every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind. Ecc 4:5 The fool folds his hands and consumes his own flesh. Ecc 4:6 One hand full of rest is better than two fists full of labor and striving after wind. Ecc 4:7 Then I looked again at vanity under the sun. Ecc 4:8 There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, "And for whom am I laboring and depriving myself of pleasure?" This too is vanity and it is a grievous task. Ecc 4:9 Two are better than one because they have a good return for their labor. Ecc 4:10 For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up. Ecc 4:11 Furthermore, if two lie down together they keep warm, but how can one be warm alone? Ecc 4:12 And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart. Ecc 4:13 A poor yet wise lad is better than an old and foolish king who no longer knows how to receive instruction. Ecc 4:14 For he has come out of prison to become king, even though he was born poor in his kingdom. Ecc 4:15 I have seen all the living under the sun throng to the side of the second lad who replaces him. Ecc 4:16 There is no end to all the people, to all who were before them, and even the ones who will come later will not be happy with him, for this too is vanity and striving after wind.eoBible Video Bible Interactive Online Bible Study the Bible About Give Now Ecclesiastes 2 TOC Ecclesiastes 5 Ecclesiastes 4: Expository Sermon Preaching and Study Guide for Church Leaders Overview Ecclesiastes 4 continues Solomon’s reflection on the struggles and injustices of life under the sun. The chapter deals with themes of oppression, loneliness, the vanity of labor, and the limitations of human effort in providing ultimate fulfillment. Solomon begins by lamenting the suffering caused by oppression, observing that there are many who experience injustice without comfort. He declares that in some cases, it would seem better never to have been born than to experience such suffering. He then turns to the vanity of toil, describing how people work tirelessly to achieve success but often end up alone and unsatisfied. He contrasts the isolation of those who strive for wealth with the wisdom of companionship, stating that “two are better than one” because they can support, strengthen, and help each other. This passage highlights the importance of relationships, both in work and in life. Solomon also reflects on the fleeting nature of power and influence. He describes a poor but wise youth who rises to leadership, replacing a foolish and arrogant king. However, despite his success, even this young leader is eventually forgotten, showing that popularity and recognition are temporary. This conclusion reinforces one of the central messages of Ecclesiastes: no human achievement, whether wealth, wisdom, or status, can provide lasting fulfillment apart from God. This chapter emphasizes the futility of seeking satisfaction in human efforts while pointing to the need for godly wisdom, community, and trust in God‘s sovereignty. It challenges readers to evaluate their priorities, warning against the dangers of isolation, greed, and the pursuit of power without purpose. Solomon’s observations lead to the inevitable conclusion that true meaning is found not in earthly success but in fearing God and living according to His will. Historical and Literary Context Ecclesiastes is part of the wisdom literature of the Bible, traditionally attributed to Solomon, the son of David and king of Israel. The book was likely written later in Solomon’s life, as he reflected on his experiences and the ultimate purpose of human existence. Unlike Proverbs, which presents wisdom in a structured and optimistic way, Ecclesiastes takes a more reflective and sometimes pessimistic approach, wrestling with the realities of a fallen world. The historical context of Ecclesiastes 4 is rooted in the ancient Near Eastern understanding of power, labor, and relationships. In Solomon’s time, kings ruled with absolute authority, and oppression was a common reality. There were vast disparities between the wealthy and the poor, and many people lived under heavy burdens without recourse for justice. This aligns with Solomon’s lament about oppression and the lack of comfort for the suffering. The chapter’s discussion of work and companionship also reflects the economic structures of the ancient world, where labor was often physically demanding and success depended on collaboration. The statement that “two are better than one” would have been particularly relevant in a society where agriculture, trade, and construction relied heavily on teamwork. The contrast between the wise youth and the foolish king reflects a common theme in wisdom literature: the idea that wisdom, even when found in unexpected places, is more valuable than inherited status or power. Literarily, Ecclesiastes 4 follows a pattern of observation and reflection. Solomon presents real-life scenarios-oppression, lonely toil, companionship, and fleeting leadership-to illustrate broader truths about human existence. The chapter uses contrast to emphasize its key points, such as the contrast between isolation and friendship, wisdom and foolishness, and success and obscurity. This method reinforces the book’s overarching message: apart from God, all human efforts are ultimately meaningless. Key Themes and Doctrinal Points The problem of oppression and injustice is a central theme in this chapter. Solomon observes that in a fallen world, many suffer without comfort, and human systems often fail to provide justice. This aligns with the biblical understanding of sin’s effect on society, as seen in passages like Isaiah 10:1-3, which condemns those who oppress the poor and deny justice. While Solomon does not offer an immediate solution, the broader biblical teaching points to God as the ultimate Judge who will one day bring justice (Psalm 9:7-9). The vanity of self-centered labor is another key theme. Solomon warns against the pursuit of wealth and success at the cost of relationships, illustrating the emptiness of a life lived in isolation. This aligns with Jesus’ teaching in Mark 8:36: “What good is it for someone to gain the whole world, yet forfeit their soul?” The New Testament emphasizes that work should be done for God’s glory, not selfish ambition (Colossians 3:23). The value of companionship and community is highlighted in Solomon’s well-known statement that “two are better than one” (Ecclesiastes 4:9). He describes the benefits of having a companion-help in times of trouble, warmth in the cold, and strength against adversity. This reflects the biblical principle that humans are created for relationship, as seen in Genesis 2:18, where God declares that it is not good for man to be alone. The New Testament echoes this truth, emphasizing the importance of Christian fellowship and mutual support (Hebrews 10:24-25). The temporary nature of power and influence is another significant theme. Solomon describes a poor but wise youth who rises to power but is eventually forgotten. This illustrates the fleeting nature of human recognition and the reality that even great leaders will one day be replaced and forgotten. This aligns with James 4:14, which describes life as a mist that appears for a little while and then vanishes. It also serves as a warning against pride and the pursuit of status, reinforcing Jesus’ teaching that the greatest in God’s kingdom is the one who serves (Matthew 23:11-12). The sovereignty of God over human affairs is an underlying theme in this chapter. While Solomon highlights life’s injustices and uncertainties, the broader message of Ecclesiastes is that God is in control, even when circumstances seem meaningless. Proverbs 19:21 states, “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails.” This truth calls believers to trust in God rather than placing their hope in wealth, power, or human institutions. Ecclesiastes 4 ultimately points to the necessity of living with an eternal perspective. Solomon’s observations about the emptiness of oppression, wealth, and power apart from God serve as a reminder that true fulfillment comes from knowing and obeying Him. This is fully realized in the New Testament through Jesus Christ, who offers ultimate justice, eternal fellowship, and a kingdom that will never fade. Verse-by-Verse Analysis Ecclesiastes 4:1 Solomon begins this chapter with a lament over the reality of oppression in the world. He observes that many suffer unjustly while the powerful continue to dominate. The repetition of “they have no comforter” emphasizes the helplessness of the oppressed. Doctrinal Insight & Application This verse highlights the effects of sin on human society. Oppression and injustice are consequences of a fallen world (Genesis 3:16-19). God, however, is the ultimate defender of the oppressed (Psalm 103:6). Jesus declared in Matthew 5:4, “Blessed are those who mourn, for they will be comforted.” Christians are called to stand against injustice and be a source of comfort to those who suffer (Isaiah 1:17). Ecclesiastes 4:2-3 Solomon expresses deep despair over the brokenness of the world. He suggests that those who have already died are better off than those who continue to suffer and that never being born at all would be preferable to witnessing such evil. Doctrinal Insight & Application This is not a call to despair but an honest reflection on the harsh realities of life apart from God. While suffering is real, the Bible assures us that God sees and cares for His people (Exodus 3:7). Jesus came to bring hope and life, even in a fallen world (John 10:10). Believers should respond to suffering with faith, knowing that God will one day bring justice and wipe away every tear (Revelation 21:4). Ecclesiastes 4:4 Solomon observes that much human effort is driven by envy and competition. People strive for success not out of pure motives but because they compare themselves to others. Doctrinal Insight & Application This aligns with James 3:16, which warns that where there is envy and selfish ambition, there is disorder and evil. The New Testament teaches that believers should not seek approval from the world but serve God with sincere hearts (Colossians 3:23). Instead of striving for worldly success, Christians should find contentment in God’s purpose (Philippians 4:11-12). Ecclesiastes 4:5-6 Solomon presents two extremes: laziness and excessive striving. The lazy person does nothing and suffers for it, while the overachiever works tirelessly but never finds satisfaction. He suggests that contentment is better than relentless ambition. Doctrinal Insight & Application This reflects the biblical balance between work and rest. Proverbs 6:9-11 warns against laziness, while Jesus teaches that excessive worry and striving are futile (Matthew 6:25-34). God calls believers to work diligently (Proverbs 14:23) but also to rest in Him (Psalm 127:2). True peace comes from trusting in God rather than in human effort. Ecclesiastes 4:7-8 Solomon describes a person who works endlessly but remains alone and unsatisfied. This illustrates the futility of wealth when it is pursued for its own sake. Doctrinal Insight & Application Wealth, when gained without purpose or relationships, is empty. Jesus warns in Luke 12:15 that “life does not consist in an abundance of possessions.” Christians are called to invest in relationships and eternal treasures (Matthew 6:19-21) rather than in material wealth. Ecclesiastes 4:9-12 Solomon shifts from lamenting loneliness to praising companionship. He describes the benefits of working together, helping one another in hardship, and finding strength in unity. Doctrinal Insight & Application This passage highlights the importance of community. God designed people for relationships (Genesis 2:18). The New Testament emphasizes Christian fellowship, teaching that believers should encourage and support one another (Hebrews 10:24-25). The phrase “a cord of three strands” can also symbolize God’s presence in relationships, reinforcing the need to build friendships on faith. Ecclesiastes 4:13-16 Solomon describes a scenario where a wise but poor young man replaces a proud and foolish king. However, despite the youth’s success, he is eventually forgotten. This shows that even leadership and influence are temporary. Doctrinal Insight & Application Power and popularity do not guarantee lasting significance. This passage echoes Jesus‘ teaching that “the first will be last, and the last first” (Matthew 20:16). True wisdom comes from fearing the Lord (Proverbs 9:10), not from seeking status or human recognition. Believers should pursue humility and godly wisdom rather than striving for personal success. Theological Implications and Connection to Jesus Christ Ecclesiastes 4 reveals the brokenness of life under the sun, pointing to the suffering caused by oppression, the emptiness of selfish ambition, and the loneliness that results from isolation. These themes ultimately direct us to Jesus Christ, who is the answer to every human struggle. Solomon laments the presence of oppression in the world, but Jesus came as the Redeemer to set the oppressed free (Luke 4:18). While Solomon sees suffering and finds no comforter, Jesus declares in Matthew 5:4 that those who mourn will be comforted. Christ is the fulfillment of the hope Solomon longed for, offering true justice and healing to those who suffer. The chapter warns about the dangers of striving for wealth and success without purpose, showing that labor motivated by envy is ultimately meaningless. Jesus teaches in Matthew 6:19-21 that earthly treasures will not last, urging people to store up treasures in heaven instead. Unlike the temporary wealth and power described in Ecclesiastes 4, Jesus offers an eternal kingdom where true fulfillment is found in serving God rather than in accumulating riches. Solomon emphasizes the importance of companionship, saying that “two are better than one” and that “a cord of three strands is not quickly broken.” This foreshadows the way Jesus built His church as a community of believers. In John 15:12-13, Jesus commands His followers to love one another, demonstrating that true joy comes from relationships centered on God. The ultimate fulfillment of companionship is found in Christ, who promises to be with His people always (Matthew 28:20) and who binds believers together in unity (Ephesians 4:3). The fleeting nature of power and influence described in the chapter also points to Christ’s eternal kingship. While earthly rulers rise and fall, Jesus is the everlasting King whose reign will never end (Revelation 11:15). The young but wise ruler in Ecclesiastes 4 foreshadows Christ, who came humbly but brought the wisdom of God to the world (1 Corinthians 1:24). Unlike human leaders who are forgotten, Jesus‘ name is above every name, and at His name every knee will bow (Philippians 2:9-11). Connection to the Father Ecclesiastes 4 acknowledges the presence of injustice and suffering in the world, pointing to the reality that humanity lives in a fallen state. This chapter reminds us of the sovereignty of God the Father, who sees all oppression and will ultimately bring justice. In Deuteronomy 10:18, God is described as the defender of the fatherless and the widow, showing that He cares deeply for the oppressed. Even when human systems fail to bring justice, God promises to judge both the righteous and the wicked in His time (Ecclesiastes 3:17). The chapter’s reflection on the futility of work apart from God connects to the Father’s purpose for creation. God designed work to be a good and meaningful part of life (Genesis 2:15), but sin has distorted its purpose, leading to competition and envy. Ecclesiastes 4 warns against working only for personal gain, reminding us that true purpose is found in serving God. The Father provides not only the work but also the ability to enjoy it when it is done in submission to Him (Ecclesiastes 2:24-26). God the Father also designed human beings for relationships, and Solomon’s words about companionship reflect this divine plan. In Genesis 2:18, God declares, “It is not good for man to be alone,” showing that community is part of His design. The Father calls His people into fellowship with one another, and this is ultimately fulfilled in the church, which is described as God’s household (Ephesians 2:19). Connection to the Holy Spirit The frustrations expressed in Ecclesiastes 4 highlight the limitations of human wisdom and point to the need for divine guidance, which is provided through the Holy Spirit. Solomon observes that oppression, envy, and isolation characterize much of human life, but the Holy Spirit is given to believers as the Comforter who leads them into truth (John 14:26). While Solomon sees a world without comfort, Jesus sends the Spirit to be the Helper and source of true peace (John 16:7). The chapter’s emphasis on companionship also reflects the work of the Holy Spirit in uniting believers. The Holy Spirit forms the body of Christ, binding believers together in love and fellowship (1 Corinthians 12:12-13). The statement that “a cord of three strands is not quickly broken” can be seen as an illustration of the role of the Spirit in strengthening relationships. Where two believers are united in Christ, the Spirit is the third strand that secures and empowers their bond. The warning against striving for power and influence connects to the Spirit’s role in redirecting human ambition. While Solomon sees the pursuit of status as meaningless, the Holy Spirit guides believers to seek first the kingdom of God (Matthew 6:33). The Spirit convicts people of sin (John 16:8), leading them away from self-centered goals and toward a life of faithfulness to God’s will. Connection to God’s Love Ecclesiastes 4 presents a world filled with oppression, loneliness, and unfulfilled desires, but it also points to God’s love as the answer to these struggles. God’s love is seen in His concern for the oppressed. Throughout Scripture, God demonstrates His care for the vulnerable, promising to be their defender (Psalm 68:5). Jesus, in His ministry, showed compassion for the poor and the suffering, fulfilling God’s promise to bring justice and mercy (Luke 4:18-19). The loneliness described in the chapter is countered by God’s love, which invites people into relationship with Him. While Solomon sees the emptiness of isolation, God’s love assures believers that they are never alone. Isaiah 41:10 declares, “Do not fear, for I am with you.” Jesus further confirms this promise when He says, “Surely I am with you always, to the very end of the age” (Matthew 28:20). No matter how isolated someone may feel, God’s love reaches out to bring them into fellowship with Him and with His people. The chapter’s message about the futility of self-centered labor highlights God’s love in giving purpose to life. While human striving often leads to emptiness, God offers work that has eternal significance. In 1 Corinthians 15:58, Paul encourages believers, “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” God’s love gives meaning to life’s work, transforming it from a selfish pursuit into an act of worship. God’s love is also evident in the provision of community. Solomon recognizes the value of companionship, and this reflects the way God designed relationships as a blessing. God calls believers into His family, the church, where they can support, encourage, and strengthen one another (Hebrews 10:24-25). This community is not based on personal ambition but on the love of Christ, who unites people across all backgrounds (Galatians 3:28). Ultimately, Ecclesiastes 4 points to the brokenness of a world without God, but it also reveals His love in offering a way of redemption. Jesus is the true Comforter for the oppressed, the perfect companion for the lonely, and the giver of lasting purpose in life. Through Christ, the Father, and the Holy Spirit, believers can find justice, fellowship, and meaning that go beyond the temporary pursuits of this world. Sermon Outline and Flow Title: “Life Without God: The Emptiness of Oppression, Isolation, and Selfish Ambition” I. Introduction: The Search for Meaning in a Broken World Open with a question: Have you ever felt like no matter how much you work, strive, or achieve, something is still missing? Reference Ecclesiastes 4:1-Solomon looks at the world and sees oppression, loneliness, and people striving for success without satisfaction. Introduce the main idea: Apart from God, human effort leads to emptiness. This chapter highlights the reality of suffering, the danger of selfish ambition, and the need for meaningful relationships centered on Christ. Transition: Let’s explore Solomon’s observations and how they apply to our lives today. II. The Reality of Oppression and Injustice (Ecclesiastes 4:1-3) Solomon laments the suffering in the world, seeing the pain of the oppressed and the lack of justice. Illustration: Think of people who feel powerless-those who suffer under corrupt governments, the poor, or those facing discrimination. The world often ignores them, but God sees their pain. Application: The Bible teaches that God cares for the oppressed (Psalm 103:6). Christians are called to be a voice for justice (Isaiah 1:17). Instead of turning a blind eye, believers should pray, advocate, and serve those in need. III. The Vanity of Selfish Ambition (Ecclesiastes 4:4-8) Solomon observes that people often work out of envy and competition, yet their labor leaves them unfulfilled. Illustration: Consider the “rat race” in modern society-people chasing careers, money, or status, yet many feel empty even after achieving success. Think of celebrities or executives who have everything but still struggle with depression and dissatisfaction. Application: Jesus warns against storing up treasures on earth (Matthew 6:19-20). Work is good, but it must be done for God’s glory, not selfish ambition (Colossians 3:23). Christians should seek contentment in Christ rather than worldly success (Philippians 4:11-12). IV. The Importance of Godly Relationships (Ecclesiastes 4:9-12) Solomon shifts from isolation to the value of companionship, declaring, “Two are better than one.” Illustration: A rope is stronger with multiple strands. Think about a sports team-one great player cannot win alone, but a team working together is stronger. Likewise, believers need each other for support and accountability. Application: God designed people for community (Genesis 2:18). The church is meant to be a family where believers encourage one another (Hebrews 10:24-25). Instead of living in isolation, Christians should invest in godly friendships, small groups, and church fellowship. V. The Temporary Nature of Power and Influence (Ecclesiastes 4:13-16) Solomon describes a young leader who replaces a foolish king, yet he too will be forgotten. This illustrates the fleeting nature of human success. Illustration: Think of historical leaders who once had great influence but are now rarely remembered. Even the most powerful figures eventually fade from history. Application: Jesus teaches that true greatness comes from serving others (Matthew 23:11-12). Instead of seeking power, Christians should seek to live for Christ and impact others with the Gospel. Only what is done for God’s kingdom will last (1 Corinthians 15:58). VI. Conclusion: A Call to Live with Eternal Purpose Summarize Solomon’s findings-oppression, selfish ambition, and isolation lead to emptiness. But relationships, justice, and purpose in God lead to fulfillment. Ask: What are you striving for? Are you chasing temporary success, or are you investing in eternal things? Challenge: Instead of seeking meaning in work, money, or power, seek it in Christ. Commit to godly relationships and using your life for God’s glory. Call to action: If you have been living for the wrong things, surrender to God today. Ask Him to help you find contentment in Him, serve others, and build relationships that honor Him. Close with prayer, asking God to give wisdom, contentment, and a heart focused on Him. Illustrations and Examples 1. The Workaholic Who Lost Everything A businessman worked tirelessly to build his career, sacrificing family and friendships along the way. When he finally reached the top, he realized he had no one to share his success with. This mirrors Solomon’s warning about laboring in isolation (Ecclesiastes 4:8). Jesus reminds us that relationships matter more than possessions (Luke 12:15). 2. The Lone Wolf vs. The Team Player Imagine a soldier going into battle alone versus one fighting with a unit. The one who is alone is vulnerable, but the team is strong together. Ecclesiastes 4:9-12 teaches that life is best lived in community. Christians should build strong relationships and encourage one another in faith. 3. The Forgotten Celebrities Many famous people achieve great success but are quickly forgotten. Solomon’s story of the young ruler who was later rejected (Ecclesiastes 4:13-16) reminds us that human recognition is temporary. Only what is done for God will last (Matthew 6:19-21). 4. A Three-Strand Rope A single strand of rope is weak, but a rope with three strands is strong. In marriage, friendships, or church relationships, when God is the third strand, relationships are strengthened (Ecclesiastes 4:12). Application for Today’s Christian 1. Trust God’s Justice and Be a Voice for the Oppressed Solomon laments oppression, but the Bible assures that God will bring justice (Psalm 9:7-9). Christians should not ignore injustice but should pray, serve, and stand up for those in need (Micah 6:8). 2. Work for God’s Glory, Not for Selfish Ambition Many people work tirelessly for money and status but find no satisfaction. Instead of striving for personal success, work should be done to honor God (Colossians 3:23). True fulfillment comes from serving God’s purposes (Matthew 6:33). 3. Invest in Godly Relationships Isolation leads to discouragement, but Christian fellowship brings strength (Ecclesiastes 4:9-12). Join a small group, build meaningful friendships, and be active in your local church (Hebrews 10:24-25). 4. Find Contentment in God, Not in Earthly Achievements Many people believe success or wealth will make them happy, but Solomon warns that these things are fleeting. True contentment is found in Christ (Philippians 4:11-13). Instead of constantly seeking more, practice gratitude for what God has already given you. 5. Seek Eternal Significance Instead of Temporary Recognition Power and fame are short-lived, but a life lived for Christ has eternal impact (1 Corinthians 15:58). Focus on serving others and making disciples rather than seeking status. Final Challenge: What are you pursuing in life? Are you working tirelessly for things that won’t last, or are you investing in God’s kingdom? This week, evaluate where your priorities are. Ask God to give you wisdom, contentment, and strong relationships that honor Him. Instead of chasing after the wind, choose to build your life on Christ. Reflection Questions In Ecclesiastes 4:1, Solomon laments the oppression he sees in the world. How does this reflect the reality of suffering today? What does the Bible say about God’s concern for the oppressed? Solomon expresses deep frustration over injustice and suffering, even saying that those who have never been born are better off (Ecclesiastes 4:2-3). How does this compare with the hope that the Gospel offers? How should Christians respond to injustice? Ecclesiastes 4:4 states that much human effort is driven by envy. How do you see this played out in modern society? How does comparing ourselves to others affect our work and personal lives? In verses 5-6, Solomon contrasts laziness with excessive striving. How does this passage encourage balance between work and rest? What does the Bible say about contentment and diligence? Verses 7-8 describe a person who works tirelessly but has no one to share his success with. How does this passage highlight the dangers of isolation and selfish ambition? In Ecclesiastes 4:9-12, Solomon emphasizes the importance of relationships. What are some benefits of godly friendships and community? How can you be more intentional about investing in relationships that honor God? Solomon says that “a cord of three strands is not quickly broken” (verse 12). How does this principle apply to Christian friendships, marriages, and church communities? How can we ensure that God is at the center of our relationships?
Fear God Ecc 5:1 Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. Ecc 5:2 Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. Ecc 5:3 For the dream comes through much effort and the voice of a fool through many words. Ecc 5:4 When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! Ecc 5:5 It is better that you should not vow than that you should vow and not pay. Ecc 5:6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? Ecc 5:7 For in many dreams and in many words there is emptiness. Rather, fear God. The Vanity of Wealth and Honor Ecc 5:8 If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight; for one official watches over another official, and there are higher officials over them. Ecc 5:9 After all, a king who cultivates the field is an advantage to the land. Ecc 5:10 He who loves money will not be satisfied with money, nor he who loves abundance with its income. This too is vanity. Ecc 5:11 When good things increase, those who consume them increase. So what is the advantage to their owners except to look on? Ecc 5:12 The sleep of the working man is pleasant, whether he eats little or much; but the full stomach of the rich man does not allow him to sleep. Ecc 5:13 There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to his hurt. Ecc 5:14 When those riches were lost through a bad investment and he had fathered a son, then there was nothing to support him. Ecc 5:15 As he had come naked from his mother's womb, so will he return as he came. He will take nothing from the fruit of his labor that he can carry in his hand. Ecc 5:16 This also is a grievous evil—exactly as a man is born, thus will he die. So what is the advantage to him who toils for the wind? Ecc 5:17 Throughout his life he also eats in darkness with great vexation, sickness and anger. Ecc 5:18 Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Ecc 5:19 Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. Ecc 5:20 For he will not often consider the years of his life, because God keeps him occupied8 Short Lessons from Ecclesiastes 5 1. Vs1-2, Be careful what you do when you go for worship. You are in the presence of God. Take time to listen in the house of God; don’t be talkative. Think carefully and consider before you say anything in the church because you are before God. He is greater and wiser than you, so don’t do lip service. 2. Vs3-5, Dreams are usually drawn from what we spend more time doing during the day (much activity) so be careful what you spend your time doing. Don’t be the only one talking all the time, also take time to listen to others. Talking and not listening is a sign of foolishness, so watch your words. 3. Vs 4-5, Don’t make a promise you cannot fulfill before God. If you say I will do something in God’s honor do it quickly because if you don’t, it’s foolishness and God is not happy with such acts. So please, do whatever you promise to do. It is better to keep quiet and not promise to do anything than to promise and fail. 4. Vs 6-7, Your mouth can put you in trouble and cause you to sin. Don’t be hasty to speak mostly especially, before God and His servants, and then later you come back and say, ‘it was a joke or that’s not what I wanted to say.’ So think carefully before you speak and be sure of what you are saying because God does not take it lightly what you say in His Presence. Don’t bring a curse on yourself with your own mouth. Fear God. 5. Vs 8-9, Don’t be surprised when you see corruption and oppression; there is always someone higher who watches over other leaders and another who is higher that watches over the higher one. In essence, there is always someone stronger. Know that even the mighty and powerful all benefit from the ground (the rich or powerful get their food, clothes gold, and raw materials for their cars, mansions, etc from the ground). So at last God watches over all and all benefit from what He has already made. Fear God. 6. Vs 10-12, Don’t fall into the delusion of gathering wealth and loving money, you will never be satisfied, at last, it is of no use. Riches come with their own challenges. When you work hard and you are content you have rest but when you are in a race to own it all, your abundance will take sleep and peace from you; so be careful that you don’t end up only seeing them with your eyes. 7. Vs 13-17, Don’t be selfish by hoarding riches for yourself because it will only be to your own destruction. Understand that you shall return to the grave with nothing, just as you were born with nothing. You cannot carry the wealth you have gathered with you to the grave. So what will you gain at last if you just gather without sharing? At last, there is sickness, sorrow, and anger. 8. Vs18-20, It is good to enjoy what you have from your labor. God has given us life to labor, this is our heritage, so enjoy what God has blessed you with. But remember that as God has given you riches and life to enjoy your wealth; it is a gift, not your right. So use it well, and God will keep you all the days of your life with joy in your heart. Remain Blessed. with the gladness of his heart.
Ecc 6:1 There is an evil which I have seen under the sun and it is prevalent among men— Ecc 6:2 a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction. Ecc 6:3 If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, "Better the miscarriage than he, Ecc 6:4 for it comes in futility and goes into obscurity; and its name is covered in obscurity. Ecc 6:5 "It never sees the sun and it never knows anything; it is better off than he. Ecc 6:6 "Even if the other man lives a thousand years twice and does not enjoy good things—do not all go to one place?" Ecc 6:7 All a man's labor is for his mouth and yet the appetite is not satisfied. Ecc 6:8 For what advantage does the wise man have over the fool? What advantage does the poor man have, knowing how to walk before the living? Ecc 6:9 What the eyes see is better than what the soul desires. This too is futility and a striving after wind. Ecc 6:10 Whatever exists has already been named, and it is known what man is; for he cannot dispute with him who is stronger than he is. Ecc 6:11 For there are many words which increase futility. What then is the advantage to a man? Ecc 6:12 For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun? Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book John Select a Chapter 6 John 6 – The Bread from Heaven Videos for John 6: John 6:1-13 – Opposed by the Impossible John 6:14-21 – Opposed by the Storm John 6:22-46 – Opposed by Sign Seekers John 6:47-71 – Opposed by Word Twisters A. Preparation for the miracle. 1. (1-4) A crowd gathers to Jesus near the Sea of Galilee. After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. And Jesus went up on the mountain, and there He sat with His disciples. Now the Passover, a feast of the Jews, was near. a. After these things Jesus went over the Sea of Galilee: John now records some of the acts and words of Jesus in the Galilee region, north of Judea. John mainly recorded things that Jesus did and said in Judea and Jerusalem, but sometimes included material that the other gospel writers also wrote of, mainly in the Galilee region. b. Then a great multitude followed Him: This miracle is also recorded in the other three Gospel accounts. Luke mentioned that on this occasion Jesus went out to a deserted place to be alone (Luke 9:10), yet the crowds followed Him there. In spite of this imposition, Jesus still served the multitude with great compassion. c. They saw His signs which He performed on those who were diseased: Luke 9:11 tells us that Jesus also taught this multitude, something that John doesn’t specifically mention. i. Morris gives the sense of the Greek verbs of John 6:2: “The multitude ‘kept following’ Jesus because they ‘continually saw’ the signs that He ‘habitually did’ on the sick.” (Morris) d. The Passover, a feast of the Jews, was near: John is the only one of the four Gospel writers who told us this took place near the time of the Passover. Perhaps this great multitude was made up of Galilean pilgrims on their way to Jerusalem. i. Passover is associated with the Exodus and God’s sustenance of Israel in the wilderness. Jesus would soon sustain this multitude in their small “wilderness” with bread from heaven – both literally and spiritually. ii. Went up on the mountain: “The ‘high ground’ is the sharply rising terrain east of the lake, well known today as the Golan heights. From there one overlooks the level plain east of the river and the lake.” (Bruce) 2. (5-7) Jesus asks Philip a question. Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, “Where shall we buy bread, that these may eat?” But this He said to test him, for He Himself knew what He would do. Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little.” a. Where shall we buy bread, that these may eat? Perhaps Jesus asked Philip this question because he was from Bethsaida (John 1:44) and this was near where this miracle took place (Luke 9:10). i. “John does not say, as Mark does (Mark 6:34 f.), that the crowd had been listening to Jesus’ teaching all day, but this explains his concern about feeding them.” (Bruce) b. He said this to test him, for He Himself knew what He would do: Jesus knew what miracle He was about to perform, but wanted to use the opportunity to teach His disciples. For Jesus this wasn’t only about getting a job done (feeding the multitude), but also about teaching His disciples along the way. i. Philip had already seen Jesus do many miracles; there should have been no question to him about the divine resources Jesus had. c. Two hundred denarii worth of bread is not sufficient: Their problem was in at least two parts. First, they didn’t have the resources to buy bread and to feed the multitude. Second, even if they had the money it would be impossible to purchase enough bread to feed them all. i. With greater faith and knowledge, Philip might have said: “Master, I don’t know where the food is to feed this crowd but You are greater than Moses whom God used to feed a multitude everyday in the wilderness, and God can certainly do a lesser work through a Greater Servant. You are greater than Elisha, whom God used to feed many sons of the prophets through little food. What is more, the Scriptures say that man shall not live by bread alone, and You are great enough to fill this multitude from the words of your mouth.” d. Two hundred denarii worth of bread is not sufficient for them: Philip’s knowledge of the situation was accurate and impressive (two hundred denarii is more than six month’s wages), but his knowledge was useless in getting the problem solved. i. Philip thought in terms of money; and how much money it would take to carry out God’s work in a small way (every one of them may have a little). We often limit God the same way, looking for how God’s work can be done in the smallest way. Jesus wanted to use a completely different approach and provide in a big way. ii. “He was a man of figures; he believed in what could be put into tables and statistics. Yes; and like a great man and other people of his sort, he left out one small element in his calculation, and that was Jesus Christ, and so his answer went creeping along the low levels.” (Maclaren) iii. “Philip was apparently a matter-of-fact person (John 14:8), a quick reckoner and good man of business, and therefore more ready to rely on his own shrewd calculations than on unseen resources.” (Dods) 3. (8-9) Andrew’s help. One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has five barley loaves and two small fish, but what are they among so many?” a. Andrew, Simon Peter’s brother said to Him, “There is a lad here”: Andrew once again introduced someone to Jesus. First it was his brother Peter (John 1:40-42). Now it was a lad with some barley loaves and two small fish. i. “The word for ‘lad’ is a double diminutive, probably meaning ‘little boy’.” (Morris) b. Five barley loaves: Barley was always regarded as simple food, more often fit for animals than for people. This means it is likely that the young boy came from a poor family. i. In the Talmud, there is a passage where one man said, “There is a fine crop of barley” and another man answered, “Tell it to the horses and donkeys.” ii. “Barley scarcely bore one-third of the value of wheat in the east: see Revelation 6:6. That it was a very mean fare appears from Ezekiel 13:19, where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward.” (Clarke) iii. Two small fish: “While the other Evangelists use the ordinary word for fish (ichthys), John calls them osparia, indicating that they were two small (perhaps salted) fish to be eaten as a relish along with the cakes of barley.” (Bruce) c. What are they among so many? There wasn’t much to work with, but God doesn’t need much. In fact, God doesn’t need any help – but He often deliberately restrains His work until He has our participation. i. “Small things are not always contemptible. It all depends on the hands in which they are.” (Taylor) B. The five thousand are fed. 1. (10) Jesus commands the group to sit down. Then Jesus said, “Make the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand. a. Make the people sit down: Jesus was in no panic or hurry. He had a huge catering job to fulfill, but went about His work in an orderly way, making them sit down upon the grass. i. One might say that Jesus here fulfilled the role of the loving Shepherd in Psalm 23:1-2. He makes me to lie down in green pastures. That Psalm also gave the picture of the Lord as a host, serving a meal to His servant as a guest: you prepare a table for me…you anoint my head with oil; my cup runs over…I will dwell in the house of the LORD forever (Psalm 23:5-6). b. The men sat down, in number about five thousand: Jesus administered everything in an orderly way. Yet, they had to come under Jesus’ order to receive Jesus’ miraculous provision. The ones who came under Jesus’ order would soon be filled to the full. i. “Our blessed Master has glorious leisure, because he is always punctual. Late people are in a hurry; but he, being never late, never hurries.” (Spurgeon) 2. (11) The five thousand are fed. And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted. a. When He had given thanks: Jesus only had a few loaves of bread and a few fish, but He was determined to give His Father thanks for what He did have. i. “For five little cakes and two sprats Christ gave thanks to the Father; apparently a meagre cause for praise, but Jesus knew what he could make of them, and therefore gave thanks for what they would presently accomplish. ‘God loves us,’ says Augustine, ‘for what we are becoming.’ Christ gave thanks for these trifles because he saw whereunto they would grow.” (Spurgeon) b. Jesus took the loaves… He distributed them to the disciples: The miracle resided in the hands of Jesus, not in the distribution. Little is much in His hands. i. “A moment ago, they belonged to this lad, but now they belong to Christ. ‘Jesus took the loaves.’ He has taken possession of them; they are his property.” (Spurgeon) ii. “The multiplication of the food was obviously not done with great fanfare.” (Tenney) This is so true that we aren’t told specifically where the multiplication happened. It seems to have happened as Jesus broke the bread and fish and distributed them to the disciples. “It was not the integral loaves or integral fishes that were multiplied, but the broken portions of them.” (Trench) · Most everyone ate and was filled, but had no idea that a miracle was happening. · The disciples did not do the miracle; they simply distributed the miraculous work of Jesus. iii. Bread comes from grain, which has the power of multiplication and reproduction within itself. But when it is made into bread, the grain is crushed, making it “dead” – no one ever multiplied wheat by planting flour. Yet Jesus can bring life from death; He multiplied loaves of bread made from dead, crushed grain and from dead fish. iv. “These five loaves (by a strange kind of arithmetic) were multiplied by division, and augmented by subtraction.” (Trapp) c. He distributed them to the disciples: Jesus relied on the labor of the disciples in this great miracle. He could have created bread and fish in the pocket or bag of every person, but He didn’t. Jesus deliberately chose a method that brought the disciples into the work. i. Jesus refused to miraculously make bread to feed Himself in the wilderness temptations; but He did for others and with others what He would not do for Himself. d. As much as they wanted: God’s supply was extravagant, as much as any of them wanted. All ate until they were completely satisfied. i. “For the significance of this story we must bear in mind that the figure of eating and drinking is widely used in the Old Testament. It is a figure of prosperity… and it is often used of the blessings the people of God would enjoy in the Promised Land.” (Morris) ii. As much as they wanted also included the little boy who gave the five loaves and two fish. The boy himself ended up with more than he started with. It certainly was an adequate lunch for himself; but he gave it to Jesus and He turned it into an all-you-can-eat buffet for the boy as well. 3. (12-13) Gathering up the fragments of the feast. So when they were filled, He said to His disciples, “Gather up the fragments that remain, so that nothing is lost.” Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. a. When they were filled: Jesus was generous, giving everyone as much as they wanted. This was a remarkable miracle, and some think that the disciples should have (or could have) anticipated that Jesus would do such a thing. i. Old Testament passages warn against doubting God’s provision: Yes, they spoke against God: They said, “Can God prepare a table in the wilderness?” (Psalm 78:19). 2 Kings 4:42-44 is an example of God multiplying barley loaves, though this miracle of Jesus was on a much greater scale. ii. Though the disciples did not understand or anticipate the miracle, Jesus invited them to participate in it. They distributed the miraculously multiplied bread and fish. Without their work, no one would have been fed. iii. Jesus demonstrated to them the giving character of God – the same character God desires to build within us. Proverbs 11:24 says, There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty. This bread was multiplied as it was “scattered.” b. Gather up the fragments that remain, so that nothing is lost: Jesus was generous, but never wasteful. Jesus wanted to make good use of everything. i. “The fragments are not the half-eaten morsels and crumbs which might well be left for birds and beasts, but the broken portions which He had handed for distribution.” (Trench) ii. “The term used for ‘basket’ (kophinos) usually denotes a large basket, such as might be used for fish or bulky objects.” (Tenney) C. The reaction to the miracle. 1. (14) Jesus as the Prophet predicted by Moses. Then those men, when they had seen the sign that Jesus did, said, “This is truly the Prophet who is to come into the world.” a. When they had seen the sign that Jesus did: The way Jesus provided bread for a multitude in the open air (something of a wilderness) reminded those men of how God worked through Moses to feed Israel with manna in the wilderness. b. Truly this is the Prophet: Moses predicted the coming of the Prophet they expected: The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear. (Deuteronomy 18:15) If the coming Prophet was to be like Moses, it made sense that he would also feed the people miraculously as Moses did. i. This crowd was willing to support Jesus so long as He gave them what they wanted – bread. It’s easy to criticize how the crowd loved Jesus for the bread He gave them, but we often only love Jesus for what He gives us. We must also love and obey Him simply for who He is – Lord and God. ii. “A rabbi of a later date is credited with the observation that ‘as the first redeemer caused manna to descend… so will the last redeemer cause manna to descend’, and the general idea seems to have been current in the first century.” (Bruce) 2. (15) The people attempt to make Jesus their earthly king. Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone. a. They were about to come and take Him by force to make Him king: King was a political title. The crowd was willing to support Jesus because they wanted to use Him to throw off Roman oppression either directly in Judea or indirectly through Herod Antipas in Galilee. i. “Suddenly there was this unusual man Jesus. He had miraculous power. So they must have said something like this to themselves, ‘Wouldn’t it be wonderful if we could get Him on our side and get Him to help us drive out the Romans?’” (Boice) ii. “If the Galileans did not live directly under Roman control, as their brethren in Judea did, their ruler Herod Antipas was a creature of Rome, and they experienced no feelings of patriotic pride as they contemplated the Herodian dynasty.” (Bruce) b. He departed again to a mountain by Himself alone: Jesus wasn’t impressed or seduced by a crowd that wanted to make Him king. He turned His back on the crowd and went to pray because Jesus was more interested in being with His Father in heaven than in hearing the applause of the crowd. i. “But to Jesus the prospect of an earthly kingdom was nothing else than a temptation of the devil, and He decisively rejected it.” (Morris) ii. “He saw the crowds were in great excitement and were meaning to come and violently carry Him off and declare Him their king and Messiah in opposition to the civil power; perhaps already He saw His disciples beginning to be caught in that wild enthusiasm.” (Trench) iii. “He who is already King has come to open His kingdom to men; but in their blindness men try to force Him to be the kind of king they want; thus they fail to get the king they want, and also lose the Kingdom He offers.” (Morris) D. Jesus walks on the water. 1. (16-17) The disciples go out on the Sea of Galilee. Now when evening came, His disciples went down to the sea, got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them. a. His disciples went down to the sea, got into the boat: Matthew and Mark tell us that Jesus made His disciples get into the boat (Mark 6:45). They set off across the Sea of Galilee because Jesus told them to do it. i. “According to Mark 6:45, Jesus ‘compelled’ (anankazo) his disciples to embark and go back across the lake; perhaps he saw that they were being infected with the crowd’s excitement.” (Bruce) b. It was already dark: Several of the disciples were fishermen, all accustomed to fishing on this very lake. When they got into the boat, the thought of rowing across the lake at night did not concern them. c. Jesus had not come to them: This actually was the second time Jesus dealt with His disciples on a stormy Sea of Galilee. In the first storm (Matthew 8:24), Jesus was present with them in the boat and He rebuked and calmed the storm. In this storm Jesus asked His disciples to trust His unseen care and concern for them. 2. (18) The wind disrupts their efforts to cross the Sea. Then the sea arose because a great wind was blowing. a. Then the sea arose: The wind alone was bad enough, but the wind also whipped up the waters, making for troublesome seas. b. A great wind was blowing: The Sea of Galilee was and is well known for its sudden, violent wind storms that quickly make the lake dangerous. i. “The Sea of Galilee is six hundred feet below sea level, in a cuplike depression among the hills. When the sun sets, the air cools; and as the cooler air from the west rushes down over the hillside, the resultant wind churns the lake. Since the disciples were rowing toward Capernaum, they were heading into the wind; consequently, they made little progress.” (Tenney) 3. (19) Jesus comes to His disciples, walking on the water. So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid. a. When they had rowed about three or four miles: In the first storm upon the Sea of Galilee the disciples were terrified (Matthew 8:25-26). In the beginning of the second storm they were more frustrated than afraid. Jesus told them to row across the lake and despite their hard work, they seemed to make little progress. i. Matthew 14:25 says this happened in the fourth watch of the night, sometime between three and six in the morning. So, they rowed hard for perhaps six to eight hours, and had only come a little more than half way across the lake (three or four miles). ii. They were in this place of frustration at the will of Jesus, doing exactly what He told them to do. Additionally, Mark 6:48 says that Jesus watched the disciples as they rowed across the lake. His eye was on them all the time. They were in the will of Jesus and watched by Jesus, yet working hard in frustration all the time. iii. “Up on the hillside Jesus had prayed and communed with God; as he set out the silver moon had made the scene almost like the daylight; and down on the lake he could see the boat with the rowers toiling at the oars…He had not forgotten. He was not too busy with God to think of them.” (Barclay) iv. “He is on the mountain while we are on the sea. The stable eternity of the Heavens holds Him; we are tossed on the restless mutability of time, over which we toil at His command.” (Maclaren) b. They saw Jesus walking on the sea… and they were afraid: Mark 6:49-50 says the disciples were afraid because they thought Jesus, walking on the water, was a ghost or a spirit. i. Mark “adds the remarkable detail that Jesus ‘meant to pass-by them’ i.e. overtaking, as though He had wished that the mere vision of Himself should prove sufficient support and assurance to them.” (Trench) ii. The disciples were not ready for any kind of supernatural help. They knew what Jesus commanded them to do and they set out to do it – but without any direct help from Jesus. So they were surprised and afraid to see supernatural help coming to them. iii. Jesus also gave them reasons and reminders to trust His supernatural help. Undoubtedly, they took with them at least some of the twelve baskets of leftover bread (John 6:13), yet they were still shocked when the supernatural help came to them on the sea. 4. (20) The calming words of Jesus. But He said to them, “It is I; do not be afraid.” a. It is I: For Jesus, it was enough to announce His presence. He was with His disciples and would meet them in their frustration and fear. i. “There are places in this Gospel where the words ego eimi have the nature of a divine designation (as we shall see on 8:24, 28), but here they simply mean ‘It is I’.” (Bruce) b. Do not be afraid: Jesus came to bring supernatural help and comfort to His disciples. His presence gave them what they needed, even though He came in an unexpected way. i. We know from Matthew 14:28-32 that after this Peter asked Jesus if he could come out and walk on the water and Peter did walk on the water – for a short time. 5. (21) Jesus brings them to their destination. Then they willingly received Him into the boat, and immediately the boat was at the land where they were going. a. Then they willingly received Him into the boat: The implication was that Jesus would not come unless He was willingly received. Even walking on the Sea of Galilee, Jesus waited to be welcomed by His disciples. b. Immediately the boat was at the land where they were going: When they had willingly received Him into the boat, the miraculous happened. This was a remarkable miracle. The work that was so frustrating a few moments before suddenly was divinely accomplished. i. “From this detail given by John it is inferred that the ship seemed to move automatically, without sail or oar, in obedience to His will: so that without effort of the disciples or crew it quickly passed over the remaining distance (two miles or so) and came to shore.” (Trench) ii. One could say that Jesus rescued His disciples from frustration and futility. Jesus wants us to work hard; but He never wants us to work in futility. Their work had not been a waste, but it waited for the touch of divine power and presence. c. Immediately the boat was at the land where they were going: Such a remarkable miracle was helpful for the disciples, especially because Jesus had just refused an offer to be recognized as a King Messiah. This assured them that He was full of divine power even though He did not claim a throne according to popular expectation and opinion. i. “How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.” (Clarke) ii. “A dying saint hath no sooner taken death into his bosom, but he is immediately landed at the quay of Canaan, at the kingdom of heaven.” (Trapp) E. Jesus, the bread of life. 1. (22-24) The crowd follows Jesus and His disciples to Capernaum. On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone—however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks—when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. a. On the following day: The day after the miraculous feeding of the 5,000 and the night crossing of the Sea of Galilee, many of the crowd that was fed by Jesus and the disciples wondered where they went. They saw the disciples (without Jesus) leave in a boat, and now they noted that Jesus was not there with them. i. Other boats came from Tiberias: “The fact parenthetically introduced, verse 23, that boats from Tiberias had put in on the east shore, is an incidental confirmation of the truth that a gale had been blowing the night before.” (Dods) b. They also got into boats and came to Capernaum, seeking Jesus: These people were from the same crowd that Jesus fed and the same crowd that wanted to force Jesus to be recognized as an earthly king (John 6:14-15). i. “The crowd, then, made sure that Jesus was nowhere in the vicinity, and that there was no sign of the disciples returning to fetch him, so they crossed to the west side to look for him.” (Bruce) ii. “That is, as many of them as could get accommodated with boats took them and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them.” (Clarke) 2. (25-27) Jesus responds to their first question: Rabbi, when did You come here? And when they found Him on the other side of the sea, they said to Him, “Rabbi, when did You come here?” Jesus answered them and said, “Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.” a. When did You come here? Jesus did not answer this question. The answer would have been, “I walked over the Sea of Galilee in the night time to help My disciples, then I miraculously transported our boat across the remaining distance of the Sea. That’s when and how I came here.” i. Later in this chapter, John tells us that this took place at the synagogue in Capernaum at a Sabbath service (John 6:59). Also, according to Matthew 15, Jewish leaders from Jerusalem came to Capernaum to question Jesus. They were also part of this crowd. b. You seek Me, not because you saw the signs, but because you ate of the loaves and were filled: Instead of telling them when and why He came, Jesus told them why they came – because they wanted more food miraculously provided by Jesus. i. Often we can learn more from understanding the reason we ask God a question than from the answer to the question itself. This was the case with those who followed Jesus around the sea of Galilee and asked the question. ii. They wanted the bread, but more than just the bread; they also wanted the display of the miraculous and a miracle king to lead them against their Roman oppressors. iii. “They were quite unaffected by the wisdom of His words and the beauty of His deeds, but a miracle that found food precisely met their wants, and so there was an excited but impure enthusiasm, very unwelcome to Jesus.” (Maclaren) c. Do not labor for the food which perishes, but for the food which endures for everlasting life: Those asking this question of Jesus went to a lot of trouble to follow and find Him. Yet their work was for the food which perishes – things that fill a stomach and rule earthly kingdoms. Jesus wanted them to labor for the food which endures for everlasting life. i. Jesus made a contrast between material things and spiritual things. It is almost universally true that people are more attracted to material things than spiritual things. A sign that says free money and free food will get a bigger crowd than one that says spiritual fulfillment and eternal life. ii. “He struck at the root of the materialistic aspirations of these carnally-minded Galilaeans.” (Tasker) d. Which the Son of Man will give you: They were rightly impressed at the miracle of bread worked through Jesus; but He wanted them to be more impressed for the spiritual food He brings by a miracle. i. Son of Man: “He avoids using the term ‘Messiah’ or any other which would have appealed to his hearers’ militant aspirations. The designation ‘the Son of Man’ suited his purpose well enough; it was not current coin in their religious or political vocabulary and could therefore bear whatever meaning he chose to put on it.” (Bruce) e. Because God the Father has set His seal on Him: A seal was a mark of ownership and a guarantee of the contents. They should have confidence in Jesus because God the Father has “guaranteed” Him. i. “If the aorist tense of the verb ‘sealed’ (Gk. esphragisen) suggests that we identify the sealing with one particular event, we should probably think of our Lord’s baptism (cf. John 1:32-34).” (Bruce) ii. “Sealed, by undoubted testimony, as at His baptism; and since, by His miracles.” (Alford) iii. “As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bearing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles.” (Clarke) 3. (28-29) Jesus answers their second question: What shall we do, that we may work the works of God? Then they said to Him, “What shall we do, that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.” a. What shall we do, that we may work the works of God? Jesus told them, Do not labor for the food which perishes (John 6:27). In reply, they used the same word Jesus used and asked, “How shall we labor for this?” i. The sense behind their question seemed to be, “Just tell us what to do so we can get what we want from You. We want Your miracle bread and for You to be our Miracle King; tell us what to do to get it.” ii. Those who questioned Jesus seemed sure that if only Jesus told them what to do, they could please God by their works of God. For these people, as with many people today, pleasing God is found in the right formula for performing works that will please God. b. This is the work of God, that you believe in Him whom He sent: Jesus first and foremost commanded them (and us) not to do, but to trust. If we want to do the work of God, it begins with trusting Jesus. i. A parent does not only want obedience from their child; a relationship of trust and love is even more important to the parent. The hope is that obedience grows out of that relationship of trust and love. God wants the same pattern in our relationship with Him. ii. The first work is to believe in Him whom He sent, yet God is also concerned about our obedience. In this sense our faith in Him is not a substitute for works; our faith is the foundation for works that truly please God. iii. Maclaren on the contrast between works and work: “They thought of a great variety of observances and deeds. He gathers them all up into one.” iv. “The priest says, ‘Rites and ceremonies.’ The thinker says, ‘Culture, education.’ The moralist says, ‘Do this, that, and the other thing,’ and enumerates a whole series of separate acts. Jesus Christ says, ‘One thing is needful…This is the work of God.’” (Maclaren) v. “This is a most important saying of our Lord, as containing the germ of that teaching afterwards so fully expanded in the writings of St. Paul.” (Alford) 4. (30-33) Jesus answers their third question: What sign will You perform then, that we may see it and believe You? What work will You do? Therefore they said to Him, “What sign will You perform then, that we may see it and believe You? What work will You do? Our fathers ate the manna in the desert; as it is written, ‘He gave them bread from heaven to eat.’” Then Jesus said to them, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world.” a. What sign will You perform then: The crowd that heard Jesus at the synagogue in Capernaum followed Him from the feeding of the 5,000. Yet there were also among them Jewish leaders from Jerusalem (Matthew 15:1, John 6:41). These heard the excited talk of the miraculous feeding, but wanted to see it again. As well, those who ate wanted to eat again! i. “They have again come under the influence of the Scribes from Jerusalem who have come up (Matthew 15:1: Mark 7:1) to Capernaum to counteract Him and drive Him away.” (Trench) b. Our fathers ate the manna in the desert: Jesus’ questioners hoped to manipulate Him into providing daily bread for them, just as Israel had from God during the Exodus. They even knew how to quote Scripture in the attempt (“He gave them bread from heaven to eat”, Psalm 105:40). c. My Father gives you the true bread from heaven: We might paraphrase the reply of Jesus like this: “What other work will I do? This is the work: to give you the Word of God and eternal life in and through Me. This is the spiritual bread you must feast on to have life.” i. “Our Lord does not here deny, but asserts the miraculous character of the manna.” (Alford) d. For the bread of God is He who comes down from heaven: Jesus tried to lift their minds above earthly things and on to heavenly realities; to an understanding that He is necessary for spiritual life just as bread is necessary for physical survival. i. “The bread of God was he who came down from heaven and gave men not simply satisfaction from physical hunger, but life. Jesus was claiming that the only real satisfaction was in him.” (Barclay) 5. (34-40) Jesus answers their fourth request: Lord, give us this bread always. Then they said to Him, “Lord, give us this bread always.” And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. But I said to you that you have seen Me and yet do not believe. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” a. Give us this bread always: We wonder if those who travelled across the Sea of Galilee to find and meet Jesus were hungry when they had this conversation with Jesus. They wanted the material bread Jesus miraculously provided, and they wanted it always. i. When we are hungry, we feel as though food will answer all our problems. It’s the same way with almost all other practical difficulties we find ourselves in. Just as Jesus tried to lift their understanding above their material, physical needs, so we need to have our minds lifted. ii. “What they wanted, he would not give; what he offered, they would not receive.” (Bruce) iii. Lord, give us this bread always: “Kurie should probably be translated Sir in this verse rather than Lord, as it is clear from verse 36 that these Galilaeans did not believe in Jesus.” (Tasker) b. I am the bread of life: In Jesus’ answer, He hoped to lift up their eyes from material bread and earthly kingdoms, and on to spiritual realities. They needed to put their confidence in Jesus instead of material bread. i. “This is the first of the distinctive ‘I am’ sayings of this Gospel (where Jesus uses ego eimi with a predicate).” (Bruce) c. He who comes to Me shall never hunger: Jesus explained that the one who comes to Him – that is, receives Him, believes upon Him – will find his spiritual hunger satisfied in Jesus. i. “The coming here meant is performed by desire, prayer, assent, consent, trust, obedience.” (Spurgeon) ii. “This verse should not be regarded as an abstract statement. It constitutes an appeal. Since Jesus is the bread of life men are invited to come to Him, and to believe on Him.” (Morris) iii. “Faith in Christ is simply and truly described as coming to him. It is not an acrobatic feat; it is simply a coming to Christ. It is not an exercise of profound mental faculties; it is coming to Christ. A child comes to his mother, a blind man comes to his home, even an animal comes to his master. Coming is a very simple action indeed; it seems to have only two things about it, one is, to come away from something, and the other is, to come to something.” (Spurgeon) d. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out: Jesus made it clear that coming to Jesus begins with the work of the Father, and He will receive all who come to Him. i. All that the Father gives Me: “‘All’ is neuter, which makes it very general, ‘everything’, although persons are certainly meant.” (Morris) ii. I will by no means cast out: “Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman’s house, in order to get relief: the person appears; and the owner, far from treating the poor man with asperity, welcomes, receives him kindly, and supplies his wants. So does Jesus.” (Clarke) iii. “I will not not, cast out out. A powerful speech, and a most comfortable consideration. Who would not come to Jesus Christ upon such sweetest encouragement?” (Trapp) e. Not to do My own will, but the will of Him who sent Me: As Jesus invited them to come to Him, He also reminded them that He was safe to come unto. He wasn’t interested in His own agenda, but in His Father’s will. f. All He has given Me I should lose nothing: This was another compelling reason to come unto the Son – all who are given of the Father and come to Him, He keeps safe. g. Everyone who sees the Son and believes in Him may have everlasting life: This is the wonderful destiny of all who are given of the Father and come to Jesus. i. In all this, Jesus had in mind both the broad community of believers (All that the Father gives Me will come to Me…should raise it up) and the individual believer (the one who comes to Me…will raise him up). ii. Everyone who sees the Son: “In this ‘gazes upon’ the Son there is certainly a reference to the bronze serpent that was lifted up by Moses in the wilderness upon a pole (shaped like a cross, as Rabbinical tradition says), and everyone who looked on it was healed.” (Trench) 6. (41-46) Jesus explains why they reject Him. The Jews then complained about Him, because He said, “I am the bread which came down from heaven.” And they said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, ‘I have come down from heaven’?” Jesus therefore answered and said to them, “Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father.” a. Is this not Jesus, the son of Joseph, whose father and mother we know? The people complained about Jesus, thinking what He said about Himself was too big, too exalted (How is it then that He says, “I have come down from heaven?”) i. “Six times in this immediate context Jesus says that he ‘came down from heaven’ (John 6:33, 38, 41, 50, 51, 58). His claim to heavenly origin is unmistakable.” (Tenney) ii. “This was one of the real difficulties of the contemporaries of Jesus. The Messiah was to come ‘in the clouds,’ suddenly to appear; but Jesus had quietly grown up among them.” (Dods) iii. The Jews then complained: “‘The Jews,’ not as we might expect, ‘the Galileans,’ probably because John identifies this unbelieving crowd with the characteristically unbelieving Jews.” (Dods) b. Do not murmur among yourselves: As Jesus spoke to the crowd at the synagogue, they murmured and commented among themselves. i. “‘Murmured’ indicates discontent. It is the confused sound that runs through a crowd when they are angry and in opposition.” (Morris) c. No one can come to Me unless the Father who sent Me draws him: The Jews thought that they were all chosen by God by virtue of their physical, natural birth. Jesus made it clear that God must draw them before they can come to God. Everyone who responds to the Father will respond to the Son. i. “Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Saviour.” (Clarke) ii. We often like to feel as though we “lead” in our relationship with God. In truth, He calls and we come. This understanding of God’s initiative in salvation should make us more confident in evangelism, knowing that God is drawing people, and we can expect to see those whom the Father draws come to Him. iii. “The word which John uses for to draw is helkuein. The word used in the Greek translation of the Hebrew when Jeremiah hears God say as the Authorized Version has it: ‘With loving-kindness have I drawn thee’ (Jeremiah 31:3).” (Barclay) iv. “That this ‘drawing’ is not irresistible grace, is confessed even by Augustine himself, the great upholder of the doctrines of grace. ‘If a man is drawn, says an objector, he comes against his will. (We answer) if he comes unwillingly, he does not believe: if he does not believe, he does not come. For we do not run to Christ on our feet, but by faith; not with the movement of the body, but with the free will of the heart…Think not that thou are drawn against thy will; the mind can be drawn by love.’” (Alford) v. “Drawing, or alluring, not dragging is here to be understood. ‘He,’ say the rabbins, ‘who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off.’ Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, &c.” (Clarke) vi. “Chrysostom says, ‘This expression does not remove our part in the coming, but rather shews that we want help to come.’” (Alford) vii. Draws “has the same latitude of meaning as ‘draw.’ It is used of towing a ship, dragging a cart, or pulling on a rope to set sails. But it is also used, John 12:32, of a gentle but powerful moral attraction.” (Dods) d. And I will raise him up at the last day: All those who do come to Jesus drawn by the Father will receive eternal life and will be resurrected at the last day. e. And they shall all be taught by God: Jesus quoted from Isaiah 54:13, which may have been part of the synagogue reading for that Sabbath. The idea is that all those who belong to God are taught by God, being drawn to Him (everyone who has heard and learned from the Father comes to Me). i. “God will teach His people Himself, i.e. He will teach them within their hearts. Only those who are taught in this fashion will come to Jesus.” (Morris) ii. “This was as much as to say, ‘The Father has never taught you. You have learned nothing from him, or you would come to me; but in your rejection of me you prove that you are strangers to the grace of God.’” (Spurgeon) f. Everyone who has heard and learned from the Father comes to Me: Those who have a revelation from God the Father will come to His Son and Perfect Representative. To hear and learn from the Son is to hear and learn from the Father. i. “But whether it is also true that every one whom God teaches comes is not here stated; the kai maqwn introduces a doubtful element.” (Dods) ii. “If, as some believe, Isaiah 54 was included in the appointed synagogue lessons for this period of the year, then the words quoted by Jesus may have been fresh in the minds of many of his hearers.” (Bruce) g. He has seen the Father: Jesus here again insisted on His unique relationship to God the Father. He claimed a relationship and connection with God the Father that no one else had. i. “Their unbelief does not alter the fact, nor weaken His assurance of the fact.” (Dods) ii. “He is teaching the theologians about the Godhead, how that the Unity of God is not the final word of revelation concerning the one God. So long as it is thought that there is but one Person in the Godhead, the Incarnation and the whole scheme of Redemption cannot possibly be understood.” (Trench) 7. (47-51) The true bread from heaven. “Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.” a. He who believes in Me has everlasting life: We read this staggering statement with two main thoughts in mind. First, what it means to “believe” in the sense Jesus meant; that is, to trust in, rely on, and cling to. It is a trusting love. Second, we think of the astounding nature of this claim. No other prophet or holy man of the Bible ever said such a thing; “Believe in me and find everlasting life.” b. I am the bread of life: Jesus repeated and continued the use of this metaphor. As bread is necessary for physical life, so Jesus is necessary for spiritual and eternal life. i. “Every man feeds on something or other. You see one man getting his Sunday newspaper; how he will feed on that! Another goes to frivolous amusements, and he feeds on them. Another man feeds upon his business, and upon the thought of his many cares! But all that is poor food; it is only ashes and husks. If you did but possess true spiritual life, you would know the deep necessity there is of feeding upon Christ.” (Spurgeon) c. Your fathers ate the manna in the wilderness, and are dead: The spiritual bread Jesus offers is even greater than the manna Israel ate in the wilderness. What they ate only gave them temporal life; what Jesus offers brings eternal life. d. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever: Jesus spoke in a figure of speech. The metaphor of eating and drinking was common in Jesus’ day, and pointed to a taking within one’s innermost being. i. “When a man once takes it (‘eat’ is in the aorist tense, of the once-for-all action of receiving Christ) he will not die.” (Morris) ii. Many Christians through history have taken this passage as speaking of the Christian practice of communion, the Lord’s Table as instituted by Jesus on the night before His crucifixion (Luke 22:14-23), celebrated among early Christians (Acts 2:42) and taught in Paul’s letters (1 Corinthians 11:23-26). Many have thought that receiving the bread and cup of the Lord’s Table is essential for salvation, and that all who do are guaranteed salvation. iii. A different opinion has been suggested by several other commentators, that what Jesus spoke of here is not communion, the Lord’s Table – yet the concept is related to that of communion. “Our Lord in this discourse is not indeed speaking directly of the Lord’s Supper, but he does expound the truth which the Lord’s Supper conveys.” (Bruce) iv. “Many commentators speak as though the word ‘flesh’ self-evidently marked a reference to Holy Communion. It, of course, does nothing of the sort. It is not found in the narratives of the institution, nor in 1 Corinthians 10, nor in 1 Corinthians 11 in connection with the sacrament. Nor is it common in the Fathers in this sense.” (Morris) v. “The Fathers commonly expounded this part of our Saviour’s sermon as spoken of the sacrament of the Lord’s supper; and so fell into that error, that none but communicants could be saved; wherefore they also gave the sacrament to infants, and put it into the mouths of dead men.” (Trapp) vi. “He is saying: ‘You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life.’” (Barclay) vii. “Crede et manducasti, said Augustine, ‘believe’ – or, rather, trust – ‘and thou hast eaten.’” (Maclaren) e. The bread that I shall give is My flesh, which I shall give for the life of the world: Jesus plainly explained what He meant by bread in this context. That bread was His flesh, given for the life of the world. It was His soon-coming work on the cross when He gave His life as a sacrifice pleasing to God the Father and as a substitute for guilty sinners. i. Morris on the use of flesh: “It is a strong word and one bound to attract attention. Its almost crude forcefulness rivets attention on the historical fact that Christ did give Himself for man.” ii. “To give one’s flesh can scarcely mean anything other than death, and the wording here points to a death which is both voluntary (‘I will give’) and vicarious (‘for the life of the world’).” (Bruce) iii. “The words, then, are a cryptic allusion to the atoning death that Christ would die, together with a challenge to enter the closest and most intimate relation with Him.” (Morris) iv. “Now, brothers and sisters, the food of your faith is to be found in the death of the Lord Jesus for you; and, oh, what blessed food it is!” (Spurgeon) v. “Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was bread (proper nourishment) received, so no soul could be saved but by the merit of his death.” (Clarke) vi. Jesus explained that receiving Him as bread was not receiving Him as a great moral teacher, example, or prophet. It was not receiving Him as a good or great man or noble martyr. It was receiving Him in light of what He did on the cross, His ultimate act of love for lost humanity. 8. (52-59) Receiving Jesus in the fullest sense. The Jews therefore quarreled among themselves, saying, “How can this Man give us His flesh to eat?” Then Jesus said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever.” These things He said in the synagogue as He taught in Capernaum. a. How can this Man give us His flesh to eat? It’s probable that the Jewish leaders willfully misunderstood Jesus at this point. He just explained that the bread was His body that would be given as a sacrifice for the life of the world (John 6:51). They willfully twisted His words to imply a bizarre cannibalism. i. This was the result of their quarreling (The Jews therefore quarreled among themselves). “They differed in their judgment of Him. Some impatiently denounced Him as insane; others suggesting that there was truth in His words.” (Dods) ii. “Our Savior was, however, led to make these remarks from the fact that the ignorant Jews, when he talked about eating his flesh, and drinking his blood, really thought that he meant that they were to turn cannibals, and eat him up. You may well smile at so ridiculous an idea; yet you know that the idea is still prevalent in the Church of Rome. The Romish priest solemnly assures us that the people who eat the bread and drink the wine, or the stuff he calls bread and wine, do actually act the part of cannibals, and eat the body of Christ, and drink his blood.” (Spurgeon) b. Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you: Jesus responded to their willful misunderstanding by speaking even more boldly, amplifying the point made at John 6:51 – His “flesh” was His laid-down life. i. Bread of life is a metaphor. Bread from heaven is a metaphor. Living bread is a metaphor. Bread of God is a metaphor. It doesn’t surprise that Jesus extends the bread metaphor to His actual, soon-to-come sacrifice on the cross. ii. “He gave them a further statement which they, doctors of the Law well versed in the theory of Sacrifices, would not fail to understand. The ‘eating of the flesh and drinking of the blood’ was a plain allusion to the Sacrificial idea.” (Trench) iii. The crucified and risen Jesus must be received and internalized – metaphorically eating – or there is no true spiritual life, no eternal life. iv. “Eating Christ’s flesh and drinking His blood point to that central saving act described otherwise in, say, John 3:16. Christ’s death opens the way to life. Men enter that way by faith… Eating the flesh and drinking the blood represent a striking way of saying this.” (Morris) v. “Our Lord went further still, and spoke in mystic language of the necessity for drinking His blood. The figure was suggestive of a way into life through death and sacrifice.” (Morgan) vi. “In verse 54 it is the person who eats the flesh of the Son of Man and drinks his blood that will be raised up by him at the last day; in verse 40 the same promise is held out to ‘every one who sees the Son and believes in him’.” (Bruce) c. My flesh is food indeed, and My blood is drink indeed: The sacrificed life of Jesus is food and drink for the hungry and thirsty soul. When we receive and internalize Jesus Christ and Him crucified for us, we truly abide in Jesus, and He in us (abides in Me, and I in him). i. Such radical statements offend many; in part this was Jesus’ intent. In response to those who twisted His words and meaning, He made the metaphors stronger, not weaker. He refused to back down from the truth: I am the bread of life, and the substance of that bread is His sacrifice on the cross, the giving of His flesh and blood. What He gave at the cross, we must receive. ii. “The actual flesh and blood, the human life of Christ, was given for men; and men eat His flesh and drink His blood, when they use for their own advantage His sacrifice, when they assimilate to their own being all the virtue that was in Him.” (Dods) iii. Abides in Me, and I in him: “He lives in them, and they in him; for they are made partakers of the Divine nature: 2 Peter 1:4.” (Clarke) d. He who feeds on Me will live because of Me: Those who do come to Jesus, believe upon Him, feed upon Him will find life. They will live, but not because they have found or earned the answer, but because Jesus has freely given what He won at the cross – because of Me. i. He who feeds on Me: “That is, that partaketh of my person, merits, passions, privileges; he that receiveth me in all mine offices and efficacies.” (Trapp) ii. “In eating and drinking, a man is not a producer, but a consumer; he is not a doer or a giver forth; he simply takes in. If a queen should eat, if an empress should eat, she would become as completely a receiver as the pauper in the workhouse. Eating is an act of reception in every case. So it is with faith: you have not to do, to be, or to feel, but only to receive.” (Spurgeon) e. He who eats this bread will live forever: Jesus offers us heavenly bread for eternal life, but we must eat it. Faith in Jesus is not compared with tasting or admiring, but with eating. Jesus says that we must have Him within us, and we must partake of Him. · Seeing a loaf of bread on a plate will not satisfy our hunger. · Knowing the ingredients in the bread will not satisfy our hunger. · Taking pictures of the bread will not satisfy our hunger. · Telling other people about the bread will not satisfy our hunger. · Selling the bread will not satisfy our hunger. · Playing catch with the bread will not satisfy our hunger. · Nothing will satisfy our hunger and bring us life except actually eating the bread. He who eats this bread will live forever. f. These things He said in the synagogue as He taught in Capernaum: This remarkable discourse of Jesus, starting at John 6:26 and including the back and forth with His listeners happened during a synagogue service. Jesus likely was given the freedom of the synagogue, the opportunity to speak to the congregation. i. “‘These things He spoke in a synagogue, teaching in Capernaum,’ and no doubt on a Sabbath, as several MSS. add.” (Trench) F. Reacting to the Radical Statements of Jesus. 1. (60-64) Many disciples turn away. Therefore many of His disciples, when they heard this, said, “This is a hard saying; who can understand it?” When Jesus knew in Himself that His disciples complained about this, He said to them, “Does this offend you? What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who would betray Him. a. This is a hard saying: This refers to that which is hard to accept, not to what is hard to understand. No doubt, these disciples (disciples in the broad sense, not the narrower sense) found Jesus’ words somewhat mysterious, but it was the parts they did understand that were really disturbing. i. “It is little wonder that the disciples found the discourse of Jesus hard. The Greek word is skleros, which means not hard to understand; but hard to accept.” (Barclay) b. Does this offend you? Jesus understood the offense many of His listeners took at His teaching, yet He didn’t change the teaching or feel it was His fault. Jesus didn’t preach just to please His audience. If that was His concern, He would have instantly taken back what was just said, seeing His audience was offended. Jesus didn’t take it back. He challenged and confronted them even more. i. “The events of this chapter had made it all too clear that following Him meant something different from anything they had anticipated. Nothing is said to give us a clear idea of their views, but the probability is that they were interested in a messianic kingdom in line with the general expectation.” (Morris) c. What then if you should see the Son of Man ascend where He was before? Jesus essentially said, “If all this has offended you, what will you think when you see Me in glory, and have to answer to Me in judgment?” Better to be offended now and to get over it, than to be offended on that day. d. It is the Spirit who gives life; the flesh profits nothing: This could well be the theme statement for this whole discourse of Jesus. He continually called them and us to put heart and focus on spiritual realities, not material things. i. “The Spirit imparts life to the believer; it is not transmitted by the process of physical eating.” (Tenney) e. Jesus knew from the beginning who they were who did not believe: Because Jesus is God, He had the divine prerogative to know the heart of man. Yet it is entirely possible that Jesus knew this simply as a Man submitted to the Father and gifted by the Holy Spirit. He was never deceived by a false faith, nor by the one who would betray Him. 2. (65-66) The spiritual reason why many walked away. And He said, “Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father.” From that time many of His disciples went back and walked with Him no more. a. Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father: Jesus rebuked their own material and earthly motivations for following Him. If they did not seek Him by the Spirit instead of seeking Him for food and a kingdom, then they had not come to Him at all. i. Perhaps they followed Him halfway around the Sea of Galilee, but they did not truly come to Jesus until they came in the sense of believing in Him, trusting Him, loving Him (John 6:35). b. From that time many of His disciples went back and walked with Him no more: Once Jesus effectively discouraged every material and earthly motive for following Him, many stopped following. They were also discouraged and perhaps confused by the deliberate controversy (John 6:52) introduced by the religious leaders visiting from Jerusalem (Matthew 15:1). i. From that time: “‘From this time’ is a possible translation of ek toutou. It could also mean ‘Because of this [utterance].’ The latter makes good sense because it was not simply the chronology that changed the disciples’ attitude.” (Tenney) ii. When so many left, it looked like the enemies of Jesus won. “It is the crisis of the first great apostasy in His Ministry. His enemies, ‘the Jews,’ have to all appearances carried the day.” (Trench) Jesus was left with only the 12, and perhaps they would also leave. Yet the battle was not yet over. Many who left would come back, but the loss of those who followed Jesus for material or impure motives was painful – one wished they remained to hear and receive the work of the Spirit. Their leaving didn’t prove Jesus and those who kept with Him to be false. iii. “Churches have summers, like our gardens, and then all things are full; but then come their winters, and, alas, what emptyings are seen!” (Spurgeon) iv. It’s important to do as Jesus did, and to not encourage others to follow Jesus for material and temporal motives, promoting Jesus simply as something to add to make a better life. Of those who come in such ways, it may be revealed that it was never granted to him by My Father to follow after Jesus. 3. (67-69) The disciples stand as examples of willingness to follow even if they don’t understand it all. Then Jesus said to the twelve, “Do you also want to go away?” But Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.” a. Do you also want to go away? What a scene! Scores of would-be followers of Jesus left Him, and He asked the twelve if they would also go. Jesus searched the motives of all that follow Him, including the twelve. As the synagogue emptied, Jesus asked this question that assumed a “No” answer. i. “As John phrases our Lord’s question in Greek, he implies that it was not asked in a mood of despair; the use of the Greek negative me in a question indicates that the answer ‘No’ is expected. ‘You don’t want to go away too, do you?’” (Bruce) b. Lord, to whom shall we go? You have the words of eternal life: Speaking for the twelve, Simon Peter gave a wonderful statement of faith. · He recognized Jesus as Lord. · He recognized Jesus as the preferred alternative, despite the difficulties. · He recognized the value of spiritual things, more than the material and earthly desires of those who walked away (the words of eternal life). · He recognized Jesus as Messiah (the Christ) and God (Son of the living God). 4. (70-71) Jesus’ knowledge of His own disciples. Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?” He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve. a. Did I not choose you: Jesus did in fact, choose the twelve disciples. Yet one among whom He chose was like a devil – and would betray Him. i. “One of them was a diabolos – the Greek word means a ‘slanderer’ or ‘calumniator’ or ‘false accuser’, but it is probably used here as the counterpart to the Hebrew satan, ‘adversary’.” (Bruce) ii. “In the dark act here prophesied, Judas was under the immediate instigation of and yielded himself up to Satan.” (Alford) iii. “There are Judases among the apparent followers of the Lord in our day. They are in our pews, even in our pulpits, and they are sometimes undetected. They betray the Lord and the gospel by both their words and their actions.” (Boice) b. He spoke of Judas: The simple, spiritual devotion of the disciples to Jesus made the contrast of Judas’ apostasy that much more horrible. Though many walk away and some may even betray Jesus, it should not change the faith or the walk of the true follower of Jesus Christ. i. Judas Iscariot, the son of Simon: “Not only was Judas’ father from Karioth, but Judas himself was from Karioth, as we learn from all four gospel. For all call him Iscariot, which means ‘a man of Karioth.’” (Trench) ii. “Kerioth was a city in the southern part of Judah (Joshua 15:25), south of Hebron in the dry Negeb.” (Tenney)
The Contrast of Wisdom and Folly Ecc 7:1 A good name is better than a good ointment, And the day of one's death is better than the day of one's birth. Ecc 7:2 It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart. Ecc 7:3 Sorrow is better than laughter, For when a face is sad a heart may be happy. Ecc 7:4 The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. Ecc 7:5 It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools. Ecc 7:6 For as the crackling of thorn bushes under a pot, So is the laughter of the fool; And this too is futility. Ecc 7:7 For oppression makes a wise man mad, And a bribe corrupts the heart. Ecc 7:8 The end of a matter is better than its beginning; Patience of spirit is better than haughtiness of spirit. Ecc 7:9 Do not be eager in your heart to be angry, For anger resides in the bosom of fools. Ecc 7:10 Do not say, "Why is it that the former days were better than these?" For it is not from wisdom that you ask about this. Ecc 7:11 Wisdom along with an inheritance is good And an advantage to those who see the sun. Ecc 7:12 For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors. Ecc 7:13 Consider the work of God, For who is able to straighten what He has bent? Ecc 7:14 In the day of prosperity be happy, But in the day of adversity consider—God has made the one as well as the other So that man will not discover anything that will be after him. Ecc 7:15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. Ecc 7:16 Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? Ecc 7:17 Do not be excessively wicked and do not be a fool. Why should you die before your time? Ecc 7:18 It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them. Ecc 7:19 Wisdom strengthens a wise man more than ten rulers who are in a city. Ecc 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Ecc 7:21 Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. Ecc 7:22 For you also have realized that you likewise have many times cursed others. Ecc 7:23 I tested all this with wisdom, and I said, "I will be wise," but it was far from me. Ecc 7:24 What has been is remote and exceedingly mysterious. Who can discover it? Ecc 7:25 I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. Ecc 7:26 And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her. Ecc 7:27 "Behold, I have discovered this," says the Preacher, "adding one thing to another to find an explanation, Ecc 7:28 which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. Ecc 7:29 "Behold, I have found only this, that God made men upright, but they have sought out many devices." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Matthew Select a Chapter 7 Matthew 7 – The Sermon on the Mount (Continued) Videos for Matthew 7: Judging Right – Matthew 7:1-2 Judging Others – Matthew 7:1-6 Three Ingredients to a Healthy Prayer Life – Matthew 7:7-11 Do Unto Others – Matthew 7:12 Decision and Discernment – Matthew 7:13-20 Entering Into His Kingdom – Matthew 7:21-29 Audio for Matthew 7: Matthew 7 – Life in His Kingdom: Treating Others, Prayer, and Decision A. Judgment and discernment. 1. (1-2) A summary statement on passing judgment upon others. “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” a. Judge not, that you be not judged: Here Jesus moved to another idea in the Sermon on the Mount. He had primarily dealt with themes connected with the interior spiritual life (attitudes in giving, prayer, fasting, materialism, and anxiety over material things). Now He touches on an important theme related to the way we think of and treat others. i. We remember that Jesus called for a righteousness that was greater than that of the scribes and Pharisees (Matthew 5:20). In the way some people think, the way to make one’s self more righteous is to be more judgmental of others. Jesus here rebuked that kind of thinking. b. Judge not, that you be not judged: With this command Jesus warned against passing judgment upon others, because when we do so, we will be judged in a similar manner. i. Among those who seem to know nothing of the Bible, this is the verse that seems to be most popular. Yet most of the people who quote this verse don’t understand what Jesus said. They seem to think (or hope) that Jesus commanded a universal acceptance of any lifestyle or teaching. ii. Just a little later in this same sermon (Matthew 7:15-16), Jesus commanded us to know ourselves and others by the fruit of their life, and some sort of assessment is necessary for that. The Christian is called to show unconditional love, but the Christian is not called to unconditional approval. We really can love people who do things that should not be approved of. iii. So while this does not prohibit examining the lives of others, it certainly prohibits doing it in the spirit it is often done. An example of unjust judgment was the disciples’ condemnation of the woman who came to anoint the feet of Jesus with oil (Matthew 26:6-13). They thought she was wasting something; Jesus said she had done a good work that would always be remembered. They had a rash, harsh, unjust judgment. · We break this command when we think the worst of others. · We break this command when we only speak to others of their faults. · We break this command when we judge an entire life only by its worst moments. · We break this command when we judge the hidden motives of others. · We break this command when we judge others without considering ourselves in their same circumstances. · We break this command when we judge others without being mindful that we ourselves will be judged. c. For with what judgment you judge, you will be judged: Jesus did not prohibit the judgment of others. He only requires that our judgment be completely fair, and that we only judge others by a standard we would also like to be judged by. i. When our judgment in regard to others is wrong, it is often not because we judge according to a standard, but because we are hypocritical in the application of that standard – we ignore the standard in our own life. It is common to judge others by one standard and ourselves by another standard – being far more generous to ourselves than others. d. With the measure you use, it will be measured back to you: This is the principle upon which Jesus built the command, “Judge not, that you be not judged.” God will measure unto us according to the same measure we use for others. This is a powerful motivation for us to be generous with love, forgiveness, and goodness to others. If we want more of those things from God, we should give more of them to others. i. According to the teaching of some rabbis in Jesus’ time, God had two measures that He used to judge people. One was a measure of justice and the other was a measure of mercy. Whichever measure you want God to use with you, you should use that same measure with others. ii. We should only judge another’s behavior when we are mindful of the fact that we ourselves will be judged, and we should consider how we would want to be judged. 2. (3-5) An illustration of Jesus’ principle regarding judging. “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” a. Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? The figures of a speck and a plank are real figures, yet used humorously. Jesus shows how we are generally far more tolerant to our own sin than we are to the sin of others. i. Though there might be a literal speck in one’s eye, there obviously would not be a literal plank or board in an eye. Jesus used these exaggerated, humorous pictures to make His message easier to understand and more memorable. ii. It is a humorous picture: A man with a board in his eye trying to help a friend remove a speck from the friend’s eye. You can’t think of the picture without smiling and being amused by it. iii. An example of looking for a speck in the eye of another while ignoring the plank in one’s own is when the religious leaders brought the woman taken in adultery to Jesus. She had certainly sinned; but their sin was much worse and Jesus exposed it as such with the statement, He who is without sin among you, let him throw a stone at her first (John 8:7). b. Look, a plank is in your own eye: Jesus indicates that the one with the plank in his own eye would not immediately be aware of it. He is blind to his obvious fault. It is the attempt to correct the fault of someone else when we ourselves have the same (or greater fault) that earns the accusation, “Hypocrite!” i. “Jesus is gentle, but he calls that man a ‘hypocrite’ who fusses about small things in others, and pays no attention to great matters at home in his own person.” (Spurgeon) ii. Our hypocrisy in these matters is almost always more evident to others than to ourselves. We may find a way to ignore the plank in our own eye, but others notice it immediately. A good example of this kind of hypocrisy was David’s reaction to Nathan’s story about a man who unjustly stole and killed another man’s lamb. David quickly condemned the man, but was blind to his own sin, which was much greater (2 Samuel 12). c. First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye: Jesus didn’t say that it was wrong for us to help our brother with the speck in his eye. It is a good thing to help your brother with his speck, but not before dealing with the plank in your own eye. 3. (6) Balancing love with discernment. “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” a. Do not give what is holy to the dogs: After He warned us against judgmental attitudes and self-blind criticism, Jesus here reminded us that He did not mean to imply that the people of His Kingdom suspend all discernment. They must discern that there are some good, precious things that should not be given to those who will receive them with contempt. i. We might say that Jesus means, “Don’t be judgmental, but don’t throw out all discernment either.” ii. The dogs and swine here are often understood as those who are hostile to the Kingdom of God and the message that announces it. Our love for others must not blind us to their hardened rejection of the good news of the kingdom. iii. Yet we may also see this in the context of the previous words against hypocrites. It may be that in Jesus’ mind, the dogs and swine represent hypocritical, judgmental believers. These sinning hypocrites should not be offered the pearls that belong to the community of the saints. iv. “The Didache, or, to give it its full name, The Teaching of the Twelve Apostles, which dates back to A.D.; 100 and which is the first service order book of the Christian Church, lays it down: “Let no one eat or drink of your Eucharist except those baptized into the name of the Lord; for as regards this, the Lord has said, ‘Give not that which is holy unto dogs.’” (Barclay) v. Jesus also spoke in the context of correcting another brother or sister. Godly correction is a pearl (though it may sting for a moment) that must not be cast before swine (those who are determined not to receive it). b. Nor cast your pearls before swine: Our pearls of the precious gospel may only confuse those who do not believe, who are blinded to the truth by the god of this age (2 Corinthians 4:4) and may only expose the gospel to their ridicule. i. “The gospel is to be preached to every creature, Mark 16:15. But when the Jews were hardened, and spoke evil of that way before the multitude, Acts 19:9, the apostles left preaching them.” (Poole) ii. Of course, Jesus did not say this to discourage us from sharing the gospel. Previously in this very sermon Jesus told us to let our lights shine before the world (Matthew 5:13-16). Jesus said this to call us to discernment, and to encourage us to look for prepared hearts that are ready to receive. When we find such open hearts, we can trust that God has already been working upon them. B. More instructions for prayer. 1. (7-8) Jesus invites us to keep on asking, seeking and knocking. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” a. Ask… seek… knock: We see a progressive intensity, going from ask to seek to knock. Jesus told us to have intensity, passion, and persistence in prayer. The fact that Jesus came back to the subject of prayer – already dealt with in some depth in Matthew 6:5-15 – shows the importance of prayer. i. In this three-fold description of prayer as asking, seeking, and knocking we see different aspects of prayer and different aspects of its reward. · Prayer is like asking in that we simply make our requests known to God, and everyone who asks receives. Receiving is the reward of asking. · Prayer is like seeking in that we search after God, His word, and His will; and he who seeks finds. Finding is the reward of seeking. · Prayer is like knocking until the door is opened, and we seek entrance into the great heavenly palace of our Great King. Entering through the opened door into His palace is the reward of knocking, and the best reward of all. ii. “Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance.” (Clarke) iii. The idea of knocking also implies that we sense resistance. After all, if the door were already open, there would be no need to knock. Yet Jesus encouraged us, “Even when you sense that the door is closed and you must knock, then do so and continue to do so, and you will be answered.” iv. Yet the image of knocking also implies that there is a door that can be opened. “His doors are meant to open: they were made on purpose for entrance; and so the blessed gospel of God is made on purpose for you to enter into life and peace. It would be of no use to knock at a wall, but you may wisely knock at a door, for it is arranged for opening.” (Spurgeon) v. We come to God’s door and all we must do is knock. If it were locked against us we would need a burglar’s tools to break in, but that isn’t necessary; all we must do is knock, and even if I don’t have a burglar’s skills I can still knock – I know enough to do that! vi. “Any uneducated man can knock if that is all, which is required of him…A man can knock though he may be no philosopher. A dumb man can knock. A blind man can knock. With a palsied hand a man may knock…The way to open heaven’s gate is wonderfully simplified to those who are lowly enough to follow the Holy Spirit’s guidance, and ask, seek, and knock believingly. God has not provided a salvation which can only be understood by learned men…it is intended for the ignorant, the short-witted, and the dying, as well as for others, and hence it must be as plain as knocking at a door.” (Spurgeon) b. Ask and it will be given to you: God promises an answer to the one who diligently seeks Him. Many of our passionless prayers are not answered for good reason, because it is almost as if we ask God to care about something we care little or nothing about. i. God values persistence and passion in prayer because they show that we share His heart. It shows that we care about the things He cares about. Persistent prayer does not overcome God’s stubborn reluctance; it gives glory to Him, expresses dependence upon Him, and aligns our heart more with His. ii. “No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success.- Ye SHALL receive – ye SHALL find – it SHALL be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee.” (Clarke) 2. (9-11) Jesus illustrates the giving nature of God. “Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” a. Or what man is there among you who, if his son asks for bread, will give him a stone: Jesus made it clear that God doesn’t have to be persuaded or appeased in prayer. He wants to give us not just bread, but even more than what we ask for. i. Thankfully, the times we ask for something as bad as a serpent without knowing, like a loving parent God often mercifully spares us the just penalty of our ignorance. b. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven: It is blasphemous to deny God’s answer to the seeking heart. We then imply that God is even worse than an evil man is. i. Instead, in comparison to even the best human father, how much more is God a good and loving father. “‘How much more!’ says our Lord, and he does not say how much more, but leaves that to our meditations.” (Spurgeon) ii. “What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still GOD IS LOVE.” (Clarke) C. Conclusion to the Sermon on the Mount: A partial summary and a repeated call to decision. 1. (12) A summation of Jesus’ ethical teaching regarding our treatment of others: the Golden Rule. “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” a. Whatever you want men to do to you, do also to them: The negative way of stating this command was known long before Jesus. It had long been said, “You should not do to your neighbor what you would not want him to do to you.” But it is a significant advance for Jesus to put it in the positive, to say that we should do unto others what we want them to do unto us. i. “The Golden Rule was not invented by Jesus; it is found in many forms in highly diverse settings. About a.d. 20, Rabbi Hillel, challenged by a Gentile to summarize the law in the short time the Gentile could stand on one leg, reportedly responded, ‘What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.’ (b. Shabbath 31a). Apparently only Jesus phrased the rule positively.” (Carson) ii. In so doing, Jesus makes the command much broader. It is the difference between not breaking traffic laws and in doing something positive like helping a stranded motorist. Under the negative form of the rule, the goats of Matthew 25:31-46 are found “not guilty.” Yet under the positive form of the Golden Rule – Jesus’ form – they are indeed found guilty. iii. This especially applies to Christian fellowship. If we would experience love and have people reach out to us, we must love and reach out to others. iv. “None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter… It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen.” (Clarke) b. For this is the Law and the Prophets: Jesus shows that this simple principle – the Golden Rule – summarizes all that the Law and the Prophets say about how we should treat others. If we would simply treat others the way we would want to be treated, we would naturally obey all the law says about our relationships with others. i. “Oh, that all men acted on it, and there would be no slavery, no war, no swearing, no striking, no lying, no robbing; but all would be justice and love! What a kingdom is this which has such a law!” (Spurgeon) ii. This makes the law easier to understand, but it doesn’t make it any easier to obey. No one has ever consistently done unto others as they would like others to do unto themselves. 2. (13-14) The decision between two ways and one of two destinations. “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” a. Enter by the narrow gate: Jesus did not speak of this gate as our destiny, but as the entrance to a path. There is a right way and a wrong way, and Jesus appealed to His listeners to decide to go the more difficult way, which leads to life. i. He understood and taught that not all ways and not all destinations are equally good. One leads to destruction, the other to life. ii. “The strait gate signifies literally what we call a wicket, i.e. a little door in a large gate.” (Clarke) iii. “Jesus is not encouraging committed disciples, ‘Christians,’ to press on along the narrow way and be rewarded in the end. He is rather commanding his disciples to enter the way marked by persecution and rewarded in the end.” (Carson) b. Narrow is the gate and difficult is the way which leads to life: The true gate is both narrow and difficult. If your road has a gate that is easy and well-traveled, you do well to watch out. i. “You must not therefore wonder if my precepts be hard to your carnal apprehensions, nor be scandalized though you see but few going in the right road to the kingdom of heaven.” (Poole) 3. (15-20) The danger of false prophets and the decision between two trees with their fruit. “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.” a. Beware of false prophets: Jesus just warned us of a path that leads to destruction. Now He reminds us that there are many who would try to guide us along the broad path that leads to destruction. The first step to combating these false prophets is to simply beware of them. i. “Warnings against false prophets are necessarily based on the conviction that not all prophets are true, that truth can be violated, and that the gospel’s enemies usually conceal their hostility and try to pass themselves off as fellow believers.” (Carson) b. Who come to you in sheep’s clothing, but inwardly they are ravenous wolves: It is in the nature of these false prophets to deceive and deny their true character. Often they deceive even themselves, believing themselves to be sheep when in fact they are ravenous wolves. i. “The basic fault of the false prophet is self interest.” (Barclay) It can be expressed by a desire for gain or an easy life, a desire for prestige, or the desire to advance one’s own ideas and not God’s ideas. c. You will know them by their fruits: We guard ourselves against false prophets by taking heed to their fruits. This means paying attention to several aspects of their life and ministry. i. We should pay attention to the manner of living a teacher shows. Do they show righteousness, humility and faithfulness in the way they live? ii. We should pay attention to the content of their teaching. Is it true fruit from God’s Word, or is it man-centered, appealing to ears that want to be tickled? iii. We should pay attention to the effect of their teaching. Are people growing in Jesus or merely being entertained, and eventually falling away? d. Even so, every good tree bears good fruit, but a bad tree bears bad fruit: This fruit is the inevitable result of who we are. Eventually – though it may take a time for the harvest to come – the good or bad fruit is evident, revealing what sort of “tree” we are. i. Every tree that does not bear good fruit: “Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.” (Clarke) ii. “It is not merely the wicked, the bearer of poison berries, that will be cut down; but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.” (Spurgeon) iii. Earlier in the chapter Jesus warned us to judge ourselves first, to look for the beam in our own eye before turning our attention to the speck in our neighbor’s eye, therefore, before asking it of anyone else, we should first ask: “Do I bear fruit unto God’s glory?” 4. (21-23) The decision between two claims of Jesus’ Lordship, one false and one true. “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” a. Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven: Jesus spoke here of a proper verbal confession, where these ones called Jesus Lord. This is vital, but never enough by itself. i. We must use the language of “Lord, Lord” – we cannot be saved if we do not. Though hypocrites may say it, we should not be ashamed to say it. Yet it alone is not enough. ii. This warning of Jesus applies to people who speak or say things to Jesus or about Jesus, but don’t really mean it. It isn’t that they believe Jesus is a devil; they simply say the words very superficially. Their mind is elsewhere, but they believe there is value in the bare words and fulfilling some kind of religious duty with no heart, no soul, not spirit – only bare words and passing thoughts. iii. This warning of Jesus applies to people who say “Lord, Lord,” and yet their spiritual life has nothing to do with their daily life. They go to church, perhaps fulfill some daily religious duties, yet sin against God and man just as any other might. “There are those that speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.” (Trapp) b. Who says to Me…will say to Me in that day: It is staggering that Jesus claimed He is the one that people must stand before on that final day of judgment, and He is the one rightly called Lord. This obscure teacher in a backwater part of the world claimed to be the judge of all men in that day. i. By saying “in that day” Jesus drew our attention to a coming day of judgment for all men. “What is the chief object of your life? Will you think as much of it “in that day” as you do now? Will you then count yourself wise to have so earnestly pursued it? You fancy that you can defend it now, but will you be able to defend it then, when all things of earth and time will have melted into nothingness?” (Spurgeon) c. Lord, Lord, have we not: The people Jesus speaks of here had impressive spiritual accomplishments. They prophesied, cast out demons, and had done many wonders. These are wonderful things, but they meant nothing without true fellowship, true connection with Jesus. i. Jesus did not seem to doubt their claims of doing the miraculous. He didn’t say, “You didn’t really prophesy or cast out demons or do miracles.” This leads us to understand that sometimes miracles are granted through pretended believers, reminding us that in the final analysis, miracles prove nothing. ii. Significantly, they even did these things in the name of Jesus. Yet, they never really had a relationship of love and fellowship with Jesus. “Through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct.” (Clarke) iii. “If preaching could save a man, Judas would not have been damned. If prophesying could save a man, Balaam would not have been a castaway.” (Spurgeon) d. I never knew you; depart from Me, you who practice lawlessness: In the end, there is one basis of salvation; it isn’t mere verbal confession, not “spiritual works,” but knowing Jesus and being known by Him. It is our connection to Him – by the gift of faith that He gives to us – that secures our salvation. Connected to Jesus we are secure; without connection to Him all the miracles and great works prove nothing. i. “What a terrible word! What a dreadful separation! Depart from ME! From the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.” (Clarke) ii. In addition, these are not people who lost their salvation. Instead, they never truly had it (I never knew you). 5. (24-27) The decision between two builders and their destiny. “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” a. I will liken him to a wise man who built his house on the rock: In Jesus’ illustration of the two builders, each house looked the same from the outside. The real foundation of our life is usually hidden and is only proven in the storm, and we could say that the storms come from both heaven (rain) and earth (floods). i. “The article used to denote not an individual rock, but a category – a rocky foundation.” (Bruce) ii. “The wise and the foolish man were both engaged in precisely the same avocations, and to a considerable extent achieved the same design; both of them undertook to build houses, both of them persevered in building, both of them finished their houses. The likeness between them is very considerable.” (Spurgeon) b. And the rain descended, the floods came, and the winds blew and beat on the house: A storm (rain, floods, wind) was the ultimate in power to generations that didn’t have nuclear weapons. Jesus warns us that the foundations of our lives will be shaken at some time or another, both now (in trials) and in the ultimate judgment before God. i. Time and the storms of life will prove the strength of one’s foundation, even when it is hidden. We may be surprised when we see who has truly built upon the good foundation. “At last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day.” (Trapp) ii. It is better that we test the foundation of our life now rather than later, at our judgment before God when it is too late to change our destiny. iii. Jesus may have had in mind an Old Testament passage: When the whirlwind passes by, the wicked is no more, but the righteous has an everlasting foundation. (Proverbs 10:25) c. Everyone who hears these sayings of Mine, and does not do them: Merely hearing God’s Word isn’t enough to provide a secure foundation. It is necessary that we are also doers of His Word. If we are not, we commit the sin that will surely find us out, the sin of doing nothing (Numbers 32:23) – and great will be our fall. i. “Wherein lay the second builder’s folly? Not in deliberately seeking a bad foundation, but in taking no thought of foundation…His fault was not an error in judgment, but inconsiderateness. It is not, as is commonly supposed, a question of two foundations, but of looking to, and neglecting to look to, the foundation.” (Bruce) ii. “Their misery and calamity shall be the greater, by how much their hopes have been the stronger, the disappointment of their expectations adding to their misery.” (Poole) iii. Yet no one can read this without seeing that they have not, do not, and will not ever completely do them. Even if we do them in a general sense (in which we should), the revelation of the Kingdom of God in the Sermon on the Mount drives us back again and again as needy sinners upon our Savior. “The Mount of ethical enunciation reveals the need for the Mount of the Cross.” (Morgan) 6. (28-29) The effect of Jesus’ sermon on those who heard Him. And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. a. For He taught them as one having authority, and not as the scribes: His audience could not but notice that Jesus taught with an authority lacking in the other teachers in His day, who often only quoted other rabbis. Jesus spoke with inherent authority, and the authority of God’s revealed Word. i. “The scribes spoke by authority, resting all they said on traditions of what had been said before. Jesus spake with authority, out of His own soul.” (Bruce) ii. “Two things surprised them: the substance of his teaching, and the manner of it. They had never heard such doctrine before; the precepts which he had given were quite new to their thoughts. But their main astonishment was at his manner: there was a certainty, a power, a weight about it, such as they had never seen.” (Spurgeon) b. The people were astonished at His teachings: Whenever God’s Word is presented as it truly is, with its inherent power, it will astonish people and set itself apart from the mere opinions of man. i. When we really understand Jesus in this Sermon on the Mount, we should be astonished also. If we are not astonished, then we probably haven’t really heard or understood what Jesus has said. ii. To have the hearers astonished was a good thing; but it was not good if that was the extent of the effect. A good preacher always wants to do far more than astonish his listeners. Tweet Pin 7
The Beginning of Knowledge Pro 1:1 The proverbs of Solomon the son of David, king of Israel: Pro 1:2 To know wisdom and instruction, To discern the sayings of understanding, Pro 1:3 To receive instruction in wise behavior, Righteousness, justice and equity; Pro 1:4 To give prudence to the naive, To the youth knowledge and discretion, Pro 1:5 A wise man will hear and increase in learning, And a man of understanding will acquire wise counsel, Pro 1:6 To understand a proverb and a figure, The words of the wise and their riddles. Pro 1:7 The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction. The Enticement of Sinners Pro 1:8 Hear, my son, your father's instruction And do not forsake your mother's teaching; Pro 1:9 Indeed, they are a graceful wreath to your head And ornaments about your neck. Pro 1:10 My son, if sinners entice you, Do not consent. Pro 1:11 If they say, "Come with us, Let us lie in wait for blood, Let us ambush the innocent without cause; Pro 1:12 Let us swallow them alive like Sheol, Even whole, as those who go down to the pit; Pro 1:13 We will find all kinds of precious wealth, We will fill our houses with spoil; Pro 1:14 Throw in your lot with us, We shall all have one purse," Pro 1:15 My son, do not walk in the way with them. Keep your feet from their path, Pro 1:16 For their feet run to evil And they hasten to shed blood. Pro 1:17 Indeed, it is useless to spread the baited net In the sight of any bird; Pro 1:18 But they lie in wait for their own blood; They ambush their own lives. Pro 1:19 So are the ways of everyone who gains by violence; It takes away the life of its possessors. The Call of Wisdom Pro 1:20 Wisdom shouts in the street, She lifts her voice in the square; Pro 1:21 At the head of the noisy streets she cries out; At the entrance of the gates in the city she utters her sayings: Pro 1:22 "How long, O naive ones, will you love being simple-minded? And scoffers delight themselves in scoffing And fools hate knowledge? Pro 1:23 "Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you. Pro 1:24 "Because I called and you refused, I stretched out my hand and no one paid attention; Pro 1:25 And you neglected all my counsel And did not want my reproof; Pro 1:26 I will also laugh at your calamity; I will mock when your dread comes, Pro 1:27 When your dread comes like a storm And your calamity comes like a whirlwind, When distress and anguish come upon you. Pro 1:28 "Then they will call on me, but I will not answer; They will seek me diligently but they will not find me, Pro 1:29 Because they hated knowledge And did not choose the fear of the LORD. Pro 1:30 "They would not accept my counsel, They spurned all my reproof. Pro 1:31 "So they shall eat of the fruit of their own way And be satiated with their own devices. Pro 1:32 "For the waywardness of the naive will kill them, And the complacency of fools will destroy them. Pro 1:33 "But he who listens to me shall live securely And will bProverbs Chapter 1 10 (Isaiah 43:10; 2 Corinthians 6:17, 18). Dart a Prayer to Heaven; Then Firmly Resist—Hear the voice of God: “My son, if sinners entice thee, consent thou not.” Those who are controlled by the Spirit of God are to keep their perceptive faculties awake; for the time has come when their integrity and loyalty to God and to one another will be tested. Do not commit the least injustice in order to gain an advantage for yourselves. Do unto others, in small matters as well as in great, as you would that others should do unto you. God says, “Ye are my witnesses.” You are to act in My place. Could the curtain be rolled back, you would see the heavenly universe looking with intense interest upon the one who is tempted. If you do not yield to the enemy, there is joy in heaven. When the first suggestion of wrong is heard, dart a prayer to heaven, and then firmly resist the temptation to tamper with the principles condemned in God's Word. The first time the temptation comes, meet it in such a decided manner that it will never be repeated. Turn from the one who has ventured to present wrong practises to you. Resolutely turn from the tempter, saying, I must separate from your influence; for I know you are not walking in the footsteps of our Saviour. Even though you may not feel able to speak a word to those who are working on wrong principles, leave them. Your withdrawal and silence may do more than words. Nehemiah refused to associate with those who were untrue to principle, and he would not permit his workmen to associate with them. The love and fear of God were his safeguard. He lived and worked as in view of the unseen world. And David said, “I have set the Lord always before me.” Dare to be a Daniel. Dare to stand alone. Thus, as did Moses, you will endure the seeing of Him who is invisible. But a cowardly and silent reserve before evil associates, while you listen to their devices, makes you one with them. [2 Corinthians 6:17, 18 quoted.] Have courage to do right. The Lord's promise is more valuable than gold and silver to all who are doers of His Word. Let all regard it as a great honor to be acknowledged by God as His children (The Review and Herald, May 9, 1899).e at ease from the dread of evil."
The Value of Wisdom Pro 2:1 My son, if you will receive my words And treasure my commandments within you, Pro 2:2 Make your ear attentive to wisdom, Incline your heart to understanding; Pro 2:3 For if you cry for discernment, Lift your voice for understanding; Pro 2:4 If you seek her as silver And search for her as for hidden treasures; Pro 2:5 Then you will discern the fear of the LORD And discover the knowledge of God. Pro 2:6 For the LORD gives wisdom; From His mouth come knowledge and understanding. Pro 2:7 He stores up sound wisdom for the upright; He is a shield to those who walk in integrity, Pro 2:8 Guarding the paths of justice, And He preserves the way of His godly ones. Pro 2:9 Then you will discern righteousness and justice And equity and every good course. Pro 2:10 For wisdom will enter your heart And knowledge will be pleasant to your soul; Pro 2:11 Discretion will guard you, Understanding will watch over you, Pro 2:12 To deliver you from the way of evil, From the man who speaks perverse things; Pro 2:13 From those who leave the paths of uprightness To walk in the ways of darkness; Pro 2:14 Who delight in doing evil And rejoice in the perversity of evil; Pro 2:15 Whose paths are crooked, And who are devious in their ways; Pro 2:16 To deliver you from the strange woman, From the adulteress who flatters with her words; Pro 2:17 That leaves the companion of her youth And forgets the covenant of her God; Pro 2:18 For her house sinks down to death And her tracks lead to the dead; Pro 2:19 None who go to her return again, Nor do they reach the paths of life. Pro 2:20 So you will walk in the way of good men And keep to the paths of the righteous. Pro 2:21 For the upright will live in the land And the blameless will remain in it; Pro 2:22 But the wicked will be cut off from the land And the treacherous will be uprooted from it. ◄ Proverbs 2 ► Book Study • Verse Study • Study Que Summary The Benefits of Wisdom Proverbs 2 serves as an enduring reminder of the priceless value of wisdom and understanding in our lives. As we pursue wisdom, we align ourselves with righteousness and justice, shielding ourselves from the paths of wickedness. The journey towards wisdom is more than a quest - it is an ongoing commitment to embody the virtues of the divine, to lead lives of moral integrity, and to actively seek the goodness within and around us. Verses 1-5: The Quest for Wisdom The chapter begins with an exhortation to the reader to cherish wisdom and understanding. If they seek wisdom as one would seek silver or hidden treasure, they will understand the fear of the Lord and find the knowledge of God. Verses 6-8: Wisdom as a Divine Gift These verses affirm that wisdom comes from the Lord. It's God who gives wisdom, knowledge, and understanding. He ensures justice for the upright and protects those who walk in integrity. Verses 9-11: The Rewards of Wisdom The rewards of understanding righteousness, justice, and fairness are emphasized here. Wisdom will enter the seeker’s heart, and knowledge will fill them with joy. Discretion will watch over them, understanding will guard them. Verses 12-15: Protection from Wickedness These verses emphasize that wisdom can save an individual from the wickedness of evil men who have turned from righteous paths to walk in darkness, reveling in doing evil. Verses 16-19: Protection from Immorality Here, it is stated that wisdom will save from the adulterous woman, who has left her youthful partner and forgotten her marital vows. Her house leads to death, and none who go to her return. Verses 20-22: Walking in the Path of the Good The chapter concludes by urging the reader to walk in the ways of the good and keep to the paths of the righteous. The upright will live in the land, and the blameless will remain in it, but the wicked and unfaithful will be uprooted from it. Proverbs Chapter 2 of the Berean Standard Bible explores the profound importance of actively seeking wisdom and understanding, emphasizing their role in guiding moral and ethical choices. It depicts the consequences of wisdom and folly, underscoring the premise that understanding is a divine gift, protecting individuals from the paths of wickedness. Teaching Points The Pursuit of Wisdom Proverbs 2:1-4 highlights the active pursuit of wisdom, urging us to receive my words and treasure my commandments within you (Proverbs 2:1). This pursuit requires intentionality and diligence. The Source of Wisdom Verses 5-6 remind us that the LORD gives wisdom; from His mouth come knowledge and understanding (Proverbs 2:6). True wisdom is a divine gift, not merely human achievement. Protection through Wisdom Wisdom acts as a safeguard, protecting us from evil paths and wicked people. Proverbs 2:11 states, Discretion will watch over you, and understanding will guard you . Moral Integrity The chapter underscores the importance of moral integrity, warning against the seductive words of the adulteress and the paths of the wicked (Proverbs 2:16-19). The Blessings of Wisdom Those who walk in wisdom will dwell in the land and remain in it (Proverbs 2:21), signifying stability and blessing. Practical Applications Daily Scripture Reading Commit to reading and meditating on Scripture daily to cultivate wisdom and understanding. Prayer for Wisdom Regularly ask God for wisdom in your decisions, trusting that He will provide it generously. Discernment in Relationships Use wisdom to evaluate the influences in your life, ensuring they align with God’s principles. Moral Vigilance Stay alert to temptations and seek accountability to maintain moral integrity. Teach Others Share the wisdom you gain with others, encouraging them to pursue a life of godly wisdom. People 1. The Wise (חָכָם, chakam) This refers to those who seek and value wisdom, understanding, and knowledge. They are characterized by their pursuit of righteousness and discernment, aligning themselves with God's will. 2. The Wicked (רָשָׁע, rasha) These are individuals who reject wisdom and choose paths of evil and darkness. They are described as those who leave the straight paths to walk in ways of darkness, delighting in doing wrong. 3. The Upright (יָשָׁר, yashar) This term describes those who live with integrity and righteousness. They are promised protection and guidance as they follow the path of wisdom. 4. The Perverse (לָזוּת, lazuth) These are people who speak with twisted or deceitful words, leading others astray. They are contrasted with those who speak truth and wisdom. 5. The Adulteress (זָרָה, zarah) This refers to a woman who is unfaithful, symbolizing temptation and moral danger. She is depicted as someone who leads others away from the covenant of God. 6. The Righteous (צַדִּיק, tsaddiq) These individuals are those who live according to God's laws and are promised to dwell in the land and remain in it, symbolizing stability and blessing. In Proverbs 2, the emphasis is on the moral and spiritual qualities of these persons rather than specific individuals. The chapter encourages readers to seek wisdom and understanding to discern between these types of people and their paths. Places 1. The Path of Uprightness This refers to the way of living that aligns with wisdom and righteousness. In Hebrew, the word for "path" (דֶּרֶךְ, derek) often symbolizes one's life journey or conduct. 2. The Way of Good Men This metaphorical place represents the lifestyle and choices of those who follow wisdom and righteousness. The Hebrew word for "way" (אֹרַח, orach) can imply a course of life or moral character. 3. The Paths of the Righteous These are the routes taken by those who live according to God's laws and wisdom. The Hebrew term for "paths" (מַעְגְּלֵי, ma'gele) suggests tracks or ruts, indicating well-trodden ways of living rightly. 4. The Way of Evil Men This is the opposite of the path of uprightness, representing a life of wickedness and folly. The Hebrew word for "way" (דֶּרֶךְ, derek) is used again here, emphasizing a lifestyle contrary to God's wisdom. 5. The Paths of the Wicked These are the courses of action taken by those who reject wisdom and live in sin. The Hebrew word for "paths" (מַעְגְּלֵי, ma'gele) is used, highlighting the destructive and misleading nature of such a life. While Proverbs 2 does not mention physical locations, it uses these metaphorical "places" to illustrate the moral and spiritual journey of choosing wisdom over folly. Events 1. Pursuit of Wisdom Proverbs 2:1-4 emphasizes the active pursuit of wisdom and understanding. The passage begins with an exhortation to "receive my words and treasure my commandments within you" (v. 1). The Hebrew word for "receive" (קַח, "laqach") implies an active acceptance and retention of wisdom. 2. Understanding the Fear of the LORD In verses 5-6, the text promises that if one seeks wisdom diligently, they will "understand the fear of the LORD and find the knowledge of God" (v. 5). The "fear of the LORD" (יִרְאַת יְהוָה, "yirat Yahweh") is a foundational concept in Hebrew thought, signifying reverence and awe. 3. God as the Source of Wisdom Verse 6 states, "For the LORD gives wisdom; from His mouth come knowledge and understanding." This highlights that true wisdom originates from God, aligning with the Hebrew understanding of God as the ultimate source of all knowledge. 4. Protection and Guidance Verses 7-8 describe how God "stores up sound wisdom for the upright" and "guards the path of justice." The Hebrew word for "guards" (נָצַר, "natsar") conveys the idea of vigilant protection, indicating God's active role in guiding the righteous. 5. Discernment and Righteousness In verses 9-11, the text explains that wisdom will enable one to "understand righteousness and justice and equity" (v. 9). The Hebrew term for "equity" (מֵישָׁרִים, "meysharim") suggests fairness and integrity, key aspects of a righteous life. 6. Deliverance from Evil Men Verses 12-15 warn of the dangers posed by "the way of evil men" and those who "leave the straight paths." The Hebrew word for "way" (דֶּרֶךְ, "derekh") often symbolizes one's life journey or moral conduct. 7. Protection from the Adulteress Verses 16-19 caution against the "adulteress" who "forsakes the partner of her youth." The Hebrew term for "adulteress" (זָרָה, "zarah") can also mean "strange woman," indicating someone who leads others away from covenant faithfulness. 8. Walking in the Way of Good Men Verses 20-22 conclude with an encouragement to "walk in the way of good men and keep to the paths of the righteous" (v. 20). The Hebrew word for "walk" (הָלַךְ, "halak") implies a continuous, habitual lifestyle aligned with God's will. Connections to Additional Scriptures James 1:5 If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him . Psalm 119:11 I have hidden Your word in my heart that I might not sin against You . Matthew 7:24-25 Jesus speaks of the wise man who builds his house on the rock, illustrating the stability that comes from living according to His teachings. Prayer Points Thanksgiving for God’s Wisdom Thank God for the wisdom He provides and the guidance of His Word. Desire for Wisdom Pray for a deep desire to seek and apply God’s wisdom in every area of life. Protection from Evil Ask for protection from the deceptive paths of wickedness and for strength to maintain moral integrity. Guidance for Others Pray for family and friends to also seek and embrace God’s wisdom in their lives. By immersing ourselves in Proverbs 2, we are reminded of the profound impact that divine wisdom can have on our lives, leading us to a path of righteousness and blessing. Bible Study Questions 1. How does the metaphor of seeking wisdom like silver or hidden treasures apply to your life? 2. What are some practical ways to actively seek wisdom in your daily life? 3. How does understanding the fear of the Lord relate to gaining wisdom? 4. How can we perceive wisdom as a divine gift in our contemporary world? 5. What are the implications of God providing protection for those who walk with integrity? 6. How does wisdom guide an individual towards righteousness and justice? 7. In what ways does wisdom serve as a protection from wickedness and immorality? 8. How does the characterization of the wicked and the adulterous woman impact your understanding of their actions? 9. What does the contrast between the fate of the upright and the wicked teach us about the consequences of our choices? 10. How can you apply the teachings from this chapter in dealing with temptation and making moral decisions? 11. How can wisdom protect one from the negative influences in the society? 12. What steps can you take to ensure you are on the 'path of the good'? 13. What are some examples of being led astray by the "adulterous woman" in today's world? 14. What does it mean to be 'uprooted from the land' in the context of your life? 15. How can the themes of this chapter be related to current events in the world? 16. How do you interpret the connection between wisdom, understanding, and joy in your life? 17. How does seeking wisdom help in cultivating a strong moral character? 18. How does this chapter contribute to your understanding of the fear of the Lord? 19. How can wisdom guard and protect you in your day-to-day experiences? 20. How would you explain the concept of wisdom presented in Proverbs 2 to a new believer? Topics 1. The Pursuit of Wisdom (Proverbs 2:1-5) This section emphasizes the importance of actively seeking wisdom and understanding. The Hebrew word for wisdom, "חָכְמָה" (chokmah), implies skill and insight. The passage encourages storing up commands and inclining one's heart to understanding, highlighting the diligent pursuit required to gain wisdom. 2. The Source of Wisdom (Proverbs 2:6-8) Here, the text identifies the LORD as the source of wisdom, knowledge, and understanding. The Hebrew term "יְהוָה" (YHWH) is used for the LORD, indicating the covenantal God of Israel who grants wisdom to the upright and shields those who walk in integrity. 3. The Benefits of Wisdom (Proverbs 2:9-11) This section outlines the moral and ethical benefits of wisdom, such as understanding righteousness, justice, and equity. The Hebrew word "צֶדֶק" (tsedeq) for righteousness conveys a sense of rightness and justice, which wisdom helps one to discern and apply. 4. Protection from Evil Men (Proverbs 2:12-15) Wisdom is portrayed as a safeguard against the influence of wicked men. The Hebrew word "רָע" (ra) for evil denotes that which is harmful or morally wrong. Wisdom helps to deliver from those who speak perverse things and walk in dark paths. 5. Protection from the Adulterous Woman (Proverbs 2:16-19) Wisdom also protects from the seduction of the adulterous woman. The Hebrew term "נָכְרִיָּה" (nokriyah) refers to a foreign or strange woman, symbolizing temptation and unfaithfulness. Wisdom provides discernment to avoid paths leading to spiritual and moral death. 6. Walking in the Way of Good Men (Proverbs 2:20-22) The chapter concludes by encouraging adherence to the paths of the righteous. The Hebrew word "טוֹב" (tov) for good implies moral goodness and well-being. Those who follow wisdom will dwell in the land, while the wicked will be cut off, emphasizing the ultimate reward for righteousness. Themes 1. Pursuit of Wisdom Proverbs 2 emphasizes the importance of actively seeking wisdom and understanding. The chapter begins with an exhortation to "receive my words and treasure my commandments within you" (Proverbs 2:1). The Hebrew root for "wisdom" (חָכְמָה, chokmah) implies skill and applied knowledge, suggesting that wisdom is both a divine gift and a practical pursuit. 2. Fear of the LORD The fear of the LORD is presented as the foundation of knowledge and wisdom. Proverbs 2:5 states, "then you will discern the fear of the LORD and discover the knowledge of God" . The Hebrew word for "fear" (יִרְאָה, yirah) encompasses reverence and awe, indicating a deep respect for God's authority and character. 3. Divine Protection and Guidance The chapter assures that God grants wisdom and protection to those who seek Him. Proverbs 2:7-8 declares, "He stores up sound wisdom for the upright; He is a shield to those who walk with integrity, to guard the paths of justice and protect the way of His saints" . The imagery of God as a shield highlights His role as a protector and guide. 4. Moral Discernment Wisdom leads to moral discernment and the ability to distinguish between right and wrong. Proverbs 2:9 states, "Then you will discern righteousness and justice and equity—every good path" . The Hebrew word for "discern" (בִּין, bin) suggests understanding and insight, emphasizing the role of wisdom in ethical decision-making. 5. Deliverance from Evil The chapter warns against the dangers of wickedness and the seductive nature of evil. Proverbs 2:12-15 describes how wisdom delivers from "the way of evil, from those who speak perversity" . The Hebrew term for "evil" (רָע, ra) encompasses harm and moral corruption, underscoring the protective power of wisdom. 6. Avoidance of Immorality Proverbs 2 also cautions against the allure of immorality, particularly in the form of the adulterous woman. Proverbs 2:16-19 warns of being led astray by "the adulteress with her seductive words" . The Hebrew root for "seductive" (חָלַק, chalaq) implies smoothness or flattery, highlighting the deceptive nature of sin. 7. Promise of Righteous Living The chapter concludes with a promise of security and prosperity for those who follow the path of wisdom. Proverbs 2:21-22 assures, "For the upright will dwell in the land, and the blameless will remain in it; but the wicked will be cut off from the land, and the unfaithful will be uprooted" . The Hebrew concept of "dwelling" (יָשַׁב, yashab) conveys stability and peace, reflecting the blessings of a righteous life.
