1 A good name is more desirable than great riches; to be esteemed is better than silver or gold.
2 Rich and poor have this in common: The Lord is the Maker of them all.
3 A prudent man sees danger and takes refuge, but the simple keep going and suffer for it.
4 Humility and the fear of the Lord bring wealth and honor and life.
5 In the paths of the wicked lie thorns and snares, but he who guards his soul stays far from them.
6 Train a child in the way he should go, and when he is old he will not turn from it.
7 The rich rule over the poor, and the borrower is servant to the lender.
8 He who sows wickedness reaps trouble, and the rod of his fury will be destroyed.
9 A generous man will himself be blessed, for he shares his food with the poor.
10 Drive out the mocker, and out goes strife; quarrels and insults are ended.
11 He who loves a pure heart and whose speech is gracious will have the king for his friend.
12 The eyes of the Lord keep watch over knowledge, but he frustrates the words of the unfaithful.
13 The sluggard says, "There is a lion outside!" or, "I will be murdered in the streets!"
14 The mouth of an adulteress is a deep pit; he who is under the Lord 's wrath will fall into it.
15 Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
16 He who oppresses the poor to increase his wealth and he who gives gifts to the rich-both come to poverty. Sayings of the Wise
A Good Name
Proverbs 22:1-2, 8-9
Sermon
by Will Willimon
“A good name is to be chosen rather than great riches, and favor is better than silver or gold." Proverbs 22:1-2, 8-9
Do you believe that? It's from the book of Proverbs. You get this sort of moral platitude there.
"A good name is better than silver or gold." Sounds a little quaint, this talk of "a good name." But this is typical of Proverbs. Here is ethics done the old-fashioned (600 B.C.) way -- an older person telling a younger person how to live in order to have a good life. The book of Proverbs is, among other things, a great collection of this sort of wisdom - practical advice on how to get along in the world. Some of it, like any parents' advice, is valuable. Some of Proverbs, you can get along without. "A soft answer turns away wrath." Okay. "Fine speech is not becoming to a fool." "A fool take no pleasure in understanding, but only in expressing his opinions." (You're thinking of someone who lives down the hall from you.) "A wife's quarreling is a continued dripping of rain." "Like a diamond in a pig's snout is a beautiful woman with no sense." To which some of you will quote, "Like a lame man's legs,...is a proverb in the mouth of a fool."
Well, you get the picture. Proverbs is advice to the young on how to get on in the world. Experience really can be a good teacher, says Proverbs. Listen to your elders. Let them give you advice. That way, you won't have to make it by yourself. You won't have to "reinvent the wheel" as far as life is concerned. This is ethics from the Proverbs perspective.
"Whatever happened to ethics? Assaulted by sleaze, scandals, and hypocrisy, America searches for its moral bearings." These were the words on the cover of an issue of Time last year. The contents of the article were a devastating revelation of moral crisis. Sleaze in high places, two presidential candidates forced to withdraw, one for plagiarism, another for adultery, scandals on Wall Street. When offered the choice between silver, gold or a good name -- we go for the gold.
This campus was shaken last year when one of our own graduates and benefactors was found guilty of stock market fraud. An article in the Duke Chronicle quoted one of us as saying of this unfortunate young man's years at Duke, "He was always ambitious and didn't care what it took to get where he wanted." And when we read of his conviction, I think a chill went down our collective spines, for we know that we are here because, we are also ambitious. How are you going to get on in the world?
So, here we are another Sunday in the Chapel, again in the Book of Proverbs, talking about ethics. Right, wrong, good, evil. Ethics is hot. In the past two years we have bad, at Duke Commencement, a TV reporter and a newspaper cartoonist. One talked on the Ten Commandments, the other on the Golden Rule. Ethics.
The discredited presidential candidate asked, "Why should higher personal standards be applied to me than to everyone else?" Which led one cynic to remark, "He should have campaigned on the platform: It takes a sleaze to lead sleazes."
What happened to ethics? One thing that happened, before many of you were in diapers, is that we began having ethical dilemmas. Your parents were the first to debate abortion, contraception, nuclear power, sexual in vitro fertilization. Our grandparents had ethical quandaries, but never before have people bad so many quandaries, we are told. We live in a brave new world where technology, urbanization, the pill, have changed the world so much that everything is now up for grabs. In the new world, you can't trust what Mama or Daddy told you. They didn't live where you live, know what you know. Their values, what everybody else says is right, is not necessarily right. You must decide. You must choose.
