Friday, August 23, 2024

The Non-Prayer of Simon the Pharisee for the Tearful Woman at Jesus' Feet

 Mourning can teach us how to pray for a wayward relative or a wayward culture.  Because we don't want to wallow in misery and regret, consider the following as you mourn in prayer for another.

1.  Mourning:  By understanding the ways of God and the rebellion of man, you can pray with greater focus and intensity.  Learn to walk with that person through the consequences of sin, feel their pain, ask for their repentance.

2.  Yearning:  As I pray for my friend or my nation in the predicament of judgment and sin, let me yearn for something more.  They were made to reflect the character and glory of God.  They were made in His image.  The relationship with God that could bring them contentment and satisfaction has eluded them.  What a blessing it would be for them to find Christ, to turn from their ways, and to reflect His glory!

3.  Worship:  Now my prayer turns from my friend to the God who made them, their Creator, Redeemer, and Judge.  God's justice is impartial and perfect.  His offer of forgiveness through Christ, His grace and mercy are beautiful.  O That all people might wonder after such a God as this!

4.  Intercession:  Having seen my friend as he is, and God as He is, I long that they find each other.  I intercede on behalf of my friend.  I know that "the king's heart is in the hand of the Lord and God turns it however he pleases."

I can imagine in my mind, if Simon had been a different sort of religious man, that he might have prayed for the sinful woman, the tearful woman at Jesus' feet.  He could have left us a pattern, how to pray for our wayward child, our wayward nation.  He might have prayed:

(Mourning)  "Ah, Lord, do you see the condition of my friend?  She is trapped in her sins and she can't get out.  The consequences of her actions have brought her open shame.  Her iniquities have isolated her from you and from others.  She is alone in her grief.  Her tears are just the outward evidence of the pain in her heart.  

(Yearning)  "Lord, you made her for more than this!  The image of God within her can shout your glory.  She is made for a relationship with you.  She needs to know your love and compassion, your forgiveness and healing.  What a difference you could make in her life!

(Worship)  "O God, You are a great and compassionate God.  I have known your love and forgiveness.  Your healing has brought me joy.  Your justice has been vindicated at the cross and I have been healed.  If only my friend could see your Fullness, which are my joy and delight.

(Intercession)  O Lord, heal my friend.  Dry her tears.  Heal her wounds- the ones we can see and the ones we cannot see.  Grant her repentance.  Call her to Yourself.  Make her whole.  We long to see in her what only You can do.  What you did for me, please do for her...

Wednesday, August 21, 2024

Sermon on the Mount: Mourning, Wisdom, and the Religion of Simon

 Solomon echoes the sentiment of Jesus in this second beatitude.  "It is better to go to the house of mourning than to the house of feasting" (Ecc. 7:2).  Why is mourning better?  Here are my thoughts.

1.  To mourn properly, the wise man must understand the ways of God.  What is God like?  What is the effect of His righteousness in the world?  How has God constructed His world in a moral sense?  Good Theology will help us here.  Bad Theology will leave us mourning in the wrong places and for the wrong reasons.

2.  To mourn properly, the wise man must understand the rebellion of man.  Every sin, however slight, is cosmic treason to a perfect, holy God.  Rebellion gathers sins as it rolls down the hill toward destruction.  The wise man learns to see the traps and pitfalls of temptation.  More than once has he heard the snap of a trap around neck of the unwary.  More than once has he shouted warnings to the fool, but to no avail.  In this, he mourns.

3.   To mourn properly, the wise man must empathize with the sinner because he himself has taken that path.  He watches helplessly, but for prayer, as the sinner or the sinning nation blindly enters into the consequences of sin and God's righteous judgment.

At the dinner in Simon's house, the tearful woman is condemned by Simon.  She might have been helped if he had truly known the character and ways of God.  If he had remembered his own rebellion and its sinful consequences, he might have been in a position to understand the plight of the woman and point her to God.  As it was, all of his religious training did her no good (him either).

The Rabbi at the meal, however, was wise.  He understood the character and ways of God because He was God.  He also knew the weakness of man, his temptations and the path of rebellion.  He was tempted in all ways, like as we are, yet without sin."  He was also loving, moved to forgive the woman who met Him with tears.  And just like the many surprising reversals in Jesus' teaching, the one we expect to be forgiven is condemned and the one condemned by the crowd, walks away clean.

Monday, August 19, 2024

Sermon on the Mount: Mourning and the Pharisee

 "This man receives sinners and eats with them" was the common complaint of Jesus' religious critics.  Yet, he ate with Pharisees as well (Luke 7:36ff).  Simon the Pharisee invited Jesus for dinner and he accepted.  At the meal, the house filled with interested observers, looking for a glimpse of the up and coming rabbi.

One person was drawn to the meal who was not wanted.  She immediately felt the judgment of the crowd.  "Put her out of the camp, stone her, see that she is removed from polite society."  The crowd, and Simon, condemned her.