Trust in the Lord with All Your Heart Pro 3:1 My son, do not forget my teaching, But let your heart keep my commandments; Pro 3:2 For length of days and years of life And peace they will add to you. Pro 3:3 Do not let kindness and truth leave you; Bind them around your neck, Write them on the tablet of your heart. Pro 3:4 So you will find favor and good repute In the sight of God and man. Pro 3:5 Trust in the LORD with all your heart And do not lean on your own understanding. Pro 3:6 In all your ways acknowledge Him, And He will make your paths straight. Pro 3:7 Do not be wise in your own eyes; Fear the LORD and turn away from evil. Pro 3:8 It will be healing to your body And refreshment to your bones. Pro 3:9 Honor the LORD from your wealth And from the first of all your produce; Pro 3:10 So your barns will be filled with plenty And your vats will overflow with new wine. Pro 3:11 My son, do not reject the discipline of the LORD Or loathe His reproof, Pro 3:12 For whom the LORD loves He reproves, Even as a father corrects the son in whom he delights. Blessed Is the One Who Finds Wisdom Pro 3:13 How blessed is the man who finds wisdom And the man who gains understanding. Pro 3:14 For her profit is better than the profit of silver And her gain better than fine gold. Pro 3:15 She is more precious than jewels; And nothing you desire compares with her. Pro 3:16 Long life is in her right hand; In her left hand are riches and honor. Pro 3:17 Her ways are pleasant ways And all her paths are peace. Pro 3:18 She is a tree of life to those who take hold of her, And happy are all who hold her fast. Pro 3:19 The LORD by wisdom founded the earth, By understanding He established the heavens. Pro 3:20 By His knowledge the deeps were broken up And the skies drip with dew. Pro 3:21 My son, let them not vanish from your sight; Keep sound wisdom and discretion, Pro 3:22 So they will be life to your soul And adornment to your neck. Pro 3:23 Then you will walk in your way securely And your foot will not stumble. Pro 3:24 When you lie down, you will not be afraid; When you lie down, your sleep will be sweet. Pro 3:25 Do not be afraid of sudden fear Nor of the onslaught of the wicked when it comes; Pro 3:26 For the LORD will be your confidence And will keep your foot from being caught. Pro 3:27 Do not withhold good from those to whom it is due, When it is in your power to do it. Pro 3:28 Do not say to your neighbor, "Go, and come back, And tomorrow I will give it," When you have it with you. Pro 3:29 Do not devise harm against your neighbor, While he lives securely beside you. Pro 3:30 Do not contend with a man without cause, If he has done you no harm. Pro 3:31 Do not envy a man of violence And do not choose any of his ways. Pro 3:32 For the devious are an abomination to the LORD; But He is intimate with the upright. Pro 3:33 The curse of the LORD is on the house of the wicked, But He blesses the dwelling of the righteous. Pro 3:34 Though He scoffs at the scoffers, Yet He gives grace to the afflicted. Pro 3:35 The wise will inherit honor, But fools display dishonor. Chapter 3 6. God Guides Us in Doing His Will—Has not God said He would give the Holy Spirit to them that ask Him? and is not this spirit a real, true actual guide? Some men seem afraid to take God at His word as though it would be presumption in them. They pray for the Lord to teach us and yet are afraid to credit the pledged word of God and believe we have been taught of Him. So long as we come to our heavenly Father humbly and with a spirit to be taught, willing and anxious to learn, why should we doubt God's fulfilment of His own promise? You must not for a moment doubt Him and dishonor Him thereby. When you have sought to know His will, your part in the operation with God is to believe that you will be led and guided and blessed in the doing of His will. We may mistrust ourselves lest we misinterpret His teachings, but make even this a subject of prayer, and trust Him, still trust Him to the uttermost, that His Holy Spirit will lead you to interpret aright His plans and the working of His providence (Letter 35, 1893). It was Christ who guided the Israelites through the wilderness. And it is Christ who is guiding His people today, showing them where and how to work (Letter 335, 1904). 13, 14. The Meaning of Enduring Wisdom—True wisdom is a treasure as lasting as eternity. Many of the world's so-called wise men are wise only in their own estimation. Content with the acquisition of worldly wisdom, they never enter the garden of God, to become acquainted with the treasures of knowledge contained in His holy Word. Supposing themselves to be wise, they are ignorant concerning the wisdom which all must have who gain eternal life. They cherish a contempt for the Book of God, which, if studied and obeyed, would make them truly wise. The Bible is to them an impenetrable mystery. The grand, deep truths of the Old and New Testaments are obscure to them, because spiritual things are not spiritually discerned. They need to learn that the fear of the Lord is the beginning of wisdom, and that without this wisdom, their learning is of little worth. Those who are striving for an education in the sciences, but who have not learned the lesson that the fear of God is the beginning of wisdom, are working helplessly and hopelessly, questioning the reality of everything. They may acquire an education in the sciences, but unless they gain a knowledge of the Bible and a knowledge of God, they are without true wisdom. The unlearned man, if he knows God and Jesus Christ, has a more enduring wisdom than has the most learned man who despises the instruction of God (Manuscript 33, 1911). 17 (1 Timothy 4:8). Devotion to God Advances Health and Cheerfulness—The wise man says that wisdom's “ways are ways of pleasantness, and all her paths are peace.” Many cherish the impression that devotion to God is detrimental to health and to cheerful happiness in the social relations of life. But those who walk in the path of wisdom and holiness find that “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” They are alive to the enjoyment of life's real pleasures, while they are not troubled with vain regrets over misspent hours, nor with gloom or horror of mind, as the worldling too often is when not diverted by some exciting amusement.... Godliness does not conflict with the laws of health, but is in harmony with them. Had men ever been obedient to the law of ten commandments, had they carried out in their lives the principles of these ten precepts, the curse of disease that now floods the world would not be.... One whose mind is quiet and satisfied in God is on the highway to health (The Signs of the Times, October 23, 1884).
A Father's Wise Instruction Pro 4:1 Hear, O sons, the instruction of a father, And give attention that you may gain understanding, Pro 4:2 For I give you sound teaching; Do not abandon my instruction. Pro 4:3 When I was a son to my father, Tender and the only son in the sight of my mother, Pro 4:4 Then he taught me and said to me, "Let your heart hold fast my words; Keep my commandments and live; Pro 4:5 Acquire wisdom! Acquire understanding! Do not forget nor turn away from the words of my mouth. Pro 4:6 "Do not forsake her, and she will guard you; Love her, and she will watch over you. Pro 4:7 "The beginning of wisdom is: Acquire wisdom; And with all your acquiring, get understanding. Pro 4:8 "Prize her, and she will exalt you; She will honor you if you embrace her. Pro 4:9 "She will place on your head a garland of grace; She will present you with a crown of beauty." Pro 4:10 Hear, my son, and accept my sayings And the years of your life will be many. Pro 4:11 I have directed you in the way of wisdom; I have led you in upright paths. Pro 4:12 When you walk, your steps will not be impeded; And if you run, you will not stumble. Pro 4:13 Take hold of instruction; do not let go. Guard her, for she is your life. Pro 4:14 Do not enter the path of the wicked And do not proceed in the way of evil men. Pro 4:15 Avoid it, do not pass by it; Turn away from it and pass on. Pro 4:16 For they cannot sleep unless they do evil; And they are robbed of sleep unless they make someone stumble. Pro 4:17 For they eat the bread of wickedness And drink the wine of violence. Pro 4:18 But the path of the righteous is like the light of dawn, That shines brighter and brighter until the full day. Pro 4:19 The way of the wicked is like darkness; They do not know over what they stumble. Pro 4:20 My son, give attention to my words; Incline your ear to my sayings. Pro 4:21 Do not let them depart from your sight; Keep them in the midst of your heart. Pro 4:22 For they are life to those who find them And health to all their body. Pro 4:23 Watch over your heart with all diligence, For from it flow the springs of life. Pro 4:24 Put away from you a deceitful mouth And put devious speech far from you. Pro 4:25 Let your eyes look directly ahead And let your gaze be fixed straight in front of you. Pro 4:26 Watch the path of your feet And all your ways will be established. Pro 4:27 Do not turn to the right nor to the left; Turn your foot from evil. Chapter 4 18. Christian Life Lights Way for Others—A soul filled with the love of Jesus lends to the words, the manners, the looks, hope, courage and serenity. It reveals the spirit of Christ. It breathes a love which will be reflected. It awakens a desire for a better life; souls ready to faint are strengthened; those struggling against temptation will be fortified and comforted. The words, the expression, the manners throw out a bright ray of sunshine, and leave behind them a clear path toward heaven, the source of all light. Every one of us has opportunities of helping others. We are constantly making impressions upon the youth about us. The expression of the countenance is itself a mirror of the life within. Jesus desires that we shall become like Himself, filled with tender sympathy, exerting a ministry of love in the small duties of life (Manuscript 24, 1887). The Light Burns Dimly—The light which is given to shine brighter and brighter unto the perfect day, burns dimly. The church no longer sends out the clear bright rays of light amidst the moral darkness that is enveloping the world as a funeral pall. The light of many does not burn or shine. They are moral icebergs (Letter 1f, 1890). 20-22. See EGW on Exodus 20:3-17, Vol. 1, p. 1105. 23 (1 Thessalonians 5:17; see EGW on Psalm 19:14). How Hearts May Be Kept for God—“Keep thy heart with all diligence; for out of it are the issues of life.” Diligent heart-keeping is essential to a healthy growth in grace. The heart in its natural state is a habitation for unholy thoughts and sinful passions. When brought into subjection to Christ, it must be cleansed by the Spirit from all defilement. This can not be done without the consent of the individual. When the soul has been cleansed, it is the duty of the Christian to keep it undefiled. Many seem to think that the religion of Christ does not call for the abandonment of daily sins, the breaking loose from habits which have held the soul in bondage. They renounce some things condemned by the conscience, but they fail to represent Christ in the daily life. They do not bring Christlikeness into the home. They do not show a thoughtful care in their choice of words. Too often, fretful, impatient words are spoken, words which stir the worst passions of the human heart. Such ones need the abiding presence of Christ in the soul. Only in His strength can they keep guard over the words and actions. In the work of heart-keeping we must be instant in prayer, unwearied in petitioning the throne of grace for assistance. Those who take the name of Christian should come to God in earnestness and humility, pleading for help. The Saviour has told us to pray without ceasing. The Christian can not always be in the position of prayer, but his thoughts and desires can always be upward. Our self-confidence would vanish, did we talk less and pray more (The Youth's Instructor, March 5, 1903). (Psalm 19:14; Ephesians 4:13.) Christians should be careful that they keep the heart with all diligence. They should cultivate a love for meditation, and cherish a spirit of devotion. Many seem to begrudge moments spent in meditation, and the searching of the Scriptures, and prayer, as though the time thus occupied was lost. I wish you could all view these things in the light God would have you; for you would then make the kingdom of heaven of the first importance. To keep your heart in heaven, will give vigor to all your graces, and put life into all your duties. To discipline the mind to dwell upon heavenly things, will put life and earnestness into all our endeavors. Our efforts are languid, and we run the Christian race slowly, and manifest indolence and sloth, because we so little value the heavenly prize. We are dwarfs in spiritual attainments. It is the privilege and duty of the Christian to be “increasing in the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” [Ephesians 4:13.] As exercise increases the appetite, and gives strength and healthy vigor to the body, so will devotional exercises bring an increase of grace and spiritual vigor. The affections should center upon God. Contemplate His greatness, His mercy and excellences. Let His goodness and love and perfection of character captivate your heart. Converse upon His divine charms, and the heavenly mansions He is preparing for the faithful. He whose conversation is in heaven, is the most profitable Christian to all around him. His words are useful and refreshing. They have a transforming power upon those who hear them, and will melt and subdue the soul (The Review and Herald, March 29, 1870). Practical Religion Breathes Fragrance—Let the prayer go up to God, “Create in me a clean heart;” for a pure, cleansed soul has Christ abiding therein, and out of the abundance of the heart are the issues of life. The human will is to be yielded to Christ. Instead of passing on, closing the heart in selfishness, there is need of opening the heart to the sweet influences of the Spirit of God. Practical religion breathes its fragrance everywhere. It is a savor of life unto life (Letter 31a, 1894).
The Contrast of Wisdom and Folly Ecc 7:1 A good name is better than a good ointment, And the day of one's death is better than the day of one's birth. Ecc 7:2 It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart. Ecc 7:3 Sorrow is better than laughter, For when a face is sad a heart may be happy. Ecc 7:4 The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. Ecc 7:5 It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools. Ecc 7:6 For as the crackling of thorn bushes under a pot, So is the laughter of the fool; And this too is futility. Ecc 7:7 For oppression makes a wise man mad, And a bribe corrupts the heart. Ecc 7:8 The end of a matter is better than its beginning; Patience of spirit is better than haughtiness of spirit. Ecc 7:9 Do not be eager in your heart to be angry, For anger resides in the bosom of fools. Ecc 7:10 Do not say, "Why is it that the former days were better than these?" For it is not from wisdom that you ask about this. Ecc 7:11 Wisdom along with an inheritance is good And an advantage to those who see the sun. Ecc 7:12 For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors. Ecc 7:13 Consider the work of God, For who is able to straighten what He has bent? Ecc 7:14 In the day of prosperity be happy, But in the day of adversity consider—God has made the one as well as the other So that man will not discover anything that will be after him. Ecc 7:15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. Ecc 7:16 Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? Ecc 7:17 Do not be excessively wicked and do not be a fool. Why should you die before your time? Ecc 7:18 It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them. Ecc 7:19 Wisdom strengthens a wise man more than ten rulers who are in a city. Ecc 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Ecc 7:21 Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. Ecc 7:22 For you also have realized that you likewise have many times cursed others. Ecc 7:23 I tested all this with wisdom, and I said, "I will be wise," but it was far from me. Ecc 7:24 What has been is remote and exceedingly mysterious. Who can discover it? Ecc 7:25 I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. Ecc 7:26 And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her. Ecc 7:27 "Behold, I have discovered this," says the Preacher, "adding one thing to another to find an explanation, Ecc 7:28 which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. Ecc 7:29 "Behold, I have found only this, that God made men upright, but they have sought out many devices." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Matthew Select a Chapter 7 Matthew 7 – The Sermon on the Mount (Continued) Videos for Matthew 7: Judging Right – Matthew 7:1-2 Judging Others – Matthew 7:1-6 Three Ingredients to a Healthy Prayer Life – Matthew 7:7-11 Do Unto Others – Matthew 7:12 Decision and Discernment – Matthew 7:13-20 Entering Into His Kingdom – Matthew 7:21-29 Audio for Matthew 7: Matthew 7 – Life in His Kingdom: Treating Others, Prayer, and Decision A. Judgment and discernment. 1. (1-2) A summary statement on passing judgment upon others. “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” a. Judge not, that you be not judged: Here Jesus moved to another idea in the Sermon on the Mount. He had primarily dealt with themes connected with the interior spiritual life (attitudes in giving, prayer, fasting, materialism, and anxiety over material things). Now He touches on an important theme related to the way we think of and treat others. i. We remember that Jesus called for a righteousness that was greater than that of the scribes and Pharisees (Matthew 5:20). In the way some people think, the way to make one’s self more righteous is to be more judgmental of others. Jesus here rebuked that kind of thinking. b. Judge not, that you be not judged: With this command Jesus warned against passing judgment upon others, because when we do so, we will be judged in a similar manner. i. Among those who seem to know nothing of the Bible, this is the verse that seems to be most popular. Yet most of the people who quote this verse don’t understand what Jesus said. They seem to think (or hope) that Jesus commanded a universal acceptance of any lifestyle or teaching. ii. Just a little later in this same sermon (Matthew 7:15-16), Jesus commanded us to know ourselves and others by the fruit of their life, and some sort of assessment is necessary for that. The Christian is called to show unconditional love, but the Christian is not called to unconditional approval. We really can love people who do things that should not be approved of. iii. So while this does not prohibit examining the lives of others, it certainly prohibits doing it in the spirit it is often done. An example of unjust judgment was the disciples’ condemnation of the woman who came to anoint the feet of Jesus with oil (Matthew 26:6-13). They thought she was wasting something; Jesus said she had done a good work that would always be remembered. They had a rash, harsh, unjust judgment. · We break this command when we think the worst of others. · We break this command when we only speak to others of their faults. · We break this command when we judge an entire life only by its worst moments. · We break this command when we judge the hidden motives of others. · We break this command when we judge others without considering ourselves in their same circumstances. · We break this command when we judge others without being mindful that we ourselves will be judged. c. For with what judgment you judge, you will be judged: Jesus did not prohibit the judgment of others. He only requires that our judgment be completely fair, and that we only judge others by a standard we would also like to be judged by. i. When our judgment in regard to others is wrong, it is often not because we judge according to a standard, but because we are hypocritical in the application of that standard – we ignore the standard in our own life. It is common to judge others by one standard and ourselves by another standard – being far more generous to ourselves than others. d. With the measure you use, it will be measured back to you: This is the principle upon which Jesus built the command, “Judge not, that you be not judged.” God will measure unto us according to the same measure we use for others. This is a powerful motivation for us to be generous with love, forgiveness, and goodness to others. If we want more of those things from God, we should give more of them to others. i. According to the teaching of some rabbis in Jesus’ time, God had two measures that He used to judge people. One was a measure of justice and the other was a measure of mercy. Whichever measure you want God to use with you, you should use that same measure with others. ii. We should only judge another’s behavior when we are mindful of the fact that we ourselves will be judged, and we should consider how we would want to be judged. 2. (3-5) An illustration of Jesus’ principle regarding judging. “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” a. Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? The figures of a speck and a plank are real figures, yet used humorously. Jesus shows how we are generally far more tolerant to our own sin than we are to the sin of others. i. Though there might be a literal speck in one’s eye, there obviously would not be a literal plank or board in an eye. Jesus used these exaggerated, humorous pictures to make His message easier to understand and more memorable. ii. It is a humorous picture: A man with a board in his eye trying to help a friend remove a speck from the friend’s eye. You can’t think of the picture without smiling and being amused by it. iii. An example of looking for a speck in the eye of another while ignoring the plank in one’s own is when the religious leaders brought the woman taken in adultery to Jesus. She had certainly sinned; but their sin was much worse and Jesus exposed it as such with the statement, He who is without sin among you, let him throw a stone at her first (John 8:7). b. Look, a plank is in your own eye: Jesus indicates that the one with the plank in his own eye would not immediately be aware of it. He is blind to his obvious fault. It is the attempt to correct the fault of someone else when we ourselves have the same (or greater fault) that earns the accusation, “Hypocrite!” i. “Jesus is gentle, but he calls that man a ‘hypocrite’ who fusses about small things in others, and pays no attention to great matters at home in his own person.” (Spurgeon) ii. Our hypocrisy in these matters is almost always more evident to others than to ourselves. We may find a way to ignore the plank in our own eye, but others notice it immediately. A good example of this kind of hypocrisy was David’s reaction to Nathan’s story about a man who unjustly stole and killed another man’s lamb. David quickly condemned the man, but was blind to his own sin, which was much greater (2 Samuel 12). c. First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye: Jesus didn’t say that it was wrong for us to help our brother with the speck in his eye. It is a good thing to help your brother with his speck, but not before dealing with the plank in your own eye. 3. (6) Balancing love with discernment. “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” a. Do not give what is holy to the dogs: After He warned us against judgmental attitudes and self-blind criticism, Jesus here reminded us that He did not mean to imply that the people of His Kingdom suspend all discernment. They must discern that there are some good, precious things that should not be given to those who will receive them with contempt. i. We might say that Jesus means, “Don’t be judgmental, but don’t throw out all discernment either.” ii. The dogs and swine here are often understood as those who are hostile to the Kingdom of God and the message that announces it. Our love for others must not blind us to their hardened rejection of the good news of the kingdom. iii. Yet we may also see this in the context of the previous words against hypocrites. It may be that in Jesus’ mind, the dogs and swine represent hypocritical, judgmental believers. These sinning hypocrites should not be offered the pearls that belong to the community of the saints. iv. “The Didache, or, to give it its full name, The Teaching of the Twelve Apostles, which dates back to A.D.; 100 and which is the first service order book of the Christian Church, lays it down: “Let no one eat or drink of your Eucharist except those baptized into the name of the Lord; for as regards this, the Lord has said, ‘Give not that which is holy unto dogs.’” (Barclay) v. Jesus also spoke in the context of correcting another brother or sister. Godly correction is a pearl (though it may sting for a moment) that must not be cast before swine (those who are determined not to receive it). b. Nor cast your pearls before swine: Our pearls of the precious gospel may only confuse those who do not believe, who are blinded to the truth by the god of this age (2 Corinthians 4:4) and may only expose the gospel to their ridicule. i. “The gospel is to be preached to every creature, Mark 16:15. But when the Jews were hardened, and spoke evil of that way before the multitude, Acts 19:9, the apostles left preaching them.” (Poole) ii. Of course, Jesus did not say this to discourage us from sharing the gospel. Previously in this very sermon Jesus told us to let our lights shine before the world (Matthew 5:13-16). Jesus said this to call us to discernment, and to encourage us to look for prepared hearts that are ready to receive. When we find such open hearts, we can trust that God has already been working upon them. B. More instructions for prayer. 1. (7-8) Jesus invites us to keep on asking, seeking and knocking. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” a. Ask… seek… knock: We see a progressive intensity, going from ask to seek to knock. Jesus told us to have intensity, passion, and persistence in prayer. The fact that Jesus came back to the subject of prayer – already dealt with in some depth in Matthew 6:5-15 – shows the importance of prayer. i. In this three-fold description of prayer as asking, seeking, and knocking we see different aspects of prayer and different aspects of its reward. · Prayer is like asking in that we simply make our requests known to God, and everyone who asks receives. Receiving is the reward of asking. · Prayer is like seeking in that we search after God, His word, and His will; and he who seeks finds. Finding is the reward of seeking. · Prayer is like knocking until the door is opened, and we seek entrance into the great heavenly palace of our Great King. Entering through the opened door into His palace is the reward of knocking, and the best reward of all. ii. “Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance.” (Clarke) iii. The idea of knocking also implies that we sense resistance. After all, if the door were already open, there would be no need to knock. Yet Jesus encouraged us, “Even when you sense that the door is closed and you must knock, then do so and continue to do so, and you will be answered.” iv. Yet the image of knocking also implies that there is a door that can be opened. “His doors are meant to open: they were made on purpose for entrance; and so the blessed gospel of God is made on purpose for you to enter into life and peace. It would be of no use to knock at a wall, but you may wisely knock at a door, for it is arranged for opening.” (Spurgeon) v. We come to God’s door and all we must do is knock. If it were locked against us we would need a burglar’s tools to break in, but that isn’t necessary; all we must do is knock, and even if I don’t have a burglar’s skills I can still knock – I know enough to do that! vi. “Any uneducated man can knock if that is all, which is required of him…A man can knock though he may be no philosopher. A dumb man can knock. A blind man can knock. With a palsied hand a man may knock…The way to open heaven’s gate is wonderfully simplified to those who are lowly enough to follow the Holy Spirit’s guidance, and ask, seek, and knock believingly. God has not provided a salvation which can only be understood by learned men…it is intended for the ignorant, the short-witted, and the dying, as well as for others, and hence it must be as plain as knocking at a door.” (Spurgeon) b. Ask and it will be given to you: God promises an answer to the one who diligently seeks Him. Many of our passionless prayers are not answered for good reason, because it is almost as if we ask God to care about something we care little or nothing about. i. God values persistence and passion in prayer because they show that we share His heart. It shows that we care about the things He cares about. Persistent prayer does not overcome God’s stubborn reluctance; it gives glory to Him, expresses dependence upon Him, and aligns our heart more with His. ii. “No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success.- Ye SHALL receive – ye SHALL find – it SHALL be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee.” (Clarke) 2. (9-11) Jesus illustrates the giving nature of God. “Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” a. Or what man is there among you who, if his son asks for bread, will give him a stone: Jesus made it clear that God doesn’t have to be persuaded or appeased in prayer. He wants to give us not just bread, but even more than what we ask for. i. Thankfully, the times we ask for something as bad as a serpent without knowing, like a loving parent God often mercifully spares us the just penalty of our ignorance. b. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven: It is blasphemous to deny God’s answer to the seeking heart. We then imply that God is even worse than an evil man is. i. Instead, in comparison to even the best human father, how much more is God a good and loving father. “‘How much more!’ says our Lord, and he does not say how much more, but leaves that to our meditations.” (Spurgeon) ii. “What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still GOD IS LOVE.” (Clarke) C. Conclusion to the Sermon on the Mount: A partial summary and a repeated call to decision. 1. (12) A summation of Jesus’ ethical teaching regarding our treatment of others: the Golden Rule. “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” a. Whatever you want men to do to you, do also to them: The negative way of stating this command was known long before Jesus. It had long been said, “You should not do to your neighbor what you would not want him to do to you.” But it is a significant advance for Jesus to put it in the positive, to say that we should do unto others what we want them to do unto us. i. “The Golden Rule was not invented by Jesus; it is found in many forms in highly diverse settings. About a.d. 20, Rabbi Hillel, challenged by a Gentile to summarize the law in the short time the Gentile could stand on one leg, reportedly responded, ‘What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.’ (b. Shabbath 31a). Apparently only Jesus phrased the rule positively.” (Carson) ii. In so doing, Jesus makes the command much broader. It is the difference between not breaking traffic laws and in doing something positive like helping a stranded motorist. Under the negative form of the rule, the goats of Matthew 25:31-46 are found “not guilty.” Yet under the positive form of the Golden Rule – Jesus’ form – they are indeed found guilty. iii. This especially applies to Christian fellowship. If we would experience love and have people reach out to us, we must love and reach out to others. iv. “None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter… It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen.” (Clarke) b. For this is the Law and the Prophets: Jesus shows that this simple principle – the Golden Rule – summarizes all that the Law and the Prophets say about how we should treat others. If we would simply treat others the way we would want to be treated, we would naturally obey all the law says about our relationships with others. i. “Oh, that all men acted on it, and there would be no slavery, no war, no swearing, no striking, no lying, no robbing; but all would be justice and love! What a kingdom is this which has such a law!” (Spurgeon) ii. This makes the law easier to understand, but it doesn’t make it any easier to obey. No one has ever consistently done unto others as they would like others to do unto themselves. 2. (13-14) The decision between two ways and one of two destinations. “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” a. Enter by the narrow gate: Jesus did not speak of this gate as our destiny, but as the entrance to a path. There is a right way and a wrong way, and Jesus appealed to His listeners to decide to go the more difficult way, which leads to life. i. He understood and taught that not all ways and not all destinations are equally good. One leads to destruction, the other to life. ii. “The strait gate signifies literally what we call a wicket, i.e. a little door in a large gate.” (Clarke) iii. “Jesus is not encouraging committed disciples, ‘Christians,’ to press on along the narrow way and be rewarded in the end. He is rather commanding his disciples to enter the way marked by persecution and rewarded in the end.” (Carson) b. Narrow is the gate and difficult is the way which leads to life: The true gate is both narrow and difficult. If your road has a gate that is easy and well-traveled, you do well to watch out. i. “You must not therefore wonder if my precepts be hard to your carnal apprehensions, nor be scandalized though you see but few going in the right road to the kingdom of heaven.” (Poole) 3. (15-20) The danger of false prophets and the decision between two trees with their fruit. “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.” a. Beware of false prophets: Jesus just warned us of a path that leads to destruction. Now He reminds us that there are many who would try to guide us along the broad path that leads to destruction. The first step to combating these false prophets is to simply beware of them. i. “Warnings against false prophets are necessarily based on the conviction that not all prophets are true, that truth can be violated, and that the gospel’s enemies usually conceal their hostility and try to pass themselves off as fellow believers.” (Carson) b. Who come to you in sheep’s clothing, but inwardly they are ravenous wolves: It is in the nature of these false prophets to deceive and deny their true character. Often they deceive even themselves, believing themselves to be sheep when in fact they are ravenous wolves. i. “The basic fault of the false prophet is self interest.” (Barclay) It can be expressed by a desire for gain or an easy life, a desire for prestige, or the desire to advance one’s own ideas and not God’s ideas. c. You will know them by their fruits: We guard ourselves against false prophets by taking heed to their fruits. This means paying attention to several aspects of their life and ministry. i. We should pay attention to the manner of living a teacher shows. Do they show righteousness, humility and faithfulness in the way they live? ii. We should pay attention to the content of their teaching. Is it true fruit from God’s Word, or is it man-centered, appealing to ears that want to be tickled? iii. We should pay attention to the effect of their teaching. Are people growing in Jesus or merely being entertained, and eventually falling away? d. Even so, every good tree bears good fruit, but a bad tree bears bad fruit: This fruit is the inevitable result of who we are. Eventually – though it may take a time for the harvest to come – the good or bad fruit is evident, revealing what sort of “tree” we are. i. Every tree that does not bear good fruit: “Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.” (Clarke) ii. “It is not merely the wicked, the bearer of poison berries, that will be cut down; but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.” (Spurgeon) iii. Earlier in the chapter Jesus warned us to judge ourselves first, to look for the beam in our own eye before turning our attention to the speck in our neighbor’s eye, therefore, before asking it of anyone else, we should first ask: “Do I bear fruit unto God’s glory?” 4. (21-23) The decision between two claims of Jesus’ Lordship, one false and one true. “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” a. Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven: Jesus spoke here of a proper verbal confession, where these ones called Jesus Lord. This is vital, but never enough by itself. i. We must use the language of “Lord, Lord” – we cannot be saved if we do not. Though hypocrites may say it, we should not be ashamed to say it. Yet it alone is not enough. ii. This warning of Jesus applies to people who speak or say things to Jesus or about Jesus, but don’t really mean it. It isn’t that they believe Jesus is a devil; they simply say the words very superficially. Their mind is elsewhere, but they believe there is value in the bare words and fulfilling some kind of religious duty with no heart, no soul, not spirit – only bare words and passing thoughts. iii. This warning of Jesus applies to people who say “Lord, Lord,” and yet their spiritual life has nothing to do with their daily life. They go to church, perhaps fulfill some daily religious duties, yet sin against God and man just as any other might. “There are those that speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.” (Trapp) b. Who says to Me…will say to Me in that day: It is staggering that Jesus claimed He is the one that people must stand before on that final day of judgment, and He is the one rightly called Lord. This obscure teacher in a backwater part of the world claimed to be the judge of all men in that day. i. By saying “in that day” Jesus drew our attention to a coming day of judgment for all men. “What is the chief object of your life? Will you think as much of it “in that day” as you do now? Will you then count yourself wise to have so earnestly pursued it? You fancy that you can defend it now, but will you be able to defend it then, when all things of earth and time will have melted into nothingness?” (Spurgeon) c. Lord, Lord, have we not: The people Jesus speaks of here had impressive spiritual accomplishments. They prophesied, cast out demons, and had done many wonders. These are wonderful things, but they meant nothing without true fellowship, true connection with Jesus. i. Jesus did not seem to doubt their claims of doing the miraculous. He didn’t say, “You didn’t really prophesy or cast out demons or do miracles.” This leads us to understand that sometimes miracles are granted through pretended believers, reminding us that in the final analysis, miracles prove nothing. ii. Significantly, they even did these things in the name of Jesus. Yet, they never really had a relationship of love and fellowship with Jesus. “Through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct.” (Clarke) iii. “If preaching could save a man, Judas would not have been damned. If prophesying could save a man, Balaam would not have been a castaway.” (Spurgeon) d. I never knew you; depart from Me, you who practice lawlessness: In the end, there is one basis of salvation; it isn’t mere verbal confession, not “spiritual works,” but knowing Jesus and being known by Him. It is our connection to Him – by the gift of faith that He gives to us – that secures our salvation. Connected to Jesus we are secure; without connection to Him all the miracles and great works prove nothing. i. “What a terrible word! What a dreadful separation! Depart from ME! From the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.” (Clarke) ii. In addition, these are not people who lost their salvation. Instead, they never truly had it (I never knew you). 5. (24-27) The decision between two builders and their destiny. “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” a. I will liken him to a wise man who built his house on the rock: In Jesus’ illustration of the two builders, each house looked the same from the outside. The real foundation of our life is usually hidden and is only proven in the storm, and we could say that the storms come from both heaven (rain) and earth (floods). i. “The article used to denote not an individual rock, but a category – a rocky foundation.” (Bruce) ii. “The wise and the foolish man were both engaged in precisely the same avocations, and to a considerable extent achieved the same design; both of them undertook to build houses, both of them persevered in building, both of them finished their houses. The likeness between them is very considerable.” (Spurgeon) b. And the rain descended, the floods came, and the winds blew and beat on the house: A storm (rain, floods, wind) was the ultimate in power to generations that didn’t have nuclear weapons. Jesus warns us that the foundations of our lives will be shaken at some time or another, both now (in trials) and in the ultimate judgment before God. i. Time and the storms of life will prove the strength of one’s foundation, even when it is hidden. We may be surprised when we see who has truly built upon the good foundation. “At last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day.” (Trapp) ii. It is better that we test the foundation of our life now rather than later, at our judgment before God when it is too late to change our destiny. iii. Jesus may have had in mind an Old Testament passage: When the whirlwind passes by, the wicked is no more, but the righteous has an everlasting foundation. (Proverbs 10:25) c. Everyone who hears these sayings of Mine, and does not do them: Merely hearing God’s Word isn’t enough to provide a secure foundation. It is necessary that we are also doers of His Word. If we are not, we commit the sin that will surely find us out, the sin of doing nothing (Numbers 32:23) – and great will be our fall. i. “Wherein lay the second builder’s folly? Not in deliberately seeking a bad foundation, but in taking no thought of foundation…His fault was not an error in judgment, but inconsiderateness. It is not, as is commonly supposed, a question of two foundations, but of looking to, and neglecting to look to, the foundation.” (Bruce) ii. “Their misery and calamity shall be the greater, by how much their hopes have been the stronger, the disappointment of their expectations adding to their misery.” (Poole) iii. Yet no one can read this without seeing that they have not, do not, and will not ever completely do them. Even if we do them in a general sense (in which we should), the revelation of the Kingdom of God in the Sermon on the Mount drives us back again and again as needy sinners upon our Savior. “The Mount of ethical enunciation reveals the need for the Mount of the Cross.” (Morgan) 6. (28-29) The effect of Jesus’ sermon on those who heard Him. And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. a. For He taught them as one having authority, and not as the scribes: His audience could not but notice that Jesus taught with an authority lacking in the other teachers in His day, who often only quoted other rabbis. Jesus spoke with inherent authority, and the authority of God’s revealed Word. i. “The scribes spoke by authority, resting all they said on traditions of what had been said before. Jesus spake with authority, out of His own soul.” (Bruce) ii. “Two things surprised them: the substance of his teaching, and the manner of it. They had never heard such doctrine before; the precepts which he had given were quite new to their thoughts. But their main astonishment was at his manner: there was a certainty, a power, a weight about it, such as they had never seen.” (Spurgeon) b. The people were astonished at His teachings: Whenever God’s Word is presented as it truly is, with its inherent power, it will astonish people and set itself apart from the mere opinions of man. i. When we really understand Jesus in this Sermon on the Mount, we should be astonished also. If we are not astonished, then we probably haven’t really heard or understood what Jesus has said. ii. To have the hearers astonished was a good thing; but it was not good if that was the extent of the effect. A good preacher always wants to do far more than astonish his listeners.
Keep the King's Command Ecc 8:1 Who is like the wise man and who knows the interpretation of a matter? A man's wisdom illumines him and causes his stern face to beam. Ecc 8:2 I say, "Keep the command of the king because of the oath before God. Ecc 8:3 "Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases." Ecc 8:4 Since the word of the king is authoritative, who will say to him, "What are you doing?" Ecc 8:5 He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure. Ecc 8:6 For there is a proper time and procedure for every delight, though a man's trouble is heavy upon him. Ecc 8:7 If no one knows what will happen, who can tell him when it will happen? Ecc 8:8 No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. Ecc 8:9 All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt. Those Who Fear God Will Do Well Ecc 8:10 So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility. Ecc 8:11 Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. Ecc 8:12 Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. Ecc 8:13 But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God. Man Cannot Know God's Ways Ecc 8:14 There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. Ecc 8:15 So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun. Ecc 8:16 When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), Ecc 8:17 and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover. Chapter 8 11. God's Long-suffering Leads Some to Carelessness—In His dealings with the human race, God bears long with the impenitent. He uses His appointed agencies to call men to allegiance, and offers them His full pardon if they will repent. But because God is long-suffering, men presume on His mercy. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” The patience and long-suffering of God, which should soften and subdue the soul, has an altogether different influence upon the careless and sinful. It leads them to cast off restraint, and strengthens them in resistance. They think that the God who has borne so much from them will not heed their perversity. If we lived in a dispensation of immediate retribution, offenses against God would not occur so often. But though delayed, the punishment is none the less certain. There are limits even to the forbearance of God. The boundary of His long-suffering may be reached, and then He will surely punish. And when He does take up the case of the presumptuous sinner, He will not cease till He has made a full end. Very few realize the sinfulness of sin; they flatter themselves that God is too good to punish the offender. But the cases of Miriam, Aaron, David, and many others show that it is not a safe thing to sin against God in deed, in word, or even in thought. God is a being of infinite love and compassion, but He also declares Himself to be a “consuming fire, even a jealous God” (The Review and Herald, August 14, 1900). (Matthew 26:36-46; Revelation 15:3.) Every Offense Set Down for Reckoning—The death of Christ was to be the convincing, everlasting argument that the law of God is as unchangeable as His throne. The agonies of the Garden of Gethsemane, the insult, the mockery, and abuse heaped upon God's dear Son, the horrors and ignominy of the crucifixion, furnish sufficient and thrilling demonstration that God's justice, when it punishes, does the work thoroughly. The fact that His own Son, the Surety for man, was not spared, is an argument that will stand to all eternity before saint and sinner, before the universe of God, to testify that He will not excuse the transgressor of His law. Every offense against God's law, however minute, is set down in the reckoning, and when the sword of justice is taken in hand, it will do the work for impenitent transgressors that was done to the divine Sufferer. Justice will strike; for God's hatred of sin is intense and overwhelming (Manuscript 58, 1897). 11, 12. See EGW on Genesis 15:16.
Death Comes to All Ecc 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him. Ecc 9:2 It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. Ecc 9:3 This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. Ecc 9:4 For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. Ecc 9:5 For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Ecc 9:6 Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun. Enjoy Life with the One You Love Ecc 9:7 Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Ecc 9:8 Let your clothes be white all the time, and let not oil be lacking on your head. Ecc 9:9 Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. Ecc 9:10 Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. Wisdom Better than Folly Ecc 9:11 I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all. Ecc 9:12 Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them. Ecc 9:13 Also this I came to see as wisdom under the sun, and it impressed me. Ecc 9:14 There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. Ecc 9:15 But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. Ecc 9:16 So I said, "Wisdom is better than strength." But the wisdom of the poor man is despised and his words are not heeded. Ecc 9:17 The words of the wise heard in quietness are better than the shouting of a ruler among fools. Ecc 9:18 Wisdom is better than weapons of war, but one sinner destroys much good. Time for our regular review of Ecclesiastes: This book is Wisdom literature, written by Solomon, a man God gave wisdom and discernment greater than any man ever. The book of Ecclesiastes establishes Solomon’s theory of the meaning of life. The thesis is the meaning of life can’t be found in the creation, therefore it is vanity to try and seek for it there. Solomon began providing proof through the repeating cycles in nature that display a meaninglessness in understanding an advantage in life. Solomon continued to establish this by his personal experiences concluding that wisdom and wealth and seeking an earthly legacy are meaningless in understanding an advantage in life. There is a God-appointed time for every event under heaven. Man’s purpose in life is to seek God’s sovereign will lived out. God has allowed wicked men to oppress others, do not be surprised when you witness this truth. Approach God in reverence seeking only to know His Will in every situation. Be satisfied in what God provides and find true contentment. All things come from the hand of God because God is sovereign over His creation. Man was not created to change the mind of God. Because all things are from God, man is to be content in every situation. When confronted with pain in life, we must embrace it for what it can do in our lives. This is wisdom. Ultimately, both prosperity and adversity are from the hand of God. What we endure during this life is not an indication of our stance before God in eternity, for this is not how God’s ways are revealed to man. God’s measurement of righteousness is perfection while man’s measurements are self-righteousness and can lead to a denial of God. There is no bargaining with God. Solomon reveals his life of seeking explanations to understand or predict God’s determinations, and it was futile. Chapter 8 review Those who understand the power of the king do not question or abandon him. (This is how man should be with God.) It is impossible for man to know or change the future, those who have tried have failed. It will go well for men who fear God; it will not be well for those who do not fear God. This is true even when we do not see this outcome on earth. We see the righteous receive evil and see good things happen for the wicked. When one tries to explain these thing in regards to what God is doing, it is futility. Solomon’s writings seem to have many layers. Chapter 8 is a good example of this. The general truth about taking an oath before a king is acknowledged. This was a specific truth Solomon had experience with in his life and we find recorded in scripture. This is also true for how men should approach God. Eccl. 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him. Eccl. 9:2 It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. Eccl. 9:3 This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. v.1 How does Solomon begin? (For I have taken all this to my heart) What is ‘this’ referring to? (the righteous receive evil and the wicked receive what is good on earth) What does Solomon do with this? (and explain it that righteous men, wise men, and their deeds are in the hand of God) There are two types of men defined how is the first defined? (righteous men) What other men does Solomon define? (wise men) Solomon does not equate the two men as the same. They are different men. What is the same about these men? (and their deeds are in the hand of God) What are deeds? (Work of men during their life) The work of men are in the hand of God. What is being acknowledged by something being in the hand of God? (God is in control of it) What is the ‘it’? (their deeds) What is true about these deeds? (Man does not know whether it will be love or hatred; anything awaits him.) God’s response to man's deeds can be what? (love or hatred) Because God does not allow man to know how his deeds will be used by God, what is the conclusion? (anything awaits him) Man is truly at the mercy of God in every outcome. v.2 What is true about man’s physical fate? (It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear.) All men are destined to die physically. v.3 What does Solomon say about this fact? (This is an evil in all that is done under the sun, that there is one fate for all men.) This comes from evil or is the result of evil. What else does Solomon say is the same for all men? (Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead.) Psalm 14:1. Psa. 14:1 The fool has said in his heart, “There is no God.” They are corrupt, they have committed abominable deeds; There is no one who does good. Psa. 14:2 The LORD has looked down from heaven upon the sons of men To see if there are any who understand, Who seek after God. Psa. 14:3 They have all turned aside, together they have become corrupt; There is no one who does good, not even one. This was not a new concept introduced by Solomon but one he completely agrees with that the sons of men are evil. This evil is why all men die physically. Eccl. 9:4 For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. Eccl. 9:5 For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Eccl. 9:6 Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun. v.4 What does Solomon say is one true outcome? (For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion.) Who are ‘all the living’? For the living there is what? (hope) The living then are those who are alive spiritually, those who can have hope. What does hope for the living mean? Psa. 39:7 “And now, Lord, for what do I wait? My hope is in You. Psa. 62:5 My soul, wait in silence for God only, For my hope is from Him. Psa. 146:5 How blessed is he whose help is the God of Jacob, Whose hope is in the LORD his God, Gal. 5:4 You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. Gal. 5:5 For we through the Spirit, by faith, are waiting for the hope of righteousness. Gal. 5:6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. Titus 2:11 For the grace of God has appeared, bringing salvation to all men, Titus 2:12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, Titus 2:13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, Titus 2:14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. The hope Solomon refers to is the same hope mentioned throughout the book of Job and in the Psalms. This hope was in God, was from God according to the Old Testament, and then the New Testament clarifies this is the hope of righteousness. For us now, it is the appearance of Christ Jesus, our righteousness. Notice the beginning of the verse started with what? (For whoever is joined with all the living) This would indicate the living is the group to join. One would need to leave another group to join this living group. Before we have hope in God’s provision of righteousness, or in Christ Jesus, we were in a group that is dead. Eccl 9:4 How does this verse end? (surely a live dog is better than a dead lion) What is meant by a live dog? (In most cultures the dog is a lowly dirty beast, not the dog as we might experience in our culture today.) A person who is considered as a dog would be seen as a lowly, filthy creature. This lowly creature is described by Solomon to be what? (alive) This ‘alive’ should be tied back to the ‘hope’ mentioned earlier. The hope in the eternal outcome of life, having righteousness, a hope only found in God. The lion is a creature admired because of what it is physically—a king of the jungle, one to be feared, one at the top of the food chain. No matter what this creature is when it is physically alive, once it is dead nothing of what it was before matters. If dead is a reference to a spiritual reality, then a magnificent creature, like a lion, has no real value spiritually. It is just a dead lion. A lowly creature, from his physical nature, but who is alive spiritually, is better than a physically magnificent creature who is in fact dead (spiritually). This is a confirmation that Solomon is discussing spiritual and not physical awareness. v.5 What is true for the living? (For the living know they will die) The term living is still being used for those who are spiritually alive. Those who know they are alive spiritually know they will experience physical death. What is true for those who are spiritually dead? (but the dead do not know anything) They have no awareness of their spiritual condition. What else is now gone when they physically die? (nor have they any longer a reward) What reward would the spiritually dead have had? (earthly rewards) The rewards they received on earth will be gone. Those rewards will not follow them in the afterlife. What else is true about the spiritually dead? (for their memory is forgotten) They will not be remembered by the spiritually living. v.6 What else is true about the spiritually dead? (Indeed their love, their hate and their zeal have already perished) Everything they felt, or thought they accomplished on earth, has ceased, or perished with them. Those things will not have any impact on their eternal destination. Is there nothing lasting of them even on earth? (and they will no longer have a share in all that is done under the sun) Eccl. 9:7 Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Eccl. 9:8 Let your clothes be white all the time, and let not oil be lacking on your head. Eccl. 9:9 Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. Eccl. 9:10 Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. Solomon was speaking to the spiritually living about the fact that they were going to die physically and what the state of those who are spiritually dead truly is. v.7 Solomon again speaks to the spiritually living how? (Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.) Those who are spiritually alive should do what while they are physically alive? (Go then, eat your bread in happiness and drink your wine with a cheerful heart) Enjoy what God has provided. Notice the drinking of wine is with a heart that is cheerful, not a heart that is made cheerful or merry as was described before.) Why can the spiritually alive do this? (for God has already approved your works) There is no pressure, in the work done for God, attached to pleasing God for the accomplishment of true righteousness or salvation. Heb. 11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. v.8 What else can the spiritually living do? (Let your clothes be white all the time, and let not oil be lacking on your head.) Is Solomon suggesting that the spiritually alive should walk around each day wearing white clothes? (No) What does it mean to let your clothes be white all the time? When did men wear white clothing? (Special occasions, celebrations) What does oil on one’s head mean? Amos 6:6, 2 Samuel14:2 Amos 6:6 Who drink wine from sacrificial bowls While they anoint themselves with the finest of oils, Yet they have not grieved over the ruin of Joseph. 2Sam. 14:2 So Joab sent to Tekoa and brought a wise woman from there and said to her, “Please pretend to be a mourner, and put on mourning garments now, and do not anoint yourself with oil, but be like a woman who has been mourning for the dead many days; Someone would anoint with fine oil as an indulgence, another reference to those who anoint themselves regularly with oil. To go without anointing with oil would be done in times of mourning. Eccl. 9:8 Solomon said ‘let not oil be lacking on your head’, so the conclusion is of one who is not in mourning. The spiritually alive have no reason to live as if they are in mourning. v.9 What else does Solomon say the spiritually alive should do? (Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.) Solomon clearly understands God’s design for marriage to be between one man and one woman, as he says ‘the woman’. This woman is the same woman all the days of one’s short life. This woman would be given by God. Enjoying this woman is the reward in one’s life. This woman will be there in the toil in which one has to labor here on earth. Solomon might have had the best advantage in life as someone who missed this reward in life by having one thousand women in his life. Much wisdom can be shared from those who learned the lesson by doing things the wrong way. v.10 What else does Solomon say to the spiritually alive? (Whatever your hand finds to do, do it with all your might) What work you have been given to do, do it with everything you have; all your time, money, talent and dedication. There is no certain work for all to do, but whatever that work is, we are to give ourselves completely to it while we live out our physical lives on earth. What reason does Solomon say we should do this while we are physically alive? (for there is no activity or planning or knowledge or wisdom in Sheol where you are going) The time for measured works ends when we die. A time for gaining knowledge of wisdom to change the outcome of a person comes to an end. In Solomon’s time, all who died went to Sheol, both the spiritually alive and the spiritually dead. There were two different holding places in Sheol. We see this in what Christ taught in Luke 16:19-26. Luke 16:19 “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. Luke 16:20 “And a poor man named Lazarus was laid at his gate, covered with sores, Luke 16:21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. Luke 16:22 “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. Luke 16:23 “In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. Luke 16:24 “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ Luke 16:25 “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. Luke 16:26 ‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ Eccl. 9:10 Solomon reveals the same truth that at death all men went to Sheol. He had already explained where a man went in Sheol could not be changed once he was there. There is nothing a man can do once he is dead, no activity or planning or knowledge or wisdom to be gained. Eccl. 9:11 I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all. Eccl. 9:12 Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them. v.11 How does Solomon begin? (I again saw under the sun that the race is not to the swift and the battle is not to the warriors) What is under the sun a reference to? (Things seen on earth) Solomon says the race is not to the swift. What race is he referring to? (The race to the end of one’s life, what is next) The swift would be those who by the world’s standards should be the winner of the race. This race is not won by those the world would expect to win. What is the battle referring to? (The battle to finish well during this lifetime for the next) What does it mean ‘the battle is not to?’ (It is not won by or given to) This battle is not won by who? (the warriors) This is again a picture of those who win this battle are not to be those the world predicts will win the battle. v.11 What else does Solomon say? (and neither is bread to the wise nor wealth to the discerning nor favor to men of ability) With the same logic applied as before, Solomon says bread can be given to those who are not wise in earthy terms. Wealth does not always go to those with discernment. Favor is not alway shown to men with natural ability. What is true? (for time and chance overtake them all) There is no plan of man that can be guaranteed to turn out in a specified way. Many men think that with more time they would come to do the right things. v.12 What does Solomon say about the time given men? (Moreover, man does not know his time) What picture of this does Solomon provide? (like fish caught in a treacherous net and birds trapped in a snare) Each creature was just moving through its day when suddenly its time was up. How does this relate to men? (so the sons of men are ensnared at an evil time when it suddenly falls on them) What is the ‘it’ (The end of life, just like for the creatures pictured) The sons of men are ensnared at an evil time. In their evil time, death suddenly falls on them. There is not always a warning about death’s arriving to make one decide that this is the time to live right by God. Eccl. 9:13 Also this I came to see as wisdom under the sun, and it impressed me. Eccl. 9:14 There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. Eccl. 9:15 But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. Eccl. 9:16 So I said, “Wisdom is better than strength.” But the wisdom of the poor man is despised and his words are not heeded. Eccl. 9:17 The words of the wise heard in quietness are better than the shouting of a ruler among fools. Eccl. 9:18 Wisdom is better than weapons of war, but one sinner destroys much good. v.13 How does Solomon continue? (Also this I came to see as wisdom under the sun, and it impressed me.) Solomon starts with ‘also’ this I came to see as wisdom. This means what he just expressed was seen as wisdom and what he shares next is wisdom as well. This was wisdom that he came to see as wisdom. It was not perceived as wisdom to Solomon at some time and then it later came to be seen as wisdom. This wisdom was seen where? (under the sun) This wisdom had what impact on Solomon? (it impressed me) Even men as wise as Solomon continue to learn throughout their lifetime. We never arrive at a place in our lives where we can’t learn from others. v.14 Solomon begins a short story how? (There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it.) By man’s standards this city is doomed. v.15 What happens for the city? (But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man.) A wise man in the city delivered the city by his wisdom. Is there a story with similar details that Solomon would have been familiar with? This story took place during the reign of David. This event occurred after Absalom had been defeated. There was a rift in Israel. Some decided they needed to separate and follow a leader for Israel, a man named Sheba, and let only the tribe of Judah follow David as king. The decision of king David and his counselor was to take out Sheba. 2 Samuel 20:13-22. 2Sam. 20:13 As soon as he was removed from the highway, all the men passed on after Joab to pursue Sheba the son of Bichri. 2Sam. 20:14 Now he went through all the tribes of Israel to Abel, even Beth-maacah, and all the Berites; and they were gathered together and also went after him. 2Sam. 20:15 They came and besieged him in Abel Beth-maacah, and they cast up a siege ramp against the city, and it stood by the rampart; and all the people who were with Joab were wreaking destruction in order to topple the wall. 2Sam. 20:16 Then a wise woman called from the city, “Hear, hear! Please tell Joab, ‘Come here that I may speak with you.’” 2Sam. 20:17 So he approached her, and the woman said, “Are you Joab?” And he answered, “I am.” Then she said to him, “Listen to the words of your maidservant.” And he answered, “I am listening.” 2Sam. 20:18 Then she spoke, saying, “Formerly they used to say, ‘They will surely ask advice at Abel,’ and thus they ended the dispute. 2Sam. 20:19 “I am of those who are peaceable and faithful in Israel. You are seeking to destroy a city, even a mother in Israel. Why would you swallow up the inheritance of the LORD?” 2Sam. 20:20 Joab replied, “Far be it, far be it from me that I should swallow up or destroy! 2Sam. 20:21 “Such is not the case. But a man from the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against King David. Only hand him over, and I will depart from the city.” And the woman said to Joab, “Behold, his head will be thrown to you over the wall.” 2Sam. 20:22 Then the woman wisely came to all the people. And they cut off the head of Sheba the son of Bichri and threw it to Joab. So he blew the trumpet, and they were dispersed from the city, each to his tent. Joab also returned to the king at Jerusalem. There are similarities in the stories beginning with: both were called a small city, sought out by a great king, a city surrounded, a large seigeworks or seige ramp was built, and a wise person delivers the city. Solomon refers to a poor wise man where the actual account says a wise woman. v.18 What is referred to? (Then she spoke, saying, “Formerly they used to say, ‘They will surely ask advice at Abel,’ and thus they ended the dispute.) It would appear the advice offered at Abel was sought out and the advice would end disputes. This was the reputation of this city. It would appear there were men and women of Abel who offered their wisdom. It might be possible that Solomon had learned there was a man giving advice and the wise woman spoke for him. This is a possible explanation for the differences but not necessary. Joab reports the crime of Sheba to the wise woman. Why was the city attacked before anyone told the city what the problem was? Had they assumed conspiracy? Also notice, Joab only asks for Sheba to be released to him. And the woman said to Joab, “Behold, his head will be thrown to you over the wall.” This is indeed wisdom at its finest. Joab was not a man to be trusted. Opening the city to him was not safe. Allowing Sheba to live and tell of anything he knew of those in the city would only put them at risk. Allowing there to be any thought that Abel was a place evil men could hide put them in the camp of potential traitors in the future. Sheba’s beheading solved all the problems. Eccl. 9:15 What truth did Solomon reveal? (But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man.) This would appear to have been a true story and a wise (person) did deliver the city by wisdom. And no one remembered the poor man. v.16 What truth did Solomon take from this account? (So I said, “Wisdom is better than strength.” ) Even though wisdom is better, what is often the result for those with wisdom? (But the wisdom of the poor man is despised and his words are not heeded.) v.17 What is true when words of wisdom are spoken? (The words of the wise heard in quietness are better than the shouting of a ruler among fools.) Speaking words in quietness would indicate words spoken before there is anger or a loud crowd. Waiting until an event is explosive and a ruler must shout to be heard is not the best way to follow wisdom. Notice in the account from the city of Abel, the woman asks to speak with Joab directly. She also came to all the people and they acted together. Eccl. 9:18 What is Solomon’s conclusion? (Wisdom is better than weapons of war) This was specifically true in the story referred to in 2 Samuel. When there is one acting without wisdom what can happen? (but one sinner destroys much good.) This was also true in regards to Sheba the son of Bichri. How much chaos did he create in all of Israel with his rebellion? How much destruction came to this small town because he chose to go there? This teaching is provided by a contributing Bible teacher who is not employed by Verse By Verse Ministry International. The Biblical perspectives beliefs and views of contributing teachers may differ, at times, from the Biblical perspectives this ministry holds. Previous
Ecc 10:1 Dead flies make a perfumer's oil stink, so a little foolishness is weightier than wisdom and honor. Ecc 10:2 A wise man's heart directs him toward the right, but the foolish man's heart directs him toward the left. Ecc 10:3 Even when the fool walks along the road, his sense is lacking and he demonstrates to everyone that he is a fool. Ecc 10:4 If the ruler's temper rises against you, do not abandon your position, because composure allays great offenses. Ecc 10:5 There is an evil I have seen under the sun, like an error which goes forth from the ruler— Ecc 10:6 folly is set in many exalted places while rich men sit in humble places. Ecc 10:7 I have seen slaves riding on horses and princes walking like slaves on the land. Ecc 10:8 He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. Ecc 10:9 He who quarries stones may be hurt by them, and he who splits logs may be endangered by them. Ecc 10:10 If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success. Ecc 10:11 If the serpent bites before being charmed, there is no profit for the charmer. Ecc 10:12 Words from the mouth of a wise man are gracious, while the lips of a fool consume him; Ecc 10:13 the beginning of his talking is folly and the end of it is wicked madness. Ecc 10:14 Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him? Ecc 10:15 The toil of a fool so wearies him that he does not even know how to go to a city. Ecc 10:16 Woe to you, O land, whose king is a lad and whose princes feast in the morning. Ecc 10:17 Blessed are you, O land, whose king is of nobility and whose princes eat at the appropriate time—for strength and not for drunkenness. Ecc 10:18 Through indolence the rafters sag, and through slackness the house leaks. Ecc 10:19 Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything. Ecc 10:20 Furthermore, in your bedchamber do not curse a king, and in your sleeping rooms do not curse a rich man, for a bird of the heavens will carry the sound and the winged creature will make the matter known.Chapter 1 13, 14. Learning Without God Is Foolishness—Solomon had great learning; but his wisdom was foolishness; for he did not know how to stand in moral independence, free from sin, in the strength of a character molded after the divine similitude. Solomon has told us the result of his research, his painstaking efforts, his persevering inquiry. He pronounces his wisdom altogether vanity (The Review and Herald, April 5, 1906). 13-18. See EGW on Genesis 3:6, Vol. 1, p. 1083. 14 (ch. 10:16-19; 1 Kings 10:18-23; 2 Chronicles 9:17-22). “All Is Vanity.”—Solomon sat upon a throne of ivory, the steps of which were of solid gold, flanked by six golden lions. His eyes rested upon highly cultivated and beautiful gardens just before him. Those grounds were visions of loveliness, arranged to resemble, as far as possible, the garden of Eden. Choice trees and shrubs, and flowers of every variety, had been brought from foreign lands to beautify them. Birds of every variety of brilliant plumage flitted from tree to tree, making the air vocal with sweet songs. Youthful attendants, gorgeously dressed and decorated, waited to obey his slightest wish. Scenes of revelry, music, sports, and games were arranged for his diversion at an extravagant expenditure of money. But all this did not bring happiness to the king. He sat upon his magnificent throne, his frowning countenance dark with despair. Dissipation had left its impress upon his once fair and intellectual face. He was sadly changed from the youthful Solomon. His brow was furrowed with care and unhappiness, and he bore in every feature the unmistakable marks of sensual indulgence. His lips were prepared to break forth into reproaches at the slightest deviation from his wishes. His shattered nerves and wasted frame showed the result of violating Nature's laws. He confessed to a wasted life, an unsuccessful chase after happiness. His is the mournful wail, “All is vanity and vexation of spirit.” [Ecclesiastes 10:16-19 quoted.] It was customary for the Hebrews to eat but twice a day, their heartiest meal coming not far from the middle of the day. But the luxurious habits of the heathen had been engrafted into the nation, and the king and his princes were accustomed to extend their festivities far into the night. On the other hand, if the earlier part of the day was devoted to feasting and wine-drinking, the officers and rulers of the kingdom were totally unfitted for their grave duties. Solomon was conscious of the evil growing out of the indulgence of perverted appetite, yet seemed powerless to work the required reformation. He was aware that physical strength, calm nerves, and sound morals can only be secured through temperance. He knew that gluttony leads to drunkenness, and that intemperance in any degree disqualifies a man for any office of trust. Gluttonous feasts, and food taken into the stomach at untimely seasons, leave an influence upon every fiber of the system; and the mind also is seriously affected by what we eat and drink. The life of Solomon teaches a lesson of warning not only to the youth, but also to those of mature age. We are apt to look upon men of experience as safe from the allurements of sinful pleasure. But still we often see those whose early life has been exemplary being led away by the fascinations of sin, and sacrificing their God-given manhood for self-gratification. For a time they vacillate between the promptings of principle, and their inclination to pursue a forbidden course; but the current of evil finally proves too strong for their good resolutions, as in the case of the once wise and righteous king, Solomon.... Dear reader, as you stand in imagination on the slopes of Moriah, and look across the Kidron valley upon those ruined pagan shrines, take the lesson of the repentant king home to your heart, and be wise. Make God your trust. Turn your face resolutely against temptation. Vice is a costly indulgence. Its effects are fearful upon the constitutions of those whom it does not speedily destroy. A dizzy head, loss of strength, loss of memory, derangements of the brain, heart, and lungs, follow quickly upon such transgression of the rules of health and morality (The Health Reformer, June 1878).