This we named Situation Ethics. There was an influential book by that title by Joseph Fletcher. I read it my Sophomore year of college. Ethics, Fletcher said, consists of a string of decisions. "What ought I to do? How should I choose?" Fletcher said that it's a mistake to decide on the basis of what you've always done, or what your parents or your society told you. How could they know your situation? You must decide for yourself, now, afresh, in this situation. After all, before 1960, "everybody" thought it was right for Black people to sit at the back of the bus. Everybody was wrong.
Fletcher told stories of courageous people who had acted in ways that conventional morality might condemn: Jean Valjean in Hugo's Les Miserables steals a loaf of bread to save his family. Did Valjean do wrong? Stealing is wrong. Yes - but consider the situation. A man's family is hungry. Is it still wrong? Dietrich Bonhoeffer, a pacifist p tor in Germany, participated in a plot to murder Hitler. Bonhoeffer failed. But if he had succeeded, would we have condemned him for murder? Not in that situation, said Fletcher.
Fletcher told of people who lied, stole, a mother who smothered her own child (so that she might save her other two children from attack by Indians) - all to demonstrate that one must take each new situation into account before one can say what is right and what is wrong.
If murder, stealing, lying are sometimes right, then what is the control on our behavior? Is everything possibly right? "No," said Fletcher. How can we tell? "By applying the 'Law of love,' Jesus didn't come preaching rules and regulations; he came preaching love," said Fletcher. Love. When faced with a tough choice, the Christian will ask not, What does society say? What have I always done? What would mother do? The Christian asks, "What is the most loving thing in this situation?"
I read Situation Ethics my Sophomore year of college and I loved it. · To tell a college Sophomore, when he is faced (say on some Saturday night) with some ethical dilemma in the backseat of a Chevrolet, don't worry about what your parents taught you -- do the loving thing in this situation! It was wonderful. It was just what I wanted to hear!
It was what we all wanted to hear. Situation ethics wasn't new. It was the modus operandi for the average American. We modem Americans enjoy thinking of ourselves as living in a fresh, totally new world. We value the individual, the free, independent individual above all else. For us, "growing up" is defined as learning to detach yourself from Mama and Daddy, home, roots, community, and learning to ''be on your own." In such a world we create our values as we go - to fit each new situation, ad hoc. Cut off, without history, detached from any community, we are free to twist this way and that -- depending on the situation. All we needed was a vague principle like "love" to give us the philosophical justification for making ethics a matter of personal opinion.
The trouble is, such a view of the self does not foster ethics. It defeats ethics. For ethics is not simply a matter of choice and decision. "What ought I to do?" is an unanswerable question without reference to something else. How do we know "What ought I to do?" until we first answer "Where ought I to go?"
Where are you going? If life is nothing more than a string of detached, unrelated choices and decisions without reference to any goal or purpose -- you are going nowhere. You aren't becoming a more ethical person. Your life is little more than a string of choices without coherence or depth. You haven't made yourself free -- you have become enslaved to the urges and whims of the moment.
A few years ago, "Dear Abby" received a letter which began in the following way: "I am a twenty-three-year-old liberated woman who has been on the pill for two years. It's getting pretty expensive and I think my boyfriend should share half of the expense, but I don't him well enough to discuss money with him." In deciding to listen only to ourselves for our ethical guidance, we wake up one day and realize that there is no "self'' there. We haven't grown; we've shrunk. We haven't become free; we're enslaved.
Our selves are the creation of an accumulated past. We are historical creatures. Each of us has a past. Our decisions are significant as they accumulate into a picture of a person who is doing the deciding. Your decisions are important, not because they fit each situation, but because they cumulatively create character. So when faced with an issue, like abortion, it doesn't help too much to ask, "What ought I to do?" until you first ask, "Who do I want to be?"
It doesn't help much to ask, "Is it right to love in this situation or not?", as if the situation itself could determine the value of what you do. A better question is: "Who do I want to look like when I'm sixty- five?" That's the question because your decisions, your choices, will either reinforce your development into that person, or detract from it. So your choices do make a difference, not so much in what they do to the world, but in what they are doing to you. The most pressing ethical question is not "What ought I to do?" It's ''Who do I want to be?"
We're talking about that rather old-fashioned quality called “character.” Character is the accumulation of certain dispositions, certain dependable virtues, over a life time. ''That's just what I would have expected her to do" is an everyday affirmation of character, a recognition that she is a "Character'' - a coherent, purposeful personality whose life is more than unrelated, knee jerk reactions to "one damn thing after another."'