The sinful woman, unnamed in Luke's account, came in tears.  Her shoulders bore the weight of her sin and its consequences.  She had no illusions regarding her standing with God or with society.   Her tears were the pain of desperation.  Her spiritual poverty drew her to Jesus.

Simon became critical of Jesus because she wept at his feet, anointed them with oil, and wiped her tears with her hair.  She was in mourning for her sin and the consequences that had led her to this hour.  This was not a parable of Jesus.  The tearful woman, the mourner, walked away comforted.  Simon, who sat in condemnation, found himself judged.

Sunday, August 18, 2024

Sermon on the Mount: What Does It Mean to Mourn?

 The first two Beatitudes are an interesting pair.  To be poor in spirit is to be spiritually bankrupt, having nothing of merit to commend ourselves before God.  If we do not receive the grace of God, we are loss.  To recognize that bankruptcy is to be poor in spirit.

The second Beatitude is like it.  To mourn is to grieve the nature and impact of sin in ourselves.  We see the consequences of sin in our own lives and we mourn the destruction.  It leads us to repentance.  Paul writes, "For godly grief produces repentance that leads to salvation without regret, whereas worldly grief produces death" (II Cor.7:10).  There is deep regret for our own waywardness- our sinful, self-destructive tendency to do our own thing, to act as if God did not exist.

When we mourn our own sin, it leads us to repentance.  It is not the morbid preoccupation with our own inadequacies.  I am not to wallow in discouragement for the rest of my life.  Mourning for sin leads me to my Savior.  Jesus takes my sin upon Himself and gives me His righteousness.  The task of mourning is finished with regards to my sin and its consequences.  Now, faith grabs hold of God's promise of forgiveness and cleansing.  To continue to wallow as a kind of penance is to deny the promise of God.

Another king of false mourning is the kind of mourning seen in the lives of Saul and Cain.  Saul is confronted by Samuel for his sin and he responds by admitting his transgression.  Yet, he wants to still be honored before the people.  There is no regard for the sin against God.  Cain, after God confronts him for killing his brother says "my sin is more than I can bear."  He decries his punishment, but does not repent of his sin.  That's not mourning.

We mourn our own sin, and we mourn the sins of others.  David mourns, "My eyes shed streams of tears because people do not keep your law" (Psalm 119:136).  God regards those who mourn for public, corporate sins:  "Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it" (Ezekiel 9:4).

Finally, the ministry of mourning is temporary, a part of this life.  Comfort is for eternity.  Note the order:  Mourning is first; comfort comes after.  Beware of reversing the order:  Luke warns "Woe to you that laugh now..."  Only in the final state of glory will our comfort be complete.

Thursday, August 8, 2024

Sermon on the Mount: What Does it Mean to be Blessed?

 In the Sermon on the Mount, there are eight blessings pronounced by Jesus upon His followers.  What does it mean to be blessed?

It could mean an abundance of wealth.  Yet, Solomon says there is a difference between having wealth and being given the power to enjoy it.  Paul writes that we can be blessed by God "and he adds no trouble to it."  Riches, by themselves, do not have the power to satisfy our souls.

It could mean simply "happiness"- those events of life that bring us joy and pleasure.  We know, however, that such happiness may not last.  Solomon even says that good things and trouble sometimes happen together.  Simple happiness doesn't last.  Our souls remain discontent.

Our hearts truly long for more:  Contentment, Satisfaction, Well-being, Fulfillment.  We want happiness on the inside, where the events of the hour cannot change it.  We want happiness that is permanent, that carries over into eternity.  Can true happiness be found even in the midst of pain and misery?

"Blessed" is a word that describes God Himself.  He is the happiest being because all things are ordered by His wisdom.  He is in control of all things.  His righteousness and glory are displayed.  Nothing can mar his joy.  It is the life and joy shared among the members of the Trinity that amazes the psalmist:

"Awesome is God from his sanctuary, the God of Israel- He is the one who gives power and strength to his people.  Blessed be God!"  (Psalm 68:35)

"Blessed be the Lord, the God of Israel, who alone does wondrous things.  Blessed be His glorious name forever, may the whole earth be filled with His glory!  Amen and Amen!  (Psalm 72:18-19)

The kind of blessing envisioned in the Beatitudes is the kind of blessing that invites us into relationship with an eternally happy God.  We are, according to Peter, invited to share as "partakers in the divine nature," to enter into the same bliss in which God Himself resides.  It is permanent and unwavering.  Every nook and cranny of our souls pleads for filling.  God pours Himself, and His happiness, into our hearts and the image of God in us shouts for joy.  "Increase, O Lord, our capacity to glorify and enjoy You!"

Wednesday, August 7, 2024

The Place of the Sermon on the Mount in Matthew

      The Sermon on the Mount is part of the early ministry of Jesus in Galilee.  Matthew sandwiches the Sermon on the Mount between two refrains: 

"And he went through all Galilee teaching in their synagogues and proclaiming the gospel of the Kingdom and healing every disease and every affliction among the people."  (Matthew 4:23)

"And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the Kingdom and healing every disease and every affliction."  (Matthew 9:35)

     These verses both mention two ideas:  Jesus was proclaiming the coming of the Kingdom and what the Kingdom would be like.  He was also demonstrating the power in that Kingdom.  Teaching and proclaiming on one hand, and healing every disease on the other.