Cast Your Bread upon the Waters Ecc 11:1 Cast your bread on the surface of the waters, for you will find it after many days. Ecc 11:2 Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth. Ecc 11:3 If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies. Ecc 11:4 He who watches the wind will not sow and he who looks at the clouds will not reap. Ecc 11:5 Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things. Ecc 11:6 Sow your seed in the morning and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good. Ecc 11:7 The light is pleasant, and it is good for the eyes to see the sun. Ecc 11:8 Indeed, if a man should live many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many. Everything that is to come will be futility. Ecc 11:9 Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things. Ecc 11:10 So, remove grief and anger from your heart and put away pain from your body, because childhood and the prime of life are fleeting. Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.
Remember Your Creator in Your Youth Ecc 12:1 Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, "I have no delight in them"; Ecc 12:2 before the sun and the light, the moon and the stars are darkened, and clouds return after the rain; Ecc 12:3 in the day that the watchmen of the house tremble, and mighty men stoop, the grinding ones stand idle because they are few, and those who look through windows grow dim; Ecc 12:4 and the doors on the street are shut as the sound of the grinding mill is low, and one will arise at the sound of the bird, and all the daughters of song will sing softly. Ecc 12:5 Furthermore, men are afraid of a high place and of terrors on the road; the almond tree blossoms, the grasshopper drags himself along, and the caperberry is ineffective. For man goes to his eternal home while mourners go about in the street. Ecc 12:6 Remember Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; Ecc 12:7 then the dust will return to the earth as it was, and the spirit will return to God who gave it. Ecc 12:8 "Vanity of vanities," says the Preacher, "all is vanity!" Fear God and Keep His Commandments Ecc 12:9 In addition to being a wise man, the Preacher also taught the people knowledge; and he pondered, searched out and arranged many proverbs. Ecc 12:10 The Preacher sought to find delightful words and to write words of truth correctly. Ecc 12:11 The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd. Ecc 12:12 But beyond this, my son, be warned: the writing of many books is endless, and excessive devotion to books is wearying to the body. Ecc 12:13 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. Ecc 12:14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil. Man Pondering in Search for Meaning Things that Don't Work Before It's Too Late Author: Ray C. Stedman I want to assure you that the title of this message, "Before It's Too Late," has nothing to do with last-minute Christmas shopping! If you are like me, you have seen to it that your wife has taken care of that already. The title refers to the yearning hope of every one of us here this morning, young and old alike, that we might fulfill our dreams, that we might realize the possibilities of our lives and be wholly and truly what we were made to be. This is an especially appropriate theme to consider at Christmastime, when everyone is singing of that silent night, when joy broke through to an anguished world, when angels announced to the shepherds, "There is born to you this day in the city of David a Savior," a Redeemer, a Recoverer, a way back from a life already gone astray. That is what the Searcher of Israel is concerned with in the book of Ecclesiastes, that we might find our way out of the tragedies, the troubles, the difficulties and the infirmities of life before it is too late; that we would find the secret of living. So he begins this last chapter of the book with a word to youth: Remember also your Creator in the days of your youth, before the evil days come, and the years draw nigh, when you will say, "I have no pleasure in them." (Ecclesiastes 12:1 RSV) It is clear that this is an appeal to young people to think carefully about their Creator, not merely to remember that he is there. The thought is: recall God's presence daily; live in a relationship with him; seek to discover the greatness and glories of God while you are still young, before it is too late. We will come back to that thought, but first I would like to read the verses that follow, because these define what the Searcher has already suggested is the reason for thinking about and relating to God while one is still young. That is, "evil days are coming." Those evil days are described in Verses 2-8, in a vivid and beautiful imagery which describes the aging process, the approach and decrepitude of old age. ...before the sun and the light and the moon and the stars are darkened and the clouds return after the rain; in the day when the keepers of the house tremble, and the strong men are bent, and the grinders cease because they are few, and those that look through the windows are dimmed, and the doors on the street are shut; when the sound of the grinding is low, and one rises up at the voice of a bird, and all the daughters of song are brought low; they are afraid also of what is high, and terrors are in the way; the almond tree blossoms, the grasshopper drags itself along and desire falls; before man goes to his eternal home, and the mourners go about in the streets; before the silver cord is already snapped, or the golden bowl is broken, or the pitcher is broken at the fountain, or the wheel broken at the cistern, and the dust returns to the earth as it was, and the spirit returns to God who gave it. Vanity of vanities, says the Preacher; all is vanity. (Ecclesiastes 12:2-8 RSV) With that marvelous poetry the Searcher describes the awful weaknesses of old age and the actual experience of death. In view of the fact that this is where life is headed for all of us, he admonishes us "remember your Creator in the days of your youth." I would like to go through these verses again and show you exactly what is being described. Most of the commentators agree that the words, "before the sun and the light and the moon and the stars are darkened and the clouds return after the rain," refer to the fading of the mental powers of an individual as he grows older. How true this is! When you are young, life seems to stretch endlessly before you; it seems that you will never approach old age. But as you live day by day, life seems to speed by rapidly; it is very brief. You suddenly find yourself exhibiting the appearances and experiences of age. As someone has well said, "Just about the time your face clears up, your mind begins to go!" This is how brief life seems to be. These mental faculties are described in terms of light. The mind, with its powers of reasoning, of memory and of imagination begins to fade, like the fading of the light of the sun. The reasoning power of the brain, perhaps the greatest gift that God has given to us, begins to lose its ability, and the memory fades. That is one of the first marks of old age. There are three things that indicate the onset of old age: the first is losing the memory, and I can't remember the other two! That is what this verse describes, the fading of the memory, the fading of the imagination, like the stars which fade at the approaching dawn. "The clouds returning after the rain," is a reference to a kind of second childhood, of senility, which comes on in old age. As a child, one's life revolves around three simple things: eating, sleeping, and going to the bathroom. When one gets old that same cycle returns again. Then Qoheleth speaks of "the day when the keepers of the house tremble." That refers to the arms and the hands, by which we defend ourselves if we are attacked; "the keepers of the house," which are so useful in maintaining the body, which begin to shake and tremble when old age comes on. "The strong men are bent," is a reference to the legs, the strongest parts of the body, which start to shake and tremble in old age. Old people take very short steps; they can hardly walk. It has been well said that a sign of the onset of old age is when your knees buckle but your belt won't! Some of us are beginning to recognize those signs. Then he speaks of "the grinders ceasing because they are few." That needs no interpreting for those who have lost many of their grinders through tooth decay. Mealtimes are prolonged because it takes so long to get particles of food lined up with the few remaining grinders! "Those that look through the windows are dimmed" is clearly referring to the fading of the eyesight as old age approaches. Cataracts form; various eye problems develop. Almost all of us certainly lose the ability to read close-up. We have to hold things increasingly at arm's length to see what they are. "The doors on the street are shut," is a vivid picture of what happens when the teeth fall. The doors of the face, the lips, fall in, one begins to mouth everything. When that happens "the doors to the street" are obviously shut. "When the sound of the grinding is low" is thought by some of the commentators to refer to the digestive system. In view of the fact that the grinders have earlier been identified as the teeth, however, it seems to me that this is probably a reference to the fact that when people lose their teeth -- this, of course, was written before the day of dentures -- the old have to resort to gumming their food. That does not result in a lot of noise. It is hard to chew Grape Nuts when you do not have any teeth! Then, "one rises up at the voice of a bird." I have noticed that in the mornings any sound will waken me. This is characteristic of the aged, who are easily awakened in the morning. Even the sound of chirping of birds outside the window awakens them. Yet, at the same time, "all the daughters of song are brought low." There is a reference to the increasing deafness of old age. "The daughters of song, " those parts of our body by which we hear the song, are brought low; they lose their powers. One of the signs of old age is that everybody seems to talk in a much lower tone of voice than they used to; people mumble all the time, as "the daughters of song are brought low." Then there is a word on the increasing fears brought on by old age: "They are afraid also of what is high, and terrors are in the way." Older people fear almost every step. They are afraid of the cracks in the sidewalk; they are afraid to mount stairs; they are afraid of "what is high." Terrors increase as they go about the streets. Older people tend to stay in. They do not even want to drive at night because they are afraid of things "in the way." "The almond tree blossoms" is clearly a reference to the hair, which turns white as old age approaches. That is one of the first signs of old age. Like the white blossoms of the almond tree, one begins to take on a quite different look as age comes on. I never understood until recent days what was meant by "the grasshopper drags itself along." When I wake up in the morning I find myself stiff, and having difficulty walking at times. This increases as one grows old. It results in the infirm and feeble steps of the very aged. "The grasshopper drags itself along." And finally "desire fails." That is a reference to sexual desire. It may be a great comfort to many of you to see that that is last on the list; it is the last thing to go, according to this. I want to acknowledge the fact that modern technology has helped solve many of these problems. Wigs can be bought when the hair falls out, or dentures when the teeth fall out. Glasses, contact lenses, even glass eyes, help with eye problems. Artificial legs, arms and hands, etc., can be fitted, and these are great devices. With all the help that modern technology avails, what a sight it must be when some people get ready for bed! It must be like watching the demolition of a house! We have not moved very far in reality from the days of the Searcher, even though we have devised many ways to disguise aging. Yet even with all these helps in this modern age, what a revelation this is of the up-to-dateness of Scripture. The Searcher goes on to describe the ways death can occur. The end of life is death. In frankness and openness the Scripture faces the fact that "Man goes to his eternal home." Despite the many passages in this book in which the writer seems to be preoccupied with the grave -- he sees it as the end of all the good things made available to us "under the sun," i.e., in this life -- nevertheless there are several references in the book to the fact that life does not end with death; that human existence goes on beyond death. Here is one of them: "Man goes to his eternal home." The grave is not the end; there is life, there is existence, beyond; this verse recognizes that. Meanwhile, "the mourners go about the streets." This, the Searcher says, is a result of various forms which death can take. First, "the silver cord is snapped." That seems clearly to be a reference to the spinal cord, that great nerve that runs up and down our backs, protected by our spines. If it is damaged, broken, or diseased, life can suddenly end, as we well know today. Then, "the golden bowl is broken." That is a reference to the cranium, the skull. A blow to the head, damage to the brain, whatever, may destroy that very essential part of our physical existence and suddenly terminate life. "The pitcher is broken at the fountain" is a reference to the heart. Heart disease, cardiac arrest, is the most frequent cause of death in the United States today. The heart can suddenly stop; the fountain which continually pours blood through our bodies is broken and ceases its function. "The wheel broken at the cistern" is a reference to the circulation of the blood. The continual wheel of life which keeps us alive can stop, through degeneration of the veins, through hardening of the arteries; or a blood clot can arrest it and suddenly death occurs. The result is that the body crumbles: "Dust returns to the earth as it was, but the spirit" -- the part of our humanity which differentiates us from the animals, that part which seeks after eternity, which longs after something beyond life, that part which is restless and empty within us when we have not found the key to life -- "the spirit returns to God who gave it." What a vivid description this is of the ending of life! The Searcher's conclusion, then, as we have been seeing all through the book, is that life "under the sun," life lived without having discovered the reason for living, is vanity, emptiness, futility. The greatest futility of all is a life that has not found the reason for living. What a waste to live your life and never discover why you are here! What a waste, to die without learning the secret of true existence! That is the Searcher's conclusion. He began the book with it, in Verse 2, and ends here with the same words, in Verse 8 of Chapter 12. He has searched through all of life and reached the same conclusion. It is clear from this suggestion (to return to Verse 1 of this chapter) that it is hard to find the answer to life when you're old. Not many people do. There are stories (thank God for every one of them) of people turning to God in their last moments of life. Many of us, perhaps, know someone who did that in a real and genuine way. Yet relatively speaking, that is not a frequent occurrence. Statistics indicate that most people who come to Christ come to him while they are relatively young, under 50 years of age. Ninety-five per cent of all believers come to Christ before they are 50 years old, and most of those before they are 30. Youth is the time to find God. That is what the Qoheleth tells us: "Remember your Creator in the days of your youth." Remembering God does not mean merely thinking about him once in awhile. It means to relate to him, walk with him, discover him, learn to know God while you are young. There are two excellent reasons given for this. First, because "evil days are coming." Old age is setting in, and one of the characteristics of old age is that we lose our ability to change and to learn new things; we are subjected to greater pressures. Those days become "evil days." I know that there probably has never been a time when youth has been subjected to more temptations and pressures to wrong living than today. Temptation is all around us, it is subtle, it is powerful. The appeal of the world and the flesh is constantly with us, turning thousands of young people away from the truth of God. But I want to tell you this, young people: it will get worse the older you grow. The pressures to conform are greater as you move out into life and business; when you become parents when you become breadwinners and have to establish homes, the pressures to conform, to fit in with all the ways of the world, will be far more intense than they are when you are still in high school or college, or even younger. Evil pressures increase; that is one good reason to remember your Creator in the days of your youth. Then, secondly, your motivations are highest now. The Searcher says there are coming days "when you will say, 'I have no pleasure in them.'" That is, when you will say, "I'm not motivated at all." One of the signs of age is its unwillingness to change, its resistance to new ideas. I have oftentimes observed the tragedy of people who have acknowledged the fact that they had missed the secret of life but they were unwilling to change simply because it was so hard to do so when they were old. This is why the Searcher exhorts young people, "Learn about God now; open your heart to God; seek the wisdom of God now. Learn the Scriptures now, when you are young, while motivation is high and evil pressures are less, and you can discover the secret of living while you are still young." We have a wonderful example of this in our Lord Jesus. He grew up in a godly home, exposed to the truth of the Scripture, involved with the work of his father in the carpenter's shop. The only thing that is recorded of him in those days is given in the words, "He grew in favor with God and with man." He put God first in his life. He understood that there is the key to life: the secret of learning how to handle all the problems and pressures of life is that you are in relationship and in touch with the Living God who is at work in the affairs of men. Jesus saturated himself with the Scriptures. He could quote them from memory at any time in his ministry because his mind was so filled with what God had said. And he understood these marvelous words. He had such wisdom that when he was only twelve years old he astonished the doctors in the temple by the wisdom which he manifested, asking them penetrating questions they could not answer. Then he went back with his mother and father to finish his boyhood in that home in Nazareth, having "remembered his Creator in the days of his youth." The last five verses of this book are an epilogue. The Searcher takes us back over the entire book and reminds us of the careful search he made to come to his conclusion. Verses 9-10: Besides being wise, the Preacher [the Searcher] also taught the people knowledge, weighing and studying and arranging proverbs with great care. The Searcher sought to find pleasing words, and uprightly he wrote words of truth. (Ecclesiastes 12:9-10 RSV) In this rather revealing verse he reminds us how carefully he has recorded what is in the pages of this book. First, he himself learned to be wise. The only source of that wisdom, he tells us, was the Word of God, so he sought through the Scriptures, learned them and then taught the people. This knowledge of the Scriptures enabled the Searcher to teach with great power and influence, but only after careful preparation. Notice what he did: "He arranged these proverbs with great care." We have noted throughout this book the many proverbs he uses to illustrate the truth he was setting forth. They were not lightly chosen. We must take them seriously. They are not mere one-liners, meant to amuse. They are carefully chosen and carefully arranged to illustrate what he had to say. More than that he sought for arresting, accurate words by which he could express this wisdom. I am going to preach on this verse to preachers. This is a great way to help them understand that what is necessary in preparation for public ministry is not only an understanding of the subject, but a thinking through of how to say it in such a way that people will listen. That is what the Searcher did. In Verses 11-12 he underscores the value of this Scripture: The sayings of the wise are like goads, and like nails firmly fixed are the collected sayings which are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh. (Ecclesiastes 12:11-12 RSV) All you college students home for Christmas can say "Amen!" to that. "Much study is a weariness of the flesh." But notice how he describes the value of Scripture: it is like a "goad." It prods you and pokes you; you cannot get it out of your mind. It makes you go where you would not ordinarily go; it delivers you by prodding you along. I suspect many of you have discovered that Scripture is like that. I remember one instance of a man who was in the grip of a terrible depression for more than a year. It had destroyed his family and his marriage; he had lost his job and could not function. But he was delivered out of that by daily meditating on a simple statement he found in Scripture, the only Scripture he could believe at the time, the words of Jesus, "Not my will but thine be done," (Luke 22:42). Meditating on that day-after-day prodded him, goaded him and urged him to think about his life in those terms. He was brought out of his depression within a relatively short time and never returned to it again. That is how Scripture delivers. Scripture is also a "nail (an anchor) firmly fixed." You can hang on to it and hold fast by it in times of danger and temptation. Once in my own life when I was severely troubled of heart and deeply disturbed so that I could not even eat, one phrase from the lips of Jesus came into my mind again and again. It was the phrase in the 14th chapter of John, where Jesus said to his troubled disciples, "Let not your heart be troubled," (John 14:1a). I was especially gripped by those two words, "Let not." They said to me that a troubled heart in the believer is subject to the will of that believer. He can let his heart be troubled or he can let it not be troubled. The ground for letting it not be troubled is in the words that immediately follow: Jesus said, "You believe in God, believe also in me," (John 14:1b). Again and again he said, "Let not your heart be troubled, for I am with you." When the realization struck me that my Living Lord was there, with wisdom and power to handle the situation, I felt the lifting of my heart's load. I was free to let not my heart be troubled. That is the power of Scripture. Why does it have this unique power? More than any other book it has this ability. The reason, according to Verse 11, is because, "the collected sayings are given by one Shepherd." These are inspired, God-breathed words. The heart of God is the heart of a shepherd; he sees us as wandering sheep in need of a shepherd's care. The fact that the Lord is our shepherd is probably the reason why the shepherds of Bethlehem were chosen to be the first men to hear the wonderful words of the angels. "This day is born to you in the city of David a Savior who is Christ the Lord," (Luke 2:11 RSV). They would understand that, as Isaiah says, "All we like sheep have gone astray. We have turned every one to his own way," (Isaiah 53:6a). But in the hope that was awakened on that Christmas morning there was the realization that the One who was born in the manger was the One of whom it was said, "the Lord shall lay upon him the iniquities of us all," Isaiah 53:6b). That is where hope comes in life. "Do not go beyond that," the Searcher says. This is the word of wisdom to scholars and searchers for knowledge: "Of making many books there is no end." You can read yourself to death; you can study yourself to death. As I have pointed out many times, Scripture is not saying that that is wrong; it is right to read and search and know and learn. But beware of letting this take you beyond the simple fact that this book so clearly declares, that God is the secret of life, that he is the answer to the reason for existence. Until we discover him, study and books will never be of any continuing value to us. This is clearly and finally stated in the two closing verses of the book: The end of the matter [the sum of it all]: all has been heard. [Here it is] Fear God, and keep his commandments; for this is the whole duty of man. (Ecclesiastes 12:13 RSV) I hope you will remove the word "duty" from your version. It is not in the Hebrew, although, unfortunately, every version seems to translate it that way. It is really this statement: Fear God, and keep his commandments; for this is the wholenessof man. That is the secret of wholeness. To "Fear God, and keep his commandments" is to learn to be and to discover the secret of being a whole person. Who does not want that? We all want to be whole persons. Not broken, fragmented, easily upset, erratic, going off in all directions at once, but stable, controlled, balanced. w hole people. Here is the secret of it. This is what we are to learn when we are young: "Remember your Creator in the days of your youth," before all the pressures come upon you. This is the secret of wholeness: "Fear God, and keep his commandments." Everything hangs upon that word, "Fear God." I know that this is a difficult word for us to comprehend. Most of us think of it in terms of abject terror, of running from God, of seeing him as a threat, but that is never the biblical meaning of the word. I have tried to put it in the form of an acrostic to make it easier for us to remember what the elements of fearing God include. First, "F" stands for faith in his existence. You cannot come to God unless you know he is there. Hebrews 11:6 says, "He that comes to God must believe that he is and that he is a rewarder of those that diligently seek him." There is where fear begins: faith that God exists. The whole of the created universe is shouting that at us. All the inner responses of our heart are confirming it. The Word of God declares it. History confirms it. There is a world of evidence that God is there. Francis Schaeffer says that this is the great and first truth of the gospel -- The God Who Is There. Then "E": experience of his grace. You never can properly fear God until you have learned what kind of a God he is. He is a God of mercy, of grace, of forgiveness. Until you have stood before him and felt your guilt, acknowledged it, known you were wrong and corrupt, and heard him say in your inner heart, "Neither do I condemn you; go and sin no more" (John 8:11 KJV), you will never be able to properly fear God. One element of fear is the experience of the wonder of forgiveness, that God forgives and sends you out again with a whole new purpose and a new resource available. That leads to the third element. "A": awe at the majesty, the wisdom and the wonder of God. What a Being he is! What a marvelous mind that can comprehend all the billions of pieces of information in this universe and hold them continually before him, that can hear every voice and relate to every person who has ever lived! What a marvelous God! Awe at the sense of his majesty, his comprehensiveness, his unfailing wisdom and power, is part of fearing God. The last letter, "R," stands for resolve. Resolve to do what he says, to obey his word, to "keep his commandments," as the Searcher puts it here. There are only two commandments; Jesus himself said that. All the law and the writings can be reduced to two simple things: "Love the Lord your God with all your heart and all your soul and all your mind," (Matthew 22:37 RSV). That is in response to his love already shown to you; love him because he first loved you. And two, "Love your neighbor as yourself." That's it. As Micah put it, "What does God require of man, but to do justice and love mercy and walk humbly before his God," (Micah 6:8). There it is: to obey him, to follow him, to keep the commandments. So this is what it means to fear God: Faith, Experience, Awe, Resolve. One help to that is to remember, as the Searcher concludes, that nothing can be hid from his eyes: God will bring every deed into judgment, with every secret thing, whether good or evil. [Ecclesiastes 12:14 RSV) We can't hide from God. He is evident in all our life. He knows everything that goes on; he knows every thought of the heart, every word of the mouth. He knows the motives that we seek to hide from others. He sees the duplicity, the deception, the lovelessness. He has made provision for it all; nothing can be hid. Everything is going to come out in the open at last. All the illusions by which we seek to convince ourselves that things are not the way the Bible says they are, will be stripped away and we will see ourselves as he sees us; and there will not be a voice lifted to challenge the righteousness of his judgment. Because of that the Qoheleth exhorts us and sets before us the wonder and the glory of our God and says, "Fear God." Have faith in his existence; experience his grace; stand in awe of his Person; and resolve to obey him. That is what fearing God means. That is the secret to life; that is the secret of the wholeness of man.
Warning Against Adultery Pro 5:1 My son, give attention to my wisdom, Incline your ear to my understanding; Pro 5:2 That you may observe discretion And your lips may reserve knowledge. Pro 5:3 For the lips of an adulteress drip honey And smoother than oil is her speech; Pro 5:4 But in the end she is bitter as wormwood, Sharp as a two-edged sword. Pro 5:5 Her feet go down to death, Her steps take hold of Sheol. Pro 5:6 She does not ponder the path of life; Her ways are unstable, she does not know it. Pro 5:7 Now then, my sons, listen to me And do not depart from the words of my mouth. Pro 5:8 Keep your way far from her And do not go near the door of her house, Pro 5:9 Or you will give your vigor to others And your years to the cruel one; Pro 5:10 And strangers will be filled with your strength And your hard-earned goods will go to the house of an alien; Pro 5:11 And you groan at your final end, When your flesh and your body are consumed; Pro 5:12 And you say, "How I have hated instruction! And my heart spurned reproof! Pro 5:13 "I have not listened to the voice of my teachers, Nor inclined my ear to my instructors! Pro 5:14 "I was almost in utter ruin In the midst of the assembly and congregation." Pro 5:15 Drink water from your own cistern And fresh water from your own well. Pro 5:16 Should your springs be dispersed abroad, Streams of water in the streets? Pro 5:17 Let them be yours alone And not for strangers with you. Pro 5:18 Let your fountain be blessed, And rejoice in the wife of your youth. Pro 5:19 As a loving hind and a graceful doe, Let her breasts satisfy you at all times; Be exhilarated always with her love. Pro 5:20 For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner? Pro 5:21 For the ways of a man are before the eyes of the LORD, And He watches all his paths. Pro 5:22 His own iniquities will capture the wicked, And he will be held with the cords of his sin. Pro 5:23 He will die for lack of instruction, And in the greatness of his folly he will go astray. EXPOSITION Proverbs 5:1-23 8. Eighth admonitory discourse. Warning against adultery, and commendation of marriage. The teacher, in this discourse, recurs to a subject which he has glanced at before in Proverbs 2:15-19, and which he again treats of in the latter part of the sixth and in the whole of the seventh chapters. This constant recurrence to the same subject, repulsive on account of its associations, shows, however, the importance which it had in the teacher's estimation as a ground of warning, and that he ranked it among the foremost of the temptations and sins which called the young off from the pursuit of Wisdom, and so led them astray from "the fear of the Lord." The vividness with which the ruin, bodily and moral, ensuing with absolute certainty on a life of vice, is described is a sufficient proof in itself that the subject before us is not brought forward from or for voluptuous motives, but for the purpose of conveying an impressive warning. Some commentators, e.g. Delitzsch, include the first six verses in the previous discourse; but the unity of the subject requires a different treatment. Zockler's reason against this arrangement, on the ground that the previous discourse was addressed to "tender youth," and thus to youth in a state of pupilage, while the one before us refers to more advanced age—to the married man—may be true, but is not the true ground for incorporating them in the present discourse. The unity of the subject requires that they should be taken with the central and didactic part of the discourse, as being in a sense introductory to it. The discourse divides itself into three sections. (1) The earnest appeal to attention because of the counter-attraction in the blandishments of the harlot, which, however, in the end, are bitter as wormwood and sharp as a two-edged sword (Proverbs 2:1-6). (2) The main or didactic section (Proverbs 2:7-20), embracing (a) warnings against adulterous intercourse with "the strange woman" (Proverbs 2:7-14); (b) the antithetical admonition to use the means of chastity by remaining faithful to, and rejoicing with, the wife of one's youth (Proverbs 2:15-20). And (3) the epilogue, which, in addition to the disastrous temporal consequences which follow on the violation of the sanctity of marriage, mentioned in Proverbs 2:9-14, represents the sin as one which will be examined by the universal Judge, and which brings with it its own Nemesis or retribution. All sins of impurity, all sins against temperance, soberness, and chastity, are no doubt involved in the warning, and the subject is capable of an allegorical interpretation—a mode of treatment in some instances adopted by the LXX. rendering, as that the "strange woman" stands as the representative of impenitence (Miller), or, according to the earlier view of Bede, as the representative of heresy and false doctrine; but the sin which is inveighed against, and which is made the subject of these repeated warnings, is not fornication simply, but adultery—the violation, in its most repulsive form, of the sacred obligations of marriage. The whole discourse is an impressive commentary on the seventh commandment. Proverbs 5:1 The admonitory address is very similar to that in Proverbs 4:20, except that here the teacher says," Attend to my wisdom, bow down thine ear to my understanding," instead of "Attend to my words, and incline thine ear unto my saying." It is not merely "wisdom" and "understanding" in the abstract, but wisdom which he has appropriated to himself, made his own, and which he knows by experience to be true wisdom. It may therefore have the sense of experience and observation, both of which increase with years. To "bow down the ear" is to listen attentively, and so to fix the mind intently on what is being said. Compare the similar expressions in Psalms 31:2 and Proverbs 2:2; Proverbs 4:20; 33:12. The same idea is expressed in Mare Antony's address to his countrymen, "Lend me your ears" (Shakespeare, 'Julius Caesar,' Acts 3:0. sc. 2). Proverbs 5:2 This verse expresses the purposes or results of the preceding admonition. The first is, that thou mayest regard discretion (Hebrew, lishmor m'zimmoth); literally, to guard reflection; i.e. in other words, that thou mayest maintain thoughtfulness, observe counsel, set a proper guard or control over thy thoughts, and so restrain them within proper and legitimate limits, or form such resolutions which, being well considered and prudential, may result in prudent conduct. The word m'zimmoth, however, does not travel beyond the sphere of what is conceived in the mind, and consequently does not mean conduct (as Holden conceives), except in a secondary sense, as that thoughts and plans are the necessary preliminaries to action and conduct. Muffet, in loc; explains, "that thou mayest not conceive in mind any evil or vanity." The word m'zimmoth is the plural of m'zimmmah, which occurs in Proverbs 1:4. This word generally means any plan, project, device, either in a good or bad sense. In the latter sense it is applied to intrigue and deceitful conduct, as in Proverbs 24:8. It is here used in a good sense. Indeed, Delitzsch remarks that the use of the word in a good sense is peculiar to the introductory part of the Proverbs (ch. 1-9.). The Vulgate renders. "That thou mayest guard thy thoughts or reflection (ut custodias cogitationes)." So the LXX; Ἵνα φυλάξῃς ἔννοιαν ἀγαθήν, "That thou mayest guard good reflection," the adjective ἀγαθή being introduced to note the sense in which the ἔννοια, i.e. act of thinking, properly, is to be understood. The prefix לִ ("to") before shamar, "to guard," in lishmor, expresses the purpose, as in Proverbs 1:5; Proverbs 2:2, et alia. The second end in view is, that thy lips may keep knowledge; literally, and thy lips shall keep knowledge. Those lips keep or preserve knowledge which literally retain the instruction of Wisdom (Zockler), or which allow nothing to pass them which does not proceed from the knowledge of God (Delitzsch), and which, when they speak, give utterance to sound wisdom. The meaning may be illustrated by Psalms 17:3, "I am purposed that my mouth shall not transgress." The same expression occurs in Malachi 2:7, "For the priest's lips should keep knowledge," i.e. preserve and give utterance to it. Where "the lips keep knowledge," there they are protected against the lips of the strange woman, i.e. against her allurements, because they will be fortified with purity. Thy lips; s'phatheyka is the dual of the feminine noun saphah, "a lip." The teacher designedly uses this word instead of "thy heart" (cf. Proverbs 3:1), because of the contrast which he has in mind, and which be produces in the next verse. The LXX; Vulgate. and Arabic add, "Attend not to the deceitful woman," which Houbigant and Schleusner think is required by the context. The addition, however, is without authority (Holden). Proverbs 5:3 The teacher enters upon the subject of his warning, and under two familiar figures—common alike to Oriental and Greek writers—describes the nature of the "strange woman's" allurements. For the lips of a strange woman drop as an honeycomb. The conjunction "for" (Hebrew ki) here, like the LXX. γὰρ, states the reason why the preceding exhortation is worthy of attention. Some commentators render "although," "albeit," as corresponding with the antithetical "but" in Proverbs 5:4. The lips; siphthey, the construct case of saphah in Proverbs 5:2. The organ of speech is here used for the speech itself, like the parallel "mouth." A strange woman (zarah); i.e. the harlot. The word occurs before in Proverbs 2:16, and again inch. Proverbs 5:20; Proverbs 7:5; Proverbs 22:14; Proverbs 23:33. She is extranea, a stranger with respect to the youth whom she would beguile, either as being of foreign extraction, or as being the wife of another man, in which capacity she is so represented in Proverbs 7:19. In this sense she would be an adulteress. St. Jerome, in Ezekiel 6:1-14; takes her as the representative of the allurements from sound doctrine, and of corrupt worship (Wordsworth). Drop as an honeycomb (nopheth tithoph' nah); rather, distil honey. The Hebrew nophteth is properly a "dropping," distillatio, and so the honey flowing from the honeycombs (tsuphim). Kimchi explains it as the honey flowing from the cells before they are broken, and hence it is the pure fine virgin honey. Exactly the same phrase occurs in So Ezekiel 4:11, "Thy lips, O my spouse, drop as an honeycomb (nopheth tithoph'nah)." The only other places where we meet with the word nopheth are Psalms 24:10 (11) (there combined with tsuphim, which helps to determine its meaning) and Proverbs 24:13; Proverbs 27:7. The meaning is the same as she "flattereth with her words" of Proverbs 7:5, in which chapter the teacher gives an example of the alluring words which the strange woman uses (Proverbs 7:14-20). As honey is sweet and attractive to the taste, so in a higher degree are her words pleasant to the senses. Her mouth is smoother than oil; i.e. her words are most plausible and persuasive. The Hebrew khik is properly "the palate," though it also included the corresponding lower part of the mouth (Gesenius). It is used as the instrument or organ of speech in Proverbs 8:7, "For my mouth (khik) shall speak truth;" and in Job 31:30, "I have not suffered my mouth (khik) to sin." Under the same figure David describes the treachery of his friend in Psalms 55:22, "His words were softer than oil, yet they were drawn swords." Proverbs 5:4 The contrast is drawn with great vividness between the professions of the "strange woman" and the disastrous consequences which overtake those who listen to her enticements. She promises enjoyment, pleasure, freedom from danger, but her end is bitter as wormwood. "Her end," not merely with reference to herself, which may be and is undoubtedly true, but the last of her as experienced by those who have intercourse with her—her character as it stands revealed at the last. So it is said of wine, "At the last," i.e. its final effects, if indulged in to excess, "it biteth like a serpent, and stingeth like an adder" (Proverbs 23:22). Bitter as wormwood. The Hebrew, laanah, "wormwood," Gesenius derives from the unused root laan, "to curse." It is the equivalent to the absinthium of the Vulgate. So Aquila, who has ἀψίνθιον. The LXX. improperly renders χολή, "gall." In other places the word laanah is used as the emblem of bitterness, with the superadded idea of its being poisonous, also according to the Hebrew notion, shared in also by the Greeks, that the plant combined these two qualities. Thus in Deuteronomy 29:18 it is associated with rosh, "a poisonful herb" (margin), and the Targum terms it, agreeably with this notion, "deadly wormwood." The same belief is reproduced in Revelation 8:11, "And the name of the star is called Wormwood: and many men died of the waters because they were made bitter" (cf. Jeremiah 9:15; Amos 5:7 : Amos 6:12). The apostle, no doubt, has it in mind when he speaks of any "root of bitterness," in Hebrews 12:15. The herb is thus described by Umbreit: "It is a plant toward two feet high, belonging to the genus Artemisia (species Artemisia absinthium), which produces a very firm stalk with many branches, grayish leaves, and small, almost round, pendent blossoms. It has a bitter and saline taste, and seems to have been regarded in the East as also a poison, of which the frequent combination with rosh gives an intimation." Terence has a strikingly similar passage to the one before us— In melle sunt linguae sitae vestrae atque orations Lacteque; corda felle sunt lita atque acerbo aceto." "Your tongues are placed in honey and your speech is milk; your hearts are besmeared with gall and sharp vinegar" ('Trucul.,' 1.11. 75). Sharp as a two-edged sword; literally, as a sword of edges (kherev piphiyyoth), which may mean a sword of extreme sharpness. Her end is as sharp as the sharpest sword. But it seems better to take the term as it is understood in the Authorized Version, which has the support both of the Vulgate, gladius biceps, and the LXX; μαχαίρα διστόμος, i.e. "a two-edged sword." Compare "a two-edged sword" (kherev piphiyyoth) of Psalms 149:6. The meaning is, the last of her is poignancy of remorse, anguish of heart, and death. In these she involves her victims. Proverbs 5:5 Proverbs 5:5 and Proverbs 5:6 continue the description of the harlot. Her feet go down to death; her steps take hold on hell. She leads her victims to ruin. She hastens to death and the grove, and so do all those who listen to her. In all instances where the teacher speaks of the harlot at length he gives the same description of her (cf. Proverbs 2:18; Proverbs 7:27; Proverbs 9:18). An intensifying of the language is observable in the second hemistich. The descending progress to death becomes the laying hold of the grave, the underworld, as if nothing could turn her steps aside. And it is not only death, as the cessation of life, but death as a punishment, that is implied, just as the grave has in it the idea of corruption. (On "hell," sheol, see Proverbs 1:12.) Proverbs 5:6 Lest thou shouldest ponder the path of life, her ways are movable, that thou canst not know them. This verse should be rather rendered, she walks not in the path of life, her ways fiuctuate, she knows not. It consists of a series of independent proposiyions or statements, all of which are descriptive of the singularly fatuous conduct of "the strange woman." In the previous verse the teacher has said that her conduct leads to ruin; he here further emphasizes the idea by putting forward the same truth from the opposite, or, as we may say, from the negative point of view, and so completes the picture. "The words," as Plumptre remarks, "describe with terrible vividness the state of heart and soul which prostitution brings on its victims." Her course is one o(persistent, wilful, headstrong, blind folly and wickedness. Lest; pen; here "not," equivalent to לא (lo). So the LXX; Vulgate, Targum, Syriac. The use of pen, in this sense is, however, unique (Gesenius). Delitzsch and Zockler, following Luther, Geier, Holden, etc; assign to it an emphatic negative force, as, "She is far removed from entering," or, "she never treadeth." Others take pen as a dependent prohibitive particle, equivalent to the Latin ne forte, "lest," as in the Authorized Version, and employed to connect the sentence which it introduces either with the preceding verse (as Schultens) or with the second hemistich, on which it is made dependent (Holden, Wordsworth, Aben Ezra, loc; Michaelis, etc.). Thou shouldest ponder; t'phalles, connected by makkeph with pen, as usual (Lee), is either second person masculine or third person feminine. The latter is required here, the subject of the sentence being "the strange woman," as appears clearly from the second hemistich, "her ways," etc. The verb patas (cf. Proverbs 14:26) here means "to prepare," i.e. to walk in, or to travel over. Thus Gesenius renders, "She (the adulteress) prepareth not (for herself) the way of life:" i.e. she does not walk in the way of life; cf. the LXX. εἰσέρχεται, Vulgate ambulant (sc. gressus ejus), and other ancient versions, all of which understand the verb in this sense. The meaning of the phrase, pen t'phalles, is, therefore, "she walks not" in the way of life—the way that has life for its object, and which in itself is full of life and safety. Far from doing this, the teacher goes on to say, her ways are movable; literally, go to and fro, or fluctuate; i.e. they wilfully stagger hither and thither, like the steps of a drunkard, or like the uncertain steps of the blind, for the verb nua is so used in the former sense in Isaiah 24:20; Isaiah 29:9; Psalms 107:27; and in the latter in Lamentations 4:14. Her steps are slippery (LXX; σφαλέραι), or wander (Vulgate, vagi); they are without any definite aim; she is always straying in the vagrancy of sin (Wordsworth); cf. Proverbs 7:12. That thou canst not know them (lo theda); literally, she knows not. The elliptical form of this sentence in the original leaves it open to various interpretations. It seems to refer to the way of life; she knows not the way of life, i.e. she does not regard or perceive the way of life. The verb yada often has this meaning. The meaning may be obtained by supplying mah, equivalent to quicquam, "anything," as in Proverbs 9:13, "She knows not anything," i.e. she knows nothing. The objection to this is that it travels unnecessarily out of the sentence to find the object which ought rather to be supplied from the context. The object may possibly be the staggering of her feet: she staggers hither and thither without her perceiving it (Delitzsch); or it may, lastly, be indefinite: she knows not whittler her steps conduct her (Wordsworth and Zockler). Proverbs 5:7-14 The ruinous consequences of indulgence in illicit pleasures. Proverbs 5:7 The subject of which the teacher is heating demands the utmost attention of youth. Enough, it might be supposed, had been said to deter from intercourse with the "strange woman." She has been portrayed in her real colours, plunging recklessly into ruin herself, and carrying her victims with her; deceitful, full of intrigues, neither walking in nor knowing the way of life. But the warning is amplified and made more impressive. There is another side of the picture, the complete bodily and temporal ruin of her victim. The argumentum ad hominem is applied. There is an appeal to personal interest in the details which follow, which ought not to fail in holding youth back. The form of the address which is repeated is very similar to that in Proverbs 7:24. The plural form, "O ye children" (cf. Proverbs 4:1 and Proverbs 7:24), immediately passes into the singular for the reason mentioned before, that, though the address is made to all, yet each individually is to apply it to himself. Proverbs 5:8 Remove thy way far from her. In other words, this is the same as St. Paul counsels, "Flee fornication" (1 Corinthians 6:14). From her (mealeyah; desuper ea). The term conveys the impression that the youth has come within the compass of her temptations, or that in the highest degree he is liable to them. The Hebrew meal, compounded of min and al, and meaning" from upon," being used of persons or things which go away from the place in or upon which they had been. And come not nigh the door of her house; i.e. shun the very place where she dwells. "Be so far from coming into her chamber as not to come near the door of her house" (Patrick). She and her house are to be avoided as if they were infected with some mortal disease. The old proverb quoted by Muffet is applicable— "He that would no evil do Must do nothing that 'longeth [i.e. belongeth] thereto." Proverbs 5:9 The reasons why the harlot is to be avoided follow in rapid succession. Lest thou give thine honour unto others, and thy years unto the cruel. The word rendered "honour" (Hebrew, hod) is not so much reputation, as the English implies, as "the grace and freshness of youth." It is so used in Hosea 14:6; Daniel 10:8. The Vulgate renders "honour," and the LXX; ζώη, "life." Hod is derived from the Arabic word signifying "to lift one's self up," and then "to be eminent, beautiful." Thy years; i.e. the best and most vigorous, and hence the most useful and valuable, years of life. Unto the cruel (Hebrew, l'ak'zari); literally, to the cruel one; but the adjective akzari is only found in the singular, and may be here used in a collective sense as designating the entourage of the harlot, her associates who prey pitilessly on the youth whom they bring within the range of her fascinations. So Delitzsch. It seems to be so understood by the LXX; which reads ἀνελεήμοσιν, immitentibus; but not so by the Vulgate, which adheres to the singular, crudeli. If we adhere to the gender of the adjective akzari, which is masculine, and to its number, it may designate the husband of the adulteress, who will deal mercilessly towards the paramour of his wife. So Zockler. Again, it may refer, notwithstanding the gender, to the harlot herself (so Vatablus and Holden). who is cruel, who has no love for the youth, and would see him perish without pity. The explanation of Stuart and others, including Ewald, that the "cruel one" is the purchaser of the punished adulterer, is without foundation or warrant, since there is no historical instance on record where the adulterer was reduced to slavery, and the punishment inflicted by the Mosaic code was not slavery, but death (Numbers 20:10; Deuteronomy 22:22), and, as it appears from Ezekiel 16:40 and John 8:5, death from stoning. The adjective akzari, like its equivalent akzar, is derived from the verb kazar, "to break," and occurs again in Proverbs 11:17; Proverbs 12:10; Proverbs 17:11. The moral of the warning is a wasted life. Proverbs 5:10 Another temporal consequence of, and deterrent against, a life of profligacy. Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger. The margin reads, "thy strength" for "thy wealth," but the text properly renders the original koakh, which means "substance," "wealth," "riches"—the youth's possessions in money and property (Delitzsch). The primary meaning of the word is "strength" or "might," as appears from the verb kakhakh, "to exert one's self," from which it is derived, but the parallel atsabeyka, "thy toils," rendered "thy labours," determines its use in the secondary sense here. Compare the similar passage in Hosea 7:9, "Strangers have devoured his strength [koakh, i.e. ' his possessions'], and he knoweth it not" (see also Job 6:22). Koakh is the concrete product resulting from the abstract strength or ability when brought into action. Thy labours (atsabeyka); i.e. thy toils, the product of laborious toil, that which you have gotten by the labour of your hands, and earned with the sweat of your brow. Fleischer compares the Italian i miri sudori, and the French mes sueurs. The singular etsev signifies "heavy toilsome labour," and the plural (atsavim, "labours," things done with toil, and so the idea passes to the resultant of the labour. Compare the very similar expression in Psalms 127:2, lekhem naatsavim, equivalent to "bread obtained by toilsome labour;" Authorized Version, "the bread of sorrows." The Authorized Version properly supplies the verb "be" against those (e.g. Holden et alli) who join on "thy labours" to the previous verb "be filled," as an accusative, and render, "and with thy labours in the house of a stranger." So also the LXX. and the Vulgate, "and thy labours come" (ἕλθωσι, LXX.) or "be" (sint, Vulgate) "to the house of strangers" (εἰς οἴκους ἀλλοτρίων) or, "in a strange house" (in aliena domo). In the latter case the Vulgate is wrong, as nok'ri in the phrase beyth nok'ri is always personal (Delitzsch), and should be rendered, as in the Authorized Version, "in the house of a stranger." The meaning of the verse is that a life of impurity transfers the profligate's substance, his wealth and possessions, to others, who will be satiated at his expense, and, being strangers, are indifferent to his ruin. Proverbs 5:11 The last argument is the mental anguish which ensues when health is ruined and wealth is squandered. And thou mourn at the last, when thy flesh and thy body are consumed. The Hebrew v'nahamta' is rather "and thou groan." It is not the plaintive wailing or the subdued grief of heart which is signified, but the loud wail of lamentation, the groaning indicative of intense mental suffering called forth by the remembrance of past folly, and which sees no remedy in the future. The verb naham occurs again in Proverbs 28:15, where it is used of the roaring of the lion, and the cognate noun naham is met with in Proverbs 19:12 and Proverbs 20:2 in the same sense. By Ezekiel it is used of the groaning of the people of Jerusalem when they shall see their sanctuary profaned, their sons and their daughters fall by the sword, and their city destroyed (Ezekiel 24:23). Isaiah (Isaiah 5:29, Isaiah 5:30) applies it to the roaring of the sea. The Vulgate reproduces the idea in gemas, equivalent to "and thou groan." The LXX. rendering, καὶ μεταμεληθήσῃ, "and thou shelf repent," arising from the adoption of a different pointing, nikhamta, from the niph. nikham, "to repent," for nahamta, to some extent expresses the sense. At the last; literally, at thine end; i.e. when thou art ruined, or, as the teacher explains, when thy flesh and thy body are consumed. The expression, "thy flesh and thy body," here stands for the whole body, the body in its totality, not the body and the soul, which would be different. Of these two words "the flesh" (basar) rather denotes the flesh in its strict sense as such (cf. Job 31:31; Job 33:21), while "body" (sh'er) is the flesh adhering to the bones. Gesenlus regards them as synonymous terms, stating, however, that sh'er is the more poetical as to use. The word basar is used to denote the whole body in Isaiah 14:30. It is clear that, by the use of these two terms here, the teacher is following a peculiarity observable elsewhere in the Proverbs, of combining two terms to express, and so to give force to, one idea. The expression describes "the utter destruction of the libertine" (Umbreit). This destruction, as further involving the ruin of the soul, is described in Proverbs 6:32, "Whoso committeth adultery with a woman lacketh understanding; he that doeth it destroyeth his own soul (nephesh)" (cf. Proverbs 7:22, Proverbs 7:23). Proverbs 5:12 Self-reproach accompanies the unavailable groaning. And say, How have I hated instruction, and my heart despised reproof! i.e. how could it ever come to pass that I have acted in such a senseless and inexcusable manner, that I have hated instruction (musar, disciplina, παιδεία), the warning voice which dissuaded me from going with the harlot, and in my heart despised, i.e. rejected inwardly, whatever my outward demeanour may have been, the reproof which followed after I had been with her! Despised (naats), as in Proverbs 1:30; comp. also Proverbs 15:5, "A fool despiseth his father's instructions." Proverbs 5:13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me. The ruined profligate admits he was not without teachers and advisers, but that he gave no heed to their warnings and reproofs. Have not obeyed the voice (lo-shama'ti b'kol). The same phrase occurs in Genesis 27:13; Exodus 18:19; Deuteronomy 26:14; 2 Samuel 12:18. The verb shama is primarily "to hear," and then "to obey," "to give heed to," like the Greek ἀκούω. Proverbs 5:14 I was almost in all evil in the midst of the congregation and assembly; i.e. such was my shamelessness that there was scarcely any wickedness which I did not commit, unrestrained even by the presence of the congregation and assembly. The fact which the ruined youth laments is the extent and audacity of his sins. It is not that he accuses himself of hypocrisy in religion (Delitzsch), but he adds another clement in his career of vice. He has disregarded the warnings and reproofs of his teachers and friends; but more, the presence of the congregation of God's people, a silent but not a less impressive protest, had no restraining effect upon him. The words, "the congregation and assembly" (Hebrew, kahal v'edah), seem to be used to heighten the conception, rather than to express two distinct and separate ideas, since we find them both used interchangeably to designate the congregation of the Israelites. The radical conception of kahal ("congregation") is the same as that of the LXX. ἐκκλήσια and Vulgate ecclesia, viz. the congregation looked upon from the point of its being called together, kahal being derived from kahal, which in hiph. is equivalent to "to call together," while that of edah is the congregation looked at from the point of its having assembled edah being derived from yaad, in niph. equivalent to "to come together." The latter will therefore stand for any assembly of people specially convened or coming together for some definite object, like the LXX. συναγώγη and the Vulgate synagoga. The term edah is, however, used in a technical sense as signifying the seventy elders, or senators, who judged the people (see Numbers 25:7; Numbers 35:12). Rabbi Salomon so explains haedah as "the congregation," in Joshua 20:6 and Numbers 27:21. Other explanations, however, have been given of these words. Zockler takes kahal as the convened council of elders acting as judges (Deuteronomy 33:4, Deuteronomy 33:5), and edah as the concourse (coetus) of the people executing the condemning sentence (Numbers 15:15; cf. Psalms 7:7), and renders, "Well nigh had I fallen into utter destruction in the midst of the assembly and the congregation." Fleischer, Vatablus, and Bayne take much the same view, looking upon ra ("evil," Authorized Version) as "punishment," i.e. the evil which follows as a consequence of sin—a usage supported by 2 Samuel 16:18; Exo 5:19; 1 Chronicles 7:23; Psalms 10:6—rather than as evil per se, i.e. that which is morally bad, as in Exodus 32:22. Aben Ezra considers that the perfect is used for the future; "In a little time I shall be involved in all evil;" i.e. punishment, which is looked forward to prospectively. For "almost" (ki-mat, equivalent to "within a little," "almost," "nearly"), see Genesis 26:10; Psalms 73:2; Psalms 119:87. Proverbs 5:15-19 Commendation of the chaste intercourse of marriage. In this section the teacher passes from admonitory warnings against unchastity to the commendation of conjugal fidelity and pure love. The allegorical exposition of this passage, current at the period of the Revision of the Authorized Version in 1612, as referring to liberality, is not ad rem. Such an idea had no place certainly in the teacher's mind, nor is it appropriate to the context, the scope of which is, as we have seen, to warn youth against indulgence in illicit pleasures, by pointing out the terrible consequences which follow, and to indicate, on the other hand, in what direction the satisfaction of natural wants is to be obtained, that so, the heart and conscience being kept pure, sin and evil may be avoided. Proverbs 5:15 Drink waters out of thine own cistern, etc.; i.e. in the wife of your own choice, or in the legitimate sphere of marriage, seek the satisfaction of your natural impulses. The pure, innocent, and chaste nature of such pleasures is appropriately compared with the pure and wholesome waters of the cistern and the wellspring. The "drinking" carries with it the satisfying of a natural want. Agreeably with oriental and scriptural usage, "the wife" is compared with a "cistern" and "well." Thus in the Song of Solomon the "bride" is called a spring shut up, a fountain sealed" (So Song of Solomon 4:12). Sarah is spoken of under exactly the same figure that is used here, viz. the bor, or "cistern," in Isaiah 51:1. The figure was not confined to women, however, as we find Judah alluded to as "waters" in Isaiah 48:1, and Jacob or Israel so appearing in the prophecy of Balaam (Numbers 24:7). The people are spoken of by David as they that are "of the fountain of Israel" (Psalms 68:26). A similar imagery is employed in the New Testament of the wife. The apostles St. Paul and St. Peter both speak of her as "the vessel (τὸ σκεῦος)" (see 1 Thessalonians 4:4 and 1 Peter 3:7). The forms of the original, b'or and b'er, standing respectively for "cistern" and "well," indicate a common derivation from baar, "to dig." But bor is an artificially constructed reservoir or cistern, equivalent to the Vulgate cisterna, and LXX. ἄγγειος, while b'er is the natural spring of water, equivalent to the Vulgate putens. So Aben Ezra, who says, on Le Ezra 2:36, "Bor is that which catches the rain, while b'er is that from within which the water wells up." This explanation, however, does not entirely cover the terms as used here. The "waters" may be the pure water conveyed into the cistern, and not simply the water which is caught in its descent born heaven. The parallel term, "running waters" (Hebrew, noz'lim), describes the flowing limpid stream fit, like the other, for drinking purposes. A similar use of the terms is made in the So Ezra 4:15, "a well of living waters and streams (v'noz'lim) from Lebanon." It may be remarked that the allusion to the wife, under the figures employed, enhances her value. It indicates the high estimation in which she is to be held, since the "cistern" or "well" was one of the most valuable possessions and adjuncts of an Eastern house. The teaching of the passage, in its bearing on the subject of marriage, coincides with that which is subsequently put forward by St. Paul, in 1 Corinthians 7:9. Proverbs 5:16 Let thy fountains be dispersed abroad, and rivers of waters in the streets. The figurative language is still continued, and under the terms "fountains" and "rivers of waters," are to be understood children, the legitimate issue of lawful marriage. So Aben Ezra and the majority of modern commentators, Schultens, Doderlein, Holden, Muenscher, Noyes, Wardlaw, etc. The meaning appears to be, "Let thy marriage be blessed with many children, who may go forth abroad for the public good." Other interpretations have been adopted. Thus: (1) Delitzsch takes the words fountans and "rivers of waters" as used figuratively for the procreative power, and renders, "Shall thy streams flow abroad, and water brooks in the streets?" and interprets, "Let generative power act freely and unrestrainedly within the marriage relation." (2) Schultens and Dathe, followed by Holden, regard the verse as expressing a conclusion on the preceding, "Then shall thy springs be dispersed abroad, even rivers of waters in the streets." The objection to this is that it necessitates the insertion of the copulative vav ()ו before the verb, yaphutzu, "be dispersed." (3) Zockler and Hitzig read the verse interrogatively, "Shall thy streams flow abroad as water brooks in the streets?" on the analogy of Proverbs 6:30 and Psalms 56:7. (4) The reading