Ethics is not only heroic choice and decision -- that is a modem fiction designed further to fragment our lives, to deceive us into thinking that our real problem is in making right choices rather than in living right lives. For most of us, ethics is not so much what we decide but the little, unselfconscious way we live our lives, the habits that give our lives unity and direction. In my first ethics course in college, I was told that your ethics isn't much good unless you think about it, unless you learn (preferably in college ethics classes) to rationally, intelligently think through each situation and then to decide and act. But that, I have come to feel, is a much too limited view of ethics. We don't live like that. Most of us live, not by abstract thought, but by habit. Most of us don't steal out of habit. Most of you have not had to agonize over whether or not to steal the wallet from the person who sits next to you in the pew. There are some things you can be counted upon just not to do. We don't have to think about it. And that's ethics, too, of the deepest, most dependable kind. So Aristotle noted that it was too much to ask of most people to be good. About the best that could be expected of ordinary people (like us) is that we learn good habits. A good person, said Aristotle, is someone who has learned good habits. For Aristotle, ethics is not a democratic phenomenon. Goodness doesn't come naturally, is not some innate human ability. Goodness is a virtue which is present in those who have trained under a master. It takes time to be good.
Philip Haille wrote of the little village of Le Chambon in France, a town whose people, unlike others in France, hid their Jews from the Nazis. Haille went there, wondering what sort of courageous, ethical heroes could risk all to do such extraordinary good. He interviewed people in the village and was overwhelmed by their ordinariness. They weren't heroes or smart, discerning people. Haille decided that the one factor which united them was their attendance, Sunday after Sunday, in their little church where they heard the sermons of Pastor Trochme. Over time, they became habituated into people who just knew what to do and did it. When it came time for them to be courageous, the day the Nazis came to town, they quietly did what was right. One old woman, who faked a heart attack when the Nazis came to search her house later said, "Pastor always taught us that there comes a time in every life when a person is asked to do something for Jesus. When our time came, we knew what to do." "Aristotle was right," says Hallie. "Good people are mostly the people of good habits."
Many of us have been neglecting our habits. Having convinced ourselves that our world is so new and demanding, that we are faced with problems our parents never knew, that there are no guides or values other than the ones we make up as we go, we haven't grown, we have shrunk into detached, incoherent, untrustworthy slaves, never able to rise above our situations because we have no view of ourselves or the good beyond the confines of the moment. Our "selves" are but a bundle of detached ad hoc decisions rather than a life that has focus and meaning.
Not long ago, a congressman, in a state in which I was living, was convicted for bribery. I was surprised. "I'm not," said a friend of mine. "I was in college with him. He had no morals then. I'm sure he has even less now." His was an everyday observation of character, or the lack of it. What will they say about me at sixty? I have a hunch it will be something based upon who I was at twenty and so will it be for you.
“A good name is to be chosen rather than great riches,...”
Duke University, Duke Chapel Sermons, by Will Willimon
Overview: This section (10:1–22:16) contains 375 short, two-line proverbs. These proverbs are seemingly unrelated to one another; that is, there is little clear, discernable structural organization in each chapter. Proverbs 15:33 (“the fear of the Lord teaches a man wisdom”), however, does appear to break this section into two basic units (10:1–15:33; 16:1–22:16), and there are some commonalities that unite each unit.
The first unit (10:1–15:33) is dominated by “antithetical” proverbs, where the second line of the proverb gives an opposite and contrasting reality from that stated in the first line. For example, in Proverbs 15:1 the first line reads, “A gentle answer turns away wrath.” The second line is the opposite, contrasting reality: “but a harsh word stirs up anger.” The second unit (1…