     These two ideas help us to understand the material between these verses.  At every synagogue He passed Jesus announced the coming of the Kingdom of God and what it would be like.  The Sermon on the Mount is a part of the teaching.  After the Sermon on the Mount (Mt. 5-7), we have the power of that Kingdom demonstrated.  Aspects of Jesus' healing ministry follow in Matthew 8-9.

     Matthew is making the argument that the Word of Christ and the witness of Christ go together.  The Sermon on the Mount explains the power of the miracles.  The miracles demonstrate that the Kingdom of God has truly come. The witness of the words and the miracles were unmistakable.  God was walking among them and calling mankind to Himself.


Tuesday, August 6, 2024

Sermon on the Mount: The Pronouncement of Blessing (Mt. 5:2)

      Jesus opens the Sermon on the Mount with  series of Beatitudes- each describing the kind of person who is blessed in the Kingdom of God.  Each Beatitude has three parts:  1)The Pronouncement of Blessing, 2) The Condition or Character of the Recipient, and 3) the reward that awaits them.  Each Beatitude features a surprising reversal.  Culture taught that the rich and powerful were influential because they were given the blessing of God.  Jesus reverses that narrative:  Those who are blessed, with eternal happiness and joy, are the poor, the meek, the humble.

     We might be excited to be blessed by a famous person- we might get an autograph or a picture to show our friends.  But the famous person doesn't know us, who we are or what we need.  We might be blessed by a rich person, but riches falter.  And who knows whether the riches given would actually be good for us?  The rich man may not have that kind of knowledge.  We could be blessed by a close friend or relative.  They might have the advantage of knowing us intimately and knowing what we need.  They would be glad to bless us if they only had the power and authority to make the blessing a reality.

     The Sermon on the Mount offers us something more.  In Jesus, we have someone who knows us better than we know ourselves.  He cares for us in ways we may never fully understand (watch Christ as He sets His face like a flint for the cross).  He cares, He is willing,  and He has the power and authority to make the blessing happen.  What would you be willing to do in order to assure the blessing of Jesus?

     We are not responsible for great achievement in order to win the blessing of Jesus.  His blessing is not out of reach.  It can be bought with a measure of humility.  Trading pride and self-sufficiency for meekness, learning to hunger and thirst for what is in line with Christ's character, are what is needed.  We must empty ourselves of our own sufficiency so that we may receive the blessing of Christ.  The pronouncement of Blessing is matchless grace.  The Kingdom of God is being offered to us.  Don't settle for anything less.

Monday, August 5, 2024

Marriage is a Secondary Pleasure

 Because God has set eternity in the hearts of men, only God can fill the void. Solomon pursues wealth and power and sex and achievement as objects of primary satisfaction, but nothing can hold the water. Death levels the playing field. “You fool, tonight your soul will be required of you!”

Solomon has taken great pains to rip everything out of our hands that could be an idol. None of it worth selling your soul for. We dare not worship even good things. “Fear God and keep his commandments.” Only God matters. At the point when our heart surrenders, God is gracious. Now that He is alone as our primary pleasure, He- as the Father of lights and the Giver of good gifts, begins to restore what has been taken.

But those pleasures have been transformed. The good gifts, wealth, food, and sex, are no longer vying for supremacy in our lives. Instead, God does two things, according to Solomon:

1. He gives us these secondary pleasures because they have finally learned their place in our lives. We recognize them as coming from the hand of God.

2. He gives us the power to enjoy them. In Solomon, the gifts from the hand of God and the power to enjoy them are two different things.

Eating, drinking, working, and marriage are listed by Solomon as those things that come as secondary pleasures from the hand of God. Marriage, then, is a secondary pleasure. When it occupies the primary position, it is an idol.

How can marriage be an idol? Whenever we love or worship the gift more than the Giver, we have traded the creature for the Creator. When we make the relationship an end in itself, we forget that all things must point to God or they detract us from real purpose. Christian culture must uphold the dignity of marriage as part of the creation ordinances, but be careful not to make it a god.

Marriage after all is for life “under the sun.” Jesus told the those who denied the resurrection that men and women will not be given in marriage in eternity. Marriage is the shadow for which our relationship to Christ, is the substance. Christ’s relationship to the church is not like marriage, but marriage is like the church’s relationship with Christ. Marriage here foreshadows the eternal relationship: That relationship is the ultimate reality.

When we make marriage primary, we make single believers second-class citizens in the Kingdom of God. But Paul commended singleness for its singular passion for Christ and His mission. In Isaiah, God promises to give Eunuchs and foreigners “a memorial and a name” better than sons and daughters. Jesus said, there are three reasons that people are Eunuchs: They are born that way, they are made that way by the hand of men, or they choose to remain single for the Kingdom of God. We must not minimize their service for God as second-rate. Marriage is a gift. So is singleness. Both come from the hand of God as blessing for the believer.