of the LXX; adopted by Origen, Clemens Alexandrinus, places a negative before the verb, Μὴ ὑπερεκχείσθω, i.e. "Let not thy waters flow beyond thy fountain;" i.e. "confine thyself to thy wife." Fountains. The Hebrew ma'yanim, plural of mayan, derived from ayin ("a fountain") with the formative men, is rather a stream or rill—water flowing on the surface of the ground. It is used, however, of a fountain itself in Genesis 7:11; Genesis 8:2. Rivers of waters (Hebrew, pal'gey-mayim); rather, water courses, or water brooks (cf. Job 38:25). The peleg represents the various streams into which the mayan, "fountain," divides itself at its source or in its course. We find the same expression, pal'gey-mayim, used of tears in Psalms 119:136; Lamentations 3:48. It occurs again in our book in Proverbs 21:1, "The king's heart is in the hand of the Lord as the rivers of waters." On "abroad" (Hebrew, khutz), and "in the streets" (r'khovoth), see Proverbs 1:20. Proverbs 5:17 Let them be only thine own, and not strangers' with thee. By confining yourself to chaste intercourse with your lawful wife, be assured that your offspring is your own. Promiscuous and unlawful intercourse throws doubt upon the paternity of children. Thy children may be thine, they may belong to another. The natural pride which is felt in a legitimate offspring is the motive put forward to commend the husband to confine himself exclusively to his wife. Grotius on this verse remarks, "Ibi sere ubi prolem metas"—"Sow there where you may reap an offspring." Them; i.e. the children referred to figuratively in the preceding verse, from which the subject of this verse is supplied. The repetition of the pronoun which occurs in the original, "let them belong to thee, to thee," is emphatic, and exclusive of others. The latter clause of the verse, "and not strangers' with thee," covers the whole ground. The idea of their being strangers' is repulsive, and so gives further point to the exhortation. Proverbs 5:18 Let thy fountain be blessed: and rejoice with the wife of thy youth. The employment of the ordinary term "wife" in the second hemistich shows in what sense the figure which is used has to be understood. The terms "fountain" and "wife" denote the same person. The wife is here called "thy fountain" (Hebrew, m'kor'ka), just as she has been previously "thine own cistern" (b'or) and "thine own well" (b'er) in Proverbs 5:15. The Hebrew makor, "fountain," is derived from the root kur, "to dig." The figure seems to determine that the blessing here spoken of consists in the with being a fruitful mother of children; and hence the phrase means, "Let thy with be blessed," i.e. rendered happy in being the mother of thy children. This is quite consistent with the Hebrew mode of thought. Every Israelitish wife regarded herself, and was regarded by ethers as "blessed," if she bore children, and unhappy if the reverse were the case. Blessed; Hebrew, baruk (Vulgate, benedicta), is the kal participle passive of barak, "to bless." Instead of this, the LXX. reads ἴδια, "Let thy fountain be thine own"—a variation which in no sense conveys the meaning of the original. And rejoice with; rather, rejoice in, the wife being regarded as the sphere within which the husband is to find his pleasure and joy. Umbreit explains, "Let thy wife be extolled." The same construction of the imperative s'makh, from samakh," to be glad, or joyful," with min, occurs in Judges 9:19; Zephaniah 3:14, etc. The Authorized rendering is, however, favoured by the Vulgate, laetare cum, and the LXX; συνευφραίνω μετὰ Compare the exhortation in Ecclesiastes 9:9, "Live joyfully with the wife whom thou lovest." The wife of thy youth (Hebrew, ishshah n'ureyka) may mean either (1) the wife to whom thou hast given the fair bloom of thy youth (Umbreit); (2) the wife chosen in thy youth (Delitzsch); or (3) thy youthful wife. The former seems the more probable meaning. Compare the expression, "companion of thy youth," in Proverbs 2:17. Proverbs 5:19 Let her be as the loving hind and pleasant roe. The words in italics do not occur in the original. The expression, "the loving hind and pleasant roe," is, therefore, to be attached to the preceding verse, as carrying on the sense and as descriptive of the grace and fascinating charms of the young wife. As combining these attributes, she is to be the object of thy love and devotion,the one in whom thine affections are to find the fulfilment of their desires.Love and grace are her possessions. The loving hind (Hebrew, ayyeleth ahavim); literally, the hind of loves, which may be understood, as in the Authorized Version, as pointing to the fondness of this animal for its young, or as descriptive of its beauty and the extreme gracefulness of its form. In this sense the phrase may be rendered, "the lovely hind." The ayyeleth, or ayyalah, feminine of ayyal, "stag," or "hart," was in all probability the gazelle, Pleasant roe (Hebrew, yhaalath khen); literally, the ibex of grace. The particular expression only occurs here in the Bible. The yaalath is the feminine of yaal, "the ibex" or "mountain goat" according to Bochart, or the "chamois" according to Gesenius. It does not appear that it is so much "the pleasantness" or amiability of this animal which is here alluded to as its gracefulness of form. As terms of endearment, the words entered largely into the erotic poetry of the East. Thus in the So Proverbs 4:5 the bride likens her beloved to "a roe or young hart" (cf. also So Proverbs 4:17 and Proverbs 8:14). while numerous examples might be quoted from the Arabian and Persian poets. They were also employed sometimes as names for women. Compare the superscription of Psalms 22:1-31, Ayyeleth hash-shakar, "Upon the hind of the dawn." Let her breasts satisfy thee at all times. The love of the wife is to refresh and fully satisfy the husband. The word dadeyah, "her breasts," only occurs here and in Ezekiel 23:3, Ezekiel 23:8, Ezekiel 23:21, and is equivalent to dodeyah, "her love." The marginal reading, "water thee," serves to bring out the literal meaning of the y'ravvuka, derived from ravah, in kal, "to drink largely," "to be satisfied with drink," but misses the emphatic force of the piel, "to be fully satisfied or satiated." This is expressed very forcibly in the Vulgate rendering, "Let her breasts inebriate thee (indebrient te)," which represents the strong influence which the attractions of the wife are to maintain. The LXX; on the other hand, avoiding the rather sensual colouring of the language, substitutes, "May she thine own lead thee, and be with thee always." And be thou ravished always with her love; i.e. let it intoxicate thee. The teacher, by a bold figure, describes the entire fascination which the husband is to allow the wife to exercise over him. The verb shagah is "to reel under the influence of wine," and is so used in the succeeding Ezekiel 23:20 and Ezekiel 23:23, and Proverbs 20:1 and Isaiah 28:7. The primary meaning, "to err from the way," scarcely applies here, and does not express the idea of the teacher, which is to describe "an intensity of love connected with the feeling of superabundant happiness" (Delitzsch). The Vulgate, In amore ejus delectare jugiter, "In her love delight thyself continually," and the LXX; "For in her love thou shalt be daily engaged," are mere paraphrases. Proverbs 5:20, Proverbs 5:21 The adulterer to be restrained by the fact of God's omniscience and the Divine punishment. Proverbs 5:20 and Proverbs 5:21 should apparently be taken together. The teaching assumes a higher tone, and rises from the lower law which regulates fidelity to the wife, based upon personal attractions, to the higher law, which brings the husband's conduct into relation with the duty he owes to Jehovah. Not merely is his conduct to be regulated by love and affection alone, but it is to be fashioned by the reflection or consciousness that the Supreme Being presides over all, and takes cognizance of human action. Without losing sight that the marriage contract has its own peculiar obligations, the fact is insisted upon that all a man's ways are open to the eyes of the Lord. Proverbs 5:20 And why; i.e. what inducement is there, what reason can be given, for conjugal infidelity, except the lewd and immoral promptings of the lower nature, except sensuality in its lowest form? Ravished. The verb shagah recurs, but in a lower sense, as indicating "the foolish delirium of the libertine hastening after the harlot" (Zockler). With a strange woman (Hebrew, b'zarah); i.e. with a harlot. On zarah, see Proverbs 2:16 and Proverbs 7:5. The be (בְּ) localizes the sources of the intoxication. Embrace (Hebrew, t'khab-bek). On this verb, see Proverbs 4:8. The bosom of a stranger (Hebrew, kheh nok'riyyah). A parallel expression having the same force as its counterpart. The more usual form of khek is kheyk, and means "the bosom" of a person. In Proverbs 16:33 it is used of the lap, and in Proverbs 17:23 and Proverbs 21:14 for the bosom or folds of a garment. Proverbs 5:21 For the ways of man are before the eyes of the Lord. The obvious meaning here is that as "the eyes of the Lord are in every place, beholding the evil and the good" (Proverbs 15:3), there is no possibility of any act of immorality escaping God's notice. The consciousness of this fact is to be the restraining motive, inasmuch as he who sees will also punish every transgression. The great truth acknowledged here is the omniscience of God, a truth which is borne witness to in almost identical language in Job: "For his eyes are upon the ways of man, and he seeth all his goings" (Job 34:21; cf. Job 24:23 and Job 31:4). So Hanani the seer says to Asa King of Judah, "For the eyes of the Lord run to and fro throughout the whole earth" (2 Chronicles 16:9); and Jehovah says, in Jeremiah, "For mine eyes are upon all their ways, they are not hid from my face, neither is their iniquity hid from mine eyes" (Jeremiah 16:17; cf. Jeremiah 32:29); and again, in Hosea, "They are before my face" (Hosea 7:2), and the same truth is re-echoed in the Epistle to the Hebrews, in all probability gathered from our passage, "All things are naked and opened unto the eyes of him with whom we have to do" (Hebrews 4:13). The ways of man; i.e. the conduct of any individual man or woman; ish, "man," being used generically. Are before the eyes of the Lord; i.e. are an object on which Jehovah fixes his gaze and scrutiny. And he pondereth all his goings. The word "he pondereth" is in the original m'phalles, the piel participle of philles, piel of the unused kal, palas, and appears to be properly rendered in the Authorized Version. This verb, however, has various meanings: (1) to make level, or prepare, as in Proverbs 4:26 and Proverbs 5:6; (2) to weigh, or consider accurately, in which sense it is used here. So Gesenius, Lee, Buxtorf, and Davidson. Jehovah not only sees, but weighs all that a man does, wheresoever he be, and will apportion rewards and punishments according to a man's actions (Patrick). The German commentators, Delitzsch and Zockler, however, look upon the word as indicating the overruling providence of God, just as the former part of the verse refers to his omniscience, and render, "he marketh out," in the sense that the Lord makes it possible for a man to walk in the way of uprightness and purity. There is nothing inherently objectionable in this view, since experience shows that the world is regulated by the Divine government, but it loses sight to some extent of the truth upon which the teacher appears to be insisting, which is that evil actions are visited with Divine retribution. Proverbs 5:22, Proverbs 5:23 The fearful end of the adulterer. From the universal statement of God's omniscience and the Divine judgment, the teacher passes to the fate of the profligate. His end is inevitable ruin and misery. The deep moral lesson conveyed is that sin carries with it its own Nemesis. Adultery and impurity, like all sin of which they are forms, are retributive. The career of the adulterer is a career begun, continued, and ended in folly (comp. Proverbs 1:31, Proverbs 1:32; Proverbs 2:5; Proverbs 18:7; Proverbs 29:6; and Psalms 9:15). Proverbs 5:22 His own iniquities shall take the wicked himself; i.e. his manifold sins shall overtake and arrest him. The imagery is borrowed from the snare of the fowler. The emphatic form of the original, "His sins shall overtake him, the impious man," point conclusively to the adulterer. It is "his" sins that shall overtake him, not those of another, and they shall fall upon his own head; and further, his character is depicted in the condemning clause, "the impious man;" for such he is. Shall take. The verb lakad is literally "to take or catch animals in a snare or net," properly "to strike with a net." The wicked man becomes entangled and caught in his own sins; he is struck down and captured by them, just as the prey is struck by the snare of the fowler. The verb is, of course, used metaphorically, as in Job 5:13. The wicked (Hebrew, eth-harasa); in the original introduced as explanatory of the object, "him." And he shall be holden with the cords of his sins. The Authorized Version follows the LXX. and Vulgate in rendering "his sins," instead of the original "his sin" (khattatho). It is not so much every sin of man which shall hold him, though this is true, as the particular sin treated of in the address, viz. adultery, which shall do this. The expression, "the cords of his sin" (Hebrew, khavley khattatho), means the cords which his sin weaves around him. Nothing else will be requisite to bind and hold him fast for punishment (cf. "cords of vanity," in Isaiah 5:18). Proverbs 5:23 He shall die without instruction. The phrase, "without instruction," is in the original b'eyu musar, literally, "in there not being instruction." The obvious meaning is, because he gave no heed to instruction. So Aben Ezra and Gersom. The Authorized Version is at least ambiguous, and seems to imply that the adulterer has been without instruction, without any to reprove or counsel him. But such is not the case. He has been admonished of the evil consequences of his sin, but to these warnings he has turned a deaf ear, and the teacher says therefore he shall die. The Vulgate supports this explanation, quia non habuit disciplinam "because he did not entertain or use instruction." In the LXX. the idea is enlarged, "He shall die together with these who have no instruction (μετὰ ἀπαιδεύτων)." The be (בְּ) in b'eyn is causal, and equivalent to propter, as in Genesis 18:28; Jeremiah 17:3. A similar statement is found in Job 4:21, "They die even without wisdom," i.e. because they have disregarded the lessons of wisdom; and Job 36:12, "They shall die without knowledge." And in the greatness of his folly he shall go astray; better, as Delitzsch, "He shall stagger to ruin." The verb shagah is used as in Job 36:19 and Job 36:20, but with a deeper and more dread significance. A climax is reached in the manner in which the end of the adulterer is portrayed. His end is without a gleam of hope or satisfaction. With an understanding darkened and rendered callous by unrestrained indulgence in lust, and by folly which has reached its utmost limits and cannot, as it were, be surpassed, in that it has persistently and wilfully set aside and scorned wisdom and true happiness, the adulterer, like the drunkard, who is oblivious of the danger before him, shall stagger to ruin. HOMILETICS Proverbs 5:15 Home joys I. THE HOME IS A DIVINE INSTITUTION OF THE FIRST IMPORTANCE FOR THE WELFARE OF MANKIND. Here and throughout the Bible the sanctity of the home is insisted on as something to be guarded inviolably. It is evident that this beautiful institution is in harmony with our nature. To live according to nature is not to indulge ill-regulated passions, to follow chance impulses, to subordinate reason and conscience to instinct and appetite. It is to live so as to secure the harmonious working of our whole nature and of the general body of mankind. Thus regarded, family life is natural; it falls in best with the requirements of the race, it ministers best to its advancement. Polygamy is always degrading. As men rise in the moral scale they cast it off. The home is the foundation of the state. Where home life is most corrupt social and political institutions are in greatest danger. The homes of England are the surest guardians of her internal order and peace. May no corrupt casuistry ever dare to lay its foul finger on these holy shrines! The worst fruits of atheism and of the confessional are seen in specious pretexts for committing that horrible sacrilege. II. IN ORDER TO PROTECT THE HOME GOD HAS MADE IT TO BE A FOUNTAIN OF PURE AND WHOLESOME JOYS. They who break through the restraints of home life in the feverish thirst for illicit delights little know what joys they are losing. The poison fruits of a pandemonium let a blight fall on the sweet, fresh beauty of what might have been a very garden of Eden. For the restraints which look to libertines so irksome are just the very conditions of the most lasting, most satisfying, most; wholesome of human joys. The strong love of husband and wife, the parents' pleasure in their children, the innumerable little interests of the home circle, and all that is typified by the "fireside," are delights unknown to men who profess to make the pursuit of pleasure their aim in life. "The first sure symptom of a mind in health Is rest of heart and pleasure felt at home." III. TO BE PRESERVED IN THEIR INTEGRITY, THE HOME JOYS MUST BE CAREFULLY GUARDED AND REVERENTLY CHERISHED. The serpent is in the garden; beware of its wiles. Temptations seek to break up the confidence and peace of the family circle. Not only must gross infidelity be shunned as a deadly sin, but all approaches to a breach of domestic sanctity must be dreaded. Levity, as well as immorality, may go far to spoil the waters of the purest fountain of delight. Mere indifference may wreck the home joys. These joys must be cherished. Courtship should not end with the wedding day. Husbands and wives should beware of neglecting mutual respect and consideration under the influence of familiarity. Why should a man be more rude to his wife than to any other woman? Surely marriage is not designed to destroy courtesy. There should be an element of reverence in wedded love. Mutual sympathy—each taking interest in the occupations and cares of the other; mutual confidence—the avoidance of secrets between husband and wife on the mistaken flea of sparing pain; and mutual forbearance, are requisites for the preservation of the sweetness of the fountains of home joy. Proverbs 5:21 Under the eyes of God I. WE ARE ALWAYS UNDER THE WATCHFUL EYES OF GOD. God is no epicurean Divinity, retreating far above mundane affairs in celestial seclusion. He is not indifferent to what goes on in this little world. He is watchful and observant. This fact may not affect us much while we think of it in the general. But we should observe that God's watchfulness is directed to all particular, individual objects. He looks at each of us, at the smallest of our concerns. It is the property of an infinite mind thus to reach down to the infinitely small, as well as to rise to the infinitely great. Consider, then, that God searches us through and through. There is no dark cranny of the soul into which his keen penetrating light does not fall, no locked secret which does not open up freely to his magisterial warrant. We may hide the thought of God from our own minds, but we cannot hide ourselves from the sight of God. Now, what God notices chiefly in us is our conduct—our "ways," "goings." Mere profession counts for nothing with the All-seeing. Opinions, feelings, resolutions, are of secondary moment. God takes inquisition chiefly of what we do, whither our life is tending, what are the actions of the inner as welt as of the outer man. But let us remember that God does all this in no mere prying curiosity, in no cruel desire to "find us out" and convict us of wrong. He does it of right, for he is our Judge; he does it with holy ends, for he is holy; he does it in love, for he is our Father. II. THE CONSCIOUSNESS OF THE DIVINE OVERSIGHT SHOULD POWERFULLY AFFECT ALL OUR CONDUCT. 1. It should make us true. What is the use of paltry devices for the deception of men when the only question of consequence concerning the treatment of our conduct is—How will God regard it? What folly to wear a mask if he sees behind it! The gaze of God should shame and burn all lies out of the soul. 2. It should make us dread to do wrong. An Eastern legend tells how one stole a jewel called "the eye of God," but though he fled far with his treasure and hid in dark caverns, he was tortured by the piercing light that it threw out till, unable to endure the horror of it, he gave himself up to justice. We all have the eye of God on our ways. Let us beware that we never go where we should not wish him to see us. 3. It should lead to confession of sin. If God knows all, is it not best to make a clean breast of it, and humble ourselves before him? We cannot hide or cloke our sins from God. It is foolish to attempt to do so. But let us be thankful that we cannot. While we try to hide them they only scorch our own bosom. If we confess them, "he is faithful and just to forgive us our sins." 4. It should induce confidence in God. It is sometimes a relief to know that the worst is out. God knows all. Yet he endures us, yet he loves us still. He who thus watches looks upon us as a mother regards her child, grieving for what is wrong, but tenderly seeking to save and protect us from all harm. Why should we fear the gaze of God? His sleepless eye is our great security (see 2 Chronicles 16:9). 5. It should incline us to faithful service. We should learn to be ashamed of the eye service of men pleasers, and seek to win the approval of our rightful Lord. He is no hard tyrant. When we try to please him, though ever so imperfectly, he is pleased, and will say, "Well done, good and faithful servant." May it be our aim to live, as Milton resolved to do when considering his life on his twenty-third birthday— "As ever in my great Taskmaster's eye." Proverbs 5:22 Cords of sin I. THE SINNER IS IN BONDAGE. Such a condition is not expected when a man freely gives the reins to his passions, and weakly yields himself to temptation. On the contrary, he supposes that he is enjoying a larger liberty than they possess who are constrained to walk in the narrow path of righteousness. Moreover, even when this shocking condition is reached, he is slow to admit its existence. He will not confess his bondage; perhaps he scarcely feels it. Thus the Jews were indignant in rejecting any such notion when our Lord offered deliverance from the slavery of sin (John 8:33). But this only proves the bondage to be the greater. The worst degradation of slavery is that it so benumbs the feelings and crushes the manliness of its victims, that some of them do not notice the yoke that would gall the shoulders of all men who truly appreciated their condition. The reality of the bondage is soon proved, however, whenever a slave tries to escape. Then the chains of sin are felt to be too strong for the sinner to break. He cries, "O wretched man that I am! who shall deliver me from the body of this death?" (Romans 7:24). II. THE CORDS THAT BIND THE SINNER ARE SPUN OUT OF HIS OWN SINS. Satan does not need to build any massive prison walls, or to call upon Vulcan to forge fetters for his captives. He has but to leave them to themselves, and their own misdeeds will shut them in, as the rank new growth of a tropical forest encloses the rotting trunks of the older trees, from the seed of which it sprang. 1. This results from the force of habit. All conduct tends to become permanent. The way wears into ruts. Men become entangled in their own past. 2. This is confirmed by wilful disregard of saving influences. If the sinner repented and called for deliverance, he might be saved from the fearful bondage of his sins. But proudly choosing to continue on his own course, he has consented to the tightening of the cords that bind him. III. CHRIST ALONE CAN LIBERATE FROM THE BONDAGE OF SIN. Left to itself, the slavery will be fatal. The sinner will never be free to live to any good purpose. He will not be able to escape in the day of doom; his own sins will tie him to his fate. In the end they will strangle him. Inasmuch as the cords are spun out of his own conduct, they are part of himself, and he cannot untie their knots or cut their strands. They are stronger than the cords with which Delilah bound Samson, while the helpless, guilty sinner is weaker than the shorn Nazarite. But it is to men in this forlorn condition that the gospel of Christ is proclaimed, with its glorious promise of liberty to the captives (Isaiah 61:1). Christ brings liberating truth (John 8:32), redeeming grace, and the saving power of a mighty love,—those attractive "cords of a man" (Hosea 11:4) which are even stronger than the binding cords of sin. HOMILIES BY E. JOHNSON Proverbs 5:1-14 Meretricious pleasures and their results I. GENERAL ADMONITION. (Proverbs 5:1-3.) Similar prefaces to warnings against unchastity are found in Proverbs 6:20, etc.; Proverbs 7:1, etc. The same forms of iteration for the sake of urgency are observed. A fresh expression is, "That thy lips may keep insight." That is, let the lessons of wisdom be oft conned over; to keep them on the lips is to "get them by heart." "Consideration" (Proverbs 7:2), circumspection, forethought, are peculiarly needed in facing a temptation which wears a fascinating form, and which must be viewed in results, if its pernicious quality is to be understood. II. THE FASCINATION OF THE HARLOT. (Proverbs 7:3; comp. Proverbs 2:16.) Her lips are honeyed with compliments and flattery (comp. So Proverbs 4:11). Her voice is smoother than oil. A temptation has no power unless it is directed to some weakness in the subject of it, as the spark goes out in the absence of tinder. The harlot's power to seduce lies mainly in that weakest of weaknesses, vanity—at least, in many cases. It is a power in general over the senses and the imagination. And it is the part of the teacher to disabuse these of their illusions. In the word "meretricious" (from the Latin word for "harlot"), applied to spurious art, we have a witness in language to the hollowness of her attractions. III. THE RESULTS OF VICIOUS PLEASURES. (Proverbs 7:4-6.) They are described in images full of expression. 1. As bitter like wormwood, which has a bitter, salt taste, and is regarded in the East in the light of poison. Or "like Dead Sea fruits, which tempt the taste, and turn to ashes on the lips." 2. As of acute pain, under the image of a sword, smooth on the surface, with a keen double edge to wound. 3. As fatal. The harlot beckons her guests as it were down the deathful way, to sheol, to Hades, the kingdom of the dead. 4. They have no good result. Proverbs 7:6, correctly rendered, says, "She measures not the path of life; her tracks are roving, she knows not whither." The picture of a life which can give no account of itself, cannot justify itself to reason, and comes to a brutish end. IV. THE REMOTER CONSEQUENCES OF VICE. (Proverbs 7:7-13.) A gloomy vista opens, in prospect of which the warning is urgently renewed (Proverbs 7:7, Proverbs 7:8). 1. The exposure of the detected adulterer. (Proverbs 7:9.) He exchanges honour and repute for public shame, loses his life at the hands of the outraged husband, or becomes his slave (comp. Proverbs 6:34). 2. The loss of property. (Proverbs 7:10.) The punishment of adultery under the Law was stoning (Le Proverbs 20:10; Deuteronomy 22:22, sqq.). Possibly this might be commuted into the forfeiture of goods and enslavement to the injured husband. 3. Remorse. (Proverbs 7:11-14.) Last and worst of all inflictions, from the Divine hand, immediately. In the last stage of consumption the victim of lust groans forth his unavailing sorrow. Remorse, the fearful counterpart of self-respect, is the mind turning upon itself, internal discord replacing the harmony God made. The sufferer accuses himself of hatred to light, contempt of rebuke, of disobedience to voices that were authoritative, of deafness to warning. No external condemnation is ever passed on a man which his own conscience has not previously ratified. Remorse is the last witness to Wisdom and her claims. To complete the picture, the miserable man is represented as reflecting that he all but felt into the doom of the public condemnation and the public execution (Proverbs 7:14).—J. Proverbs 5:15-21 Fidelity and bliss in marriage The counterpart of the foregoing warning against vice, placing connubial joys in the brightest light, of poetic fancy. I. IMAGES OF WIFEHOOD. The wife is described: 1. As a spring, and as a cistern. Property in a spring or well was highly, even sacredly, esteemed. Hence a peculiar force in the comparison. The wife is the husband's peculiar delight and property; the source of pleasures of every kind and degree; the fruitful origin of the family (comp. Isaiah 51:1; So 4:12). 2. As "wife of one's youth." (Cf. Deuteronomy 24:5; Ecclesiastes 9:9.) One to whom the flower of youth and manhood has been devoted. The parallel description is "companion of youth" (Proverbs 2:17). Her image, in this case, is associated with the sunniest scenes of experience. 3. As a "lovely hind, or charming gazelle." A favourite Oriental comparison, and embodied in the names Tabitha and Dorcas, which denote "gazelle." There are numberless uses of the figure in Arabian and Persian poets. The beautiful liquid eye, delicate head, graceful carriage of the creature, all point the simile. Nothing can surpass, as a husband's description of a true wife, Wordsworth's exquisite stanza beginning— "She was a phantom of delight, When first she gleam'd upon my sight; A creature not too bright or good For human nature's daily food; For transient sorrows, simple wiles, Praise, blame, love, kisses, tears, and smiles." II. IMAGES OF THE HUSBAND'S BLISS. 1. It is like taking draughts from a fresh and ever-running stream. There is "continual comfort in a face, the lineaments of gospel books." 2. It is a peculiar, a private possession. Proverbs 5:16 should be rendered interrogatively; it conveys the contrast of the profaned treasures of the unchaste woman's love, and thus fits with Proverbs 5:17. The language of lovers finds a true zest in the word, "My own!" Life becomes brutish where this feeling does not exist. 3. Yet it attracts sympathy, admiration, and good will. Proverbs 5:18 is the blessing wished by the speaker or by any looker on. Wedding feasts bring out these feelings; and the happiness and prosperity of married pairs are as little exposed to the tooth of envy as any earthly good. 4. It is satisfying; for what repose can be more sweet and secure than that on the bosom of the faithful spouse? It is enrapturing, without being enfeebling, unlike those false pleasures, "violent delights with violent endings, that in their triumph die" (Proverbs 5:19). III. CONCLUDING EXHORTATION (Proverbs 5:20), founded on the contrast just given. 1. The true rapture (the Hebrew word shagah, "reel" as in intoxication, repeated) should deter from the false and vicious. 2. To prefer the bosom of the adulteress to that of the true wife is a mark of the most vitiated taste, the most perverted understanding.—J. Proverbs 5:21 God the all-seeing Judge "Before Jehovah's eyes are man's paths, and all his tracks he surveys." I. CYNICAL PROVERBS CONCERNING SECRECY ARE CONDEMNED. Such as "What the eye sees not, the heart does not grieve over;" "A slice from a cut cake is never missed;" "Never mind so long as you are not found out." II. NOTHING IS REALLY SECRET OR UNKNOWN. We are naked and open to the eyes of him with whom we have to do. The whisper, the inarticulate thought, will come back one day in thunder.—J. Proverbs 5:22, Proverbs 5:23 Vice suicidal I. WICKEDNESS (LIKE GOODNESS) HAS UNDESIGNED RESULTS. The good comes back to nestle in the bosom of the giver and the doer. We never do right without invoking a blessing on our own heads. Evil, on the other hand, designed and executed, is like a snare set for one's self, a net in the meshes of which the crafty is entangled, self-overreached. II. WICKEDNESS AND IGNORANCE ARE IN CLOSE CONNECTION. "He shall die for want of instruction"—the correct rendering of Proverbs 5:23. Socrates taught that vice was ignorance, virtue identical with knowledge. This, however, ignores the pervesity of the will. The Bible ever traces wickedness to wilful and inexcusable ignorance. III. WICKEDNESS IS A KIND OF MADNESS. "Through the greatness of his folly he shall reel about." The word shagah once more. The man becomes drunk and frenzied with passion, and, a certain point passed, staggers to his end unwitting, careless, or desperate.—J. HOMILIES BY W. CLARKSON Proverbs 5:1-20 Victims of vice One particular vice is here denounced; it is necessary to warn the young against its snares and sorrows. What is here said, however, of this sin is applicable, in most if not all respects, to any kind of unholy indulgence; it is an earnest and faithful warning against the sin and shame of a vicious life. I. ITS SINFULNESS. The woman who is a sinner is a "strange" woman (Proverbs 5:3). The temptress is all too common amongst us, but she is strange in the sight of God. She is an alien, foreign altogether to his purpose, a sad and wide departure from his thought. And all vice is strange to him; it is a departure from his thought and from his will; it is sin in his sight; it is offensive to him; he "cannot look on" such iniquity without abhorrence and condemnation. He who is tempted may well say, with the pure minded and godly Joseph, "How can I do this great wickedness, and sin against God?" II. ITS SHAME. It is a shame to a man to allow himself to be deceived by a vain, shallow-minded woman (Proverbs 5:3, Proverbs 5:4); it is a shame to a man to permit a mere selfish temptress to beguile him, to prevent him from entertaining the true and wise thought in his mind, to hinder him by her artifices from reflecting on what is the path of life and what the way of death (Proverbs 5:6); it is a shame to a man to surrender his manly virtue to one so utterly undeserving of his honour (Proverbs 5:7-9). He who yields to the solicitations of the temptress, to the impulses of a vicious nature, is forfeiting his honour, is resigning his true manhood, is a son of shame. III. ITS FOLLY. (Proverbs 5:15-20.) How senseless is sin! how stupid is vice! It. embraces a guilty and short-lived pleasure only to reject a pure and lasting joy. Why should men resort to shameful lust when they can be blest with lawful and honorable love? Why sink in debauchery when they can walk along those goodly heights of moderation and of pleasures on which God's blessing may be invoked? Whatever the sense may be (whether of seeing, hearing, etc.), it is the pure pleasure which is not only high and manly, but is also unaccompanied by hitter and accusing thoughts, and is lasting as life itself. Why turn to devour the garbage when "angels' food" is on the table? Vice is the very depth of folly. IV. ITS PENALTY. This is threefold. 1. Impoverishment (Proverbs 5:10). Vice soon scatters a man's fortune. A few years, or even weeks, will suffice for dissipation to run through a good estate. Men "waste their substance in riotous living." 2. Remorse (Proverbs 5:11-14). How bitter to the sent the pangs of self-accusation! There is no poisoned dart that wounds the body as the arrow of unavailing remorse pierces the soul. 3. Death (Proverbs 5:5, "Her feet go down to death; her steps lay hold on hell"). Death physical and death spiritual are the issue of immorality. The grave is dug, the gates of the City of Sorrow are open, for the lascivious, the drunken, the immoral.—C. Proverbs 5:11 (first clause) Mourning at the last What multitudes of men and women have there been who, on beds of pain, or in homes of poverty, or under strong spiritual apprehension, have "mourned at the last"! After tasting and "enjoying the pleasures of sin for a season," they have found that iniquity must meet its doom, and they have "mourned at the last." Sin makes fair promises, but breaks its word. It owns that there is a debt due for guilty pleasure, but it hints that it will not send in the bill for many years;—perhaps never: but that account has to be settled, and they who persist in sinful indulgence will find, when it is too late, that they have to "mourn at the last." This is true of— I. SLOTHFULNESS. Very pleasant to be idling when others are busy, to be following the bent of our own fancy, dallying with the passing hours, amusing ourselves the whole day long, the whole year through; but there is retribution for wasted hours, for misspent youth, for negligent and idle manhood, to be endured further on; there is self-reproach, condemnation of the good and wise, an ill-regulated mind, straitened means if not poverty,—mourning at the last. II. INTEMPERANCE. Very tempting may be the jovial feast, very fascinating the sparkling cup, Very inviting the hilarity of the festive circle; but there is the end of it all to be taken into account, not only tomorrow's pain or lassitude, but the forfeiture of esteem, the weakening of the soul's capacity for pure enjoyment, the depravation of the taste, the encircling round the spirit of those cruel fetters which "at the last" hold it in cruel bondage. III. LASCIVIOUSNESS. (See previous homily.) IV. WORLDLINESS. There is a strong temptation presented to men to throw themselves into, so as to be absorbed by, the affairs of time and sense—business, politics, literature, art, one or other of the various amusements which entertain and gratify. This inordinate, excessive, unqualified devotion to any earthly pursuit, while it is to be distinguished from abandonment to forbidden pleasure, is yet wrong and ruinous. It is wrong, for it leaves out of reckoning the supreme obligation—that which we owe to him in whom we live and move and have our being, and who has redeemed us with his own blood. It is ruinous, for it leaves us (1) without the heritage we were meant to have, and may have, in God, in Jesus Christ and his blessed service and salvation; (2) unprepared for the other and larger life which is so near to us, and to which we approach by every step we take. However pleasant be the pursuits we engage in or the prizes we win, we shall wake one day from our dream with shame and fear; we shall "mourn at the last."—C. Proverbs 5:21 Man in God's view This verse is added as a powerful reason why the worst sins should be avoided. A man under temptation may well address himself thus— "Nor let my weaker passions dare Consent to sin; for God is there." I. THE VARIED ENERGIES AND ACTIONS OF MAN. Many are "the ways of man;" "all his goings" cannot easily be told. There is (1) his innermost thought starring in his mind; (2) then his feeling or desire in some direction; (3) then his resolution, the decision of his will; (4) then his planning and arranging; (5) then his consultation and cooperation with others; (6) then his execution. Or we may consider the variety of his actions by regarding them as (1) beginning and ending with himself; (2) affecting his immediate circle, his own family; (3) reaching and influencing his neighbours; (4) acting upon those who will come after him. The forms of human activity are indefinitely numerous—so complex is his nature, so various are his relations to his kind and the world in which he lives. II. GOD'S NOTICE OF ALL OUR DOINGS. "The ways of a man are before the eyes of the Lord." Every thought is thought, every feeling felt, every resolve made, every plan formed, every word spoken, every deed done, under his all-observing eye. "Neither is there any creature that is not manifest in his sight, but all things are naked and opened unto the eyes of him with whom we have to do" (Hebrews 4:13; see 2 Chronicles 16:9; Job 31:4; Psalms 139:2-12; and Proverbs 15:3). The eyes of the Lord not only cover the earth and the heavens, but they look everywhere within; through the thick curtains of the night his own hand has spread, and through the thickest folds our hand can draw, and through the walls of our human frame into the inner chambers and darkest recesses of our souls. III. GOD'S MEASURE OF OUR DOINGS. "He pondereth all his goings." God weighs all that he sees in the scales of his Divine wisdom and righteousness. He marks every thought, word, deed; and he estimates their worth, their excellency or their guilt. Never any way taken, any course entered upon, but all the motives which led to its choice and execution are before the mind of God, and are accepted or are blamed by him. And this being so, there must be— IV. GOD'S REMEMBRANCE OF OUR PAST AS WELL AS HIS OBSERVATION OF OUR PRESENT LIFE. For the Omniscient One cannot forget; and it may be that, in some way unknown to us, but quite in accordance with some ascertained facts, all our past actions are spread out before his sight in some part of his universe. Certainly the effects of all we have done abide, either in our own character and life or in those of other men. Our ways, past and present, are before him; he is estimating the moral character, for good or ill, of all our goings. Therefore: 1. In view of all our guilt, let us seek his mercy in Christ Jesus. For it is a truth consistent with the foregoing, that, if there be repentance and faith, all our sins shall "be cast into the depths of the sea" (Amo 7:1-17 :19). God will "hide his face from our sins. and blot out our iniquities" (Psalms 51:9). 2. In view of God's observation and judgment, let us strive to please him. If we yield our hearts to himself and our lives to his service, if we accept eternal life at his hands through Jesus Christ, and then seek to be and to do what is right in his sight, we shall do that which he will look upon with Divine approval, with fatherly delight (Galatians 4:1; Hebrews 11:5; Hebrews 13:16; 1 Peter 2:20, etc.).—C. Proverbs 5:22, Proverbs 5:23 The end of an evil course There are two fearful evils in which Impenitent sin is sure to end, two classes of penalty which the wrong doer must make up his mind to pay. He has to submit to— I. AS INWARD TYRANNY OF THE MOST CRUEL CHARACTER. (Proverbs 5:22.) We may never have seen the wild animal captured by the hunter, making violent efforts to escape its tolls, failing, desperately renewing the attempt with fierce and frantic struggles, until at length it yielded itself to its fate in sullen despair. But we have witnessed something far more romantic than that. We have watched some human soul caught in the meshes of vice, or entangled in the bonds of sin, struggling to be free, failing in its endeavour, renewing the attempt with determined eagerness, and failing again, until at length it yields to the foe, vanquished, ruined, lost! "His own iniquities have taken the wicked himself, he is holden in the cords of his sins." 1. Sin hides its tyranny from view; its cords are so carried that they are not seen; nay, they are so wound around the soul that at first they are not felt, and the victim has no notion that he is being enslaved. 2. Gradually and stealthily it fastens its fetters on the soul; e.g. intemperance, impurity, untruthfulness, selfishness, worldliness. 3. It finally obtains a hold from which the soul cannot shake itself free; the man is "holden;" sin has him in its firm grip; he is a captive, a spiritual slave. Beside this terrible tyranny, the persistent wrong doer has to endure— II. AFTER CONSEQUENCES YET MORE CALAMITOUS. (Proverbs 5:23.) These are: 1. Death in the midst of folly. "He shall die without instruction," unenlightened by eternal truth, in the darkness of error and sin; he will die, "hoping nothing, believing nothing, and fearing nothing"—nothing which a man should die in the hope of, nothing which a man should live to believe and die in the faith of, nothing which a man should fear, living or dying. He shall die without peace to smooth his dying pillow, without hope to light up his closing eyes. 2. Exclusion from future blessedness through his folly. "In the greatness of his folly he shall go astray." While the simplest wisdom would have led him to seek and find entrance into the City of God, in the greatness of his folly he wanders off to the gates of the City of Sorrow. 1. If the path of folly has been entered upon and is now being trodden, return at once without delay. Further on, perchance a very little further on, it may be too late-the cords of sin may be too strong for the soul to snap. Arise at once, in the strength of the strong Deliverer, and regain the freedom which is being lost. 2. Enter in earliest days the path of spiritual freedom. Bear the blessed yoke of the Son of God, that every other yoke may be broken. Enrol in his ranks whoso "service is perfect freedom."—C.
Practical Warnings Pro 6:1 My son, if you have become surety for your neighbor, Have given a pledge for a stranger, Pro 6:2 If you have been snared with the words of your mouth, Have been caught with the words of your mouth, Pro 6:3 Do this then, my son, and deliver yourself; Since you have come into the hand of your neighbor, Go, humble yourself, and importune your neighbor. Pro 6:4 Give no sleep to your eyes, Nor slumber to your eyelids; Pro 6:5 Deliver yourself like a gazelle from the hunter's hand And like a bird from the hand of the fowler. Pro 6:6 Go to the ant, O sluggard, Observe her ways and be wise, Pro 6:7 Which, having no chief, Officer or ruler, Pro 6:8 Prepares her food in the summer And gathers her provision in the harvest. Pro 6:9 How long will you lie down, O sluggard? When will you arise from your sleep? Pro 6:10 "A little sleep, a little slumber, A little folding of the hands to rest"— Pro 6:11 Your poverty will come in like a vagabond And your need like an armed man. Pro 6:12 A worthless person, a wicked man, Is the one who walks with a perverse mouth, Pro 6:13 Who winks with his eyes, who signals with his feet, Who points with his fingers; Pro 6:14 Who with perversity in his heart continually devises evil, Who spreads strife. Pro 6:15 Therefore his calamity will come suddenly; Instantly he will be broken and there will be no healing. Pro 6:16 There are six things which the LORD hates, Yes, seven which are an abomination to Him: Pro 6:17 Haughty eyes, a lying tongue, And hands that shed innocent blood, Pro 6:18 A heart that devises wicked plans, Feet that run rapidly to evil, Pro 6:19 A false witness who utters lies, And one who spreads strife among brothers. Warnings Against Adultery Pro 6:20 My son, observe the commandment of your father And do not forsake the teaching of your mother; Pro 6:21 Bind them continually on your heart; Tie them around your neck. Pro 6:22 When you walk about, they will guide you; When you sleep, they will watch over you; And when you awake, they will talk to you. Pro 6:23 For the commandment is a lamp and the teaching is light; And reproofs for discipline are the way of life Pro 6:24 To keep you from the evil woman, From the smooth tongue of the adulteress. Pro 6:25 Do not desire her beauty in your heart, Nor let her capture you with her eyelids. Pro 6:26 For on account of a harlot one is reduced to a loaf of bread, And an adulteress hunts for the precious life. Pro 6:27 Can a man take fire in his bosom And his clothes not be burned? Pro 6:28 Or can a man walk on hot coals And his feet not be scorched? Pro 6:29 So is the one who goes in to his neighbor's wife; Whoever touches her will not go unpunished. Pro 6:30 Men do not despise a thief if he steals To satisfy himself when he is hungry; Pro 6:31 But when he is found, he must repay sevenfold; He must give all the substance of his house. Pro 6:32 The one who commits adultery with a woman is lacking sense; He who would destroy himself does it. Pro 6:33 Wounds and disgrace he will find, And his reproach will not be blotted out. Pro 6:34 For jealousy enrages a man, And he will not spare in the day of vengeance. Pro 6:35 He will not accept any ransom, Nor will he be satisfied though you give many gifts.Chapter 6 6. Ant Industry Reproaches Idleness—[Proverbs 6:6 quoted.] The habitations which the ants build for themselves show skill and perseverance. Only one little grain at a time can they handle, but by diligence and perseverance they accomplish wonders. Solomon presents to the world the industry of the ant as a reproach to those who waste their hours in sinful idleness, in practices which corrupt soul and body. The ant prepares for future seasons. This is a lesson which many gifted with reasoning powers disregard. They fail entirely to prepare for the future immortal life which God has in His providence secured for the fallen race (Manuscript 35, 1899).
Warning Against the Adulteress Pro 7:1 My son, keep my words And treasure my commandments within you. Pro 7:2 Keep my commandments and live, And my teaching as the apple of your eye. Pro 7:3 Bind them on your fingers; Write them on the tablet of your heart. Pro 7:4 Say to wisdom, "You are my sister," And call understanding your intimate friend; Pro 7:5 That they may keep you from an adulteress, From the foreigner who flatters with her words. Pro 7:6 For at the window of my house I looked out through my lattice, Pro 7:7 And I saw among the naive, And discerned among the youths A young man lacking sense, Pro 7:8 Passing through the street near her corner; And he takes the way to her house, Pro 7:9 In the twilight, in the evening, In the middle of the night and in the darkness. Pro 7:10 And behold, a woman comes to meet him, Dressed as a harlot and cunning of heart. Pro 7:11 She is boisterous and rebellious, Her feet do not remain at home; Pro 7:12 She is now in the streets, now in the squares, And lurks by every corner. Pro 7:13 So she seizes him and kisses him And with a brazen face she says to him: Pro 7:14 "I was due to offer peace offerings; Today I have paid my vows. Pro 7:15 "Therefore I have come out to meet you, To seek your presence earnestly, and I have found you. Pro 7:16 "I have spread my couch with coverings, With colored linens of Egypt. Pro 7:17 "I have sprinkled my bed With myrrh, aloes and cinnamon. Pro 7:18 "Come, let us drink our fill of love until morning; Let us delight ourselves with caresses. Pro 7:19 "For my husband is not at home, He has gone on a long journey; Pro 7:20 He has taken a bag of money with him, At the full moon he will come home." Pro 7:21 With her many persuasions she entices him; With her flattering lips she seduces him. Pro 7:22 Suddenly he follows her As an ox goes to the slaughter, Or as one in fetters to the discipline of a fool, Pro 7:23 Until an arrow pierces through his liver; As a bird hastens to the snare, So he does not know that it will cost him his life. Pro 7:24 Now therefore, my sons, listen to me, And pay attention to the words of my mouth. Pro 7:25 Do not let your heart turn aside to her ways, Do not stray into her paths. Pro 7:26 For many are the victims she has cast down, And numerous are all her slain. Pro 7:27 Her house is the way to Sheol, Descending to the chambers of death. Reading Time: 3 minutesListen My son, keep my words, and lay up my commandments with thee. 2 Keep my commandments, and live; and my law as the apple of thine eye. 3 Bind them upon thy fingers, write them upon the table of thine heart. 4 Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: 5 That they may keep thee from the strange woman, from the stranger which flattereth with her words. 6 For at the window of my house I looked through my casement, 7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding, 8 Passing through the street near her corner; and he went the way to her house, 9 In the twilight, in the evening, in the black and dark night: 10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 11 (She is loud and stubborn; her feet abide not in her house: 12 Now is she without, now in the streets, and lieth in wait at every corner.) 13 So she caught him, and kissed him, and with an impudent face said unto him, 14 I have peace offerings with me; this day have I payed my vows. 15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love until the morning: let us solace ourselves with loves. 19 For the goodman is not at home, he is gone a long journey: 20 He hath taken a bag of money with him, and will come home at the day appointed. 21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him. 22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; 23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life. 24 Hearken unto me now therefore, O ye children, and attend to the words of my mouth. 25 Let not thine heart decline to her ways, go not astray in her paths. 26 For she hath cast down many wounded: yea, many strong men have been slain by her. 27 Her house is the way to hell, going down to the chambers of death. Public Domain KJV text from Wordproject.org Previous Chapter Next Chapter Commentary Solomon makes the case for sexual immorality as being a difficult sin to overcome. Having many wives and concubines, Solomon knew that sexual desire is fierce and the pleasure is fleeting. He knew that a single step down the path of sexual immorality bears eternal consequences. Paul saw the same danger when he wrote: “Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body” (1 Corinthians 6:18 NKJV). In Proverbs 7, Solomon tells how he saw a young man willingly enter the home of a tempting lustful woman. Perhaps the young man thought that it would be a one-night visit. Perhaps he was overcome with desire and promised himself that it would never happen again. But he would never be the same again with the forbidden experience and knowledge that he gained. Solomon says the young man innocently committed moral suicide: “As a bird hastens to the snare, he did not know it would cost his life” (v. 23). Sex outside the boundaries of marriage costs people their moral lives. That’s why the Lord says, “You shall not commit adultery” (Ex. 20:14). Andrew McChesney Editor, Adventist Mission (as of this writing) Jump to Discussion
The Blessings of Wisdom Pro 8:1 Does not wisdom call, And understanding lift up her voice? Pro 8:2 On top of the heights beside the way, Where the paths meet, she takes her stand; Pro 8:3 Beside the gates, at the opening to the city, At the entrance of the doors, she cries out: Pro 8:4 "To you, O men, I call, And my voice is to the sons of men. Pro 8:5 "O naive ones, understand prudence; And, O fools, understand wisdom. Pro 8:6 "Listen, for I will speak noble things; And the opening of my lips will reveal right things. Pro 8:7 "For my mouth will utter truth; And wickedness is an abomination to my lips. Pro 8:8 "All the utterances of my mouth are in righteousness; There is nothing crooked or perverted in them. Pro 8:9 "They are all straightforward to him who understands, And right to those who find knowledge. Pro 8:10 "Take my instruction and not silver, And knowledge rather than choicest gold. Pro 8:11 "For wisdom is better than jewels; And all desirable things cannot compare with her. Pro 8:12 "I, wisdom, dwell with prudence, And I find knowledge and discretion. Pro 8:13 "The fear of the LORD is to hate evil; Pride and arrogance and the evil way And the perverted mouth, I hate. Pro 8:14 "Counsel is mine and sound wisdom; I am understanding, power is mine. Pro 8:15 "By me kings reign, And rulers decree justice. Pro 8:16 "By me princes rule, and nobles, All who judge rightly. Pro 8:17 "I love those who love me; And those who diligently seek me will find me. Pro 8:18 "Riches and honor are with me, Enduring wealth and righteousness. Pro 8:19 "My fruit is better than gold, even pure gold, And my yield better than choicest silver. Pro 8:20 "I walk in the way of righteousness, In the midst of the paths of justice, Pro 8:21 To endow those who love me with wealth, That I may fill their treasuries. Pro 8:22 "The LORD possessed me at the beginning of His way, Before His works of old. Pro 8:23 "From everlasting I was established, From the beginning, from the earliest times of the earth. Pro 8:24 "When there were no depths I was brought forth, When there were no springs abounding with water. Pro 8:25 "Before the mountains were settled, Before the hills I was brought forth; Pro 8:26 While He had not yet made the earth and the fields, Nor the first dust of the world. Pro 8:27 "When He established the heavens, I was there, When He inscribed a circle on the face of the deep, Pro 8:28 When He made firm the skies above, When the springs of the deep became fixed, Pro 8:29 When He set for the sea its boundary So that the water would not transgress His command, When He marked out the foundations of the earth; Pro 8:30 Then I was beside Him, as a master workman; And I was daily His delight, Rejoicing always before Him, Pro 8:31 Rejoicing in the world, His earth, And having my delight in the sons of men. Pro 8:32 "Now therefore, O sons, listen to me, For blessed are they who keep my ways. Pro 8:33 "Heed instruction and be wise, And do not neglect it. Pro 8:34 "Blessed is the man who listens to me, Watching daily at my gates, Waiting at my doorposts. Pro 8:35 "For he who finds me finds life And obtains favor from the LORD. Pro 8:36 "But he who sins against me injures himself; All those who hate me love death." Articles, Trinity Truth Wisdom in Proverbs 8 & 9 Posted onJuly 14, 2018AuthorVitalie Mudrenco Who is being referred to by the term “Wisdom” in the following verses? The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; — Proverbs 8:22 – 30 Although some insist these verses refer to wisdom as an attribute, a closer look at the passage with its surrounding context proves these verses to be talking about Jesus, who is the Wisdom of God. Notice how Jesus is referred to as the wisdom of God in the following verses: Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute — Luke 11:49 (Compare with Matthew 23:34) But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. ….But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. — 1 Corinthians 1:24, 30 With this in mind, please notice how in Proverbs Wisdom is spoken of as: The giver of life and death (Proverbs 8:35–36) The giver of wealth (3:16; 8:18–21) and security (1:33) The source of wisdom, counsel, understanding and strength. (8:14) The source of government, rulership and authority (8:15) The source of happiness (3:13, 18) The source of revelation (8:6–10, 32, 34) The One who is to be sought after, found, and called (1:28; 8:17) The one who loves and is to be loved (8:17) The one who calls to men and seeks for them (8:4) The one who leads in the way (3:17; 8:20,32) Furthermore, in Proverbs 8:30 we read: Then I was by him, as a master workman: and I was daily his delight, rejoicing always before him; (RV) Contextually speaking, this is referring to the time of creation. Here is the context again: When he established the heavens, I was there: when he set a circle upon the face of the deep: When he made firm the sides above: when the fountains of the deep became strong: When he gave to the sea its bound, that the waters should not transgress his commandment: when he marked out the foundations of the earth — Proverbs 8:27-29 The point of the text is that during the work of creation, I, Wisdom was there as a “master workman” or as the word means “architect, skilled workman”. Notice what we read later on in Proverbs 30: Who hath ascended up into heaven, and descended? who hath gathered the wind in his fists? who hath bound the waters in his garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou knowest? — Proverbs 30:4 Again, while making reference to the work of creation, the author attributes creation to two Individuals and identifies Them by relationship as Father and Son. Hence, according to this text, the master workman that was with God during the creation is His Son. This is confirmed by multiple references in the New Testament (Hebrews 1:2; Ephesians 3:9, John 1:1-3, Colossians 1: 16,17). The context of the book of Proverbs, especially chapter 8, and the larger context of the bible proves to us that this wisdom spoken about in Proverbs 8 is the Son of God. The above should be sufficient to prove the point. However, in case it is not, please read the following: Proverbs 8 Wisdom Jesus Crieth in public. v. 8:3 Calls the sons of man. v. 4 Understanding wisdom was given to the simple & week. v. 5 Wisdom will speak righteousness and truth. v. 6,7 Wisdom will not speak false and hates it. v. 7 Wisdom’s instructions & knowledge are better than silver & gold. v. 10 Wisdom has in it prudence & Knowledge. v. 12, 14 Counsel belongs to the wisdom. v. 14 Wisdom has strength. v. 14 Kings, princes, & noble’s reign by wisdom. v. 15,16 Wisdom loves who loves her. v. 17 Whoever seeks wisdom early will find her. v. 17 Wisdom possesses and leads in the way of righteousness. v. 18-20 Whoso loveth wisdom will inherit substance. v. 21 Blessed is he that keepeth her ways. v. 32 Blessed is he that hears wisdom. v. 34 Whoso findeth wisdom findeth life. v. 35 If you don’t have wisdom you don’t have life. v. 36 Jesus taught in public. John 18:20 Jesus calls men. Matt 11:28; John 7:37 Jesus was revealed to babes. Matt 11:25 Jesus is the truth and speaks righteousness. John 14:6; John 17:17 Jesus words shall not be false. Hebrews 1:9 Jesus’ words and knowledge are eternal life John 6:62, 17:3 Jesus has in him all treasure of wisdom and knowledge. Col 2:3 Jesus is the counselor. Is 9:6 Jesus is the power of God. 1 Cor 1:24 Jesus removes kings and sets up kings. Dan 2:21; Rom 13:1 Jesus loves who love him. John 14:21 If you seek Jesus early, you will find him. John 6:37; Matt 7:7 Jesus is and leads into righteousness. 1 Cor 1:30 Whoso loves Jesus will inherit everything. Heb 10:34; 1 Pet 1:4; Rom 8:17 Blessed are they that keep the ways and words of the Lord. Ps 128:1; Luke 11:28; Ps 119:2 Blessed is he that hears the words of Jesus. Matt 7:24 ; Luke 11:28 Whosoever findeth Jesus finds life. John 3:16, 36; 14:6 He that has not the son of God has not life. 1 John 5:12 Proverbs 9 We will only consider the first five verses of chapter 9: I would like to remind you of the parable Jesus gave in Mathew 22, about the marriage feast the King prepared for his son: The kingdom of heaven is like unto a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants saying tell them which are bidden, behold, I have prepared my diner: my oxen and my fatlings are killed, and all things are ready, come unto the marriage”. The parable goes on to say they rejected and killed the servants, the king sent his armies to destroy them, and invited other people. Understanding this parable is very relevant to understanding the first few verses of Proverbs 9. Of course, the wedding represents the unity of humanity and Divinity, the killing of the beasts represents Christ’s sacrifice, the wedding garment represents the character that all must possess who shall be accounted fit guests for the wedding. This parable illustrates the gospel invitation, its rejection by the Jewish people, and the call of mercy to the Gentiles. Also keep in mind the principle found in Hebrews 3:6 and 1 Timothy 3:15 teaching us that we are the house of God and the church of God. With this in mind, here are the first 5 verses of Proverbs 9: Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Verses 1-3 sums up the whole gospel: Wisdom hath builded her house: Jesus (wisdom) has built his church (house). she hath hewn out her seven pillars: Pillars are the foundation of the building. Seven represents completeness. Jesus has laid down a solid foundation for His church She hath killed her beasts; she hath mingled her wine: Jesus offered Himself as a sacrifice, He laid down His life she hath also furnished her table: all things are ready, the work has been done; respond to the invitation and come to the “marriage” She hath sent forth her maidens: Jesus has sent forth his disciples and prophets to tell us the good news so we may put on the garment of righteousness. she crieth upon the highest places of the city: highest places refer to places of worship (Ezekiel 20:40). Jesus spoke openly in the synagogue and where the Jews resorted (John 18:20); He also cried out during the feast saying, “If any man thirst, let him come unto me, and drink.” — John 7:37 In verses 4-5, Jesus is addressing the ”simple people” (6612 – open minded). To be simple means you are meek and learnable like babes (see Mathew 5:5). Jesus (wisdom) is calling all simple people to come to Him. We read in Matthew 11:25 ”At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” He is offering to give them wisdom and understanding, and He (Jesus) is telling them how they can receive it, “Come eat of my bread and drink of my wine” v5. Compare this with Matthew 26:26-28. Take, eat; this is my body. … Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. In verse 5 of Proverbs 9 we read the same terminology and invitation Jesus spoke out in the previous verse and the following: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. — John 6:56 As you can see, Proverbs 9:1-5 confirms what we discovered in chapter 8. The author is speaking about the Son of God under the title of wisdom. Going back to our original point, Proverbs 8:22-25 speak directly about the Son of God and clearly tell us that He was brought forth, possessed and set up in the days of eternity.