The Baker Bible Handbook by , Baker Publishing Group, 2016
1 A good name is more desirable than great riches; to be esteemed is better than silver or gold.
2 Rich and poor have this in common: The Lord is the Maker of them all.
3 A prudent man sees danger and takes refuge, but the simple keep going and suffer for it.
4 Humility and the fear of the Lord bring wealth and honor and life.
5 In the paths of the wicked lie thorns and snares, but he who guards his soul stays far from them.
6 Train a child in the way he should go, and when he is old he will not turn from it.
7 The rich rule over the poor, and the borrower is servant to the lender.
8 He who sows wickedness reaps trouble, and the rod of his fury will be destroyed.
9 A generous man will himself be blessed, for he shares his food with the poor.
10 Drive out the mocker, and out goes strife; quarrels and insults are ended.
11 He who loves a pure heart and whose speech is gracious will have the king for his friend.
12 The eyes of the Lord keep watch over knowledge, but he frustrates the words of the unfaithful.
13 The sluggard says, "There is a lion outside!" or, "I will be murdered in the streets!"
14 The mouth of an adulteress is a deep pit; he who is under the Lord 's wrath will fall into it.
15 Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
16 He who oppresses the poor to increase his wealth and he who gives gifts to the rich-both come to poverty. Sayings of the Wise
10:1–29:27 Review · Proverbial Collections: Advanced Instruction in Wisdom: If one views Proverbs 1–9 as a basic introduction to proverbial wisdom, then chapters 10–29 serve as the advanced course. Or, to express it differently, the prologue presents and commends wisdom, while the collections that follow illustrate the scope and variety of situations in which wisdom is advantageous (without absolutely guaranteeing success) if employed properly and in a timely manner. Proverbs 1–9 also gives the reader a theological lens through which to read the individual proverbs. Although many of them seem to be secular and even mundane, viewing individual proverbs through the lens of (1)the fear of the Lord as foundational, (2)wisdom as both divine gift and human acquisition, and (3)the wise as righteous and fool as wicked will transform one’s evaluation and application of them. Furthermore, regardless of the original social setting that gave rise to such sayings, in terms of interpretation their life setting is now less important than their book setting. The assertions and admonitions of individual verses are now qualified, expanded, explained, generalized, or illustrated by the verses that surround them.
All interpreters of Proverbs acknowledge that chapters 10–31 constitute an anthology containing various proverbial collections diverse in style, content, and origin. What is disputed is the extent (or even the existence) of compositional design within and between the various collections. Stated simply, is the order (and literary context) of the individual proverbs significant and therefore to be taken into consideration when interpreting each verse? Or should one view each proverb as an independent literary unit and interpret it as such? The second approach has dominated commentaries in the past and is adopted in the recent commentary by Tremper LongmanIII (see Longman 2006). For more than two decades, however, the first approach has been explored in numerous learned monographs and briefer studies and employed by most contemporary commentators, most fully by Bruce Waltke (see Waltke 2004–5). Those skeptical toward this newer approach dismiss alleged compositional patterns as imposed rather than identified by the interpreter, asserting that “whoever seeks, will find,” or, at the very least, “if there’s any doubt, don’t [claim any editorial intentionality].”
Several lines of evidence converge in support of this newer viewpoint, without demonstrating that every proverb and every collection exhibit editorial design. (1)Since the ancient sages devoted themselves to analyzing and ordering their world, it is likely that they also gave order to their literary compositions. (2)Some of the ancient Near Eastern instructional texts, especially from Egypt, contain thematic groupings of proverbs. (3)Ted Hildebrandt has demonstrated that there are dozens of paired proverbs within the book, which should be taken together (as “proverbial pairs”) (Hildebrandt 1988). (4)The repetition of words, phrases, clauses, half-verses, and entire verses within individual or adjoining chapters is too frequent to be coincidental. (5)Such repeated clauses or verses sometimes appear to mark the beginning and end of sections or subsections. (6)Consecutive proverbs frequently offer comments on the same general or specific topic. Since reading is essentially a sequential process, it is natural to read each succeeding proverb in light of those that immediately precede it. (7)The center of the book is marked by the highest concentration of references to Yahweh and the king, the same verbs being used with reference to both subjects. On the basis of these seven features, we will seek to point out, where possible, striking indications and implications of compositional design in the following chapters.
10:1–15:33 Review · Proverbs 10–15 is characterized by the predominance of contrasting (i.e., antithetical) parallelism within the individual proverbs and an emphasis on the righteous/wicked (e.g., 10:3, 6–7, 11, 16, 20, 24–25, 28–30, 32) rather than on the wise/fool (10:1, 8, 13–14, 23).
10:1–32 · Chapter 10 offers a clear illustration of how the newer approach highlights possible connections between verses. A new title in verse 1a indicates that a new section/collection begins here. If one analyzes these verses in terms of positive and negative behavior or outcomes, a pattern emerges (see Table 1).
In the first subunit (10:1–5), verse 1b offers a general description of the effects that wise and foolish children have on their parents, while verse 5 concludes the subunit by noting the specific behaviors that elicit this response. Verse 2 compares the relative worth of “ill-gotten treasures” and righteousness, while verse 3 offers an explanation. The Lord provides for the righteous while preventing the wicked from satisfying their cravings. Verse 4 implicitly qualifies such provision; it may come through diligent labor rather than by just relaxing and waiting for it. Those who indulge in the latter behavior bring poverty upon themselves (10:4a) as well as disgrace upon their parents (10:5).
The second subunit (10:6–11) emphasizes the impact of both edifying and harmful speech, culminating in verse 11: a righteous person’s words can be life-giving. The second line of each verse describes the fate of the wicked/fool. Notably, both verses 8b and 10b, and 6b and 11b, are identical, which is unlikely a coincidence; such repetition is emphatic. Verse 7a explains the “blessings” of the righteous, while verse 7b offers a contrast.