Christopher Yuan tells the story of Ken and Floy Smith, a couple whose life of ministry resulted in the conversion of Rosaria Butterfield. When Floy died, Ken was comforted by this thought: “Our marriage was not interrupted (by death), but fulfilled. So I took my ring off. Marriage completed. Interestingly enough, this brought me immense comfort, peace, and thanksgiving.”

The Sermon on the Mount: The Rabbi Takes His Seat (Matthew 5:1-2)

     There are two groups of people who gather to hear Jesus speak.  The inner circle is the disciples, recently called from their occupations to follow Christ.  Daily they listen to Jesus' words, daily they marvel at his works and his character.  They have opportunity to ask questions out of their own need and to listen as Jesus shares both wisdom and compassion with his disciples.

     The outer circle is the crowd, already gathering to hear his words and marvel at his works.  The crowd will be amazed at his teaching.  He will reverse many of their religious assumptions, like who is truly blessed by God and what kind of person is called to inherit the Kingdom of God.  Soon enough, the crowd will divide into followers and critics, people who want bread and people who want life.

     If you were called to follow Christ, you would follow behind, listen to his daily advice, conversation, and informal instruction.  It was the custom, however, that when the rabbi took his seat, the disciples would quickly gather at his feet and listen with rapt attention.  It was time for more formal instruction.  Matthew underscores this by using a Hebraism:  "He opened his mouth and taught them saying..."  The phrase indicates that what follows from the lips of Jesus comes with a significant measure of deliberateness and sobriety.  It is time to listen.

Monday, July 15, 2024

What Really Matters?

 What really matters?  Man has a peculiar kind of longing, a yearning for spending life in a way that matters.  Purpose and meaning are bound up in the way we are made.  The image of God, stamped onto every living soul, demands permanence.  But in this world of transient things, what is permanent?

Solomon is on record with a full investigation into the world and its affairs.  The Book of Ecclesiastes is a search for a purpose strong enough to engage a man's soul.  God has put eternity into man's heart.  No temporal affair matters, ultimately and finally.  All of life, under the sun, is transient, ephemeral, like the wind.  Nothing has the permanence of eternity.  All that we think, say, and do will pass away.  No inheritance lasts.  It is enough to bring us to despair at our toil (Ecclesiastes 2:20) if that were the end of the story.

Solomon has an answer and he has been waiting to tell us.  He has been careful to arrange his book to give us a full, lasting glimpse into man's transient world.  He has taken great care to communicate- choosing words of delight (Ecc. 12:9), specific images that will stick with us.  The words, the proverbs, the mood and the genre were all a product of Solomon's care.  He weighed out and studied and arranged his proverbs to communicate truth.

Solomon describes his writing in two images (Ecc. 12:11):  His words are goads.  A goad was a long stick used for guiding oxen when plowing.  We will feel the sting as he directs us to the one thing that matters.  His words are also firmly fixed nails:  Solid, dependable words we can build our lives on.  These goads and nails are not just the work of Solomon.  His wisdom is sourced in the wisdom of the Shepherd.  God Himself has overseen the work.

We have been reading the words of a master.  Ecclesiastes has all been assembled for the sole purpose of guiding us to true purpose, true permanence.  Qoheleth has wrestled out of our hands all the vanities I might have sold my soul for.  Without his warning, I could have lost everything.  I could have wasted my life.

The sage is now the evangelist.  His wisdom has brought us empty-handed to the edge of eternity.  What matters, what lasts, is God Himself.  Only God matters.  Our relationship with Him lasts.  Solomon's comprehensive survey of all that matters boils down to one command:  Fear God.  Fearing Him, obeying His commands is our duty and our delight.  We come to God because a relationship with the Creator is eternal.  It is the purpose for which we are created in His image.  The chief end of man is to glorify God and to enjoy Him forever.  Every deed will be brought into judgment.

Some writers have described the last paragraphs of Ecclesiastes as postscript, an addendum added by another author from another time or another place.  This section is not an addition.  It is the whole point.


Monday, July 8, 2024

Risk, Uncertainty and the Will of God

 How do we face uncertainty?  I want to do the will of God.  I want to try new things.  But, is now the right time?  Will my venture meet with success or failure?  Should I wait until I am sure?  Anxiety over God's will stems from this uncertainty.  These are the kinds of questions Qoheleth wants to address.

Ecclesiastes 10:8-11 describes the uncertainty in our daily affairs.  Sometimes the uncertainty stems from our own actions, sometimes its unavoidable.  We fall into a pit we have just dug.  We work in danger when we work with wood or stone.  If we try to charm a snake, well, you get the picture.  How do we keep this uncertainty from paralyzing us?