The Way of Wisdom Pro 9:1 Wisdom has built her house, She has hewn out her seven pillars; Pro 9:2 She has prepared her food, she has mixed her wine; She has also set her table; Pro 9:3 She has sent out her maidens, she calls From the tops of the heights of the city: Pro 9:4 "Whoever is naive, let him turn in here!" To him who lacks understanding she says, Pro 9:5 "Come, eat of my food And drink of the wine I have mixed. Pro 9:6 "Forsake your folly and live, And proceed in the way of understanding." Pro 9:7 He who corrects a scoffer gets dishonor for himself, And he who reproves a wicked man gets insults for himself. Pro 9:8 Do not reprove a scoffer, or he will hate you, Reprove a wise man and he will love you. Pro 9:9 Give instruction to a wise man and he will be still wiser, Teach a righteous man and he will increase his learning. Pro 9:10 The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding. Pro 9:11 For by me your days will be multiplied, And years of life will be added to you. Pro 9:12 If you are wise, you are wise for yourself, And if you scoff, you alone will bear it. The Way of Folly Pro 9:13 The woman of folly is boisterous, She is naive and knows nothing. Pro 9:14 She sits at the doorway of her house, On a seat by the high places of the city, Pro 9:15 Calling to those who pass by, Who are making their paths straight: Pro 9:16 "Whoever is naive, let him turn in here," And to him who lacks understanding she says, Pro 9:17 "Stolen water is sweet; And bread eaten in secret is pleasant." Pro 9:18 But he does not know that the dead are there, That her guests are in the depths of Sheol. Articles, Trinity Truth Wisdom in Proverbs 8 & 9 Posted onJuly 14, 2018AuthorVitalie Mudrenco Who is being referred to by the term “Wisdom” in the following verses? The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; — Proverbs 8:22 – 30 Although some insist these verses refer to wisdom as an attribute, a closer look at the passage with its surrounding context proves these verses to be talking about Jesus, who is the Wisdom of God. Notice how Jesus is referred to as the wisdom of God in the following verses: Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute — Luke 11:49 (Compare with Matthew 23:34) But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. ….But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. — 1 Corinthians 1:24, 30 With this in mind, please notice how in Proverbs Wisdom is spoken of as: The giver of life and death (Proverbs 8:35–36) The giver of wealth (3:16; 8:18–21) and security (1:33) The source of wisdom, counsel, understanding and strength. (8:14) The source of government, rulership and authority (8:15) The source of happiness (3:13, 18) The source of revelation (8:6–10, 32, 34) The One who is to be sought after, found, and called (1:28; 8:17) The one who loves and is to be loved (8:17) The one who calls to men and seeks for them (8:4) The one who leads in the way (3:17; 8:20,32) Furthermore, in Proverbs 8:30 we read: Then I was by him, as a master workman: and I was daily his delight, rejoicing always before him; (RV) Contextually speaking, this is referring to the time of creation. Here is the context again: When he established the heavens, I was there: when he set a circle upon the face of the deep: When he made firm the sides above: when the fountains of the deep became strong: When he gave to the sea its bound, that the waters should not transgress his commandment: when he marked out the foundations of the earth — Proverbs 8:27-29 The point of the text is that during the work of creation, I, Wisdom was there as a “master workman” or as the word means “architect, skilled workman”. Notice what we read later on in Proverbs 30: Who hath ascended up into heaven, and descended? who hath gathered the wind in his fists? who hath bound the waters in his garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou knowest? — Proverbs 30:4 Again, while making reference to the work of creation, the author attributes creation to two Individuals and identifies Them by relationship as Father and Son. Hence, according to this text, the master workman that was with God during the creation is His Son. This is confirmed by multiple references in the New Testament (Hebrews 1:2; Ephesians 3:9, John 1:1-3, Colossians 1: 16,17). The context of the book of Proverbs, especially chapter 8, and the larger context of the bible proves to us that this wisdom spoken about in Proverbs 8 is the Son of God. The above should be sufficient to prove the point. However, in case it is not, please read the following: Proverbs 8 Wisdom Jesus Crieth in public. v. 8:3 Calls the sons of man. v. 4 Understanding wisdom was given to the simple & week. v. 5 Wisdom will speak righteousness and truth. v. 6,7 Wisdom will not speak false and hates it. v. 7 Wisdom’s instructions & knowledge are better than silver & gold. v. 10 Wisdom has in it prudence & Knowledge. v. 12, 14 Counsel belongs to the wisdom. v. 14 Wisdom has strength. v. 14 Kings, princes, & noble’s reign by wisdom. v. 15,16 Wisdom loves who loves her. v. 17 Whoever seeks wisdom early will find her. v. 17 Wisdom possesses and leads in the way of righteousness. v. 18-20 Whoso loveth wisdom will inherit substance. v. 21 Blessed is he that keepeth her ways. v. 32 Blessed is he that hears wisdom. v. 34 Whoso findeth wisdom findeth life. v. 35 If you don’t have wisdom you don’t have life. v. 36 Jesus taught in public. John 18:20 Jesus calls men. Matt 11:28; John 7:37 Jesus was revealed to babes. Matt 11:25 Jesus is the truth and speaks righteousness. John 14:6; John 17:17 Jesus words shall not be false. Hebrews 1:9 Jesus’ words and knowledge are eternal life John 6:62, 17:3 Jesus has in him all treasure of wisdom and knowledge. Col 2:3 Jesus is the counselor. Is 9:6 Jesus is the power of God. 1 Cor 1:24 Jesus removes kings and sets up kings. Dan 2:21; Rom 13:1 Jesus loves who love him. John 14:21 If you seek Jesus early, you will find him. John 6:37; Matt 7:7 Jesus is and leads into righteousness. 1 Cor 1:30 Whoso loves Jesus will inherit everything. Heb 10:34; 1 Pet 1:4; Rom 8:17 Blessed are they that keep the ways and words of the Lord. Ps 128:1; Luke 11:28; Ps 119:2 Blessed is he that hears the words of Jesus. Matt 7:24 ; Luke 11:28 Whosoever findeth Jesus finds life. John 3:16, 36; 14:6 He that has not the son of God has not life. 1 John 5:12 Proverbs 9 We will only consider the first five verses of chapter 9: I would like to remind you of the parable Jesus gave in Mathew 22, about the marriage feast the King prepared for his son: The kingdom of heaven is like unto a certain king which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants saying tell them which are bidden, behold, I have prepared my diner: my oxen and my fatlings are killed, and all things are ready, come unto the marriage”. The parable goes on to say they rejected and killed the servants, the king sent his armies to destroy them, and invited other people. Understanding this parable is very relevant to understanding the first few verses of Proverbs 9. Of course, the wedding represents the unity of humanity and Divinity, the killing of the beasts represents Christ’s sacrifice, the wedding garment represents the character that all must possess who shall be accounted fit guests for the wedding. This parable illustrates the gospel invitation, its rejection by the Jewish people, and the call of mercy to the Gentiles. Also keep in mind the principle found in Hebrews 3:6 and 1 Timothy 3:15 teaching us that we are the house of God and the church of God. With this in mind, here are the first 5 verses of Proverbs 9: Wisdom hath builded her house, she hath hewn out her seven pillars: She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens: she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. Verses 1-3 sums up the whole gospel: Wisdom hath builded her house: Jesus (wisdom) has built his church (house). she hath hewn out her seven pillars: Pillars are the foundation of the building. Seven represents completeness. Jesus has laid down a solid foundation for His church She hath killed her beasts; she hath mingled her wine: Jesus offered Himself as a sacrifice, He laid down His life she hath also furnished her table: all things are ready, the work has been done; respond to the invitation and come to the “marriage” She hath sent forth her maidens: Jesus has sent forth his disciples and prophets to tell us the good news so we may put on the garment of righteousness. she crieth upon the highest places of the city: highest places refer to places of worship (Ezekiel 20:40). Jesus spoke openly in the synagogue and where the Jews resorted (John 18:20); He also cried out during the feast saying, “If any man thirst, let him come unto me, and drink.” — John 7:37 In verses 4-5, Jesus is addressing the ”simple people” (6612 – open minded). To be simple means you are meek and learnable like babes (see Mathew 5:5). Jesus (wisdom) is calling all simple people to come to Him. We read in Matthew 11:25 ”At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” He is offering to give them wisdom and understanding, and He (Jesus) is telling them how they can receive it, “Come eat of my bread and drink of my wine” v5. Compare this with Matthew 26:26-28. Take, eat; this is my body. … Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. In verse 5 of Proverbs 9 we read the same terminology and invitation Jesus spoke out in the previous verse and the following: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. — John 6:56 As you can see, Proverbs 9:1-5 confirms what we discovered in chapter 8. The author is speaking about the Son of God under the title of wisdom. Going back to our original point, Proverbs 8:22-25 speak directly about the Son of God and clearly tell us that He was brought forth, possessed and set up in the days of eternity.
The Proverbs of Solomon Pro 10:1 The proverbs of Solomon. A wise son makes a father glad, But a foolish son is a grief to his mother. Pro 10:2 Ill-gotten gains do not profit, But righteousness delivers from death. Pro 10:3 The LORD will not allow the righteous to hunger, But He will reject the craving of the wicked. Pro 10:4 Poor is he who works with a negligent hand, But the hand of the diligent makes rich. Pro 10:5 He who gathers in summer is a son who acts wisely, But he who sleeps in harvest is a son who acts shamefully. Pro 10:6 Blessings are on the head of the righteous, But the mouth of the wicked conceals violence. Pro 10:7 The memory of the righteous is blessed, But the name of the wicked will rot. Pro 10:8 The wise of heart will receive commands, But a babbling fool will be ruined. Pro 10:9 He who walks in integrity walks securely, But he who perverts his ways will be found out. Pro 10:10 He who winks the eye causes trouble, And a babbling fool will be ruined. Pro 10:11 The mouth of the righteous is a fountain of life, But the mouth of the wicked conceals violence. Pro 10:12 Hatred stirs up strife, But love covers all transgressions. Pro 10:13 On the lips of the discerning, wisdom is found, But a rod is for the back of him who lacks understanding. Pro 10:14 Wise men store up knowledge, But with the mouth of the foolish, ruin is at hand. Pro 10:15 The rich man's wealth is his fortress, The ruin of the poor is their poverty. Pro 10:16 The wages of the righteous is life, The income of the wicked, punishment. Pro 10:17 He is on the path of life who heeds instruction, But he who ignores reproof goes astray. Pro 10:18 He who conceals hatred has lying lips, And he who spreads slander is a fool. Pro 10:19 When there are many words, transgression is unavoidable, But he who restrains his lips is wise. Pro 10:20 The tongue of the righteous is as choice silver, The heart of the wicked is worth little. Pro 10:21 The lips of the righteous feed many, But fools die for lack of understanding. Pro 10:22 It is the blessing of the LORD that makes rich, And He adds no sorrow to it. Pro 10:23 Doing wickedness is like sport to a fool, And so is wisdom to a man of understanding. Pro 10:24 What the wicked fears will come upon him, But the desire of the righteous will be granted. Pro 10:25 When the whirlwind passes, the wicked is no more, But the righteous has an everlasting foundation. Pro 10:26 Like vinegar to the teeth and smoke to the eyes, So is the lazy one to those who send him. Pro 10:27 The fear of the LORD prolongs life, But the years of the wicked will be shortened. Pro 10:28 The hope of the righteous is gladness, But the expectation of the wicked perishes. Pro 10:29 The way of the LORD is a stronghold to the upright, But ruin to the workers of iniquity. Pro 10:30 The righteous will never be shaken, But the wicked will not dwell in the land. Pro 10:31 The mouth of the righteous flows with wisdom, But the perverted tongue will be cut out. Pro 10:32 The lips of the righteous bring forth what is acceptable, But the mouth of the wicked what is perverted. Chapter 10 9. Uprightness Makes a Man a Blessing—The very first step in the path of life is to keep the mind stayed on God, to have His fear continually before the eyes. A single departure from moral integrity blunts the conscience, and opens the door to the next temptation. “He that walketh uprightly walketh surely; but he that perverteth his way shall be known.” [Proverbs 10:9.] We are commanded to love God supremely, and our neighbor as ourselves; but the daily experience of life shows that this law is disregarded. Uprightness in deal and moral integrity will secure the favor of God, and make a man a blessing to himself and to society; but amid the varied temptations that assail one whichever way he may turn, it is impossible to keep a clear conscience and the approval of heaven without divine aid and a principle to love honesty for the sake of the right. A character that is approved of God and man is to be preferred to wealth. The foundation should be laid broad and deep, resting on the rock Christ Jesus. There are too many who profess to work from the true foundation, whose loose dealing shows them to be building on sliding sand; but the great tempest will sweep away their foundation, and they will have no refuge. Many plead that unless they are sharp, and watch to advantage themselves, they will meet with loss. Their unscrupulous neighbors, who take selfish advantages, are prospered; while they, although trying to deal strictly in accordance with Bible principles, are not so highly favored. Do these persons see the future? Or are their eyes too dim to see, through the miasma-laden fogs of worldliness, that honor and integrity are not rewarded in the coin of this world? Will God reward virtue with mere worldly success? He has their names graven on the palms of His hands, as heirs to enduring honors, riches that are imperishable. What did that dishonest man gain by his worldly policy? How high a price did he pay for his success? He has sacrificed his noble manhood, and has started on the road that leads to perdition. He may be converted; he may see the wickedness of his injustice to his fellow-men, and, as far as possible, make restitution; but the scars of a wounded conscience will ever remain (The Signs of the Times, February 7, 1884).
Pro 15:1 A gentle answer turns away wrath, But a harsh word stirs up anger. Pro 15:2 The tongue of the wise makes knowledge acceptable, But the mouth of fools spouts folly. Pro 15:3 The eyes of the LORD are in every place, Watching the evil and the good. Pro 15:4 A soothing tongue is a tree of life, But perversion in it crushes the spirit. Pro 15:5 A fool rejects his father's discipline, But he who regards reproof is sensible. Pro 15:6 Great wealth is in the house of the righteous, But trouble is in the income of the wicked. Pro 15:7 The lips of the wise spread knowledge, But the hearts of fools are not so. Pro 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Pro 15:9 The way of the wicked is an abomination to the LORD, But He loves one who pursues righteousness. Pro 15:10 Grievous punishment is for him who forsakes the way; He who hates reproof will die. Pro 15:11 Sheol and Abaddon lie open before the LORD, How much more the hearts of men! Pro 15:12 A scoffer does not love one who reproves him, He will not go to the wise. Pro 15:13 A joyful heart makes a cheerful face, But when the heart is sad, the spirit is broken. Pro 15:14 The mind of the intelligent seeks knowledge, But the mouth of fools feeds on folly. Pro 15:15 All the days of the afflicted are bad, But a cheerful heart has a continual feast. Pro 15:16 Better is a little with the fear of the LORD Than great treasure and turmoil with it. Pro 15:17 Better is a dish of vegetables where love is Than a fattened ox served with hatred. Pro 15:18 A hot-tempered man stirs up strife, But the slow to anger calms a dispute. Pro 15:19 The way of the lazy is as a hedge of thorns, But the path of the upright is a highway. Pro 15:20 A wise son makes a father glad, But a foolish man despises his mother. Pro 15:21 Folly is joy to him who lacks sense, But a man of understanding walks straight. Pro 15:22 Without consultation, plans are frustrated, But with many counselors they succeed. Pro 15:23 A man has joy in an apt answer, And how delightful is a timely word! Pro 15:24 The path of life leads upward for the wise That he may keep away from Sheol below. Pro 15:25 The LORD will tear down the house of the proud, But He will establish the boundary of the widow. Pro 15:26 Evil plans are an abomination to the LORD, But pleasant words are pure. Pro 15:27 He who profits illicitly troubles his own house, But he who hates bribes will live. Pro 15:28 The heart of the righteous ponders how to answer, But the mouth of the wicked pours out evil things. Pro 15:29 The LORD is far from the wicked, But He hears the prayer of the righteous. Pro 15:30 Bright eyes gladden the heart; Good news puts fat on the bones. Pro 15:31 He whose ear listens to the life-giving reproof Will dwell among the wise. Pro 15:32 He who neglects discipline despises himself, But he who listens to reproof acquires understanding. Pro 15:33 The fear of the LORD is the instruction for wisdom, And before honor comes humility. Chapter 15 1, 2. Seeds That Produce a Bad Crop—Passionate words sow seeds that produce a bad crop which no one will care to garner. Our own words have an effect upon our character, but they act still more powerfully upon the characters of others. The infinite God alone can measure the mischief that is done by careless words. These words fall from our lips, and we do not perhaps mean any harm; yet they are the index of our inward thoughts, and work on the side of evil. What unhappiness has been produced by the speaking of thoughtless, unkind words in the family circle! Harsh words rankle in the mind, it may be for years, and never lose their sting. As professed Christians, we should consider the influence our words have upon those with whom we come into association, whether they are believers or unbelievers. Our words are watched, and mischief is done by thoughtless utterances. No after association with believers or unbelievers will wholly counteract the unfavorable influence of thoughtless, foolish words. Our words evidence the manner of food upon which the soul feeds (The Youth's Instructor, June 27, 1895). 33. See EGW on Judges 6:15, Vol. 2, p. 1003.
Pro 16:1 The plans of the heart belong to man, But the answer of the tongue is from the LORD. Pro 16:2 All the ways of a man are clean in his own sight, But the LORD weighs the motives. Pro 16:3 Commit your works to the LORD And your plans will be established. Pro 16:4 The LORD has made everything for its own purpose, Even the wicked for the day of evil. Pro 16:5 Everyone who is proud in heart is an abomination to the LORD; Assuredly, he will not be unpunished. Pro 16:6 By lovingkindness and truth iniquity is atoned for, And by the fear of the LORD one keeps away from evil. Pro 16:7 When a man's ways are pleasing to the LORD, He makes even his enemies to be at peace with him. Pro 16:8 Better is a little with righteousness Than great income with injustice. Pro 16:9 The mind of man plans his way, But the LORD directs his steps. Pro 16:10 A divine decision is in the lips of the king; His mouth should not err in judgment. Pro 16:11 A just balance and scales belong to the LORD; All the weights of the bag are His concern. Pro 16:12 It is an abomination for kings to commit wicked acts, For a throne is established on righteousness. Pro 16:13 Righteous lips are the delight of kings, And he who speaks right is loved. Pro 16:14 The fury of a king is like messengers of death, But a wise man will appease it. Pro 16:15 In the light of a king's face is life, And his favor is like a cloud with the spring rain. Pro 16:16 How much better it is to get wisdom than gold! And to get understanding is to be chosen above silver. Pro 16:17 The highway of the upright is to depart from evil; He who watches his way preserves his life. Pro 16:18 Pride goes before destruction, And a haughty spirit before stumbling. Pro 16:19 It is better to be humble in spirit with the lowly Than to divide the spoil with the proud. Pro 16:20 He who gives attention to the word will find good, And blessed is he who trusts in the LORD. Pro 16:21 The wise in heart will be called understanding, And sweetness of speech increases persuasiveness. Pro 16:22 Understanding is a fountain of life to one who has it, But the discipline of fools is folly. Pro 16:23 The heart of the wise instructs his mouth And adds persuasiveness to his lips. Pro 16:24 Pleasant words are a honeycomb, Sweet to the soul and healing to the bones. Pro 16:25 There is a way which seems right to a man, But its end is the way of death. Pro 16:26 A worker's appetite works for him, For his hunger urges him on. Pro 16:27 A worthless man digs up evil, While his words are like scorching fire. Pro 16:28 A perverse man spreads strife, And a slanderer separates intimate friends. Pro 16:29 A man of violence entices his neighbor And leads him in a way that is not good. Pro 16:30 He who winks his eyes does so to devise perverse things; He who compresses his lips brings evil to pass. Pro 16:31 A gray head is a crown of glory; It is found in the way of righteousness. Pro 16:32 He who is slow to anger is better than the mighty, And he who rules his spirit, than he who captures a city. Pro 16:33 The lot is cast into the lap, But its every decision is from the LORD. Chapter 16 2. God Reads the Secret Devisings—It is for the eternal interest of every one to search his own heart, and to improve every God-given faculty. Let all remember that there is not a motive in the heart of any man that the Lord does not clearly see. The motives of each one are weighed as carefully as if the destiny of the human agent depended upon this one result. We need a connection with divine power, that we may have an increase of clear light and an understanding of how to reason from cause to effect. We need to have the powers of the understanding cultivated, by our being partakers of the divine nature, having escaped the corruption that is in the world through lust. Let each one consider carefully the solemn truth, God in heaven is true, and there is not a design, however intricate, nor a motive, however carefully hidden, that He does not clearly understand. He reads the secret devisings of every heart. Men may plan out crooked actions for the future, thinking that God does not understand; but in that great day when the books are opened, and every man is judged by the things written in the books, those actions will appear as they are.... [Psalm 139:1-5, 11, 12 quoted.] The Lord sees and understands all dishonesty in planning, all unlawful appropriation in any degree of property or means, all injustice in man's dealing with his fellow men ... [Daniel 5:27 quoted] (The Review and Herald, March 8, 1906). 11 (Hosea 12:7). Religion With Deceitful Balances an Abomination—Fraud in any business transaction is a grievous sin in God's sight; for the goods men are handling belong to Him, and must be used to the glory of His name if men would be pure and clean in His sight. The religion that carries in its hand the scant measure and the deceitful balance is an abomination in the sight of God. He who cherishes such a religion will be brought to confusion; for God is a jealous God (Letter 8, 1901). 28. See EGW on ch. 26:20-22. 32 (See EGW on 1 Samuel 24:6, Vol. 2, p. 1021). How to Be Stronger Than Kings or Conquerors—Is Christ using cutting words, stern criticism and unkind suspicion toward His people who commit faults? No. He takes every infirmity into account; He acts with discernment. He knows every one of our failings; but He uses patience; for otherwise we would have perished long ago on account of our bad treatment of Him. The greatest insult we can inflict upon Him, is to pretend to be His disciples while manifesting the spirit of Satan in our words, our dispositions and our actions. It does not behoove those from whom Jesus has so much to bear, in their failings and perversity, to be ever mindful of slights and real or imaginary offense. And yet there are those who are ever suspecting the motives of others about them. They see offense and slights where no such thing was intended. All this is Satan's work in the human heart. The heart filled with that love which thinketh no evil will not be on the watch to notice discourtesies and grievances of which he may be the object. The will of God is that His love shall close the eyes, the ears and the heart to all such provocations and to all the suggestions with which Satan would fill them. There is a noble majesty in the silence of the one exposed to evil-surmising or outrage. To be master of one's spirit is to be stronger than kings or conquerors. A Christian leads one to think of Christ. He will be affable, kind, patient, humble and yet courageous and firm in vindicating the truth and the name of Christ (Manuscript 24, 1887). We must not consider as our enemies all those who do not receive us with a smile upon their lips and with demonstrations of love. It is much easier to play the martyr than to overcome a bad temper. We must give others an example of not stopping at every trifling offense in order to vindicate our rights. We may expect that false reports will circulate about us; but if we follow a straight course, if we remain indifferent to these things, others will also be indifferent. Let us leave to God the care of our reputation. And thus, like sons and daughters of God, we shall show that we have self-control. We shall show that we are led by the Spirit of God, and that we are slow to anger. Slander can be lived down by our manner of living; it is not lived down by words of indignation. Let our great anxiety be to act in the fear of God, and show by our conduct that these reports are false. No one can injure our character as much as ourselves. It is the weak trees and the tottering houses that need to be constantly propped. When we show ourselves so anxious to protect our reputation against attacks from the outside, we give the impression that it is not blameless before God, and that it needs therefore to be continually bolstered up (Manuscript 24, 1887). Avoid Intoxication Through Wrath—One class have come up without self-control; they have not bridled the temper or the tongue; and some of these claim to be Christ's followers, but they are not. Jesus has set them no such example. When they have the meekness and lowliness of the Saviour, they will not act out the promptings of the natural heart, for this is of Satan. Some are nervous, and if they begin to lose self-control in word or spirit under provocation, they are as much intoxicated with wrath as the inebriate is with liquor. They are unreasonable, and not easily persuaded or convinced. They are not sane; Satan for the time has full control. Every one of these exhibitions of wrath weakens the nervous system and the moral powers, and makes it difficult to restrain anger or another provocation. With this class there is only one remedy,—positive self-control under all circumstances. The effort to get into a favorable place, where self will not be annoyed, may succeed for a time; but Satan knows where to find these poor souls, and will assail them in their weak points again and again. They will be continually troubled so long as they think so much of self. They carry the heaviest load a mortal can lift, that is self, unsanctified and unsubdued. But there is hope for them. Let this life, so stormy with conflicts and worries, be brought into connection with Christ, and then self will no longer clamor for the supremacy (The Youth's Instructor, November 10, 1886).
Pro 17:1 Better is a dry morsel and quietness with it Than a house full of feasting with strife. Pro 17:2 A servant who acts wisely will rule over a son who acts shamefully, And will share in the inheritance among brothers. Pro 17:3 The refining pot is for silver and the furnace for gold, But the LORD tests hearts. Pro 17:4 An evildoer listens to wicked lips; A liar pays attention to a destructive tongue. Pro 17:5 He who mocks the poor taunts his Maker; He who rejoices at calamity will not go unpunished. Pro 17:6 Grandchildren are the crown of old men, And the glory of sons is their fathers. Pro 17:7 Excellent speech is not fitting for a fool, Much less are lying lips to a prince. Pro 17:8 A bribe is a charm in the sight of its owner; Wherever he turns, he prospers. Pro 17:9 He who conceals a transgression seeks love, But he who repeats a matter separates intimate friends. Pro 17:10 A rebuke goes deeper into one who has understanding Than a hundred blows into a fool. Pro 17:11 A rebellious man seeks only evil, So a cruel messenger will be sent against him. Pro 17:12 Let a man meet a bear robbed of her cubs, Rather than a fool in his folly. Pro 17:13 He who returns evil for good, Evil will not depart from his house. Pro 17:14 The beginning of strife is like letting out water, So abandon the quarrel before it breaks out. Pro 17:15 He who justifies the wicked and he who condemns the righteous, Both of them alike are an abomination to the LORD. Pro 17:16 Why is there a price in the hand of a fool to buy wisdom, When he has no sense? Pro 17:17 A friend loves at all times, And a brother is born for adversity. Pro 17:18 A man lacking in sense pledges And becomes guarantor in the presence of his neighbor. Pro 17:19 He who loves transgression loves strife; He who raises his door seeks destruction. Pro 17:20 He who has a crooked mind finds no good, And he who is perverted in his language falls into evil. Pro 17:21 He who sires a fool does so to his sorrow, And the father of a fool has no joy. Pro 17:22 A joyful heart is good medicine, But a broken spirit dries up the bones. Pro 17:23 A wicked man receives a bribe from the bosom To pervert the ways of justice. Pro 17:24 Wisdom is in the presence of the one who has understanding, But the eyes of a fool are on the ends of the earth. Pro 17:25 A foolish son is a grief to his father And bitterness to her who bore him. Pro 17:26 It is also not good to fine the righteous, Nor to strike the noble for their uprightness. Pro 17:27 He who restrains his words has knowledge, And he who has a cool spirit is a man of understanding. Pro 17:28 Even a fool, when he keeps silent, is considered wise; When he closes his lips, he is considered prudent. Chapter 26 20-22 (chs. 16:28; 17:9; Jeremiah 20:10). Floating Rumors Destroy Unity—Brethren sometimes associate together for years, and they think they can trust those they know so well just as they would trust members of their own family. There is a freedom and confidence in this association which could not exist between those not of the same faith. This is very pleasant while mutual faith and brotherly love last; but let the “accuser of the brethren” gain admittance to the heart of one of these men, controlling the mind and the imagination, and jealousies are created, suspicion and envy are harbored; and he who supposed himself secure in the love and friendship of his brother, finds himself mistrusted and his motives misjudged. The false brother forgets his own human frailties, forgets his obligation to think and speak no evil lest he dishonor God and wound Christ in the person of His saints, and every defect that can be thought of or imagined is commented upon unmercifully, and the character of a brother is represented as dark and questionable. There is a betrayal of sacred trust. The things spoken in brotherly confidence are repeated and misrepresented; and every word, every action, however innocent and well-meaning, is scrutinized by the cold, jealous criticism of those who were thought too noble, too honorable to take the least advantage of friendly association or brotherly trust. Hearts are closed to mercy, judgment, and the love of God; and the cold, sneering, contemptuous spirit which Satan manifests toward his victim is revealed. The Saviour of the world was treated thus, and we are exposed to the influence of the same malicious spirit. The time has come when it is not safe to put confidence in a friend or a brother. As in the days of Christ spies were on His track, so they are on ours now. If Satan can employ professed believers to act as accusers of the brethren, he is greatly pleased; for those who do this are just as truly serving him as was Judas when he betrayed Christ, although they may be doing it ignorantly. Satan is no less active now than in Christ's day, and those who lend themselves to do his work will represent his spirit. Floating rumors are frequently the destroyers of unity among brethren. There are some who watch with open mind and ears to catch flying scandal. They gather up little incidents which may be trifling in themselves, but which are repeated and exaggerated until a man is made an offender for a word. Their motto seems to be, “Report, and we will report it.” These tale bearers are doing the devil's work with surprising fidelity, little knowing how offensive their course is to God. If they would spend half the energy and zeal that is given to this unholy work in examining their own hearts, they would find so much to do to cleanse their souls from impurity that they would have no time or disposition to criticize their brethren, and they would not fall under the power of this temptation. The door of the mind should be closed against “they say” or “I have heard.” Why should we not, instead of allowing jealousy or evil-surmising to come into our hearts, go to our brethren, and, after frankly but kindly setting before them the things we have heard detrimental to their character and influence, pray with and for them? While we cannot love and fellowship those who are the bitter enemies of Christ, we should cultivate that spirit of meekness and love that characterized our Master,—a love that thinketh no evil and is not easily provoked (The Review and Herald, June 3, 1884).
Pro 18:1 He who separates himself seeks his own desire, He quarrels against all sound wisdom. Pro 18:2 A fool does not delight in understanding, But only in revealing his own mind. Pro 18:3 When a wicked man comes, contempt also comes, And with dishonor comes scorn. Pro 18:4 The words of a man's mouth are deep waters; The fountain of wisdom is a bubbling brook. Pro 18:5 To show partiality to the wicked is not good, Nor to thrust aside the righteous in judgment. Pro 18:6 A fool's lips bring strife, And his mouth calls for blows. Pro 18:7 A fool's mouth is his ruin, And his lips are the snare of his soul. Pro 18:8 The words of a whisperer are like dainty morsels, And they go down into the innermost parts of the body. Pro 18:9 He also who is slack in his work Is brother to him who destroys. Pro 18:10 The name of the LORD is a strong tower; The righteous runs into it and is safe. Pro 18:11 A rich man's wealth is his strong city, And like a high wall in his own imagination. Pro 18:12 Before destruction the heart of man is haughty, But humility goes before honor. Pro 18:13 He who gives an answer before he hears, It is folly and shame to him. Pro 18:14 The spirit of a man can endure his sickness, But as for a broken spirit who can bear it? Pro 18:15 The mind of the prudent acquires knowledge, And the ear of the wise seeks knowledge. Pro 18:16 A man's gift makes room for him And brings him before great men. Pro 18:17 The first to plead his case seems right, Until another comes and examines him. Pro 18:18 The cast lot puts an end to strife And decides between the mighty ones. Pro 18:19 A brother offended is harder to be won than a strong city, And contentions are like the bars of a citadel. Pro 18:20 With the fruit of a man's mouth his stomach will be satisfied; He will be satisfied with the product of his lips. Pro 18:21 Death and life are in the power of the tongue, And those who love it will eat its fruit. Pro 18:22 He who finds a wife finds a good thing And obtains favor from the LORD. Pro 18:23 The poor man utters supplications, But the rich man answers roughly. Pro 18:24 A man of too many friends comes to ruin, But there is a friend who sticks closer than a brother. Chapter 18 12. See EGW on Judges 6:15. 21. Devil May Use Christians’ Tongues to Ruin—Do not allow the devil to use your tongue and your voice to ruin those weak in the faith; for at the day of final reckoning God will call upon you to give an account of your work (Manuscript 39, 1896).
Pro 19:1 Better is a poor man who walks in his integrity Than he who is perverse in speech and is a fool. Pro 19:2 Also it is not good for a person to be without knowledge, And he who hurries his footsteps errs. Pro 19:3 The foolishness of man ruins his way, And his heart rages against the LORD. Pro 19:4 Wealth adds many friends, But a poor man is separated from his friend. Pro 19:5 A false witness will not go unpunished, And he who tells lies will not escape. Pro 19:6 Many will seek the favor of a generous man, And every man is a friend to him who gives gifts. Pro 19:7 All the brothers of a poor man hate him; How much more do his friends abandon him! He pursues them with words, but they are gone. Pro 19:8 He who gets wisdom loves his own soul; He who keeps understanding will find good. Pro 19:9 A false witness will not go unpunished, And he who tells lies will perish. Pro 19:10 Luxury is not fitting for a fool; Much less for a slave to rule over princes. Pro 19:11 A man's discretion makes him slow to anger, And it is his glory to overlook a transgression. Pro 19:12 The king's wrath is like the roaring of a lion, But his favor is like dew on the grass. Pro 19:13 A foolish son is destruction to his father, And the contentions of a wife are a constant dripping. Pro 19:14 House and wealth are an inheritance from fathers, But a prudent wife is from the LORD. Pro 19:15 Laziness casts into a deep sleep, And an idle man will suffer hunger. Pro 19:16 He who keeps the commandment keeps his soul, But he who is careless of conduct will die. Pro 19:17 One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed. Pro 19:18 Discipline your son while there is hope, And do not desire his death. Pro 19:19 A man of great anger will bear the penalty, For if you rescue him, you will only have to do it again. Pro 19:20 Listen to counsel and accept discipline, That you may be wise the rest of your days. Pro 19:21 Many plans are in a man's heart, But the counsel of the LORD will stand. Pro 19:22 What is desirable in a man is his kindness, And it is better to be a poor man than a liar. Pro 19:23 The fear of the LORD leads to life, So that one may sleep satisfied, untouched by evil. Pro 19:24 The sluggard buries his hand in the dish, But will not even bring it back to his mouth. Pro 19:25 Strike a scoffer and the naive may become shrewd, But reprove one who has understanding and he will gain knowledge. Pro 19:26 He who assaults his father and drives his mother away Is a shameful and disgraceful son. Pro 19:27 Cease listening, my son, to discipline, And you will stray from the words of knowledge. Pro 19:28 A rascally witness makes a mockery of justice, And the mouth of the wicked spreads iniquity. Pro 19:29 Judgments are prepared for scoffers, And blows for the back of fools. Bible > Study > Proverbs 19 ◄ Proverbs 19 ► Book Study • Verse Study • Study Que Summary The Man of Integrity Proverbs 19 offers profound wisdom, emphasizing the significance of honesty, the virtues of discipline, the value of understanding, and the complexities of wealth and relationships. Its timeless advice can guide modern readers in navigating their paths with wisdom and integrity. Embracing Wisdom and Truthfulness (Proverbs 19:1-3) The chapter begins with the importance of maintaining integrity, suggesting it's better to be poor and honest than wealthy but dishonest. These verses highlight human folly and the tendency to blame God for one's misfortunes. Wealth, Relationships, and Folly (Proverbs 19:4-8) These verses explore the complexities of wealth and relationships. The text reveals how wealth can attract many "friends," whereas the poor are often deserted. It warns against bearing false witness and stresses the importance of gaining wisdom and understanding. The Consequences of Laziness and Dishonesty (Proverbs 19:9-12) Continuing with the theme of honesty, these verses emphasize the destructive end of false witnesses and the negative impact of laziness. It also equates a king's wrath to a lion's roar while his favor is like dew on the grass. Wisdom, Discipline, and Family Relations (Proverbs 19:13-20) This segment provides wisdom about family, particularly focusing on contentious wives and foolish children. It accentuates the need for discipline and advises the reader to heed counsel and accept correction. God's Sovereignty and Man's Plans (Proverbs 19:21-29) Closing the chapter, these verses remind the reader of God's overarching plan in contrast to human designs. The value of wisdom, the joy of a father in a wise son, and the need for discipline and consequences for folly are revisited. Proverbs 19 in the Berean Standard Bible offers a plethora of wisdom, highlighting the significance of integrity, wisdom, and discipline. This chapter masterfully intertwines advice about family, wealth, and relationships while emphasizing the importance of truthfulness and the consequences of folly. Teaching Points The Value of Integrity Better a poor man who walks with integrity than a fool whose lips are perverse (Proverbs 19:1). Integrity is more valuable than wealth or status. The Consequences of Foolishness A man’s own folly subverts his way, yet his heart rages against the LORD (Proverbs 19:3). Foolish decisions lead to personal ruin and misplaced blame. The Importance of Discipline Discipline your son, for in that there is hope; do not be a willing party to his death (Proverbs 19:18). Proper discipline is an act of love and hope for the future. The Role of the Fear of the Lord The fear of the LORD leads to life, that one may rest content, untouched by trouble (Proverbs 19:23). Reverence for God brings true peace and security. The Dangers of Laziness Laziness brings on deep sleep, and an idle soul will suffer hunger (Proverbs 19:15). Diligence is necessary to avoid poverty and need. Practical Applications Cultivate Integrity Strive to be honest and upright in all your dealings, valuing character over material gain. Seek Wisdom Regularly seek God's wisdom through prayer and study of His Word to avoid the pitfalls of foolishness. Practice Discipline Whether in parenting or self-discipline, apply correction and guidance with love and consistency. Revere God Make the fear of the Lord a foundational aspect of your life, leading to contentment and protection. Embrace Diligence Commit to working diligently in all areas of life, recognizing that hard work is a form of stewardship. People 1. The Poor (v. 1, 4, 7, 22) Described as having integrity despite their lack of wealth. The Hebrew word for "poor" is "רָשׁ" (rash), indicating someone who is destitute or in need. Proverbs 19:1 states, "Better a poor man who walks with integrity than a fool whose lips are perverse." 2. The Fool (v. 1, 3, 10, 13, 29) Characterized by perverse lips and a lack of wisdom. The Hebrew word "כְּסִיל" (kesil) is used, meaning someone who is morally deficient or lacking in judgment. Proverbs 19:3 says, "A man’s own folly subverts his way, yet his heart rages against the LORD." 3. The Liar (v. 5, 9) Someone who bears false witness and will not go unpunished. The Hebrew term "שָׁקֶר" (sheqer) refers to falsehood or deceit. Proverbs 19:5 states, "A false witness will not go unpunished, and one who utters lies will not escape." 4. The Wise (v. 8, 20) Those who acquire wisdom and love their own soul. The Hebrew word "חָכָם" (chakam) is used, meaning wise or skillful. Proverbs 19:8 says, "He who acquires wisdom loves himself; one who safeguards understanding will find success." 5. The Father (v. 13, 18, 26) Mentioned in the context of family relationships and discipline. The Hebrew word "אָב" (av) is used, meaning father. Proverbs 19:18 advises, "Discipline your son, for in that there is hope; do not be a willing party to his death." 6. The Son (v. 13, 18, 26, 27) Often depicted in relation to his behavior and the impact on his family. The Hebrew word "בֵּן" (ben) is used, meaning son. Proverbs 19:26 warns, "He who assaults his father and evicts his mother is a son who brings shame and disgrace." 7. The Friend (v. 4, 6) Friends are mentioned in the context of wealth and favor. The Hebrew word "רֵעַ" (rea) is used, meaning companion or friend. Proverbs 19:4 notes, "Wealth attracts many friends, but a poor man is deserted by his friend." 8. The Sluggard (v. 15, 24) Described as lazy and leading to poverty. The Hebrew word "עָצֵל" (atzel) is used, meaning sluggard or lazy person. Proverbs 19:24 illustrates, "The sluggard buries his hand in the dish; he will not even bring it back to his mouth." 9. The Mockers (v. 25, 29) Those who scorn and are subject to judgment. The Hebrew word "לֵץ" (lets) is used, meaning scoffer or mocker. Proverbs 19:29 states, "Judgments are prepared for mockers, and beatings for the backs of fools." 10. The Servant (v. 10) Mentioned in the context of ruling and propriety. The Hebrew word "עֶבֶד" (eved) is used, meaning servant or slave. Proverbs 19:10 says, "Luxury is not fitting for a fool, much less a servant to rule over princes." Places Proverbs 19 in the Berean Standard Bible does not specifically mention any geographical places. Instead, it focuses on themes of wisdom, folly, wealth, poverty, and righteousness. However, if you are interested in a thematic exploration or a different type of analysis, feel free to ask! Events 1. Value of Integrity "Better a poor man who walks with integrity than a fool whose lips are perverse." (Proverbs 19:1) - This verse emphasizes the importance of integrity over wealth, highlighting the Hebrew root "תֹּם" (tom), meaning completeness or moral innocence. 2. Consequences of Zeal without Knowledge "Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark." (Proverbs 19:2) - This warns against acting impulsively without understanding, where "zeal" (קִנְאָה, qin'ah) can lead to error. 3. Folly and Blame "A man’s own folly subverts his way, yet his heart rages against the LORD." (Proverbs 19:3) - This highlights personal responsibility for one's actions and the tendency to blame God for self-inflicted troubles. 4. Wealth and Friendship "Wealth attracts many friends, but a poor man is deserted by his friend." (Proverbs 19:4) - This observation reflects on the superficial nature of relationships based on material wealth. 5. False Witness and Lies "A false witness will not go unpunished, and one who utters lies will not escape." (Proverbs 19:5) - This underscores the moral and divine justice against dishonesty, with "false witness" (עֵד שָׁקֶר, ed sheqer) being a serious offense. 6. Generosity and Favor "Many seek the favor of a ruler, and everyone is a friend of a gift giver." (Proverbs 19:6) - This speaks to the social dynamics of influence and generosity. 7. Desertion of the Poor "All the brothers of a poor man hate him; how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found." (Proverbs 19:7) - This highlights the social isolation faced by the impoverished. 8. Wisdom and Life "He who acquires wisdom loves himself; one who safeguards understanding will find success." (Proverbs 19:8) - This promotes the pursuit of wisdom (חָכְמָה, chokmah) as beneficial to one's life. 9. False Witness and Punishment "A false witness will not go unpunished, and one who pours out lies will perish." (Proverbs 19:9) - Reiterates the consequences of bearing false witness. 10. Luxury and Fools "Luxury is not fitting for a fool, much less a servant to rule over princes." (Proverbs 19:10) - This suggests the inappropriateness of wealth or power in the hands of those lacking wisdom. 11. Patience and Forgiveness "A man’s insight gives him patience, and his virtue is to overlook an offense." (Proverbs 19:11) - This advocates for patience and forgiveness as virtues. 12. King’s Wrath and Favor "A king’s rage is like the roar of a lion, but his favor is like dew on the grass." (Proverbs 19:12) - This compares the power of a king's anger and favor to natural forces. 13. Foolish Son and Quarrelsome Wife "A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping." (Proverbs 19:13) - This highlights familial strife as a source of distress. 14. Inheritance and Prudence "Houses and wealth are inherited from fathers, but a prudent wife is from the LORD." (Proverbs 19:14) - This contrasts material inheritance with the divine gift of a wise spouse. 15. Laziness and Hunger "Laziness brings on deep sleep, and an idle soul will suffer hunger." (Proverbs 19:15) - This warns against the consequences of slothfulness. 16. Obedience and Preservation "He who keeps a commandment preserves his soul, but he who is careless in his ways will die." (Proverbs 19:16) - This emphasizes the life-preserving nature of obedience to God's commandments. 17. Kindness to the Poor "Kindness to the poor is a loan to the LORD, and He will repay the lender." (Proverbs 19:17) - This encourages generosity, with the assurance of divine recompense. 18. Discipline and Hope "Discipline your son, for in that there is hope; do not be party to his death." (Proverbs 19:18) - This advocates for parental discipline as a means of guiding children towards a hopeful future. 19. Temper and Consequences "A man of great anger must pay the penalty; if you rescue him, you will have to do so again." (Proverbs 19:19) - This warns of the repetitive nature of rescuing someone with a hot temper. 20. Listening to Counsel "Listen to counsel and accept discipline, that you may be wise the rest of your days." (Proverbs 19:20) - This encourages openness to advice and correction for lifelong wisdom. 21. Divine Purpose "Many plans are in a man’s heart, but the purpose of the LORD will prevail." (Proverbs 19:21) - This acknowledges God's ultimate sovereignty over human intentions. 22. Desire for Loyalty "The desire of a man is his kindness, and a poor man is better than a liar." (Proverbs 19:22) - This values loyalty and truth over deceit, even in poverty. 23. Fear of the LORD "The fear of the LORD leads to life, that one may rest content, untouched by trouble." (Proverbs 19:23) - This highlights the protective and fulfilling nature of reverence for God. 24. Laziness and Inaction "The sluggard buries his hand in the dish; he will not even bring it back to his mouth." (Proverbs 19:24) - This illustrates the extreme inaction of laziness. 25. Punishment and Understanding "Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge." (Proverbs 19:25) - This contrasts the effects of correction on different types of people. 26. Disgraceful Son "He who assaults his father and evicts his mother is a son who brings shame and disgrace." (Proverbs 19:26) - This condemns disrespect and violence towards parents. 27. Ceasing to Hear Instruction "If you cease to hear instruction, my son, you will stray from the words of knowledge." (Proverbs 19:27) - This warns against neglecting guidance and wisdom. 28. Corrupt Witness and Wickedness "A corrupt witness mocks justice, and the mouth of the wicked gulps down iniquity." (Proverbs 19:28) - This denounces the perversion of justice by false testimony. 29. Judgment for Mockers "Judgments are prepared for mockers, and beatings for the backs of fools." (Proverbs 19:29) - This concludes with the certainty of divine and societal judgment on those who scorn wisdom. Connections to Additional Scriptures Integrity Psalm 15:2 - He who walks with integrity and practices righteousness, who speaks the truth from his heart. Wisdom and Folly James 1:5 - If any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. Discipline Hebrews 12:11 - No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace to those who have been trained by it. Fear of the Lord Proverbs 9:10 - The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. Diligence Colossians 3:23 - Whatever you do, work at it with your whole being, for the Lord and not for men. Prayer Points Pray for a heart that values integrity and seeks to honor God in all things. Ask for wisdom and discernment to make choices that align with God's will. Pray for strength and guidance in applying discipline in a loving and effective manner. Seek a deeper reverence for God, asking for a heart that fears Him and finds peace in His presence. Pray for motivation and diligence in your work and responsibilities, trusting God to provide for your needs. Bible Study Questions 1. How does the comparison of wealth and integrity in Proverbs 19:1 influence your perspective on honesty? 2. What does Proverbs 19:4-7 tell you about the nature of friendships influenced by wealth? How can you apply this understanding to your relationships? 3. What are the dangers of bearing false witness as depicted in Proverbs 19:5, 9? 4. How can the teachings about laziness in Proverbs 19:15 be applicable in today's digital age? 5. How do the family-related proverbs (19:13, 18, 26-27) speak to your family situation or view of family dynamics? 6. What steps can you take to gain wisdom and understanding, as encouraged in Proverbs 19:8, 20? 7. How do you reconcile Proverbs 19:21 (about God's plans prevailing) with your personal ambitions or plans? 8. Discuss the importance of discipline as described in Proverbs 19:18 and 19:27. How can these verses guide parents and educators today? 9. How does Proverbs 19:17 challenge you in your approach to giving and helping those in need? 10. What is your interpretation of Proverbs 19:11, about a person's wisdom being shown through their patience and overlooking of an offense? How could you apply this in a conflict situation? 11. Proverbs 19:22 says that what a person desires is unfailing love. How have you experienced this in your life? 12. In Proverbs 19:24, the writer uses the metaphor of a lazy person who is too lazy even to feed himself. How might this metaphor apply to spiritual laziness? 13. How does the modern world amplify the dangers of "quick riches" mentioned in Proverbs 19:2? 14. What steps can you take to ensure that you are not a "false witness" as warned in Proverbs 19:5? 15. Proverbs 19:25 discusses the impact of punishing mockers and gaining wisdom from it. How can you apply this principle in today's societal context? 16. How does the concept of "God's sovereignty" in Proverbs 19:21 affect your daily decision-making process? 17. Proverbs 19:29 mentions the "judgments" set up for mockers and fools. In what ways can these "judgments" be perceived in a modern context? 18. In verse 19:14, it states that "a prudent wife is from the Lord." How does this verse inform your view of marital relationships? 19. How do you perceive the statement in verse 19:27, "Stop listening to instruction, my son, and you will stray from the words of knowledge" in the context of lifelong learning? 20. How does the repeated warning against false witness (verses 5 and 9) reflect on the importance of honesty in today's world? Topics 1. Integrity and Poverty (Proverbs 19:1) "Better a poor man who walks with integrity than a fool whose lips are perverse." This verse emphasizes the value of integrity over wealth, highlighting the Hebrew word "תֹּם" (tom), meaning completeness or moral innocence. 2. Desire Without Knowledge (Proverbs 19:2) "Even zeal is no good without knowledge, and he who hurries his footsteps misses the mark." The Hebrew word "נֶפֶשׁ" (nephesh) for "soul" or "desire" underscores the importance of aligning one's inner desires with wisdom. 3. Folly and Blame (Proverbs 19:3) "A man’s own folly subverts his way, yet his heart rages against the LORD." This verse warns against blaming God for the consequences of one's foolish actions. 4. Wealth and Friendship (Proverbs 19:4) "Wealth attracts many friends, but a poor man is deserted by his friend." The Hebrew root "רֵעַ" (rea) for "friend" suggests the superficial nature of relationships based on wealth. 5. False Witness and Justice (Proverbs 19:5) "A false witness will not go unpunished, and one who utters lies will not escape." This verse underscores the importance of truthfulness and the inevitable justice for deceit. 6. Generosity and Favor (Proverbs 19:6) "Many seek the favor of a ruler, and everyone is a friend of a gift giver." The Hebrew word "מַתָּן" (mattan) for "gift" highlights the social dynamics of generosity and influence. 7. The Poor and Their Friends (Proverbs 19:7) "All the brothers of a poor man hate him; how much more do his friends avoid him!" This verse reflects on the social isolation that poverty can bring. 8. Wisdom and Prudence (Proverbs 19:8) "He who acquires wisdom loves himself; one who safeguards understanding will find success." The Hebrew root "לֵב" (lev) for "heart" indicates the inner commitment to wisdom. 9. False Witness and Consequences (Proverbs 19:9) "A false witness will not go unpunished, and one who pours out lies will perish." This reiterates the theme of justice for dishonesty. 10. Luxury and Fools (Proverbs 19:10) "Luxury is not fitting for a fool, much less a servant to rule over princes." This verse contrasts the inappropriateness of luxury for those lacking wisdom. 11. Patience and Forgiveness (Proverbs 19:11) "A man’s insight gives him patience, and his virtue is to overlook an offense." The Hebrew word "תְּבוּנָה" (tevunah) for "insight" emphasizes the wisdom in patience and forgiveness. 12. The King’s Wrath (Proverbs 19:12) "A king’s rage is like the roar of a lion, but his favor is like dew on the grass." This highlights the power dynamics and the impact of a ruler's disposition. 13. Foolish Son and Quarrelsome Wife (Proverbs 19:13) "A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping." This verse addresses family dynamics and the distress caused by folly and discord. 14. Inheritance and Prudence (Proverbs 19:14) "Houses and wealth are inherited from fathers, but a prudent wife is from the LORD." The Hebrew word "שָׂכַל" (sakal) for "prudent" underscores the divine blessing of wisdom in a spouse. 15. Laziness and Hunger (Proverbs 19:15) "Laziness brings on deep sleep, and an idle soul will suffer hunger." This warns against the consequences of slothfulness. 16. Obedience and Life (Proverbs 19:16) "He who keeps a commandment preserves his soul, but he who is careless in his ways will die." The Hebrew root "שָׁמַר" (shamar) for "keeps" emphasizes the protective nature of obedience. 17. Kindness to the Poor (Proverbs 19:17) "Kindness to the poor is a loan to the LORD, and He will repay the lender." This verse highlights the divine reward for generosity. 18. Discipline and Hope (Proverbs 19:18) "Discipline your son, for in that there is hope; do not be a willing party to his death." The Hebrew word "מוּסָר" (musar) for "discipline" underscores the importance of correction for future hope. 19. Anger and Consequences (Proverbs 19:19) "A man of great anger must pay the penalty; if you rescue him, you will have to do so again." This warns of the repetitive nature of rescuing those who do not learn from their anger. 20. Listening to Counsel (Proverbs 19:20) "Listen to counsel and accept discipline, that you may be wise the rest of your days." The Hebrew root "עֵצָה" (etsah) for "counsel" emphasizes the lifelong value of wisdom. 21. Divine Purpose (Proverbs 19:21) "Many plans are in a man’s heart, but the purpose of the LORD will prevail." This highlights the sovereignty of God's plans over human intentions. 22. Loyalty and Truth (Proverbs 19:22) "The desire of a man is loving devotion; better to be poor than a liar." The Hebrew word "חֶסֶד" (chesed) for "loving devotion" underscores the value of steadfast love and truth. 23. Fear of the LORD (Proverbs 19:23) "The fear of the LORD leads to life, that one may rest content, untouched by trouble." This emphasizes the protective and fulfilling nature of reverence for God. 24. Laziness and Inaction (Proverbs 19:24) "The sluggard buries his hand in the dish; he will not even bring it back to his mouth." This illustrates the absurdity and self-destructive nature of laziness. 25. Discipline and Understanding (Proverbs 19:25) "Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge." This highlights the different responses to correction based on one's wisdom. 26. Disgraceful Son (Proverbs 19:26) "He who assaults his father and evicts his mother is a son who brings shame and disgrace." This addresses the severe consequences of dishonoring one's parents. 27. Ceasing to Listen (Proverbs 19:27) "If you cease to hear instruction, my son, you will stray from the words of knowledge." This warns against the dangers of ignoring wisdom and instruction. 28. Worthless Witness and Justice (Proverbs 19:28) "A corrupt witness mocks justice, and the mouth of the wicked gulps down iniquity." This highlights the destructive impact of false testimony on justice. 29. Judgment for Mockers (Proverbs 19:29) "Judgments are prepared for mockers, and beatings for the backs of fools." This underscores the inevitable consequences for those who scorn wisdom and righteousness. Themes 1. The Value of Integrity Proverbs 19:1 emphasizes the importance of integrity over wealth: "Better a poor man who walks with integrity than a fool whose lips are perverse." The Hebrew word for "integrity" (תֹּם, tom) suggests completeness and moral innocence, highlighting the virtue of living a life aligned with God's standards. 2. The Consequences of Foolishness Proverbs 19:3 warns about the self-destructive nature of foolishness: "A man’s own folly subverts his way, yet his heart rages against the LORD." The Hebrew term for "folly" (אִוֶּלֶת, ivvelet) implies a lack of wisdom and discernment, leading to adverse outcomes. 3. The Importance of Wisdom and Knowledge Proverbs 19:8 underscores the value of wisdom: "He who acquires wisdom loves himself; one who safeguards understanding will find success." The Hebrew word for "wisdom" (חָכְמָה, chokmah) conveys skill and prudence, essential for a prosperous life. 4. The Role of Discipline and Correction Proverbs 19:18 advises on the necessity of discipline: "Discipline your son, for in that there is hope; do not be a willing party to his death." The Hebrew root for "discipline" (יָסַר, yasar) involves correction and instruction, crucial for guiding children towards righteousness. 5. The Dangers of Laziness Proverbs 19:15 highlights the pitfalls of laziness: "Laziness brings on deep sleep, and an idle soul will suffer hunger." The Hebrew word for "laziness" (עָצְלָה, atzlah) suggests sluggishness, leading to poverty and lack. 6. The Power of Kindness and Generosity Proverbs 19:17 speaks to the blessings of generosity: "Kindness to the poor is a loan to the LORD, and He will repay the lender." The Hebrew term for "kindness" (חֶסֶד, chesed) implies loving-kindness and mercy, reflecting God's character. 7. The Significance of Listening to Counsel Proverbs 19:20 encourages seeking advice: "Listen to counsel and accept discipline, that you may be wise the rest of your days." The Hebrew word for "counsel" (עֵצָה, etzah) denotes guidance and purpose, essential for making wise decisions. 8. The Impact of a Good Reputation Proverbs 19:22 highlights the value of a good name: "The desire of a man is loving devotion; better to be poor than a liar." The Hebrew word for "loving devotion" (חֶסֶד, chesed) again emphasizes loyalty and faithfulness, which contribute to a respected reputation. 9. The Importance of the Fear of the LORD Proverbs 19:23 states the benefits of fearing the LORD: "The fear of the LORD leads to life, that one may rest content, untouched by trouble." The Hebrew term for "fear" (יִרְאָה, yirah) implies reverence and awe, foundational for a life of peace and security. 10. The Consequences of Anger and Strife Proverbs 19:19 warns against anger: "A man of great anger must pay the penalty; if you rescue him, you will have to do so again." The Hebrew word for "anger" (חֵמָה, chemah) suggests intense wrath, which often leads to repeated trouble and conflict.