The third subunit (10:12–21) begins by contrasting hatred (also in 10:18) with love, the latter half of the verse being quoted in James 5:20 and 1Peter 4:8. One who hates foments discord, while one who loves overlooks offenses. The wise “store up” (cf. Prov. 2:1; 7:1) knowledge (10:14a) rather than relying on amassing wealth like the rich do (10:15a) and are assured that their “wages” as righteous individuals are “life” itself (10:16a). That is because a lack of judgment can result in a physical beating (10:13b) and even death (10:21b). They also realize that not only poverty (10:15b) but also one’s careless words (10:14b) can be ruinous. The effects of speech are again prominent in this subunit (10:13–14, 18–21); the restraint of the wise in this area adds value to their words (10:19). The righteous/wise not only experience life but also can lead others to life (10:16a, 17a, also 21a; cf. 10:11a).
The fourth subunit (10:22–26), which Waltke labels “Pain and Pleasure” (Waltke 2004, 473), begins by referring to the Lord’s blessing as bestowing wealth without pain (10:22; the same Hebrew root is translated “grief” in 10:10; cf. 10:14–16). Employing a lazy person, however, can be a painful experience (10:26). This subunit is framed by synthetic proverbs rather than antithetical, as in verses 23–25. The foolish/wicked and the wise/righteous find pleasure in different things (10:23) and with contrasting results (10:24–25).
The final subunit (10:27–32) consists exclusively of positive-negative verses. Following the introductory thematic reference to the “fear of the Lord” in verse 27a, reinforced by the “way of the Lord” in verse 29a, the first half of each verse mentions the “righteous” (or “blameless,” in 10:29a). Verses 28–30 affirm their stability, while verses 31–32 focus on their speech. The fear of the Lord not only extends the life of the righteous but also governs their tongues, ruling out any perversity. Although not every succeeding chapter can be analyzed here in such detail, similar patterns, links, and associations are often evident.
Proverbs 11:1–31 · As Proverbs 11 begins, verses 1–2 introduce the specific theme of (commercial) integrity and the general theme of wisdom respectively before describing some benefits of honesty and righteousness in 11:3–6. The repetition of “by” in verses 5b and 6b indicates how the wicked bring about their own doom (11:7). Three paired verses are linked next. The righteous are “delivered” (11:8–9; NIV “rescued”), which produces joy in the “city” because of their civic contributions (11:10–11), in contrast with the destructive speech of the wicked (11:9a, 11b), who do not preserve neighborhood confidences (11:12–13). The community focus introduced in verse 10 continues in verse 14, which affirms the guidance provided by wise advisors. It concludes in verse 15, which echoes the sentiment of Proverbs 6:1–5.
The next section introduces a positive pair: a gracious woman and a kind man (11:16–17), who themselves benefit from their attitude. She gains honor, while the ruthless only get rich, harming themselves in the process of earning deceptive wages; this ultimately will end not in comfort but in death, since their perversity makes God their foe (11:16b, 17b, 18a, 19b, 20a—which parallels 11:1). To sum up, the wicked will not escape punishment, unlike the righteous (11:21). Verse 22 offers a qualification to verse 16a, since “gracious” (NIV “kindhearted”) can have a broad range of nuances. She may be charming, but if she loses her good judgment, she will quickly turn ugly.
The following unit is framed by verses 23 and 27, which both refer to the unspecified “good” (Hebrew tob) that the righteous desire, allowing a broad application. Since they seek “only” good for themselves and others, they will get what they are looking for; ironically, so will the wicked (11:27b)! Verses 24–26 describe the paradoxical nature of two contrasting attitudes toward one’s possessions—one type of “good.” The generous keep on giving to others while continuing to prosper (contingent, of course, on God’s blessing, 11:26b), while stingy hoarders may experience “only” impoverishment.
Those who trust in wealth rather than in God (11:28, perhaps therefore hoarding it; contrast 3:5) put themselves at risk. Fools can easily ruin not only themselves but also their whole households. The fool will thus be reduced to debt slavery and leave nothing for the family to inherit except wind (11:29, the source of the 1960 movie title; cf. Eccles. 1:14). The righteous, however, will flourish and nourish like a healthy tree (11:28b, 30a). The soul-winner’s favorite verse, 11:30b (e.g., NIV 1984 “he who wins souls is wise”), could stem from a faulty translation. The expression “to take souls” normally means to kill, as the Greek Septuagint apparently translates (cf. Prov. 1:19). Given the associations in this verse with the righteous, the wise, and a tree of life (cf. Gen. 2:9), however, a negative meaning is unlikely. One should then read verse 30b in light of verse 30a, as recommending either that wise people pick for themselves the fruit of this tree, thereby enjoying “lives” (an intensive plural; cf. NIV “the one who is wise saves lives”), or that they take others to this tree, without its fruit being limited to eternal life. Verse 31 offers an emphatic summary of the opposite “rewards” of the righteous and the wicked, anticipating requital during their earthly sojourn.