Solomon would remind us that while uncertainty exists from our point of view, all things are certain to God.  Where clouds are full of rain, they empty themselves on the earth (11:3).  Where a tree falls, there it lies.  Who knows how the spirit joins the body of a baby in conception?  There is so much we don't know. It is a comfort then that God orchestrates all things and will dispose the day.  Why doesn't He tell us what He's doing?

There is gravity in the uncertainty of our world.  We don't know what disaster will fall upon the earth (11:2).  We don't know what will prosper, whether this or that, or whether both will do equally well (11:6).  This uncertainty can breed sloth:  He who observes the wind will never sow and he who regards the clouds will never reap (11:4).  Proverbs makes this point as well:  The sloth excuses his inactivity by fearing "There is a lion in the streets- I will be slain in the public square."  I suppose there is a lion outside his door somewhere, but what are the chances it's anywhere near?

If uncertainty is built into life, then faith in God is essential.  Watch how faith works in the face of uncertainty:

    "So now give me this hill country of which the Lord spoke on that day, for you heard on that day how the Anakim were there were there with great, fortified cities.  It may be that the Lord will be with me, and I shall drive them out just as the Lord has said."  (Caleb, Joshua 14:12)

    "If the Syrians are too strong for me, then you shall help me, but if the Ammonites are too strong for you, then I will come and help you.  Be of good courage and let us be courageous for our people, and for the cities of our God and may the Lord do what seems good to him."  (Joab, II Samuel 10:11-12) 

     "O Nebuchadnezzar, we have no need to answer you in this matter.  If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king.  But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up."  (Shadrach, Meshach, and Abednego, Daniel 3:16-18)

     "Go gather all the Jews in Susa, and hold a fast on my behalf, and do not eat or drink for three days, night or day.  I and my young women will fast as you do.  Then, I will go into the king, though it is against the law, and if I perish, I perish." (Esther, Esther 4:16)

     "Some of you they will put to death.  You will be hated by all for my name's sake.  But not a hair of your head will perish."  (Jesus to His disciples, Luke 21:16-18)

     "Come now, you who say, "Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit"- yet you do not know what tomorrow will bring... Instead, you ought to say, "If the Lord wills, we will live and do this or that."  (James 4:13-16)

Some Bible expositor might say:  "To move from your place without a sure word from God is reckless presumption."  Solomon would respond by saying that risk and faith are related.  If uncertainty is built in, then faith in God is essential.  Good and bad happen together.  Light and darkness are a part of life.  The proper response is to rejoice in all our years, remembering that the many days of darkness are unavoidable.

Solomon shares three pieces of advice for managing uncertainty and the element of risk.  First, cast your bread upon the waters:  Invest your life wisely even when there is no promise of immediate reward (11:1).  Second, give a portion to seven or eight- diversify (11:2). Finally, be diligent:  The merism "morning and evening" means to consistently invest your life- not everything will succeed, but not everything will fail.  Keep working.

Man was made to take dominion over God's creation, to care for the garden and to bring more order and beauty to God's world.  Solomon wants us to get after the goals we have set:  Follow your heart, but know for all this God will bring you into judgment.  If your plans are good and true, pray about them and then step out.  We are called to be faithful.  Success comes from God.  Don't let uncertainty stand in your way.  Risk in order to take dominion, to advance the kingdom of God, is good.  Perhaps you have come to the kingdom for such a time as this.

Monday, July 1, 2024

How Wisdom Works

 

          The old teacher clutched the package to his chest as he left the post office. -The curriculum had arrived! As he returned to his classroom, he unwrapped the box and pulled the familiar books from inside. The covers were the same. The workbooks looked like they did when he was a child. Nothing had changed, not in fifty years. An old catalog of reprinted curriculum had yielded its fruit. He stepped behind his desk and sat down. He remembered struggling through its ideas. He had asked plenty of questions of his teacher. He had rebelled against the ideas at first, then came to the slow recognition that the books, old even then, held value. He remembered what a difference the books had made in his life, in his future. He wondered if they could still do the job for a new and skeptical group of teens.

          At the last board meeting, he had pressured the administrators to let him order the set. The administrators were at their wit's end to know how to progress. The students were not learning. Too many government mandates. Additional social programs. School violence. Student apathy. Cries for more money hadn't helped. The money had come and gone, and the situation was worse. The district was far behind its counterparts. Teachers and administrators were disillusioned. They chose early retirement and moved south to avoid the cold.

          Partly because of his age and partly because they had tried everything else, the school board had consented. They doubted books without colorful covers and innovative supplemental materials could make a difference. At least the teacher cared and was still trying to make a difference. The teacher smiled and opened the books. He studied the class goals, the scope and sequence, and began to write his lesson plans.

          Slowly, administrators noticed a change. Students who attended the old teacher's class were making improvement. The ones who applied themselves had less detentions in school and grades improved. Teachers noticed students had a zeal for learning and a new alertness in their eyes. Parents began to notice an increased respect and politeness at home.