Pro 20:1 Wine is a mocker, strong drink a brawler, And whoever is intoxicated by it is not wise. Pro 20:2 The terror of a king is like the growling of a lion; He who provokes him to anger forfeits his own life. Pro 20:3 Keeping away from strife is an honor for a man, But any fool will quarrel. Pro 20:4 The sluggard does not plow after the autumn, So he begs during the harvest and has nothing. Pro 20:5 A plan in the heart of a man is like deep water, But a man of understanding draws it out. Pro 20:6 Many a man proclaims his own loyalty, But who can find a trustworthy man? Pro 20:7 A righteous man who walks in his integrity—How blessed are his sons after him. Pro 20:8 A king who sits on the throne of justice Disperses all evil with his eyes. Pro 20:9 Who can say, "I have cleansed my heart, I am pure from my sin"? Pro 20:10 Differing weights and differing measures, Both of them are abominable to the LORD. Pro 20:11 It is by his deeds that a lad distinguishes himself If his conduct is pure and right. Pro 20:12 The hearing ear and the seeing eye, The LORD has made both of them. Pro 20:13 Do not love sleep, or you will become poor; Open your eyes, and you will be satisfied with food. Pro 20:14 "Bad, bad," says the buyer, But when he goes his way, then he boasts. Pro 20:15 There is gold, and an abundance of jewels; But the lips of knowledge are a more precious thing. Pro 20:16 Take his garment when he becomes surety for a stranger; And for foreigners, hold him in pledge. Pro 20:17 Bread obtained by falsehood is sweet to a man, But afterward his mouth will be filled with gravel. Pro 20:18 Prepare plans by consultation, And make war by wise guidance. Pro 20:19 He who goes about as a slanderer reveals secrets, Therefore do not associate with a gossip. Pro 20:20 He who curses his father or his mother, His lamp will go out in time of darkness. Pro 20:21 An inheritance gained hurriedly at the beginning Will not be blessed in the end. Pro 20:22 Do not say, "I will repay evil"; Wait for the LORD, and He will save you. Pro 20:23 Differing weights are an abomination to the LORD, And a false scale is not good. Pro 20:24 Man's steps are ordained by the LORD, How then can man understand his way? Pro 20:25 It is a trap for a man to say rashly, "It is holy!" And after the vows to make inquiry. Pro 20:26 A wise king winnows the wicked, And drives the threshing wheel over them. Pro 20:27 The spirit of man is the lamp of the LORD, Searching all the innermost parts of his being. Pro 20:28 Loyalty and truth preserve the king, And he upholds his throne by righteousness. Pro 20:29 The glory of young men is their strength, And the honor of old men is their gray hair. Pro 20:30 Stripes that wound scour away evil, And strokes reach the innermost parts. Chapter 23 26. Youth's Most Precious Offering—Then, children, come to Jesus. Give to God the most precious offering that it is possible for you to make; give Him your heart. He speaks to you saying, “My son, my daughter, give me thine heart. Though your sins be as scarlet, I will make them white as snow; for I will cleanse you with my own blood. I will make you members of my family—children of the heavenly King. Take my forgiveness, my peace which I freely give you. I will clothe you with my own righteousness,—the wedding garment,—and make you fit for the marriage supper of the Lamb. When clothed in my righteousness, through prayer, through watchfulness, through diligent study of my Word, you will be able to reach a high standard. You will understand the truth, and your character will be molded by a divine influence; for this is the will of God, even your sanctification” (The Youth's Instructor, June 30, 1892). 29-35 (ch. 20:1). Satan's Control Through Strong Drink—[Proverbs 23:29-35 quoted.] Is not this description true to life? Does it not represent to us the experience of the poor, besotted drunkard, who is plunged in degradation and ruin because he has put the bottle to his lips, and who says, “I will seek it yet again”? The curse has come upon such a soul through indulgence in evil, and Satan has control of his being.... The man who has formed the habit of drinking intoxicating liquor, is in a desperate situation. He cannot be reasoned with, or persuaded to deny himself the indulgence. His stomach and brain are diseased, his will power is weakened, and his appetite uncontrollable. The prince of the powers of darkness holds him in bondage that he has no power to break. For the aid of such victims the liquor traffic should be stopped. Do not the rulers of this land see that awful results are the fruit of this traffic? Daily the papers are filled with accounts that would move a heart of stone; and if the senses of our rulers were not perverted, they would see the necessity of doing away with this death-dealing traffic. May the Lord move upon the hearts of those in authority, until they shall take measures that will prohibit the drink traffic (The Review and Herald, May 1, 1894).
More Proverbs of Solomon Pro 25:1 These also are proverbs of Solomon which the men of Hezekiah, king of Judah, transcribed. Pro 25:2 It is the glory of God to conceal a matter, But the glory of kings is to search out a matter. Pro 25:3 As the heavens for height and the earth for depth, So the heart of kings is unsearchable. Pro 25:4 Take away the dross from the silver, And there comes out a vessel for the smith; Pro 25:5 Take away the wicked before the king, And his throne will be established in righteousness. Pro 25:6 Do not claim honor in the presence of the king, And do not stand in the place of great men; Pro 25:7 For it is better that it be said to you, "Come up here," Than for you to be placed lower in the presence of the prince, Whom your eyes have seen. Pro 25:8 Do not go out hastily to argue your case; Otherwise, what will you do in the end, When your neighbor humiliates you? Pro 25:9 Argue your case with your neighbor, And do not reveal the secret of another, Pro 25:10 Or he who hears it will reproach you, And the evil report about you will not pass away. Pro 25:11 Like apples of gold in settings of silver Is a word spoken in right circumstances. Pro 25:12 Like an earring of gold and an ornament of fine gold Is a wise reprover to a listening ear. Pro 25:13 Like the cold of snow in the time of harvest Is a faithful messenger to those who send him, For he refreshes the soul of his masters. Pro 25:14 Like clouds and wind without rain Is a man who boasts of his gifts falsely. Pro 25:15 By forbearance a ruler may be persuaded, And a soft tongue breaks the bone. Pro 25:16 Have you found honey? Eat only what you need, That you not have it in excess and vomit it. Pro 25:17 Let your foot rarely be in your neighbor's house, Or he will become weary of you and hate you. Pro 25:18 Like a club and a sword and a sharp arrow Is a man who bears false witness against his neighbor. Pro 25:19 Like a bad tooth and an unsteady foot Is confidence in a faithless man in time of trouble. Pro 25:20 Like one who takes off a garment on a cold day, or like vinegar on soda, Is he who sings songs to a troubled heart. Pro 25:21 If your enemy is hungry, give him food to eat; And if he is thirsty, give him water to drink; Pro 25:22 For you will heap burning coals on his head, And the LORD will reward you. Pro 25:23 The north wind brings forth rain, And a backbiting tongue, an angry countenance. Pro 25:24 It is better to live in a corner of the roof Than in a house shared with a contentious woman. Pro 25:25 Like cold water to a weary soul, So is good news from a distant land. Pro 25:26 Like a trampled spring and a polluted well Is a righteous man who gives way before the wicked. Pro 25:27 It is not good to eat much honey, Nor is it glory to search out one's own glory. Pro 25:28 Like a city that is broken into and without walls Is a man who has no control over his spiritMore of Solomon's proverbs 1 These are more of Solomon's proverbs. Hezekiah's men wrote them down when Hezekiah was king of Judah. 2 God hides things because he is great. But great kings can explain things. 3 You can never know all the thoughts of a king. They go high above the sky and deep below the earth. 4 If you remove dirt from silver, a worker can use it to make a beautiful thing. 5 In the same way, you should keep wicked people away from the king. Then he will rule in a right way. 6 When you stand in front of the king, do not be proud. Do not stand where the important people stand. 7 Then it will be good if the king says to you, ‘Come and sit up here, near me.’ That would be better than if he sends you away while his officers watch. 8 If you see something bad happen, do not quickly go and tell a judge. Your neighbour may show that you are wrong. Then you will be ashamed. You will not know what to do. 9 If you argue with your neighbour, do not tell his secrets to other people. 10 If you do that, everyone will know about it. Then you will be ashamed for your whole life. 11 A wise word that you speak at the right time is a beautiful thing. It is like a gold apple on a silver plate. 12 When a wise person warns you, that is also a beautiful thing. It is like a gold ear-ring or a gold necklace. 13 When a faithful servant takes a message for his master, his master will have peace in his mind. It will keep him cool, like snow in the middle of summer. 14 Some people promise things, but they never do anything. Those people are like clouds and wind that do not bring any rain. 15 If you are patient, you may make a ruler change his mind. If you speak a quiet word, you can remove a difficult problem. 16 When you find honey, never eat more than you need. If you eat too much, you will become very sick. 17 Do not visit your neighbour's house too often. He may see you too much and he will start to hate you. 18 Some people may tell lies about their neighbour in court. Those people are like dangerous weapons, like sharp swords or arrows. 19 If you are in trouble and you trust someone who is not honest, it will not help you. He will be as useless as a bad tooth or a broken leg. 20 If you sing to a very sad man to make him happy, it only gives him more pain. It is like you are taking away his coat on a cold day, or you are putting vinegar on his wound. 21 If your enemy is hungry, give him something to eat. If he is thirsty, give him some water to drink. 22 If you help him, he will become ashamed, and the Lord will bless you with good things. 23 When the wind blows from the north, it brings rain. In the same way, when somebody tells other people's secrets, it brings anger. 24 It is better to live on the roof of your house than to live with a wife who always argues. 25 If you receive good news from a far away country, it is like cool water when you are tired and thirsty. 26 If you put dirt in a well, its good water becomes bad. It is the same with a righteous person who agrees to do wicked things. 27 It is bad for you to eat too much honey. If you always want people to praise you, it is also bad for you. 28 Somebody who cannot control his anger is in danger. He is like a city that no longer has a strong wall round it..
Pro 26:1 Like snow in summer and like rain in harvest, So honor is not fitting for a fool. Pro 26:2 Like a sparrow in its flitting, like a swallow in its flying, So a curse without cause does not alight. Pro 26:3 A whip is for the horse, a bridle for the donkey, And a rod for the back of fools. Pro 26:4 Do not answer a fool according to his folly, Or you will also be like him. Pro 26:5 Answer a fool as his folly deserves, That he not be wise in his own eyes. Pro 26:6 He cuts off his own feet and drinks violence Who sends a message by the hand of a fool. Pro 26:7 Like the legs which are useless to the lame, So is a proverb in the mouth of fools. Pro 26:8 Like one who binds a stone in a sling, So is he who gives honor to a fool. Pro 26:9 Like a thorn which falls into the hand of a drunkard, So is a proverb in the mouth of fools. Pro 26:10 Like an archer who wounds everyone, So is he who hires a fool or who hires those who pass by. Pro 26:11 Like a dog that returns to its vomit Is a fool who repeats his folly. Pro 26:12 Do you see a man wise in his own eyes? There is more hope for a fool than for him. Pro 26:13 The sluggard says, "There is a lion in the road! A lion is in the open square!" Pro 26:14 As the door turns on its hinges, So does the sluggard on his bed. Pro 26:15 The sluggard buries his hand in the dish; He is weary of bringing it to his mouth again. Pro 26:16 The sluggard is wiser in his own eyes Than seven men who can give a discreet answer. Pro 26:17 Like one who takes a dog by the ears Is he who passes by and meddles with strife not belonging to him. Pro 26:18 Like a madman who throws Firebrands, arrows and death, Pro 26:19 So is the man who deceives his neighbor, And says, "Was I not joking?" Pro 26:20 For lack of wood the fire goes out, And where there is no whisperer, contention quiets down. Pro 26:21 Like charcoal to hot embers and wood to fire, So is a contentious man to kindle strife. Pro 26:22 The words of a whisperer are like dainty morsels, And they go down into the innermost parts of the body. Pro 26:23 Like an earthen vessel overlaid with silver dross Are burning lips and a wicked heart. Pro 26:24 He who hates disguises it with his lips, But he lays up deceit in his heart. Pro 26:25 When he speaks graciously, do not believe him, For there are seven abominations in his heart. Pro 26:26 Though his hatred covers itself with guile, His wickedness will be revealed before the assembly. Pro 26:27 He who digs a pit will fall into it, And he who rolls a stone, it will come back on him. Pro 26:28 A lying tongue hates those it crushes, And a flattering mouth works ruinChapter 26 20-22 (chs. 16:28; 17:9; Jeremiah 20:10). Floating Rumors Destroy Unity—Brethren sometimes associate together for years, and they think they can trust those they know so well just as they would trust members of their own family. There is a freedom and confidence in this association which could not exist between those not of the same faith. This is very pleasant while mutual faith and brotherly love last; but let the “accuser of the brethren” gain admittance to the heart of one of these men, controlling the mind and the imagination, and jealousies are created, suspicion and envy are harbored; and he who supposed himself secure in the love and friendship of his brother, finds himself mistrusted and his motives misjudged. The false brother forgets his own human frailties, forgets his obligation to think and speak no evil lest he dishonor God and wound Christ in the person of His saints, and every defect that can be thought of or imagined is commented upon unmercifully, and the character of a brother is represented as dark and questionable. There is a betrayal of sacred trust. The things spoken in brotherly confidence are repeated and misrepresented; and every word, every action, however innocent and well-meaning, is scrutinized by the cold, jealous criticism of those who were thought too noble, too honorable to take the least advantage of friendly association or brotherly trust. Hearts are closed to mercy, judgment, and the love of God; and the cold, sneering, contemptuous spirit which Satan manifests toward his victim is revealed. The Saviour of the world was treated thus, and we are exposed to the influence of the same malicious spirit. The time has come when it is not safe to put confidence in a friend or a brother. As in the days of Christ spies were on His track, so they are on ours now. If Satan can employ professed believers to act as accusers of the brethren, he is greatly pleased; for those who do this are just as truly serving him as was Judas when he betrayed Christ, although they may be doing it ignorantly. Satan is no less active now than in Christ's day, and those who lend themselves to do his work will represent his spirit. Floating rumors are frequently the destroyers of unity among brethren. There are some who watch with open mind and ears to catch flying scandal. They gather up little incidents which may be trifling in themselves, but which are repeated and exaggerated until a man is made an offender for a word. Their motto seems to be, “Report, and we will report it.” These tale bearers are doing the devil's work with surprising fidelity, little knowing how offensive their course is to God. If they would spend half the energy and zeal that is given to this unholy work in examining their own hearts, they would find so much to do to cleanse their souls from impurity that they would have no time or disposition to criticize their brethren, and they would not fall under the power of this temptation. The door of the mind should be closed against “they say” or “I have heard.” Why should we not, instead of allowing jealousy or evil-surmising to come into our hearts, go to our brethren, and, after frankly but kindly setting before them the things we have heard detrimental to their character and influence, pray with and for them? While we cannot love and fellowship those who are the bitter enemies of Christ, we should cultivate that spirit of meekness and love that characterized our Master,—a love that thinketh no evil and is not easily provoked (The Review and Herald, June 3, 1884)..
Pro 27:1 Do not boast about tomorrow, For you do not know what a day may bring forth. Pro 27:2 Let another praise you, and not your own mouth; A stranger, and not your own lips. Pro 27:3 A stone is heavy and the sand weighty, But the provocation of a fool is heavier than both of them. Pro 27:4 Wrath is fierce and anger is a flood, But who can stand before jealousy? Pro 27:5 Better is open rebuke Than love that is concealed. Pro 27:6 Faithful are the wounds of a friend, But deceitful are the kisses of an enemy. Pro 27:7 A sated man loathes honey, But to a famished man any bitter thing is sweet. Pro 27:8 Like a bird that wanders from her nest, So is a man who wanders from his home. Pro 27:9 Oil and perfume make the heart glad, So a man's counsel is sweet to his friend. Pro 27:10 Do not forsake your own friend or your father's friend, And do not go to your brother's house in the day of your calamity; Better is a neighbor who is near than a brother far away. Pro 27:11 Be wise, my son, and make my heart glad, That I may reply to him who reproaches me. Pro 27:12 A prudent man sees evil and hides himself, The naive proceed and pay the penalty. Pro 27:13 Take his garment when he becomes surety for a stranger; And for an adulterous woman hold him in pledge. Pro 27:14 He who blesses his friend with a loud voice early in the morning, It will be reckoned a curse to him. Pro 27:15 A constant dripping on a day of steady rain And a contentious woman are alike; Pro 27:16 He who would restrain her restrains the wind, And grasps oil with his right hand. Pro 27:17 Iron sharpens iron, So one man sharpens another. Pro 27:18 He who tends the fig tree will eat its fruit, And he who cares for his master will be honored. Pro 27:19 As in water face reflects face, So the heart of man reflects man. Pro 27:20 Sheol and Abaddon are never satisfied, Nor are the eyes of man ever satisfied. Pro 27:21 The crucible is for silver and the furnace for gold, And each is tested by the praise accorded him. Pro 27:22 Though you pound a fool in a mortar with a pestle along with crushed grain, Yet his foolishness will not depart from him. Pro 27:23 Know well the condition of your flocks, And pay attention to your herds; Pro 27:24 For riches are not forever, Nor does a crown endure to all generations. Pro 27:25 When the grass disappears, the new growth is seen, And the herbs of the mountains are gathered in, Pro 27:26 The lambs will be for your clothing, And the goats will bring the price of a field, Pro 27:27 And there will be goats' milk enough for your food, For the food of your household, And sustenance for your maidens. Chapter 27 4 (ch. 14:30; Song of Solomon 8:6). Envy Is a Hellish Shadow—Envy, jealousy, and evil surmising is a hellish shadow by which Satan seeks to intercept your views of the character of Christ, so that by beholding the evil you may be fully changed into its likeness (Letter 9, 1892). 9. The Value of a Friend—Things will go wrong with every one; sadness and discouragement press every soul; then a personal presence, a friend who will comfort and impart strength, will turn back the darts of the enemy that are aimed to destroy. Christian friends are not half as plentiful as they should be. In hours of temptation, in a crisis, what a value is a true friend! Satan at such times sends along his agents to cause the trembling limbs to stumble; but the true friends who will counsel, who will impart magnetic hopefulness, the calming faith that uplifts the soul,—oh, such help is worth more than precious pearls (Letter 7, 1883)!
Pro 28:1 The wicked flee when no one is pursuing, But the righteous are bold as a lion. Pro 28:2 By the transgression of a land many are its princes, But by a man of understanding and knowledge, so it endures. Pro 28:3 A poor man who oppresses the lowly Is like a driving rain which leaves no food. Pro 28:4 Those who forsake the law praise the wicked, But those who keep the law strive with them. Pro 28:5 Evil men do not understand justice, But those who seek the LORD understand all things. Pro 28:6 Better is the poor who walks in his integrity Than he who is crooked though he be rich. Pro 28:7 He who keeps the law is a discerning son, But he who is a companion of gluttons humiliates his father. Pro 28:8 He who increases his wealth by interest and usury Gathers it for him who is gracious to the poor. Pro 28:9 He who turns away his ear from listening to the law, Even his prayer is an abomination. Pro 28:10 He who leads the upright astray in an evil way Will himself fall into his own pit, But the blameless will inherit good. Pro 28:11 The rich man is wise in his own eyes, But the poor who has understanding sees through him. Pro 28:12 When the righteous triumph, there is great glory, But when the wicked rise, men hide themselves. Pro 28:13 He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion. Pro 28:14 How blessed is the man who fears always, But he who hardens his heart will fall into calamity. Pro 28:15 Like a roaring lion and a rushing bear Is a wicked ruler over a poor people. Pro 28:16 A leader who is a great oppressor lacks understanding, But he who hates unjust gain will prolong his days. Pro 28:17 A man who is laden with the guilt of human blood Will be a fugitive until death; let no one support him. Pro 28:18 He who walks blamelessly will be delivered, But he who is crooked will fall all at once. Pro 28:19 He who tills his land will have plenty of food, But he who follows empty pursuits will have poverty in plenty. Pro 28:20 A faithful man will abound with blessings, But he who makes haste to be rich will not go unpunished. Pro 28:21 To show partiality is not good, Because for a piece of bread a man will transgress. Pro 28:22 A man with an evil eye hastens after wealth And does not know that want will come upon him. Pro 28:23 He who rebukes a man will afterward find more favor Than he who flatters with the tongue. Pro 28:24 He who robs his father or his mother And says, "It is not a transgression," Is the companion of a man who destroys. Pro 28:25 An arrogant man stirs up strife, But he who trusts in the LORD will prosper. Pro 28:26 He who trusts in his own heart is a fool, But he who walks wisely will be delivered. Pro 28:27 He who gives to the poor will never want, But he who shuts his eyes will have many curses. Pro 28:28 When the wicked rise, men hide themselves; But when they perish, the righteous increase. The True Meaning of Proverbs 28 The Book of Proverbs is a collection of wise sayings and instructions attributed to King Solomon, the son of King David. Solomon’s insights, as a renowned ruler and philosopher, offer guidance on righteous living and the pursuit of wisdom. In this chapter, we delve into the contrasts between the wicked and the righteous, the importance of honesty and integrity, and the consequences of greed and oppression. The author presents a series of proverbs that challenge us to examine our own hearts and actions, and to strive for a life that honors God. We will see the consequences of hiding one’s sins, the blessings that come from walking in uprightness, and the importance of fearing the Lord. These themes echo the teachings found throughout the book of Proverbs, as well as in other wisdom literature such as the Psalms and the book of Ecclesiastes. We should study this chapter with an open mind and allow its wisdom to shape our lives in a way that pleases God and blesses those around us. Proverbs 28:1-5 The verse in Proverbs 28:1 reads, “The wicked flee though no one pursues, but the righteous are as bold as a lion.”” This part of the verse contrasts the behavior of the wicked versus the behavior of the righteous. The wicked are constantly haunted by guilt and shame, leading them to be fearful and constantly looking over their shoulders, even when there is no imminent danger. On the other hand, the righteous, who walk in integrity and live according to God’s ways, are described as bold as a lion. This metaphor signifies courage, strength, and fearlessness. This section emphasizes the importance of living a righteous life, free from the burden of guilt and shame, and being able to face challenges with courage and boldness. Moving on to Proverbs 28:2, it says, “When a country is rebellious, it has many rulers, but a ruler with discernment and knowledge maintains order.” This verse touches on the concept of leadership and the consequences of rebellion. A nation that is characterized by rebellion and disobedience will be chaotic and unstable, resulting in multiple rulers vying for power. However, a wise and discerning leader who upholds justice and knowledge brings stability and order to the land. This highlights the significance of having virtuous and wise leaders in positions of authority who can lead with integrity and maintain peace and order within society. This aligns with the biblical principles of God appointing leaders and the importance of righteous governance for the well-being of a nation. “A ruler who oppresses the poor is like a driving rain that leaves no crops,” goes the verse in Proverbs 28:3.” This verse draws attention to the impact of oppressive leadership on the vulnerable in society. When those in power misuse their authority to exploit and oppress the poor, it is likened to a destructive force that ruins the livelihoods of the marginalized, much like a torrential rain that destroys crops. This analogy underscores the responsibility of leaders to govern with justice, compassion, and fairness, especially towards the less fortunate. Throughout the Bible, there is a consistent call for care and protection of the poor and oppressed, reflecting God’s heart for justice and mercy. Those who forsake instruction praise the wicked, but those who heed it resist them.” This verse emphasizes the importance of heeding wise instruction and guidance. Those who ignore or reject wisdom and correction end up praising and aligning themselves with the wicked. Those who pay attention to instruction and correction can resist the influence of evil and make choices that align with righteousness. This highlights the fundamental principle of the value of seeking wisdom, listening to reproof, and resisting the temptations and schemes of the wicked. Individuals in the Bible faced consequences for rejecting wisdom and following the ways of the wicked in numerous instances. Lastly, Proverbs 28:5 states, “Evil men do not understand justice, but those who seek the Lord understand it fully.” This verse underscores the connection between seeking God and understanding true justice. Evil individuals, driven by selfish desires and sinful motives, lack the capacity to grasp the concept of justice in its entirety. Those who pursue a relationship with the Lord and walk in His ways gain a deeper understanding of justice, rooted in God’s righteousness and fairness. This verse echoes the biblical theme of seeking God’s wisdom and ways to discern right from wrong and to act justly in all aspects of life. Psalm 119:34 says, “Give me understanding, that I may keep your law and observe it with my whole heart,” reinforcing the importance of seeking God’s wisdom for a righteous life. Proverbs 28:6-10 The verse in Proverbs 28:6-10 can be broken down into several significant sections that carry important messages within the context of Proverbs. Starting with verse 6: “Better is a poor man who walks in his integrity than a rich man who is crooked in his ways,” this verse emphasizes the value of integrity over material wealth. It speaks to the character of a person being more important than their possessions. This message aligns with other Biblical teachings that highlight the importance of honesty, righteousness, and humility. The Bible often portrays the struggles and triumphs of individuals who exhibit unwavering integrity, such as Job, who even in the face of immense suffering and loss, remained faithful to God. Figures like Judas Iscariot are depicted as individuals who valued material gain over moral principles, leading to their downfall. This verse in Proverbs serves as a reminder that true wealth lies in a person’s character and their commitment to living a life of integrity. Moving on to verse 7: “The one who keeps the law is a son with understanding, but a companion of gluttons shames his father.” This verse underscores the importance of following God’s laws and living a life of wisdom and understanding. Throughout the Bible, obedience to God’s commandments is consistently emphasized as a path to blessings and favor. For example, in Psalm 19:7-11, the psalmist describes the beauty and value of God’s laws and their role in guiding believers. On the other hand, associating with those who indulge in sin and excessive behaviors can lead to shame and dishonor. Individuals like King Solomon, known for his wisdom and adherence to God’s statutes, are held up as examples of the benefits of following God’s laws. Characters like Esau, who traded his birthright for a momentary pleasure, serve as cautionary tales of the consequences of prioritizing worldly desires over spiritual principles. Verse 8 states: “Whoever multiplies his wealth by interest and profit gathers it for him who is generous to the poor.” This verse delves into the concept of wealth accumulation and the methods by which it is acquired. The Bible often addresses the topic of wealth and its implications, emphasizing the importance of stewardship and generosity towards those in need. Throughout the Old Testament, there are numerous accounts of individuals who demonstrated generosity towards the poor and needy, such as Boaz in the book of Ruth, who provided for Ruth and Naomi by allowing her to glean in his fields. Stories like that of the rich man who hoarded his possessions and ignored the plight of Lazarus at his gate in Luke 16:19-31 serve as warnings against selfish accumulation of wealth. This verse in Proverbs highlights the principle that wealth acquired through exploitative means does not bring lasting satisfaction, and true fulfillment comes from using one’s resources to bless others. Verse 9 continues: “If one turns away his ear from hearing the law, even his prayer is an abomination.” This verse underscores the significance of listening to God’s teachings and instructions. Throughout the Bible, the importance of prayer and seeking God’s guidance through His Word is emphasized. This verse echoes sentiments expressed in passages like Psalm 34:15, which states, “The eyes of the LORD are on the righteous, and his ears are attentive to their cry.” Ignoring God’s laws and turning a deaf ear to His wisdom can hinder one’s relationship with Him and lead to prayers that are ineffective or unacceptable. The story of King Saul in 1 Samuel 15 serves as a cautionary example of the consequences of disobedience to God’s commands. Despite outward acts of worship and prayer, if one’s heart is not aligned with God’s will, their prayers may be considered an abomination. This verse in Proverbs serves as a poignant reminder of the importance of humility, obedience, and a receptive heart in approaching God through prayer. Finally, verse 10 concludes with: “Whoever misleads the upright into an evil way will fall into his own pit, but the blameless will have a goodly inheritance.” This verse addresses the consequences of leading others astray and the ultimate outcome of such actions. The Bible is replete with stories of individuals who fell into destruction due to their deception and manipulation, such as the case of Jezebel in 1 Kings 21, who orchestrated the murder of Naboth to fulfill her own selfish desires. On the other hand, figures like Daniel, who remained steadfast in their faith and righteousness despite facing immense pressure, are promised a “goodly inheritance” as stated in this verse. The principle of reaping what one sows is a recurring theme in the Bible, emphasizing the importance of integrity and righteousness in one’s actions. This verse in Proverbs serves as a warning against leading others astray and a reassurance that those who walk blamelessly will receive blessings and a favorable inheritance. Proverbs 28:6-10 communicates timeless messages about the value of integrity over wealth, the importance of obedience to God’s laws, the significance of generosity and stewardship, the necessity of attentive listening to God’s Word, and the consequences of leading others astray. These verses underscore the foundational principles of the Bible and provide guidance for leading a life that is pleasing to God and beneficial to others. Proverbs 28:11-15 Proverbs 28:11-15 reads: “The rich man is wise in his own eyes, but the poor who has understanding searches him out. When the righteous triumph, there is great glory, but when the wicked rise, people hide themselves. Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy. Blessed is the one who fears the Lord always, but whoever hardens his heart will fall into calamity. Verse 11 in the first part of this passage presents a contrast between the rich and the poor. The rich are often portrayed as being wise in their own eyes, possibly due to the power and status that wealth can bring. However, the poor are characterized as having understanding, which implies a deeper wisdom that goes beyond material possessions. This highlights the importance of humility and seeking true wisdom beyond worldly measures. It echoes the sentiment found in other parts of the Bible, such as Proverbs 16:18 which states, “Pride goes before destruction, a haughty spirit before a fall.” Moving on to verse 12, it contrasts the outcomes of the righteous and the wicked. When the righteous succeed, there is great honor and glory that comes with it. This emphasizes the value of living a righteous life and the positive impact it can have not only on oneself but also on society as a whole. On the other hand, when the wicked prosper, people hide themselves, indicating a sense of fear and darkness associated with their rise to power. This dichotomy between righteousness and wickedness is a recurring theme in Proverbs and throughout the Bible, reinforcing the idea that ultimately, good will triumph over evil. Verse 13 speaks to the importance of honesty and integrity. Those who try to conceal their wrongdoings will not find true success or prosperity. This verse emphasizes the transformative power of confessing and repenting from one’s sins, pointing towards the importance of seeking forgiveness and mercy. It aligns with the Biblical teachings on the significance of repentance and honesty, as seen in verses like 1 John 1:9, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Lastly, verse 14 emphasizes the value of fearing the Lord. The one who reveres and respects God will be blessed. This fear of the Lord is not about being scared of God, but rather about having a deep reverence and awe for His power and holiness. It’s a recognition of God’s authority in our lives and a willingness to align our actions with His will. Conversely, those who harden their hearts and resist God’s teachings are warned that they will face calamity. This echoes the idea found throughout the Bible that obediently following God’s commands leads to blessings, while rebellion leads to destruction. This passage from Proverbs encapsulates timeless wisdom about humility, righteousness, honesty, reverence for God, and the consequences of our actions. We can strive to walk in the path of wisdom and righteousness as outlined in the Word of God by reflecting on these verses and incorporating their lessons into our lives. Proverbs 28:16-20 A series of teachings in Proverbs 28:16-20 speak to the consequences of financial dealings and the wisdom in being truthful and generous. Identify the subject: “We” Rewritten sentence: We will break down this verse into important sections and delve into their deeper meanings. Starting with verse 16, “A ruler who oppresses the poor is like a driving rain that leaves no crops,” we are presented with a stark image of the impact of unjust leadership. The Bible frequently emphasizes the importance of just governance and the need for leaders to protect the vulnerable and act with righteousness. When a ruler oppresses the poor, it not only leads to material poverty but also echoes a spiritual poverty. This verse serves as a caution for those in positions of authority to always act with fairness and compassion, knowing that their choices have a significant impact on those they govern. Moving on to verse 17, “A person tormented by guilt will not prosper, but the one who obeys God’s commands will be rewarded.” This verse encapsulates the idea that living a life in accordance with God’s will brings prosperity and blessings, both in the spiritual and material sense. Guilt weighs down the soul and hinders one’s ability to flourish, while obedience to God’s commands leads to a life of integrity and fulfillment. This verse underscores the importance of moral conduct and following the path of righteousness, knowing that true prosperity comes from living a life pleasing to God. Verse 18 states, “The one who walks in integrity will be safe, but whoever follows crooked paths will fall into the pit.” Integrity is a recurring theme in Proverbs and the Bible as a whole. Those who walk in integrity, guided by honesty and moral uprightness, find security and protection. Those who choose deceit and dishonesty will eventually face the consequences of their actions in contrast. This verse serves as a reminder of the value of living a life of honesty and integrity, knowing that it not only builds trust with others but also safeguards one from the pitfalls of deception. “We read in verse 19 that ‘Those who work their land will have an abundant food supply, but those who chase fantasies will have their fill of poverty.’”” This verse emphasizes the importance of diligence and hard work in achieving prosperity. The biblical principle of reaping what you sow is highlighted here, where those who invest effort into their work will reap the rewards of abundance. Conversely, those who are idle or pursue fleeting pleasures without substance will find themselves in poverty. This verse echoes the teachings found in other parts of the Bible, such as in Colossians 3:23-24, which encourages believers to work wholeheartedly as if working for the Lord. Finally, in verse 20, it says, “A faithful person will be richly blessed, but one eager to get rich will not go unpunished.” This verse contrasts the virtues of faithfulness and greed. The Bible warns against the pitfalls of greed and the pursuit of wealth at all costs, emphasizing the importance of contentment and faithfulness in all aspects of life. Those who remain faithful to God and others will be blessed in various ways, not just in material wealth but also in spiritual fulfillment. Greed, on the other hand, often leads to destructive behaviors and consequences. This verse echoes the teachings of Jesus in Matthew 6:24, where He warns that one cannot serve both God and money. Proverbs 28:16-20 offers timeless wisdom on the importance of righteousness, integrity, hard work, faithfulness, and contentment. These verses serve as a guide for living a life in accordance with God’s will, reminding believers of the eternal principles that lead to true prosperity and blessings. We can walk in the path of wisdom and experience the abundant life that God desires for us by heeding these teachings and applying them to our daily lives. Proverbs 28:21-25 We will break down and discuss a few key sections in Proverbs 28:21-25. “To show partiality is not good, yet a man will do wrong for a piece of bread.” (Proverbs 28:21) Here, the verse highlights the issue of showing partiality or favoritism. God upholds the principles of fairness and justice in biblical teachings by discouraging showing partiality. The verse also addresses the power of greed, indicating that some people are willing to compromise their values and do wrong for material gain, even just for a small reward like a piece of bread. This serves as a cautionary tale about the dangers of prioritizing personal gain over righteousness. The Bible often links the concept of partiality to the idea of loving your neighbor as yourself and treating others with justice and equality. James 2:1-4 also warns against showing favoritism and emphasizes the importance of treating all people with equal respect and fairness. “A stingy man hastens after wealth and does not know that poverty will come upon him.” (Proverbs 28:22) This verse focuses on the consequences of greed and stinginess. It highlights how a person consumed by the pursuit of wealth may not realize that their actions could ultimately lead to their own downfall. The Bible frequently warns against greed and emphasizes the importance of generosity and contentment. Jesus cautions against greed in Luke 12:15 and reminds us that life does not consist in the abundance of possessions. Proverbs 11:24-25 also speaks to the benefits of generosity, stating that those who give freely will prosper. “He who rebukes a man will find more favor afterward than he who flatters with the tongue.” (Proverbs 28:23) This verse underscores the value of honest rebuke over insincere flattery. One can ultimately gain favor and respect by rebuking someone, offering constructive criticism, and speaking the truth in love, even if the initial response may not be positive. Flattery, on the other hand, is often deceptive and manipulative, seeking to gain favor through insincere praise. The Bible encourages honesty and authenticity in our interactions with others. Proverbs 27:6 also speaks to the importance of wounds from a friend being faithful, emphasizing the value of genuine and honest relationships. “Whoever robs his father or his mother and says, ‘That is no transgression,’ is a companion to a man who destroys.” (Proverbs 28:24) This verse condemns the act of dishonoring parents through theft or deceit. Honoring parents in the Bible is a fundamental commandment (Exodus 20:12) and is tied to promises of long life and blessings. Those who disregard this commandment and engage in wrongdoing against their parents are compared to those who engage in destruction and chaos. This verse serves as a reminder of the importance of respecting and honoring our parents, as well as the broader principle of living with integrity and righteousness in all our relationships. “An arrogant man stirs up strife, but he who trusts in the Lord will prosper.” (Proverbs 28:25) The final verse contrasts the destructive nature of arrogance with the blessings of trusting in the Lord. Arrogance leads to conflict and discord, as it often involves pride, selfishness, and a lack of consideration for others. Trusting in the Lord signifies humility, faith, and reliance on God’s guidance and providence. Throughout the Bible, humility is praised, and those who trust in the Lord are promised blessings and prosperity. Proverbs 3:5-6 encourages us to trust in the Lord with all our hearts and lean not on our understanding, acknowledging Him in all our ways for Him to direct our paths. These verses in Proverbs 28 provide timeless wisdom on various aspects of human behavior and relationships, emphasizing the importance of righteousness, honesty, generosity, humility, and trust in the Lord. They serve as valuable reminders for believers to uphold these virtues in their daily lives, seeking to walk in the ways of God and aligning their actions with His will. Proverbs 28:26-28 The verses in Proverbs 28:26-28 intricately intertwine, talking about trust, wisdom, and judgment. Let’s break down these sections to grasp the profound wisdom they contain. Starting with verse 26, “He who trusts in his own heart is a fool, but he who walks wisely will be delivered”. This verse warns against relying solely on our feelings or human understanding, as they can often deceive us. The heart, in Biblical context, represents our desires, emotions, and intellect. When we trust in our own limited wisdom and understanding, we can easily be led astray as our hearts are often influenced by selfish motives or worldly desires. Walking wisely implies seeking God’s guidance and aligning our decisions with His Word. This act of seeking wisdom from God and following His ways leads to deliverance and protection from the snares of our own misguided inclinations. Moving to verse 27, “He who gives to the poor will never want, but he who shuts his eyes will have many curses”. This verse emphasizes the importance of generosity and compassion, particularly towards the less fortunate. When we generously give to the poor and those in need, we reflect the heart of God, who is compassionate and caring towards all His children. The promise that “he who gives to the poor will never want” does not necessarily mean material wealth but includes spiritual blessings and abundance in the grace of God. Conversely, turning a blind eye to the needs of others not only brings curses upon oneself but also reflects a lack of empathy and love. This verse echoes Jesus’ teachings in Matthew 25:35-40, where He emphasizes the significance of serving others, especially the marginalized, as serving Him. Lastly, verse 28 states, “When the wicked rise, people hide themselves, but when they perish, the righteous increase”. This verse sheds light on the temporary nature of evil and the ultimate triumph of righteousness. People may feel the need to hide or protect themselves in times of oppression or when evil seems to prevail. However, the fate of the wicked is fleeting, and their downfall is inevitable as God’s justice will prevail. The righteous, those who walk in obedience to God’s ways, will ultimately increase and inherit the promises of God’s blessings and eternal life. This verse aligns with Psalms 37:1-2, where it reassures that evildoers will be cut off, but those who wait upon the Lord will inherit the land. Proverbs 28:26-28 imparts timeless lessons on the importance of trusting in God’s wisdom over our own understanding, demonstrating generosity towards others, and assuring that righteousness will ultimately triumph over evil. These verses are not only practical guides for daily living but also offer profound insights into the enduring principles of God’s kingdom and His unwavering faithfulness to His people throughout history.
Pro 29:1 A man who hardens his neck after much reproof Will suddenly be broken beyond remedy. Pro 29:2 When the righteous increase, the people rejoice, But when a wicked man rules, people groan. Pro 29:3 A man who loves wisdom makes his father glad, But he who keeps company with harlots wastes his wealth. Pro 29:4 The king gives stability to the land by justice, But a man who takes bribes overthrows it. Pro 29:5 A man who flatters his neighbor Is spreading a net for his steps. Pro 29:6 By transgression an evil man is ensnared, But the righteous sings and rejoices. Pro 29:7 The righteous is concerned for the rights of the poor, The wicked does not understand such concern. Pro 29:8 Scorners set a city aflame, But wise men turn away anger. Pro 29:9 When a wise man has a controversy with a foolish man, The foolish man either rages or laughs, and there is no rest. Pro 29:10 Men of bloodshed hate the blameless, But the upright are concerned for his life. Pro 29:11 A fool always loses his temper, But a wise man holds it back. Pro 29:12 If a ruler pays attention to falsehood, All his ministers become wicked. Pro 29:13 The poor man and the oppressor have this in common: The LORD gives light to the eyes of both. Pro 29:14 If a king judges the poor with truth, His throne will be established forever. Pro 29:15 The rod and reproof give wisdom, But a child who gets his own way brings shame to his mother. Pro 29:16 When the wicked increase, transgression increases; But the righteous will see their fall. Pro 29:17 Correct your son, and he will give you comfort; He will also delight your soul. Pro 29:18 Where there is no vision, the people are unrestrained, But happy is he who keeps the law. Pro 29:19 A slave will not be instructed by words alone; For though he understands, there will be no response. Pro 29:20 Do you see a man who is hasty in his words? There is more hope for a fool than for him. Pro 29:21 He who pampers his slave from childhood Will in the end find him to be a son. Pro 29:22 An angry man stirs up strife, And a hot-tempered man abounds in transgression. Pro 29:23 A man's pride will bring him low, But a humble spirit will obtain honor. Pro 29:24 He who is a partner with a thief hates his own life; He hears the oath but tells nothing. Pro 29:25 The fear of man brings a snare, But he who trusts in the LORD will be exalted. Pro 29:26 Many seek the ruler's favor, But justice for man comes from the LORD. Pro 29:27 An unjust man is abominable to the righteous, And he who is upright in the way is abominable to the wicked. Chapter 29 1. Rejecting Reproof Leads to Loss of Soul—Satan will move upon minds that have been indulged, upon men who have always had their own way, and anything presented to them in counsel or reproof to change their objectionable traits of character, is considered fault-finding, binding them, restraining them, that they cannot have liberty to act themselves. The Lord in great mercy has sent messages of warning to them, but they would not listen to reproof. Like the enemy who rebelled in heaven, they did not like to hear; they do not correct the wrong they have done, but become accusers, declaring themselves misused and unappreciated. Now is the time of trial, of test, of proving. Those who like Saul, will persist in having their own way, will suffer as he did, loss of honor, and finally the loss of the soul (Letter 13, 1892).
The Words of Agur Pro 30:1 The words of Agur the son of Jakeh, the oracle. The man declares to Ithiel, to Ithiel and Ucal: Pro 30:2 Surely I am more stupid than any man, And I do not have the understanding of a man. Pro 30:3 Neither have I learned wisdom, Nor do I have the knowledge of the Holy One. Pro 30:4 Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His son's name? Surely you know! Pro 30:5 Every word of God is tested; He is a shield to those who take refuge in Him. Pro 30:6 Do not add to His words Or He will reprove you, and you will be proved a liar. Pro 30:7 Two things I asked of You, Do not refuse me before I die: Pro 30:8 Keep deception and lies far from me, Give me neither poverty nor riches; Feed me with the food that is my portion, Pro 30:9 That I not be full and deny You and say, "Who is the LORD?" Or that I not be in want and steal, And profane the name of my God. Pro 30:10 Do not slander a slave to his master, Or he will curse you and you will be found guilty. Pro 30:11 There is a kind of man who curses his father And does not bless his mother. Pro 30:12 There is a kind who is pure in his own eyes, Yet is not washed from his filthiness. Pro 30:13 There is a kind—oh how lofty are his eyes! And his eyelids are raised in arrogance. Pro 30:14 There is a kind of man whose teeth are like swords And his jaw teeth like knives, To devour the afflicted from the earth And the needy from among men. Pro 30:15 The leech has two daughters, "Give," "Give." There are three things that will not be satisfied, Four that will not say, "Enough": Pro 30:16 Sheol, and the barren womb, Earth that is never satisfied with water, And fire that never says, "Enough." Pro 30:17 The eye that mocks a father And scorns a mother, The ravens of the valley will pick it out, And the young eagles will eat it. Pro 30:18 There are three things which are too wonderful for me, Four which I do not understand: Pro 30:19 The way of an eagle in the sky, The way of a serpent on a rock, The way of a ship in the middle of the sea, And the way of a man with a maid. Pro 30:20 This is the way of an adulterous woman: She eats and wipes her mouth, And says, "I have done no wrong." Pro 30:21 Under three things the earth quakes, And under four, it cannot bear up: Pro 30:22 Under a slave when he becomes king, And a fool when he is satisfied with food, Pro 30:23 Under an unloved woman when she gets a husband, And a maidservant when she supplants her mistress. Pro 30:24 Four things are small on the earth, But they are exceedingly wise: Pro 30:25 The ants are not a strong people, But they prepare their food in the summer; Pro 30:26 The shephanim are not mighty people, Yet they make their houses in the rocks; Pro 30:27 The locusts have no king, Yet all of them go out in ranks; Pro 30:28 The lizard you may grasp with the hands, Yet it is in kings' palaces. Pro 30:29 There are three things which are stately in their march, Even four which are stately when they walk: Pro 30:30 The lion which is mighty among beasts And does not retreat before any, Pro 30:31 The strutting rooster, the male goat also, And a king when his army is with him. Pro 30:32 If you have been foolish in exalting yourself Or if you have plotted evil, put your hand on your mouth. Pro 30:33 For the churning of milk produces butter, And pressing the nose brings forth blood; So the churning of anger produces strife. Source of Wisdom (30:1–9) In our first week of study, we noted that Solomon wrote most of the proverbs in this book. Yet, the book itself identifies other authors who contributed to the text, including: Hezekiah’s servants, Agur, and Lemuel. Proverbs 30 is the section of this book written by a man named Agur. Nothing else is known about this man, for he appears nowhere else in Scripture and little biographical information is given. From this chapter we can deduce that Agur was a wise sage, likely being a contemporary of Solomon (cf. 1 King. 4:30–31). In beginning his proverbs Agur displays great humility, as he declared, “I am more stupid than any man” (Prov. 30:2). Note humility is a mark of good leadership. At Prov. 30:4 Agur asks five rhetorical questions to illustrate the point that divine wisdom must come from God, for God and His Word are the only sources of wisdom (cf. Prov. 1:7; 15:33). After confessing his own ignorance in Prov. 30:2–3, and discussing man’s inability to know God apart from divine revelation in Prov. 30:4, at Prov. 30:5 Agur focuses upon the only source of true wisdom as he declares, “Every word of God is pure; He is a shield to those who put their trust in Him.” Moreover, Agur warns his readers, “Do not add to His words, lest He rebuke you, and you be found a liar” (Prov. 30:6; Rev. 22:18–19). Next, Agur expresses two related prayer requests in Prov. 30:7–9. In his brief prayer Agur asks that God would give him neither too much, nor too little. Clearly, Agur knew that the extremes of wealth and poverty can hinder the attainment and the expression of wisdom. To elaborate, being too wealthy can cause man to neglect God (cf. Matt. 19:24), while extreme poverty dishonors the Lord if it causes man to steal in order to meet his needs. Generations of Fools (30:10–14) Prov. 30:10–14 begins with a warning about not maligning a servant to his master. The idea here is not that we should overlook sin or cease to report law-breaking to appropriate authorities. Rather, the teaching here is that before escalating a rebuke or grievance, we must first talk personally with the erring brother or sister (cf. Matt. 18:15–20). Moreover, if we share the sins of another with a higher authority, it must be done with the right motive (cf. Matt. 7:1–6). Note that in Prov. 30:11–14 Agur uses the phrase “There is a generation” four separate times. The purpose in this passage is not to highlight generational differences, or to emphasize the superiority of a given age group. Rather, Agur’s intent here seems to be to show the pervasiveness of sin in society and to emphasize that sin is not just a localized, time-bound problem; rather, it is a universal, timeless issue. Lists of Wisdom (30:15–33) Prov. 30:15–33 is an interesting section of this book in that here Agur gives six different lists of proverbs, each of which applies wisdom to a different area of life. These lists are unique in that they utilize sequential numbers (i.e., x and x+1). Although brief numbered lists are cited elsewhere in Scripture (cf. Job 5:19; Amos 1:3), apart from one list at Prov. 6:16–19, Agur’s style is unique in the book of Proverbs. The first two lists deal with greed. After referencing the insatiable parasitic greed of a leech in Prov. 30:15, at Prov. 6:16 Agur lists four things that are never satisfied—the grave, a barren womb, the earth, and fire. The point of these verses is neither to condemn nor to condone the items mentioned; rather, Agur is highlighting the inability of the world to satiate man. In contrast, Paul writes, “Having food and clothing, with these we shall be content” (1 Tim. 6:8). The wisdom lists in Prov. 30:18–33 speak to the following four topics: mysterious things are addressed in Prov. 30:18–20, societal roles are addressed in Prov. 30:21–23; natural instinct is addressed in Prov. 30:24–28; and majesty is addressed in Prov. 30:29–33. The first list, dealing with hypocrisy, cites four things that are invisible, leaving no mark or trail, thus they are mysterious in nature. The second list, dealing with general societal roles, cites four instances of role or result inversion that trouble social order. The third list, dealing with natural instincts, cites four creatures who model survival because of their instinct and wisdom, not their strength. The fourth list, dealing with displays of majesty, cites four creatures who are stately in their appearance because of their position, design, and context. Observe that each of these numbered lists contains wisdom that is available to all mankind in the created order. Application Questions: Is it problematic that portions of Scripture were written by individuals about whom little else is known apart from their names? Does Agur’s brief prayer about wealth and poverty coincide well with your own beliefs and prayers about the material world (cf. Matt. 6:11)? Why do members of a given generation sometimes refer to times past as “the good old days”? Is this a biblically faithful category? Are you content? If not, what types of things cause discontentment in your life? What can believers do in order to cultivate contentment? How do Agur’s comments about an adulterous woman in Prov. 30:20 relate to his preceding teachings in Prov. 30:18–19? Share this: Related Proverbs: Introduction – Proverbs 1 May 28, 2021 In "Proverbs" Practical Wisdom – Ecclesiastes 7 December 3, 2021 In "Ecclesiastes" Providence and Wisdom – Proverbs 21 July 23, 2021 In "Proverbs" ProverbsAgurGreedHumilityWealth and Poverty Post navigation Previous General Wisdom – Proverbs 29 Next Family Wisdom – Proverbs 31 Bible Book Commentaries Bible Book Commentaries Select Category Translate Select Language Powered by Google TranslateTranslate Search this website Search for: Search … Listen and subscribe to The Redeemed Mind Podcast on your favorite podcasting app or website. 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Pro 11:1 A false balance is an abomination to the LORD, But a just weight is His delight. Pro 11:2 When pride comes, then comes dishonor, But with the humble is wisdom. Pro 11:3 The integrity of the upright will guide them, But the crookedness of the treacherous will destroy them. Pro 11:4 Riches do not profit in the day of wrath, But righteousness delivers from death. Pro 11:5 The righteousness of the blameless will smooth his way, But the wicked will fall by his own wickedness. Pro 11:6 The righteousness of the upright will deliver them, But the treacherous will be caught by their own greed. Pro 11:7 When a wicked man dies, his expectation will perish, And the hope of strong men perishes. Pro 11:8 The righteous is delivered from trouble, But the wicked takes his place. Pro 11:9 With his mouth the godless man destroys his neighbor, But through knowledge the righteous will be delivered. Pro 11:10 When it goes well with the righteous, the city rejoices, And when the wicked perish, there is joyful shouting. Pro 11:11 By the blessing of the upright a city is exalted, But by the mouth of the wicked it is torn down. Pro 11:12 He who despises his neighbor lacks sense, But a man of understanding keeps silent. Pro 11:13 He who goes about as a talebearer reveals secrets, But he who is trustworthy conceals a matter. Pro 11:14 Where there is no guidance the people fall, But in abundance of counselors there is victory. Pro 11:15 He who is guarantor for a stranger will surely suffer for it, But he who hates being a guarantor is secure. Pro 11:16 A gracious woman attains honor, And ruthless men attain riches. Pro 11:17 The merciful man does himself good, But the cruel man does himself harm. Pro 11:18 The wicked earns deceptive wages, But he who sows righteousness gets a true reward. Pro 11:19 He who is steadfast in righteousness will attain to life, And he who pursues evil will bring about his own death. Pro 11:20 The perverse in heart are an abomination to the LORD, But the blameless in their walk are His delight. Pro 11:21 Assuredly, the evil man will not go unpunished, But the descendants of the righteous will be delivered. Pro 11:22 As a ring of gold in a swine's snout So is a beautiful woman who lacks discretion. Pro 11:23 The desire of the righteous is only good, But the expectation of the wicked is wrath. Pro 11:24 There is one who scatters, and yet increases all the more, And there is one who withholds what is justly due, and yet it results only in want. Pro 11:25 The generous man will be prosperous, And he who waters will himself be watered. Pro 11:26 He who withholds grain, the people will curse him, But blessing will be on the head of him who sells it. Pro 11:27 He who diligently seeks good seeks favor, But he who seeks evil, evil will come to him. Pro 11:28 He who trusts in his riches will fall, But the righteous will flourish like the green leaf. Pro 11:29 He who troubles his own house will inherit wind, And the foolish will be servant to the wisehearted. Pro 11:30 The fruit of the righteous is a tree of life, And he who is wise wins souls. Pro 11:31 If the righteous will be rewarded in the earth, How much more the wicked and the sinner! Chapter 11 1. All Business on Square Principles—In all business transactions, we are to let the light shine decidedly. There is to be no sharp practice. Everything is to be done with the strictest integrity. Better consent to lose something financially than to gain a few shillings by sharp practice. We shall lose nothing in the end by fair dealing. We are to live the law of God in our world, and perfect a character after the divine similitude. All business, with those in the faith and those not in the faith, is to be transacted on square, righteous principles. Everything is to be seen in the light of God's law, everything done without fraud, without duplicity, without one tinge of guile (Manuscript 47, 1898). God Honors Honesty, Curses Injustice—“A false balance is abomination to the Lord.” A false balance is a symbol of all unfair dealing, all devices to conceal selfishness and injustice under an appearance of fairness and equity. God will not in the slightest degree favor such practices. He hates every false way. He abhors all selfishness and covetousness. Unmerciful dealing He will not tolerate, but will repay in kind. God can give prosperity to the working men whose means are acquired honestly. But His curse rests upon all that is gained by selfish practices. When one indulges in selfishness or sharp dealing, he shows that he does not fear the Lord or reverence His name. Those who are connected with God will not only shun all injustice, but will manifest His mercy and goodness toward all with whom they have to do. The Lord will sanction no respect of person; but He will not approve the course of those who make no difference in favor of the poor, the widow, and the orphan (Letter 20a, 1893). 14. See EGW on 1 Chronicles 27:32-34.