12:1–28 · Proverbs 12 begins with three general proverbs (12:1–3). Verse 1 indicates the necessary attitude toward instruction and correction (i.e., love; cf. Prov. 4:6), which, according to verse 2, is displayed by a good person who gains God’s approval (cf. 11:1, 20, 27) and thus is established as righteous, unlike those who futilely pursue success through evil (12:3).
Verse 4 introduces a domestic context with the virtuous wife (cf. Prov. 31:10), who contributes to her house standing firm (12:7, similar to 12:3). These verses reveal a progression from character (12:4) to plans (12:5) to words (12:6) to consequences (12:7), with the negative clauses developing from disgraceful behavior to deceitful advice to destructive words to downfall and doom.
Proverbs 12:8–12 focuses on work. One’s reputation should be derived from one’s prudence (12:8), not from one’s pretense (12:9). On the farm, righteousness expresses itself even in one’s treatment of animals (12:10) and wisdom in diligently tilling the field to produce plentiful crops (12:11). Metaphorically speaking, employing a wordplay connected to agriculture, the righteous person’s “root” yields fruit (12:12). An additional word repetition is suggestive: those who lack sound judgment (12:11b) will likely lack bread (12:9b). The wicked, however, are not content to “chase fantasies” (12:11b), preferring a “snare” to capture prey (12:12a; cf. KJV “net”; the NIV’s “stronghold” substitutes the object for the instrument—the meaning here is disputed).
Speech is the focus of the lengthy unit 12:13–23. Ironically connected to the preceding verse (12:12a), evil persons can themselves be “snared” (NIV “trapped”) by their own defiant utterances (12:13a), although one’s lips can bear good “fruit” as well (12:14a). The wise heed spoken advice, while fools think they need none (12:15). The shrewd also ignore an insult, while fools immediately respond by displaying their vexation (12:16; cf. 9:7). In a legal setting, honest rather than deceitful testimony is sought (12:17); both inside and outside the court, words can hurt or heal (12:18). Truth will ultimately prevail, much to the joy of those promoting peace, but lies will be exposed, as will the deceitful hearts that spawned them (12:19–20). Trouble will therefore overwhelm the wicked, while the righteous will be spared (12:21; cf. 22:8), because the Lord detests lying lips while approving of those who are trustworthy (12:22; cf. 12:2). Thus speech is a key area in which the wise and the foolish greatly differ. The wise do not tell all they know; the foolish loudly proclaim their folly (12:23, also 12:15–16).
Work’s reward is mentioned in passing in verse 14b; in verses 24–27, the contrast between the diligent and the lazy frames a brief unit. The diligent will rise to exercise authority over others or at least enjoy hearty meals, while the lazy will descend to conscripted labor or at least go hungry (12:24, 27). Verse 25 recalls another important power from the preceding section—the healing power of the tongue (cf. 12:18b). If one modifies the vowels of its first word, 12:26 affirms that “the righteous has an advantage over his neighbor” (Heim, 157), as illustrated in verse 27, since the righteous are, in Proverbs’ conceptual world, both wise and diligent. Verse 28 concludes the chapter, contrasting the “way of the wicked” (12:26) with the “way of righteousness” (12:28), which leads not simply to a long and full life but even to an unending life (literally “no death”; NIV “immortality”; see also Waltke 2004, 518).
13:1–25 · Following an introductory proverb affirming the receptivity of the wise (13:1), Proverbs 13:2–6 briefly takes up themes of the previous chapter, linked by the repetition of “appetite, soul” (Hebrew nepesh, which occurs four times in 13:2–4). One’s words can fill one’s life with either luscious or foul fruit, and thus restraint in speech is essential (13:2–3), just as diligent labor enables one to fulfill one’s desires (13:4). The righteous eschew false words (NLT “lies”), thereby protecting their lives (13:5a, 6a). The wicked, in contrast, enjoy broadcasting odious scandal (cf. same verb in Gen. 34:30; Exod. 5:21) and suffer the consequences (13:5b, 6b).
Wealth and poverty are examined in 13:7–11. Wealth can be feigned (13:7) or life-saving (13:8a) and can rapidly disappear if acquired dishonestly rather than through sustained effort (13:11). Those living in poverty, in contrast, cannot respond to a painful rebuke (13:8b; cf. 13:1b), much less a death threat. Verse 9 affirms that the righteous shine more brightly than the wicked, whom God will extinguish (cf. Prov. 20:20; 24:20), and in this context more brightly than the wealthy, who may soon fade. Verse 10b echoes the sentiment of 13:1a: wisely accepting advice is the opposite of arrogant quarreling (13:10a).