          The curriculum exceeded all expectations. Change came not only in academics, but in manners and morals and direction for life. What the old teacher had recalled was changing the course of life for his students. Other teachers began to inquire after his success. They borrowed the address and ordered that curriculum for their own students. One young teacher daydreamed about repackaging the curriculum and selling it as his own. Maybe one day he could have his own infomercial, his own DVD course to sell. He would be rich. He knew, like the old teacher knew, that the curriculum actually worked. Change came every time it was seriously used.

          Then the inevitable meeting came- the board meeting when a red-faced man stood before the administrators and dared them to read the class goals to those in attendance. To their horror, they realized that the curriculum mentioned God. The board condemned it immediately and gathered up the books and workbooks from every teacher who had bought them. The books were boxed and sealed with tape. They were labeled "old curriculum" and stored away.

          Grades dropped. The teachers returned to their frustration and the students returned to their apathy. Teachers retired and students quit. Yet, packed away amid the desks and chairs, was the solution. It had worked every time it was tried. But, society had made sure it wasn't going to be tried again.

The Book of Proverbs makes some extravagant claims about itself. Designed as a

curriculum to train godly leaders for a godly nation, the book boasts that it is written to accomplish the following goals:

For attaining wisdom and discipline;

For understanding words of insight;

For acquiring a disciplined and prudent life,

Doing what is just and right and fair;

For giving prudence to the simple,

Knowledge and discretion to the young— Let the wise listen and add to their learning,

And let the discerning get guidance— For understanding proverbs and parables,

The sayings and riddles of the wise. (Proverbs 1:2-6)

          Do you hear what the author is saying? To the wise, no matter how wise, this book will make them wiser still. To the simple, the person who is gullible with a bent toward sin, there is the possibility of change. Real change. Beyond the excuses, beyond the blame-shifting, beyond the counseling, there is hope for radical, permanent, character change. To everyone who is tired of banging their heads against the wall, to every parent of a wayward child, to every delinquent or disadvantaged teen, there is hope. Everyone who reads and applies the principles taught in Proverbs gets wise. Money back guarantee.

If this sounds to good to be true, it is only because our society has made it so. Wisdom.

Discipline. Prudence. Knowledge. Discretion. The words almost sound archaic in our culture! Knowledge may still be heard, but the other words have been replaced by words like science, freedom, and tolerance. Knowledge is doubling at an exponential rate in our culture, but our ability at relationships has seriously declined. Divorces, lawsuits, and violent crimes are all testimony to the waywardness of our society. Science has helped us build a bigger bomb and a better TV. We have been freed from the moral constraints of the past. We have rights, not duties, and tolerance has castrated our ability to stand for truth, even in our own families.

          Wisdom, the art of steering a life, has run into troubled times. It ought to be the overarching concern of teachers and parents, churches and governments. Parents ought to have a burden to impact their children in such a way as to make them wise. The state ought to have a vested interest in the production of wise citizens, wise rulers. But society has changed. If parents were intentional in teaching their children to be wise, they would first have to unteach the very pillars of post-modern society.

Wisdom vs. Humanism

          In our opening story, it is clear that society has priorities. If it has a clear choice between acknowledging God and worshiping man, it will always choose the latter. That means, according to wisdom, it will always choose to make its students fools. The claims of wisdom and the claims of humanism are completely at odds. No one could deny that humanism is the religion of record in our schools, colleges, halls of justice, and political seats of power. It has made incredible strides at unseating Christianity as the decisive moral influence. It seems like Christianity and wisdom itself have been boxed up and sealed. As we look at the tenets of wisdom, we will find it is no surprise that it can't take root in our humanistic culture.

 

          l. God exists. Proverbs puts God right at the center: "Fear of the Lord is the beginning of wisdom" (l :7). It sees God as Creator and Sustainer of all things, Wisdom is built into the fabric of creation (8:22-31) so that design, usefulness, purpose, power, and beauty are clearly evident. Paul argues in Romans that God's qualities are so apparent in creation that man's conscience is convicted and he tries to suppress the evidence (see Romans 1:18-20). Wisdom says she was the craftsman by God's side in creation (8:30).

God is the final Judge of all our activities: "For a man's ways are in full view of the Lord, and He examines all his paths" (5:21). He is the Defender of the fatherless (23:10-11) and He will not let the righteous go hungry (10:3). He is a strong tower for them (18:10). God is self consistent so that his thought and actions are always righteous, just, and loving. Wisdom assumes that God exists and that it is foolhardy to believe otherwise: "The fool has said in his heart, there is no God" (Psalm 14:l).

          What do humanists teach? Paul Kurtz, a noted Humanist, writes: "Humanism cannot in any fair sense of the word apply to one who still believes in God as the source and creator of the universe." They replace God with man at the center of their philosophy. Humanists are concerned with the present happiness of mankind- man is free to pursue his own pleasure without regard to a God who will call Him into account. Fear of God has been replaced by the freedom of man.