Pro 12:1 Whoever loves discipline loves knowledge, But he who hates reproof is stupid. Pro 12:2 A good man will obtain favor from the LORD, But He will condemn a man who devises evil. Pro 12:3 A man will not be established by wickedness, But the root of the righteous will not be moved. Pro 12:4 An excellent wife is the crown of her husband, But she who shames him is like rottenness in his bones. Pro 12:5 The thoughts of the righteous are just, But the counsels of the wicked are deceitful. Pro 12:6 The words of the wicked lie in wait for blood, But the mouth of the upright will deliver them. Pro 12:7 The wicked are overthrown and are no more, But the house of the righteous will stand. Pro 12:8 A man will be praised according to his insight, But one of perverse mind will be despised. Pro 12:9 Better is he who is lightly esteemed and has a servant Than he who honors himself and lacks bread. Pro 12:10 A righteous man has regard for the life of his animal, But even the compassion of the wicked is cruel. Pro 12:11 He who tills his land will have plenty of bread, But he who pursues worthless things lacks sense. Pro 12:12 The wicked man desires the booty of evil men, But the root of the righteous yields fruit. Pro 12:13 An evil man is ensnared by the transgression of his lips, But the righteous will escape from trouble. Pro 12:14 A man will be satisfied with good by the fruit of his words, And the deeds of a man's hands will return to him. Pro 12:15 The way of a fool is right in his own eyes, But a wise man is he who listens to counsel. Pro 12:16 A fool's anger is known at once, But a prudent man conceals dishonor. Pro 12:17 He who speaks truth tells what is right, But a false witness, deceit. Pro 12:18 There is one who speaks rashly like the thrusts of a sword, But the tongue of the wise brings healing. Pro 12:19 Truthful lips will be established forever, But a lying tongue is only for a moment. Pro 12:20 Deceit is in the heart of those who devise evil, But counselors of peace have joy. Pro 12:21 No harm befalls the righteous, But the wicked are filled with trouble. Pro 12:22 Lying lips are an abomination to the LORD, But those who deal faithfully are His delight. Pro 12:23 A prudent man conceals knowledge, But the heart of fools proclaims folly. Pro 12:24 The hand of the diligent will rule, But the slack hand will be put to forced labor. Pro 12:25 Anxiety in a man's heart weighs it down, But a good word makes it glad. Pro 12:26 The righteous is a guide to his neighbor, But the way of the wicked leads them astray. Pro 12:27 A lazy man does not roast his prey, But the precious possession of a man is diligence. Pro 12:28 In the way of righteousness is life, And in its pathway there is no death. Chapter 12 18. Words Mean Much—The voice and tongue are gifts from God, and if rightly used, they are a power for God. Words mean very much. They may express love, devotion, praise, melody to God, or hatred and revenge. Words reveal the sentiments of the heart. They may be a savor of life unto life or of death unto death. The tongue is a world of blessing, or a world of iniquity (Manuscript 40, 1896). Desolating Hail or Seeds of Love?—Some are seen to come forth from their daily communion with God clothed with the meekness of Christ. Their words are not like a desolating hail, crushing everything before it; they come forth sweetly from their lips. They scatter seeds of love and kindness all along their path, and that all unconsciously, because Christ lives in their heart. Their influence is felt more than it is seen (Manuscript 24, 1887). 19. The Honest Are His Jewels Forever—Truthfulness and frankness should be ever cherished by all who claim to be followers of Christ. God and the right should be the motto. Deal honestly and righteously in this present evil world. Some will be honest when they see that honesty will not endanger their worldly interests; but all who act from this principle will have their names blotted out of the book of life. Strict honesty must be cultivated. We can go through the world but once; we cannot come back to rectify any mistakes; therefore every move made should be with godly fear and careful consideration. Honesty and policy will not harmonize; either policy will be subdued, and truth and honesty hold the lines of control, or policy will take the lines, and honesty cease to direct. Both cannot act together; they can never be in agreement. When God makes up His jewels, the true, the frank, the honest, will be His chosen ones, His treasures. Angels are preparing crowns for such; and light from the throne of God will be reflected in its splendor from these star-gemmed diadems (The Review and Herald, December 29, 1896).
Pro 13:1 A wise son accepts his father's discipline, But a scoffer does not listen to rebuke. Pro 13:2 From the fruit of a man's mouth he enjoys good, But the desire of the treacherous is violence. Pro 13:3 The one who guards his mouth preserves his life; The one who opens wide his lips comes to ruin. Pro 13:4 The soul of the sluggard craves and gets nothing, But the soul of the diligent is made fat. Pro 13:5 A righteous man hates falsehood, But a wicked man acts disgustingly and shamefully. Pro 13:6 Righteousness guards the one whose way is blameless, But wickedness subverts the sinner. Pro 13:7 There is one who pretends to be rich, but has nothing; Another pretends to be poor, but has great wealth. Pro 13:8 The ransom of a man's life is his wealth, But the poor hears no rebuke. Pro 13:9 The light of the righteous rejoices, But the lamp of the wicked goes out. Pro 13:10 Through insolence comes nothing but strife, But wisdom is with those who receive counsel. Pro 13:11 Wealth obtained by fraud dwindles, But the one who gathers by labor increases it. Pro 13:12 Hope deferred makes the heart sick, But desire fulfilled is a tree of life. Pro 13:13 The one who despises the word will be in debt to it, But the one who fears the commandment will be rewarded. Pro 13:14 The teaching of the wise is a fountain of life, To turn aside from the snares of death. Pro 13:15 Good understanding produces favor, But the way of the treacherous is hard. Pro 13:16 Every prudent man acts with knowledge, But a fool displays folly. Pro 13:17 A wicked messenger falls into adversity, But a faithful envoy brings healing. Pro 13:18 Poverty and shame will come to him who neglects discipline, But he who regards reproof will be honored. Pro 13:19 Desire realized is sweet to the soul, But it is an abomination to fools to turn away from evil. Pro 13:20 He who walks with wise men will be wise, But the companion of fools will suffer harm. Pro 13:21 Adversity pursues sinners, But the righteous will be rewarded with prosperity. Pro 13:22 A good man leaves an inheritance to his children's children, And the wealth of the sinner is stored up for the righteous. Pro 13:23 Abundant food is in the fallow ground of the poor, But it is swept away by injustice. Pro 13:24 He who withholds his rod hates his son, But he who loves him disciplines him diligently. Pro 13:25 The righteous has enough to satisfy his appetite, But the stomach of the wicked is in need. 1 A wise son hears his father’s instruction, but a scoffer does not listen to rebuke. 2 From the fruit of his mouth a man eats what is good, but the desire of the treacherous is for violence. 3 Whoever guards his mouth preserves his life; he who opens wide his lips comes to ruin. 4 The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied. 5 The righteous hates falsehood, but the wicked brings shame and disgrace. 6 Righteousness guards him whose way is blameless, but sin overthrows the wicked. 7 One pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth. 8 The ransom of a man’s life is his wealth, but a poor man hears no threat. 9 The light of the righteous rejoices, but the lamp of the wicked will be put out. 10 By insolence comes nothing but strife, but with those who take advice is wisdom. 11 Wealth gained hastily will dwindle, but whoever gathers little by little will increase it. 12 Hope deferred makes the heart sick, but a desire fulfilled is a tree of life. 13 Whoever despises the word brings destruction on himself, but he who reveres the commandment will be rewarded. 14 The teaching of the wise is a fountain of life, that one may turn away from the snares of death. 15 Good sense wins favor, but the way of the treacherous is their ruin. 16 In everything the prudent acts with knowledge, but a fool flaunts his folly. 17 A wicked messenger falls into trouble, but a faithful envoy brings healing. 18 Poverty and disgrace come to him who ignores instruction, but whoever heeds reproof is honored. 19 A desire fulfilled is sweet to the soul, but to turn away from evil is an abomination to fools. 20 Whoever walks with the wise becomes wise, but the companion of fools will suffer harm. 21 Disaster pursues sinners, but the righteous are rewarded with good. 22 A good man leaves an inheritance to his children’s children, but the sinner’s wealth is laid up for the righteous. 23 The fallow ground of the poor would yield much food, but it is swept away through injustice. 24 Whoever spares the rod hates his son, but he who loves him is diligent to discipline him. 25 The righteous has enough to satisfy his appetite, but the belly of the wicked suffers want. Ancient-scrolls-with-wise-teachings-illuminated-by-soft-light-on-a-wooden-table_nuje The True Meaning of Proverbs 13 The Book of Proverbs is believed to have been written primarily by King Solomon, the wise and renowned ruler of ancient Israel. Solomon, the son of King David, was known for his exceptional wisdom and discernment, which he imparted through these timeless proverbs. Proverbs 13 delves into the contrasts between the righteous and the wicked, the wise and the foolish. This chapter offers guidance on the importance of discipline, the power of the tongue, and the value of diligence. We will see how these themes echo the teachings found throughout the Scriptures, from the Psalms to the Gospels, as we explore them. The chapter begins by highlighting the stark differences between those who heed instruction and those who reject it. It then moves on to address the consequences of our speech, reminding us that “the mouth of the righteous is a fountain of life” (Proverbs 13:14), while the words of the wicked can lead to destruction. Finally, the chapter emphasizes the rewards of hard work and the dangers of laziness, echoing the wisdom found in the book of Ecclesiastes, where we are told that “the hand of the diligent will rule” (Ecclesiastes 10:10). Proverbs 13:1-5 Several key sections in Proverbs 13:1-5 provide valuable insights into wisdom, relationships, and the consequences of one’s actions. Let’s break down the verses and explore their meanings in the context of Proverbs. Verse 1 highlights the importance of heeding wise counsel and instruction. It warns against disregarding correction or discipline, emphasizing the importance of being open to learning and correction. This verse underscores the idea that humility and a receptive attitude towards advice are crucial in gaining wisdom and growing in character. Throughout the Bible, we see examples of individuals who either humbly accepted guidance, like King David listening to the prophet Nathan’s rebuke (2 Samuel 12), or faced dire consequences due to their refusal to heed wise counsel, as in the case of Pharaoh in Egypt during the time of Moses (Exodus 7-12). Moving on to verse 2, it speaks about the concept of reaping the consequences of one’s words. It suggests that one’s speech can either lead to blessings or destruction. This idea is echoed in other parts of the Bible, such as Matthew 12:36-37, where Jesus speaks about being held accountable for every idle word spoken. Therefore, being mindful of our words and speaking with wisdom and kindness is essential in maintaining healthy relationships and promoting harmony. Verse 3 touches upon the idea of guarding one’s words and actions. It advises that those who keep their mouths will preserve their lives, while those who speak rashly will come to ruin. This verse emphasizes the power of words in shaping our destinies and relationships. Proverbs 18:21 reinforces this notion by stating that “death and life are in the power of the tongue.” Throughout the Bible, we see examples of individuals facing the consequences of their hasty or deceitful words, like Jacob deceiving his father Isaac (Genesis 27) or Peter denying Jesus three times (Matthew 26:69-75). The verse presents the imagery of the diligent being rewarded and the slack being faced with poverty in verse 4. This concept is a recurring theme in Proverbs and the Bible as a whole. Diligence, hard work, and faithfulness are consistently praised and encouraged, while laziness and neglect are condemned. Jesus teaches about the importance of using one’s abilities and resources wisely and being faithful in the small things entrusted to us in the parable of the talents (Matthew 25:14-30). Lastly, verse 5 contrasts the righteous and the wicked, highlighting the different outcomes they face. The righteous hate what is false, while the wicked are shameful and disgraceful. This verse underscores the importance of living a life of integrity and righteousness, adhering to God’s commands and principles. Throughout the Bible, the distinction between the righteous and the wicked is a recurring theme, with examples like the life of Job, who remained faithful in the face of suffering (Job 1-2), or the wickedness of King Ahab and Queen Jezebel in the book of 1 Kings. These verses from Proverbs 13 offer timeless wisdom on the importance of humility, wise speech, diligence, integrity, and the consequences of one’s actions. They serve as a guide for moral living, emphasizing the significance of making wise choices and cultivating virtues that honor God and benefit others. Proverbs 13:6-10 Let’s break down the verse into its important sections: Wealth from get-rich-quick schemes quickly disappears: This part of the verse warns against seeking quick wealth through deceitful or unethical means. It speaks to the importance of obtaining wealth through honest and hard work rather than engaging in schemes that ultimately lead to ruin. This principle is echoed throughout the Bible, emphasizing the value of diligence, honesty, and integrity in one’s work. “Proverbs 10:4 states that lazy hands make for poverty, but diligent hands bring wealth.”” This reinforces the idea that success attained through quick and deceptive methods is fleeting, while long-lasting prosperity comes from diligence and integrity. But wealth from hard work grows over time: This section contrasts the fleeting nature of wealth from deceitful means with the lasting value of wealth accumulated through hard work and honest effort. The Bible consistently praises the value of hard work and the importance of stewardship. Proverbs 14:23 states, “All hard work brings a profit, but mere talk leads only to poverty.” This verse emphasizes the rewards of sustained effort and diligence. The principle of reaping what you sow is a prevalent theme in the Bible, teaching that long-term success and prosperity come from diligent labor and faithfulness. Hope deferred makes the heart sick, but a dream fulfilled is a tree of life: This part of the verse touches on the power of hope and dreams in sustaining and enriching life. When our hopes are continually delayed or dashed, it can lead to a sense of despair and heartache. Fulfilling dreams or hopes brings about a sense of vitality and abundance akin to a flourishing tree of life. This section aligns with the biblical message of the importance of hope and faith. Proverbs 13:12 says, “Hope deferred makes the heart sick, but a longing fulfilled is a tree of life.” This verse supports the idea that the realization of our dreams and hopes brings about abundant life and fulfillment, serving as a source of joy and sustenance. The righteous hate what is false, but the wicked make themselves a stench and bring shame on themselves: This part of the verse distinguishes between the actions of the righteous and the wicked. The righteous are characterized by their disdain for falsehood and deceit, aligning their lives with truth and integrity. The wicked embrace deceitful practices that lead to disgrace and dishonor. This section highlights the importance of living a life of righteousness and truth, reflecting God’s character of honesty and authenticity. Proverbs 12:22 affirms this sentiment by stating, “The Lord detests lying lips, but he delights in people who are trustworthy.” This verse underscores the value of honesty and integrity in the eyes of God and the detrimental consequences of deceit and wickedness. Proverbs 13:6-10 provides timeless wisdom on the importance of honesty, hard work, hope, and righteousness. It underscores the significance of living a life of integrity, diligence, and faith, warning against the pitfalls of deceitful practices and emphasizing the lasting rewards of righteous living. These principles are woven throughout the Bible, guiding believers to seek God’s will and walk in His ways to experience true prosperity and fulfillment. Proverbs 13:11-15 Several important sections in Proverbs 13:11-15 require in-depth commentary to fully grasp the wisdom being conveyed in these verses. Starting with Proverbs 13:11, which states “Wealth gained hastily will dwindle, but whoever gathers little by little will increase it.” This verse emphasizes the importance of patience and diligence in acquiring wealth. It warns against the pitfalls of seeking quick riches, as they are often fleeting and unstable. This sentiment is echoed in other parts of the Bible, such as in Proverbs 28:20 which says, “A faithful man will abound with blessings, but whoever hastens to be rich will not go unpunished.” The idea of steady, honest work leading to long-lasting prosperity is a recurring theme in Proverbs and serves as a reminder that true wealth is built over time through hard work and perseverance. Moving on to Proverbs 13:12, which reads, “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.” This verse speaks to the power of hope and the impact of delayed gratification on the human spirit. When our hopes and dreams are continually dashed or delayed, it can weigh heavily on our hearts and lead to despondency. However, when our desires are fulfilled, it brings a sense of joy and fulfillment that is likened to a tree of life, symbolizing growth, abundance, and sustenance. This contrast highlights the importance of holding onto hope in the face of adversity, trusting that in due time, our desires will be fulfilled. “Proverbs 13:13 states, ‘Whoever despises the word brings destruction on himself, but he who reveres the commandment will be rewarded.’”” Here, the importance of honoring and respecting God’s word is emphasized. Those who reject or disregard the teachings and wisdom found in the Bible are warned that it will lead to their own downfall. Conversely, those who hold God’s commandments in high regard and live according to His will are promised rewards and blessings. This verse underscores the significance of living a life guided by faith and obedience to God’s word in order to receive His favor and protection. Continuing to Proverbs 13:14, which says, “The teaching of the wise is a fountain of life, that one may turn away from the snares of death.” This verse extols the value of seeking wisdom and counsel from those who are knowledgeable and experienced. The teachings of the wise are compared to a fountain of life, symbolizing refreshment, nourishment, and vitality. One can avoid falling into the traps and pitfalls that lead to spiritual and moral death by heeding the advice of the wise. This concept is reiterated in Proverbs 16:22, “Understanding is a fountain of life to him who has it, but the instruction of fools is folly.” It serves as a reminder of the importance of surrounding oneself with wise mentors and seeking knowledge that leads to a fulfilling and righteous life. Finally, in Proverbs 13:15, it is written, “Good sense wins favor, but the way of the treacherous is their ruin.” This verse highlights the impact of wisdom and discernment in garnering favor and success. Those who exercise good judgment and make sound decisions are more likely to be well-regarded by others and find prosperity. On the other hand, those who engage in deceitful and dishonest practices will ultimately face ruin and destruction. This aligns with the overarching biblical theme of the importance of integrity, honesty, and moral uprightness in all aspects of life. Proverbs 13:11-15 illuminates key principles and values that are woven throughout the Bible, such as the importance of patience, hope, reverence for God’s word, seeking wisdom, and exercising good judgment. These teachings continue to provide timeless guidance for living a purposeful and righteous life in accordance with God’s will. Proverbs 13:16-20 Proverbs 13:16-20 presents a series of teachings that offer valuable insights into human behavior and wisdom. Let’s break down these verses one by one for a deeper understanding. Verse 16: “Every prudent person acts with knowledge, but a fool displays folly.” This verse emphasizes the importance of wisdom and knowledge in one’s actions. It contrasts the prudent, who carefully consider their choices based on knowledge and understanding, with the fool, who acts impulsively and foolishly. This verse reminds us of the recurring theme in Proverbs that wisdom leads to good decisions and a successful life, while foolishness brings ruin (Proverbs 1:7). Verse 17: “A wicked messenger falls into trouble, but a trustworthy envoy brings healing.” This verse highlights the significance of trustworthiness and reliability in communication. A wicked messenger who distorts the truth or spreads malicious gossip will face consequences, while a trustworthy envoy who delivers messages faithfully can mend relationships and bring about healing. This concept reflects the importance of honesty in interactions, as emphasized in Proverbs 12:22 – “The Lord detests lying lips, but he delights in people who are trustworthy.” Verse 18: “Whoever disregards discipline comes to poverty and shame, but whoever heeds correction is honored.” Discipline and correction are essential for personal growth and success. Those who reject discipline and refuse to learn from their mistakes are likely to face poverty and shame, while those who accept correction with humility are honored. This verse aligns with the idea in Proverbs 3:11-12 that God disciplines those He loves, and that correction leads to growth and maturity. Verse 19: “A longing fulfilled is sweet to the soul, but fools detest turning from evil.” This verse speaks to the satisfaction that comes from achieving one’s desires through honest and righteous means. The contrast with fools who cling to their wicked ways despite the opportunity for positive change emphasizes the destructive nature of stubbornness and refusal to repent. This parallels the idea in Proverbs 11:23 that the desire of the righteous ends only in good. Verse 20: “Walk with the wise and become wise, for a companion of fools suffers harm.” This verse emphasizes the influence of companionship on one’s character and choices. Choosing to associate with wise and discerning individuals cultivates wisdom in oneself, while keeping company with fools can lead to harm and detrimental consequences. This echoes the wisdom found in Proverbs 12:26 – “The righteous choose their friends carefully, but the way of the wicked leads them astray. Proverbs 13:16-20 offers timeless teachings on the importance of wisdom, honesty, discipline, righteousness, and wise companionship in leading a fruitful and honorable life. These verses underscore the fundamental principles of good character and moral conduct that are prevalent throughout the Book of Proverbs, guiding readers towards virtuous living and a harmonious relationship with God and others. Proverbs 13:21-25 Several important sections to consider are found in Proverbs 13:21-25. Let’s break them down one by one for a more comprehensive understanding: “Misfortune pursues the sinner, but prosperity is the reward of the righteous.” (Proverbs 13:21) This first section highlights a fundamental truth in the Bible: the concept of reaping what one sows. It emphasizes that a life of disobedience and sin leads to misfortune and trouble, whereas a life of righteousness and obedience to God leads to prosperity and blessings. This verse underscores the importance of living in accordance with God’s principles and commands to experience true success and fulfillment in life. It also serves as a reminder that our choices have consequences, and those who choose to walk in accordance with God’s ways will ultimately be rewarded. This idea of the righteous being rewarded and the wicked facing misfortune is a recurring theme in the Bible. The Lord watches over the way of the righteous, but the way of the wicked leads to destruction.” This echoes the sentiment expressed in Proverbs 13:21 and underscores the importance of living a righteous life before God. “One person pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth.” (Proverbs 13:7) This second section deals with the idea of appearances versus reality. It warns against the deception of outward appearances and the importance of genuine character and integrity. The verse challenges the reader to look beyond material wealth or poverty and instead focus on the true state of a person’s heart. It conveys the message that true wealth is not measured by possessions or status but by the richness of one’s character, integrity, and relationship with God. This verse is a reflection of Jesus’ teachings in the New Testament, particularly in Matthew 6:19-21, where He emphasizes storing up treasures in heaven rather than on earth. He cautions against the pursuit of worldly wealth and instead encourages prioritizing spiritual wealth and righteousness. The contrast between pretending to be rich or poor in Proverbs 13:7 serves as a reminder to seek authenticity and inner richness rather than being consumed by external appearances. “The righteous eat to their hearts’ content, but the stomach of the wicked goes hungry.” (Proverbs 13:25) This final section highlights the contrasting outcomes for the righteous and the wicked concerning sustenance and provision. It reinforces the idea that living in alignment with God’s will leads to blessings and provision, while a life of disobedience and wickedness results in lack and hunger. This verse serves as a reminder of God’s faithfulness to provide for those who trust and obey Him, contrasting it with the consequences of rejecting His ways. God’s provision is evident for those who walk in obedience in numerous instances in the Bible. One such example is the story of Elijah and the widow of Zarephath in 1 Kings 17:8-16, where God miraculously sustains them during a time of drought. This narrative exemplifies God’s faithfulness to provide for those who demonstrate faith and obedience, echoing the principle highlighted in Proverbs 13:25. Proverbs 13:21-25 emphasizes timeless truths about the consequences of our actions, the importance of authenticity over appearances, and God’s faithfulness to provide for those who walk in righteousness. These verses provide valuable wisdom for navigating life’s challenges and choices, serving as a guide for living in alignment with God’s will to experience His blessings and provision. After Proverbs 13 We learned the importance of seeking wisdom and heeding instruction in Proverbs 13. The chapter emphasized the consequences of our actions and the benefits of living a righteous life. Let us remember to walk in the ways of the Lord and trust in His guidance as we reflect on the teachings of this chapter. Let us carry the lessons of Proverbs 13 in our hearts as we move forward. May we continue to seek wisdom, listen to instruction, and strive to live in accordance with God’s will. We should remain steadfast in our faith and trust that God will lead us on the path of righteousness as we turn the page to the next chapter. Reverend Michael Johnson Reverend Michael Johnson Reverend Ogunlade is a seasoned Church Minister with over three decades of experience in guiding and nurturing congregations. With profound wisdom and a serene approach, Reverend Ogunlade has carried out various pastoral duties, including delivering uplifting sermons, conducting religious ceremonies, and offering sage counsel to individuals seeking spiritual guidance. Their commitment to fostering harmony and righteousness within their community is exemplified through their compassionate nature, making them a beloved and trusted figure among the congregation. ←Previous: ✞ 25 Unique Bible Prayers for You ✞ Next: ✞ 22 Divine Prayers against Lustful Temptations ✞→ God's Blessing God's Blessing Prayers and Blessings for the Soul About Team Privacy Privacy Policy Terms and Conditions Contact Us
Pro 14:1 The wise woman builds her house, But the foolish tears it down with her own hands. Pro 14:2 He who walks in his uprightness fears the LORD, But he who is devious in his ways despises Him. Pro 14:3 In the mouth of the foolish is a rod for his back, But the lips of the wise will protect them. Pro 14:4 Where no oxen are, the manger is clean, But much revenue comes by the strength of the ox. Pro 14:5 A trustworthy witness will not lie, But a false witness utters lies. Pro 14:6 A scoffer seeks wisdom and finds none, But knowledge is easy to one who has understanding. Pro 14:7 Leave the presence of a fool, Or you will not discern words of knowledge. Pro 14:8 The wisdom of the sensible is to understand his way, But the foolishness of fools is deceit. Pro 14:9 Fools mock at sin, But among the upright there is good will. Pro 14:10 The heart knows its own bitterness, And a stranger does not share its joy. Pro 14:11 The house of the wicked will be destroyed, But the tent of the upright will flourish. Pro 14:12 There is a way which seems right to a man, But its end is the way of death. Pro 14:13 Even in laughter the heart may be in pain, And the end of joy may be grief. Pro 14:14 The backslider in heart will have his fill of his own ways, But a good man will be satisfied with his. Pro 14:15 The naive believes everything, But the sensible man considers his steps. Pro 14:16 A wise man is cautious and turns away from evil, But a fool is arrogant and careless. Pro 14:17 A quick-tempered man acts foolishly, And a man of evil devices is hated. Pro 14:18 The naive inherit foolishness, But the sensible are crowned with knowledge. Pro 14:19 The evil will bow down before the good, And the wicked at the gates of the righteous. Pro 14:20 The poor is hated even by his neighbor, But those who love the rich are many. Pro 14:21 He who despises his neighbor sins, But happy is he who is gracious to the poor. Pro 14:22 Will they not go astray who devise evil? But kindness and truth will be to those who devise good. Pro 14:23 In all labor there is profit, But mere talk leads only to poverty. Pro 14:24 The crown of the wise is their riches, But the folly of fools is foolishness. Pro 14:25 A truthful witness saves lives, But he who utters lies is treacherous. Pro 14:26 In the fear of the LORD there is strong confidence, And his children will have refuge. Pro 14:27 The fear of the LORD is a fountain of life, That one may avoid the snares of death. Pro 14:28 In a multitude of people is a king's glory, But in the dearth of people is a prince's ruin. Pro 14:29 He who is slow to anger has great understanding, But he who is quick-tempered exalts folly. Pro 14:30 A tranquil heart is life to the body, But passion is rottenness to the bones. Pro 14:31 He who oppresses the poor taunts his Maker, But he who is gracious to the needy honors Him. Pro 14:32 The wicked is thrust down by his wrongdoing, But the righteous has a refuge when he dies. Pro 14:33 Wisdom rests in the heart of one who has understanding, But in the hearts of fools it is made known. Pro 14:34 Righteousness exalts a nation, But sin is a disgrace to any people. Pro 14:35 The king's favor is toward a servant who acts wisely, But his anger is toward him who acts shamefully. Chapter 14 30 (ch. 27:4). A Despicable Trait of Satanic Character—Envy is one of the most despicable traits of Satanic character. It is constantly seeking the lifting up of self, by casting slurs upon others. A man who is envious will belittle his neighbor, thinking to exalt himself. The sound of praise is grateful to him who has approbativeness highly developed, and he hates to hear the praises of another. Oh, what untold mischief has this evil trait of character worked in our world! The same enmity existed in the heart of Saul that stirred the heart of Cain against his brother Abel, because Abel's works were righteous, and God honored him, and his own works were evil, and the Lord could not bless him. Envy is the offspring of pride, and, if it is entertained in the heart, it will lead to cruel deeds, to hatred, revenge, and murder. The great controversy between Christ and the prince of darkness, is carried on in everyday, practical life (The Signs of the Times, August 17, 1888).
Pro 21:1 The king's heart is like channels of water in the hand of the LORD; He turns it wherever He wishes. Pro 21:2 Every man's way is right in his own eyes, But the LORD weighs the hearts. Pro 21:3 To do righteousness and justice Is desired by the LORD more than sacrifice. Pro 21:4 Haughty eyes and a proud heart, The lamp of the wicked, is sin. Pro 21:5 The plans of the diligent lead surely to advantage, But everyone who is hasty comes surely to poverty. Pro 21:6 The acquisition of treasures by a lying tongue Is a fleeting vapor, the pursuit of death. Pro 21:7 The violence of the wicked will drag them away, Because they refuse to act with justice. Pro 21:8 The way of a guilty man is crooked, But as for the pure, his conduct is upright. Pro 21:9 It is better to live in a corner of a roof Than in a house shared with a contentious woman. Pro 21:10 The soul of the wicked desires evil; His neighbor finds no favor in his eyes. Pro 21:11 When the scoffer is punished, the naive becomes wise; But when the wise is instructed, he receives knowledge. Pro 21:12 The righteous one considers the house of the wicked, Turning the wicked to ruin. Pro 21:13 He who shuts his ear to the cry of the poor Will also cry himself and not be answered. Pro 21:14 A gift in secret subdues anger, And a bribe in the bosom, strong wrath. Pro 21:15 The exercise of justice is joy for the righteous, But is terror to the workers of iniquity. Pro 21:16 A man who wanders from the way of understanding Will rest in the assembly of the dead. Pro 21:17 He who loves pleasure will become a poor man; He who loves wine and oil will not become rich. Pro 21:18 The wicked is a ransom for the righteous, And the treacherous is in the place of the upright. Pro 21:19 It is better to live in a desert land Than with a contentious and vexing woman. Pro 21:20 There is precious treasure and oil in the dwelling of the wise, But a foolish man swallows it up. Pro 21:21 He who pursues righteousness and loyalty Finds life, righteousness and honor. Pro 21:22 A wise man scales the city of the mighty And brings down the stronghold in which they trust. Pro 21:23 He who guards his mouth and his tongue, Guards his soul from troubles. Pro 21:24 "Proud," "Haughty," "Scoffer," are his names, Who acts with insolent pride. Pro 21:25 The desire of the sluggard puts him to death, For his hands refuse to work; Pro 21:26 All day long he is craving, While the righteous gives and does not hold back. Pro 21:27 The sacrifice of the wicked is an abomination, How much more when he brings it with evil intent! Pro 21:28 A false witness will perish, But the man who listens to the truth will speak forever. Pro 21:29 A wicked man displays a bold face, But as for the upright, he makes his way sure. Pro 21:30 There is no wisdom and no understanding And no counsel against the LORD. Pro 21:31 The horse is prepared for the day of battle, But victory belongs to the LORD. Chapter 21 2. Sometimes on Lucifer's Ground—When a man takes the position that when he has once made a decision he must stand by it, and never to alter his decision, he is on the same ground as was Lucifer when he rebelled against God. He held his plans regarding the government of heaven as an exalted, unchangeable theory. No man should think that human opinions are to be immortalized. Any man taking the stand that he will never change his views places himself on dangerous ground. Those who hold the position that their views are unchangeable can not be helped; for they place themselves where they are not willing to receive counsel and admonition from their brethren (Letter 12, 1911).
Pro 22:1 A good name is to be more desired than great wealth, Favor is better than silver and gold. Pro 22:2 The rich and the poor have a common bond, The LORD is the maker of them all. Pro 22:3 The prudent sees the evil and hides himself, But the naive go on, and are punished for it. Pro 22:4 The reward of humility and the fear of the LORD Are riches, honor and life. Pro 22:5 Thorns and snares are in the way of the perverse; He who guards himself will be far from them. Pro 22:6 Train up a child in the way he should go, Even when he is old he will not depart from it. Pro 22:7 The rich rules over the poor, And the borrower becomes the lender's slave. Pro 22:8 He who sows iniquity will reap vanity, And the rod of his fury will perish. Pro 22:9 He who is generous will be blessed, For he gives some of his food to the poor. Pro 22:10 Drive out the scoffer, and contention will go out, Even strife and dishonor will cease. Pro 22:11 He who loves purity of heart And whose speech is gracious, the king is his friend. Pro 22:12 The eyes of the LORD preserve knowledge, But He overthrows the words of the treacherous man. Pro 22:13 The sluggard says, "There is a lion outside; I will be killed in the streets!" Pro 22:14 The mouth of an adulteress is a deep pit; He who is cursed of the LORD will fall into it. Pro 22:15 Foolishness is bound up in the heart of a child; The rod of discipline will remove it far from him. Pro 22:16 He who oppresses the poor to make more for himself Or who gives to the rich, will only come to poverty. Words of the Wise Pro 22:17 Incline your ear and hear the words of the wise, And apply your mind to my knowledge; Pro 22:18 For it will be pleasant if you keep them within you, That they may be ready on your lips. Pro 22:19 So that your trust may be in the LORD, I have taught you today, even you. Pro 22:20 Have I not written to you excellent things Of counsels and knowledge, Pro 22:21 To make you know the certainty of the words of truth That you may correctly answer him who sent you? Pro 22:22 Do not rob the poor because he is poor, Or crush the afflicted at the gate; Pro 22:23 For the LORD will plead their case And take the life of those who rob them. Pro 22:24 Do not associate with a man given to anger; Or go with a hot-tempered man, Pro 22:25 Or you will learn his ways And find a snare for yourself. Pro 22:26 Do not be among those who give pledges, Among those who become guarantors for debts. Pro 22:27 If you have nothing with which to pay, Why should he take your bed from under you? Pro 22:28 Do not move the ancient boundary Which your fathers have set. Pro 22:29 Do you see a man skilled in his work? He will stand before kings; He will not stand before obscure men. Chapter 22 29. God Demands Vigorous and Earnest Efforts—Put your highest powers into your effort. Call to your aid the most powerful motives. You are learning. Endeavor to go to the bottom of everything you set your hand to. Never aim lower than to become competent in the matters which occupy you. Do not allow yourself to fall into the habit of being superficial and neglectful in your duties and studies; for your habits will strengthen and you will become incapable of anything better. The mind naturally learns to be satisfied with that which requires little care and effort, and to be content with something cheap and inferior. There are, young men and young women, depths of knowledge which you have never fathomed, and you are satisfied and proud of your superficial attainments. If you knew much more than you do now, you would be convinced that you know very little. God demands of you vigorous and earnest intellectual efforts, and with every determined effort, your powers will strengthen. Your work will then always be agreeable, because you will know that you are progressing. You can either become accustomed to slow, uncertain, irresolute movements, so much so that the work of your life will not be one-half what it could be; or, your eyes fixed upon God, and your soul strengthened by prayer, you can overcome a disgraceful slowness and a dislike for work, and train your mind to think rapidly and to put forth strong efforts at the proper time. If your highest motive is to labor for wages, you will never, in any position, be qualified to carry high responsibilities, never be fit to teach (Manuscript 24, 1887).
Pro 23:1 When you sit down to dine with a ruler, Consider carefully what is before you, Pro 23:2 And put a knife to your throat If you are a man of great appetite. Pro 23:3 Do not desire his delicacies, For it is deceptive food. Pro 23:4 Do not weary yourself to gain wealth, Cease from your consideration of it. Pro 23:5 When you set your eyes on it, it is gone. For wealth certainly makes itself wings Like an eagle that flies toward the heavens. Pro 23:6 Do not eat the bread of a selfish man, Or desire his delicacies; Pro 23:7 For as he thinks within himself, so he is. He says to you, "Eat and drink!" But his heart is not with you. Pro 23:8 You will vomit up the morsel you have eaten, And waste your compliments. Pro 23:9 Do not speak in the hearing of a fool, For he will despise the wisdom of your words. Pro 23:10 Do not move the ancient boundary Or go into the fields of the fatherless, Pro 23:11 For their Redeemer is strong; He will plead their case against you. Pro 23:12 Apply your heart to discipline And your ears to words of knowledge. Pro 23:13 Do not hold back discipline from the child, Although you strike him with the rod, he will not die. Pro 23:14 You shall strike him with the rod And rescue his soul from Sheol. Pro 23:15 My son, if your heart is wise, My own heart also will be glad; Pro 23:16 And my inmost being will rejoice When your lips speak what is right. Pro 23:17 Do not let your heart envy sinners, But live in the fear of the LORD always. Pro 23:18 Surely there is a future, And your hope will not be cut off. Pro 23:19 Listen, my son, and be wise, And direct your heart in the way. Pro 23:20 Do not be with heavy drinkers of wine, Or with gluttonous eaters of meat; Pro 23:21 For the heavy drinker and the glutton will come to poverty, And drowsiness will clothe one with rags. Pro 23:22 Listen to your father who begot you, And do not despise your mother when she is old. Pro 23:23 Buy truth, and do not sell it, Get wisdom and instruction and understanding. Pro 23:24 The father of the righteous will greatly rejoice, And he who sires a wise son will be glad in him. Pro 23:25 Let your father and your mother be glad, And let her rejoice who gave birth to you. Pro 23:26 Give me your heart, my son, And let your eyes delight in my ways. Pro 23:27 For a harlot is a deep pit And an adulterous woman is a narrow well. Pro 23:28 Surely she lurks as a robber, And increases the faithless among men. Pro 23:29 Who has woe? Who has sorrow? Who has contentions? Who has complaining? Who has wounds without cause? Who has redness of eyes? Pro 23:30 Those who linger long over wine, Those who go to taste mixed wine. Pro 23:31 Do not look on the wine when it is red, When it sparkles in the cup, When it goes down smoothly; Pro 23:32 At the last it bites like a serpent And stings like a viper. Pro 23:33 Your eyes will see strange things And your mind will utter perverse things. Pro 23:34 And you will be like one who lies down in the middle of the sea, Or like one who lies down on the top of a mast. Pro 23:35 "They struck me, but I did not become ill; They beat me, but I did not know it. When shall I awake? I will seek another drink.Chapter 23 26. Youth's Most Precious Offering—Then, children, come to Jesus. Give to God the most precious offering that it is possible for you to make; give Him your heart. He speaks to you saying, “My son, my daughter, give me thine heart. Though your sins be as scarlet, I will make them white as snow; for I will cleanse you with my own blood. I will make you members of my family—children of the heavenly King. Take my forgiveness, my peace which I freely give you. I will clothe you with my own righteousness,—the wedding garment,—and make you fit for the marriage supper of the Lamb. When clothed in my righteousness, through prayer, through watchfulness, through diligent study of my Word, you will be able to reach a high standard. You will understand the truth, and your character will be molded by a divine influence; for this is the will of God, even your sanctification” (The Youth's Instructor, June 30, 1892). 29-35 (ch. 20:1). Satan's Control Through Strong Drink—[Proverbs 23:29-35 quoted.] Is not this description true to life? Does it not represent to us the experience of the poor, besotted drunkard, who is plunged in degradation and ruin because he has put the bottle to his lips, and who says, “I will seek it yet again”? The curse has come upon such a soul through indulgence in evil, and Satan has control of his being.... The man who has formed the habit of drinking intoxicating liquor, is in a desperate situation. He cannot be reasoned with, or persuaded to deny himself the indulgence. His stomach and brain are diseased, his will power is weakened, and his appetite uncontrollable. The prince of the powers of darkness holds him in bondage that he has no power to break. For the aid of such victims the liquor traffic should be stopped. Do not the rulers of this land see that awful results are the fruit of this traffic? Daily the papers are filled with accounts that would move a heart of stone; and if the senses of our rulers were not perverted, they would see the necessity of doing away with this death-dealing traffic. May the Lord move upon the hearts of those in authority, until they shall take measures that will prohibit the drink traffic (The Review and Herald, May 1, 1894)."
Pro 24:1 Do not be envious of evil men, Nor desire to be with them; Pro 24:2 For their minds devise violence, And their lips talk of trouble. Pro 24:3 By wisdom a house is built, And by understanding it is established; Pro 24:4 And by knowledge the rooms are filled With all precious and pleasant riches. Pro 24:5 A wise man is strong, And a man of knowledge increases power. Pro 24:6 For by wise guidance you will wage war, And in abundance of counselors there is victory. Pro 24:7 Wisdom is too exalted for a fool, He does not open his mouth in the gate. Pro 24:8 One who plans to do evil, Men will call a schemer. Pro 24:9 The devising of folly is sin, And the scoffer is an abomination to men. Pro 24:10 If you are slack in the day of distress, Your strength is limited. Pro 24:11 Deliver those who are being taken away to death, And those who are staggering to slaughter, Oh hold them back. Pro 24:12 If you say, "See, we did not know this," Does He not consider it who weighs the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work? Pro 24:13 My son, eat honey, for it is good, Yes, the honey from the comb is sweet to your taste; Pro 24:14 Know that wisdom is thus for your soul; If you find it, then there will be a future, And your hope will not be cut off. Pro 24:15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not destroy his resting place; Pro 24:16 For a righteous man falls seven times, and rises again, But the wicked stumble in time of calamity. Pro 24:17 Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles; Pro 24:18 Or the LORD will see it and be displeased, And turn His anger away from him. Pro 24:19 Do not fret because of evildoers Or be envious of the wicked; Pro 24:20 For there will be no future for the evil man; The lamp of the wicked will be put out. Pro 24:21 My son, fear the LORD and the king; Do not associate with those who are given to change, Pro 24:22 For their calamity will rise suddenly, And who knows the ruin that comes from both of them? More Sayings of the Wise Pro 24:23 These also are sayings of the wise. To show partiality in judgment is not good. Pro 24:24 He who says to the wicked, "You are righteous," Peoples will curse him, nations will abhor him; Pro 24:25 But to those who rebuke the wicked will be delight, And a good blessing will come upon them. Pro 24:26 He kisses the lips Who gives a right answer. Pro 24:27 Prepare your work outside And make it ready for yourself in the field; Afterwards, then, build your house. Pro 24:28 Do not be a witness against your neighbor without cause, And do not deceive with your lips. Pro 24:29 Do not say, "Thus I shall do to him as he has done to me; I will render to the man according to his work." Pro 24:30 I passed by the field of the sluggard And by the vineyard of the man lacking sense, Pro 24:31 And behold, it was completely overgrown with thistles; Its surface was covered with nettles, And its stone wall was broken down. Pro 24:32 When I saw, I reflected upon it; I looked, and received instruction. Pro 24:33 "A little sleep, a little slumber, A little folding of the hands to rest," Pro 24:34 Then your poverty will come as a robber And your want like an armed man. Chapter 16 2. God Reads the Secret Devisings—It is for the eternal interest of every one to search his own heart, and to improve every God-given faculty. Let all remember that there is not a motive in the heart of any man that the Lord does not clearly see. The motives of each one are weighed as carefully as if the destiny of the human agent depended upon this one result. We need a connection with divine power, that we may have an increase of clear light and an understanding of how to reason from cause to effect. We need to have the powers of the understanding cultivated, by our being partakers of the divine nature, having escaped the corruption that is in the world through lust. Let each one consider carefully the solemn truth, God in heaven is true, and there is not a design, however intricate, nor a motive, however carefully hidden, that He does not clearly understand. He reads the secret devisings of every heart. Men may plan out crooked actions for the future, thinking that God does not understand; but in that great day when the books are opened, and every man is judged by the things written in the books, those actions will appear as they are.... [Psalm 139:1-5, 11, 12 quoted.] The Lord sees and understands all dishonesty in planning, all unlawful appropriation in any degree of property or means, all injustice in man's dealing with his fellow men ... [Daniel 5:27 quoted] (The Review and Herald, March 8, 1906). 11 (Hosea 12:7). Religion With Deceitful Balances an Abomination—Fraud in any business transaction is a grievous sin in God's sight; for the goods men are handling belong to Him, and must be used to the glory of His name if men would be pure and clean in His sight. The religion that carries in its hand the scant measure and the deceitful balance is an abomination in the sight of God. He who cherishes such a religion will be brought to confusion; for God is a jealous God (Letter 8, 1901). 28. See EGW on ch. 26:20-22. 32 (See EGW on 1 Samuel 24:6, Vol. 2, p. 1021). How to Be Stronger Than Kings or Conquerors—Is Christ using cutting words, stern criticism and unkind suspicion toward His people who commit faults? No. He takes every infirmity into account; He acts with discernment. He knows every one of our failings; but He uses patience; for otherwise we would have perished long ago on account of our bad treatment of Him. The greatest insult we can inflict upon Him, is to pretend to be His disciples while manifesting the spirit of Satan in our words, our dispositions and our actions. It does not behoove those from whom Jesus has so much to bear, in their failings and perversity, to be ever mindful of slights and real or imaginary offense. And yet there are those who are ever suspecting the motives of others about them. They see offense and slights where no such thing was intended. All this is Satan's work in the human heart. The heart filled with that love which thinketh no evil will not be on the watch to notice discourtesies and grievances of which he may be the object. The will of God is that His love shall close the eyes, the ears and the heart to all such provocations and to all the suggestions with which Satan would fill them. There is a noble majesty in the silence of the one exposed to evil-surmising or outrage. To be master of one's spirit is to be stronger than kings or conquerors. A Christian leads one to think of Christ. He will be affable, kind, patient, humble and yet courageous and firm in vindicating the truth and the name of Christ (Manuscript 24, 1887). We must not consider as our enemies all those who do not receive us with a smile upon their lips and with demonstrations of love. It is much easier to play the martyr than to overcome a bad temper. We must give others an example of not stopping at every trifling offense in order to vindicate our rights. We may expect that false reports will circulate about us; but if we follow a straight course, if we remain indifferent to these things, others will also be indifferent. Let us leave to God the care of our reputation. And thus, like sons and daughters of God, we shall show that we have self-control. We shall show that we are led by the Spirit of God, and that we are slow to anger. Slander can be lived down by our manner of living; it is not lived down by words of indignation. Let our great anxiety be to act in the fear of God, and show by our conduct that these reports are false. No one can injure our character as much as ourselves. It is the weak trees and the tottering houses that need to be constantly propped. When we show ourselves so anxious to protect our reputation against attacks from the outside, we give the impression that it is not blameless before God, and that it needs therefore to be continually bolstered up (Manuscript 24, 1887). Avoid Intoxication Through Wrath—One class have come up without self-control; they have not bridled the temper or the tongue; and some of these claim to be Christ's followers, but they are not. Jesus has set them no such example. When they have the meekness and lowliness of the Saviour, they will not act out the promptings of the natural heart, for this is of Satan. Some are nervous, and if they begin to lose self-control in word or spirit under provocation, they are as much intoxicated with wrath as the inebriate is with liquor. They are unreasonable, and not easily persuaded or convinced. They are not sane; Satan for the time has full control. Every one of these exhibitions of wrath weakens the nervous system and the moral powers, and makes it difficult to restrain anger or another provocation. With this class there is only one remedy,—positive self-control under all circumstances. The effort to get into a favorable place, where self will not be annoyed, may succeed for a time; but Satan knows where to find these poor souls, and will assail them in their weak points again and again. They will be continually troubled so long as they think so much of self. They carry the heaviest load a mortal can lift, that is self, unsanctified and unsubdued. But there is hope for them. Let this life, so stormy with conflicts and worries, be brought into connection with Christ, and then self will no longer clamor for the supremacy (The Youth's Instructor, November 10, 1886).
The Words of King Lemuel Pro 31:1 The words of King Lemuel, the oracle which his mother taught him: Pro 31:2 What, O my son? And what, O son of my womb? And what, O son of my vows? Pro 31:3 Do not give your strength to women, Or your ways to that which destroys kings. Pro 31:4 It is not for kings, O Lemuel, It is not for kings to drink wine, Or for rulers to desire strong drink, Pro 31:5 For they will drink and forget what is decreed, And pervert the rights of all the afflicted. Pro 31:6 Give strong drink to him who is perishing, And wine to him whose life is bitter. Pro 31:7 Let him drink and forget his poverty And remember his trouble no more. Pro 31:8 Open your mouth for the mute, For the rights of all the unfortunate. Pro 31:9 Open your mouth, judge righteously, And defend the rights of the afflicted and needy. The Woman Who Fears the Lord Pro 31:10 An excellent wife, who can find? For her worth is far above jewels. Pro 31:11 The heart of her husband trusts in her, And he will have no lack of gain. Pro 31:12 She does him good and not evil All the days of her life. Pro 31:13 She looks for wool and flax And works with her hands in delight. Pro 31:14 She is like merchant ships; She brings her food from afar. Pro 31:15 She rises also while it is still night And gives food to her household And portions to her maidens. Pro 31:16 She considers a field and buys it; From her earnings she plants a vineyard. Pro 31:17 She girds herself with strength And makes her arms strong. Pro 31:18 She senses that her gain is good; Her lamp does not go out at night. Pro 31:19 She stretches out her hands to the distaff, And her hands grasp the spindle. Pro 31:20 She extends her hand to the poor, And she stretches out her hands to the needy. Pro 31:21 She is not afraid of the snow for her household, For all her household are clothed with scarlet. Pro 31:22 She makes coverings for herself; Her clothing is fine linen and purple. Pro 31:23 Her husband is known in the gates, When he sits among the elders of the land. Pro 31:24 She makes linen garments and sells them, And supplies belts to the tradesmen. Pro 31:25 Strength and dignity are her clothing, And she smiles at the future. Pro 31:26 She opens her mouth in wisdom, And the teaching of kindness is on her tongue. Pro 31:27 She looks well to the ways of her household, And does not eat the bread of idleness. Pro 31:28 Her children rise up and bless her; Her husband also, and he praises her, saying: Pro 31:29 "Many daughters have done nobly, But you excel them all." Pro 31:30 Charm is deceitful and beauty is vain, But a woman who fears the LORD, she shall be praised. Pro 31:31 Give her the product of her hands, And let her works praise her in the gates. Chapter 31 26. The Law of Kindness on Your Lips—The Lord will help every one of us where we need help the most in the grand work of overcoming and conquering self. Let the law of kindness be upon your lips and the oil of grace in your heart. This will produce wonderful results. You will be tender, sympathetic, courteous. You need all these graces. The Holy Spirit must be received and brought into your character; then it will be as holy fire, giving forth incense which will rise up to God, not from lips that condemn, but as a healer of the souls of men. Your countenance will express the image of the divine. No sharp, critical, blunt, or severe words should be spoken. This is common fire, and must be left out of all our councils and intercourse with our brethren. God requires every soul in His service to kindle their censers from the coals of sacred fire. The common, severe, harsh words that come from your lips so readily must be withheld, and the Spirit of God speak through the human agent. By beholding the character of Christ you will become changed into His likeness. The grace of Christ alone can change your heart and then you will reflect the image of the Lord Jesus. God calls upon us to be like Him,—pure, holy, and undefiled. We are to bear the divine image (Letter 84, 1899). (Colossians 3:12, 13.) Live the Law of Kindness—The Lord Jesus is our only helper. Through His grace we shall learn to cultivate love, to educate ourselves to speak kindly and tenderly. Through His grace our cold, harsh manners will be transformed. The law of kindness will be upon our lips, and those who are under the precious influences of the Holy Spirit, will not feel that it is an evidence of weakness to weep with those who weep, to rejoice with them that rejoice. We are to cultivate heavenly excellences of character. We are to learn what it means to have good-will toward all men, a sincere desire to be as sunshine and not as shadow in the lives of others. My brethren, let your hearts become broken and contrite. Let expressions of sympathy and love, which will not blister the tongue, flow from your lips. Let others feel that warmth which love can create in the heart, and educate the professed disciples of Christ to correct the evils that have so long existed,—selfishness, coldness, and hardheartedness. All these traits reveal the fact that Christ is not abiding in the soul [Colossians 3:12, 13 quoted] (The Review and Herald, January 2, 1894). 27 (Isaiah 65:21-23). No Idle Believers—The Bible does not acknowledge a believer who is idle, however high his profession may be. There will be employment in heaven. The redeemed state is not one of idle repose. There remaineth therefore a rest to the people of God, but it is a rest found in loving service (Letter 203, 1905). *****
Psa 1:1 How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers! Psa 1:2 But his delight is in the law of the LORD, And in His law he meditates day and night. Psa 1:3 He will be like a tree firmly planted by streams of water, Which yields its fruit in its season And its leaf does not wither; And in whatever he does, he prospers. Psa 1:4 The wicked are not so, But they are like chaff which the wind drives away. Psa 1:5 Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous. Psa 1:6 For the LORD knows the way of the righteous, But the way of the wicked will perish. Direction to Study Several Psalms—How terrible it is when the acknowledgment of God is not made when it should be made! How sad to humble one's self when it is too late! Why, O why, do not men heed the invitation? The psalmist said, “When thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek” [Psalm 27:8]. The whole of this psalm is excellent, and should be placed in the reading and spelling lessons of the classes. The twenty-eighth, twenty-ninth, and seventy-eighth psalms tell of the rich blessings bestowed by God upon His people, and of their poor returns for all His benefits. The eighty-first psalm explains why Israel was scattered. They forgot God, as the churches in our land are forgetting Him today. Read the eighty-ninth, ninetieth, ninety-first, ninety-second, and ninety-third psalms. My attention has been called to these matters. Shall we not consider the Word of the Lord? These things were written for our admonition, upon whom the ends of the world are come, and should they not be the objects of study in our schools? The Word of God contains instructive lessons, given in reproof, in warning, in encouragement, and in rich promises. Would not such food as this be meat in due season to the youth (Manuscript 96, 1899)?3. What Makes an Evergreen Christian?—Seek to be an evergreen tree. Wear the ornament of a meek and quiet spirit, which is in the sight of God of great price. Cherish the grace of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. This is the fruit of the Christian tree. Planted by the rivers of water, it always brings forth its fruit in due season (Manuscript 39, 1896).