A lengthy unit on fulfillment versus frustration follows in 13:12–19, as indicated by the expression “a longing fulfilled,” which brackets the section in verses 12b and 19a. This allows one to interpret verses 13–18 as indicating how wise and foolish actions lead to contrasting outcomes: a sick heart or a life-giving tree (13:12). Wise actions include obeying God’s commands, heeding wise instruction and correction (13:13–14, 18), acting prudently (13:15–16), and serving reliably (13:17). Such behavior will result, respectively, in reward, a fountain of life, favor, healing, and honor—a truly “sweet” outcome (13:19a)!
A parent’s legacy is the focus of 13:20–25. According to verses 22 and 24, the legacy can be both material and moral in nature. The righteous are rewarded with “good things” (13:21b), such as fertile fields producing abundant food (13:23a, 25a). A “good person” can pass these things on to heirs (13:22a), though wealth can be lost both through one’s own misdeeds (13:22b) and through injustice (13:23b). In a society in which child abuse is far too prevalent, the call to apply the rod conscientiously as an expression of parental love (13:24) strikes one as antiquated. Here one should note (1) that the rod is mentioned seven times in Proverbs, and its “pedagogical effectiveness” in instilling wisdom is praised (29:15); (2) that God is our model for loving correction (3:11–12); and (3) that the parent’s primary educational tool is not the rod but wise instruction, as exemplified in 13:20, which can be translated imperatively (following alternative Hebrew readings): “Walk with the wise and become wise” (so the NIV).
14:1–35 · Commentators disagree regarding how to subdivide Proverbs 14. Striking here is the opening clause (14:1a, “The wise woman builds her house”), which echoes 9:1. It is followed by the first of three occurrences of “the fear of the Lord” in the chapter (14:2, 26–27). One’s conduct reflects one’s attitude toward God (14:2). Wise behavior is constructive; folly is destructive (14:1, 3; the NIV 1984 emends KJV’s “rod of pride” to “rod to his back”). Verse 4 offers a homey illustration of how one wisely builds a house: without oxen there is less cleanup work to do in the barn, but less harvested grain as well.
The focus of 14:5–7 is speech, both in a legal setting (14:5; cf. 12:17) and in general. Mocking fools cannot obtain wisdom; therefore, their words will be devoid of true knowledge (14:6–7).
Proverbs 14:8–15 addresses self-perception and self-deception, framed by the phrase “the prudent give thought to their ways/steps” (14:8, 15). The prudent perceive where they are heading, while fools do not have a clue! Mockers do not even take sin (and the resultant need to make amends) seriously, while the upright do and receive (divine) approval (14:9). One can be equally clueless about another person’s private pains and pleasures and their commingling (14:10, 13, both with “heart”). Verse 11 is linked to its context by the word “upright” (cf. 14:9, 12) and its use of the house motif (cf. 14:1). It also reflects the seamless alternation (and virtual equation) of wisdom/folly and righteousness/wickedness in Proverbs. Verse 12 continues the main theme: one may be deceived about the deadly destination of a “way” that appears to be straight (or “upright”; cf. Prov. 12:15; 16:2). A backslider is punished for choosing wrong “ways,” while the “good” are rewarded (14:14). Hence, only the gullible will believe whatever they are told (literally “every word”); the prudent are more reflective (14:15).
This concluding verse also introduces the next development in thought (14:16–18). In carefully considering their “steps,” the wise display their reverence for God by making a wide detour around evil (14:16a; cf. 3:7; 4:27). Fools, however, exhibit reckless, uncontrolled behavior, which is conduct the uncorrected, naive person naturally inherits (14:15a, 16b–18a). The prudent, in contrast, easily acquire knowledge to augment their skill set for dealing with life’s challenges (14:18b; cf. 14:6b, 15b).
Proverbs 14:19–24 initially describes two unexpected attitudes (see “evil ... good” in 14:19, 22). The wicked bow down before the righteous, though probably against their will (14:19), and the poor are hated even by their peers, while many love the rich, though probably for questionable reasons (14:20). Such an attitude toward the needy merits condemnation as sin, since they of all people deserve kind treatment (14:21). Those who, in fact, “plan what is good” will both practice and experience steadfast love (NIV “love and faithfulness”; Hebrew hesed and emet; cf. Prov. 3:3; 16:6). But merely planning good (i.e., “mere talk”) accomplishes little—no pain, no gain (14:23). Accumulated wealth is a “crowning” achievement for the wise (cf. 14:18, 35), while all that fools multiply is folly (14:24).