          2.      Man was created. Humanists are dedicated evolutionists. For them, man is a part of nature and has emerged as the result of a continuing process. Personality is a function of biology. Man has no spirit; he only acts and reacts with his environment. Humanists believe in spite of the evidence. One has even admitted that spontaneous generation, evolving life from non-life, is impossible, yet  "here we are-- as a result, I believe of spontaneous generation."

          Wisdom holds that every part of creation has a purpose and is related to every other part. The smallest part of creation is irreducibly complex. No extra parts. No missing links. Everything looks- well, ordered. Wisdom says design is everywhere. Humanism says everything evolved from chaos. Wisdom says that meaning and purpose for man are found in the reason for his creation, the delight of God (8:31). Humanism says if man has any purpose at all, it is his own temporal, circumstantial happiness.

          3.   Morality is unchanging. This is what makes wisdom work. Every time you fall in with thieves, there is trouble (1:8-19). Every time you give in to the seductive words of an adulteress, you risk death (7:21-23). Wisdom lays out the rules by which the universe was created and by which it is governed. They don't change or adjust to a person's circumstances or desire for happiness. They always reflect the unchanging character of the God who made them.

          Proverbs sees both an active and a passive judgment on sin. Most of the time, judgment comes in the sense of natural consequences. "Can a man scoop fire in his lap without his clothes being burned"(6:27-29). "The unfaithful are destroyed by their duplicity" (1 1:3). Other times, God is directly involved: "The Lord tears down the proud man's house" (15:25). Positive reward also come from His hand. "He who is kind to the poor lends to the Lord, and he will reward him for what he has done" (19: 17).

          Humanists have no supreme moral authority. With temporal happiness and personal autonomy as overarching concerns, it doesn't take a sage to see what is coming. Sexuality is freed from the constraints of commitment and conventional definitions. If adultery or homosexuality brings happiness, at least temporarily, then it is affirmed. Wisdom, of course, sees the trap that is coming. The pleasure of sin for a season is followed by sudden judgment, "like a bird darting into a snare" (7:23). The rules of the universe and a benevolent God are not set aside simply because one doesn't believe in them. "There is a way that seems right to a man, but in the end it leads to death" (14:12).

          4.      Man is placed under the authority of God. Authority is the right to demand compliance in thought or deed. It means God has the right to tell us what to do. That is why wisdom says to fear God. Man is a servant and is not free to chart his own course. "A man's steps are directed by the Lord. How then can anyone understand his own way" (20:24)? "Many are the plans in a man's heart, but it is the Lord's purpose that prevails" (19:21). The wise will learn the ways and desires of God, then set his course to agree. Because God is holy and loving, such a path will bring God the most glory and us the most joy.

          On the other hand, humanists hold that man is autonomous. His reason and his efforts are his best and only hope. Man charts his own destiny and champions his own fate. Humanism breeds a host of self-centered men and women who demand the right to sin at will and to escape the consequences. Life will be clear sailing until his pride slams him into the immovable authority of God. Perhaps a little humility is in order! Are you beginning to get the picture?

Wisdom says

Society says

1. God exists

l. Man is the center

2. Man was created for God's purposes

2. Man evolved and creates his own purpose

3. Morality doesn't change

3. Morality depends on circumstances

4. God rules

4. Man is autonomous

 

          Proverbs has a certain direction and definite plans for you. It wants you to align yourself with your Creator. It wants you to learn wisdom. The book can deliver wisdom to the fool. It can bring about change. It has God's stamp of approval. Humanism has a different direction and a different end. If you want wisdom, you will have to search for it. It's been boxed up and hidden away among the chairs and the desks in an educational warehouse. No matter what the red-faced humanists of our day demand, it's time to get the old curriculum back out again. Civilization depends on it. There is no other way to produce a wise and godly man or woman.

Monday, June 24, 2024

Do I Have to Know This for the Exam?

 

Sometimes students don't have a good appreciation for all the work that goes into that Monday morning English class. Long before the student was worried about missing the bus or staying awake in class, curriculum writers set educational goals for the student. What skills should he master at his age? Which concepts are still over her head and which can be safely introduced? The writer has then taken those goals and developed a scope and sequence - a plan to navigate from here to proficiency safely. The teacher has taken the textbook, the scope and sequence, and her knowledge of the student, and prepared Monday's lesson.

Older students show more interest in the direction of their education. College and graduate students begin to look at the educational goals with more care. Why should I take this course? Is it required? What will I learn? Because they are paying for the course, they want to know what the course will do for them.

The book of Proverbs also begins with educational goals. The author sets out his strategy right from the beginning:

The proverbs of Solomon son of David, king of Israel: for attaining wisdom and discipline;

for understanding words of insight;

for acquiring a disciplined and prudent life,

Doing what is right and just and fair;

for giving prudence to the simple,

Knowledge and discretion to the young-

Let the wise listen and add to their learning,

and let the discerning get guidance-

For understanding proverbs and parables,  

the sayings and riddles of the wise."-Proverbs 1:1-6

          Solomon tells the student right up front what he intends to teach. The student knows immediately the benefits he will receive as a result of his mastery of the subject matter. The benefits are in the realm of wisdom, moral discipline, and discernment. Wisdom, as we have already seen, is the art of steering, a person's ability to navigate life successfully. Discipline is the training of the moral nature, the discipline of the will. Discernment is the ability to choose between options, not just right and wrong, but good, better, and best.

Stop for a moment and think about the ramifications of what Solomon has just said: The following chapters have the ability to move us from simple to prudent, from naive to discerning, from lazy to disciplined. How would our relationships be different if we were wise in our management of them? What if our decision-making were more objective, if we had the ability to see through emotion and competing interests? What if we had the discipline to do what is right once we knew what it was?

Anyone who has insomnia has seen the courses advertised on late-night infomercials: Through these notebooks, videotapes, and CDs we can lose weight, get rich through real estate, improve our memories even do complex math problems in our heads. Because they are advertisements, I have my suspicions about them. I've never ordered their products, but I've wondered in the back of my mind, what if they really do work?

Because our whole American culture is image-driven, we have a right to be suspicious. But, we ought not bring our suspicions to this book Solomon writes that this book can accomplish its goals. This book will deliver on its promises! Consider: It was written by the wisest man of his time (ask the Queen of Sheba). Behind the king is God, the Lord of the universe, guiding his hand, inspiring words, prohibiting error. The book we have before us has the seal of approval of the Sovereign Creator,

How to Read a Proverb

It will help us in our study of Proverbs to understand its forms and the art involved in Hebrew poetry. Instead of rhyming, Hebrew poetry uses parallelism. This type of poetry sets one line artistically next to another to communicate a single point. Look at the following proverb (14:32):

"When calamity comes, the wicked are brought down, but even in death the righteous have a refuge. "

Solomon shares one idea in two artistic ways: Your moral character will determine whether you stand or fall when trouble comes, For the wicked, trouble will be their undoing. For the righteous, they cannot ultimately be undone. There is a refuge waiting, even in death!

Elements in the first line can be found in the second: "Righteous" corresponds to

"wicked," "brought down" to "have a refuge," and "calamity" to "even in death." This provides balance in the poetry and aids our understanding of the proverb. Take the following example:

"A wise man brings joy to his father, but a foolish son grief to his mother,"

-Proverbs 10:1

I heard a sermon once which talked about the pride of a father when his son is wise and how his foolishness brought grief to his mother. It seemed as if the mother received no joy if her son was wise and the father shed no tears if the son was a fool. Such an interpretation could have been avoided if the reader tried to summarize the lines into one clear idea: The character of the child will affect the parents either positively or negatively. Can you see the elements in the proverb?

 

 

Wise man

Brings joy

To his father

Foolish son

(brings) grief

To his mother

The Character             Affects positively        The Parents of the child                        or negatively

 

The lines in Hebrew poetry can restate the same idea again to enhance its meaning. This is called synonymous parallelism:

"A quick-tempered man does foolish things and a crafty man is hated" (14:17)

"Evil men will bow down in the presence of the good and the 'wicked at the gates of the righteous." (14:19)

"A mocker resents correction;

He will not consult the wise" (15:12)

Most of the proverbs enhance the idea by antithetic parallelism, the second says the opposite of the first:

'The righteousness of the blameless makes a straight way for them, But the wicked are brought down by their own wickedness. " (11:5)

"A man is praised according to his wisdom

But men with warped minds are despised." (12:8)

Sometimes the proverb will have three or more lines (emblematic) or won't seem to have much of a relationship at all (formal), Some proverbs draw the comparison by stating that one element is better than another:

"Better to live in a desert than with a quarrelsome and ill-tempered wife." (21:19)

Hebrew poetry is sometimes beautiful, sometimes humorous, and most of the time right on target! The concrete expressions are memorable like "a jewel in a pig's snout" or "dwelling on the corner of a rooftop," Can you remember what the comparisons were? Such vivid expressions helped in retaining the lesson and remembering it when needed.

Proverbs are Life Observations

The Proverbs of Solomon arc life observations. They are general principles drawn from lifc the way God created it. Diligence can always be expected to bring wealth. Because we have a sovereign God, however, God may do something different in our individual circumstance Ask Job. Habakkuk complains to God, "Why do the wicked prosper?" In Proverbs, the wicked always get their due. Why? Proverbs is teaching us how we ought to live. It doesn't always, however, give us clues to what God may be doing. Consider this Proverb:

"Train up a child in the way he should go

And when he is old, he will not depart from it."

I know of more than one parent who is depending on this Proverb as a promise from God that a wayward child will return home. The Life observation that the proverb is pointing to is that the child will see the value in the training of the home and never depart from it. Proverbs are life observations to build a life on, not always specific promises to an individual.  The words of a proverb are carefully chosen so that they stick in a reader's mind or heart.

          Solomon is about to take us on a journey.  Not so that we may know more things, but so we can live out the wisdom he teaches.  His school is unlike any other, but the results are eternal.  And yes, we have to know this for the exam!