Life-and-death matters are addressed in 14:25–27. Verse 25 affirms the life-saving power of a truthful witness in a capital case (cf. 14:5 in the context of speech), while a proverbial pair describes three metaphorical benefits of reverence for God (14:26–27). It provides a secure fortress to protect one’s children and a life-giving fountain (cf. Prov. 13:14), while keeping one from deadly snares, since those who fear God will avoid both evil and divine punishment and will experience God’s favor and blessing. Verses 30 and 32 also concern life and death. Verses 28–35 are framed by national concerns: the value of a large population (14:28), the even greater value of a righteous population (14:34), and the king’s understandably strong response to a servant’s shameful actions (14:35). The intervening proverbs could then be taken as describing some of those shameful actions (as well as their opposites). Short-temperedness, envy, and oppression of the poor, as expressing contempt for one’s Maker and refuge (14:29–32), are juxtaposed with patience, tranquility, and kindness to the needy (cf. 14:21), and wisdom so striking that even fools—and the king—take note (14:33; cf. 14:35a).
15:1–33 · The covenantal name Yahweh occurs nine times in Proverbs 15 (and also in chap. 3), giving this instruction a more explicitly theological tone. Verses 1–4 focus on speech, with verse 1 taking up the motif of (the king’s) anger from 14:35. It notes that a gentle answer can roll back the waves of anger (the Hebrew word for “answer” occurs four times: 15:1, 23; 16:1, 4), while a painful word further stirs it up. Waltke comments regarding verse 2a: “Instead of brutalizing people with their knowledge of the cause-effect relationship in God’s ordained moral order, the wise state it kindly, sensitively, and gently with an aim to save their audience, not to condemn and destroy it” (Waltke 2004,614). Verse 3 reminds us that this cause-effect nexus is not mechanistic but rather is upheld by an ever-observant God. Verse 4 corresponds to verse 1, contrasting the soothing and spirit-crushing power of the tongue, using the favored analogy of the life-giving tree (cf. Prov. 3:18; 11:30; 13:12). Mention of individuals who reject correction (i.e., fools and mockers) brackets the next section (15:5–12), giving it a focus on the benefits of instruction. Great treasures as well as great knowledge are available to those who will heed it (15:6–7). More important, one living a righteous life experiences God’s favor and love (15:8–9) rather than animosity leading to divine discipline or death, as God punishes wayward actions and attitudes (15:10–11).
The reference to the human heart in 15:7b and 11b is taken up in verses 13–15, which juxtapose the value of a joyful/cheerful heart with that of a discerning one and contrast two metaphorical menus (15:14b, 15b). Verse 14b also parallels verse 2b, illustrating the saying: “Garbage in, garbage out.” Two “better-than” proverbs (15:16–17) take up the meal imagery as well as the heart attitudes of the preceding verses (discernment [v.14] fear of the Lord [v.16]; joy [v.15] love [v.17]), debunking society’s elevation of wealth and plenty. One’s heart attitude is more important than one’s circumstances. Verse 18 concludes the unit by suggesting one source of turmoil and animosity—a hot-headed individual. Such a person is also repeatedly mentioned as a social menace in Egyptian instructional texts.
By contrasting the sluggard’s thorn-impeded path with the superhighway of upright people (literally “straight ones”), verse 19 identifies laziness as a moral issue. Verbal links connect the following verses. Only a discerning individual walks “straight” (15:21b). A father finds joy in a wise son (15:20; cf. 10:1); one lacking sense, in folly (15:21); and an audience, in an apt answer (15:23; cf. 15:1). Verses 22–23 highlight two important features of wise counsel: more is better, and timing is everything (Eccles. 10:11).
Proverbs 15:24–29 contrasts five actions, individuals, and consequences, three of which explicitly mention God: the way of the prudent leading upward to life (15:24), the attitude of the proud bringing down their house (15:25), the plans of the wicked provoking God’s displeasure (15:26), the deeds of one who pursues illicit gain troubling their family (15:27; cf. Josh. 6:18; 7:25), and the careful words of the righteous being heard by God (15:28–29). The righteous reflect before replying (15:28a; cf. 15:23); the wicked blurt out evil (15:28b; cf. 15:2b). Therefore, the Lord distances himself from the wicked while hearing the prayer of the righteous (15:29; cf. 15:8).
This major section, Proverbs 10–15, concludes with 15:30–33. (According to Waltke 2005, 5–6, these verses serve rather to introduce the next major section.) Verses 31–32 use a form of the word “hear” (NIV “heed”). Although hearing good news can cheer and refresh the “heart” (15:30), heeding correction can preserve life, give one a home among the wise, and impart sound judgment (literally “heart”; cf. “lacking of heart,” 15:21; 15:31–32). Such receptivity to wisdom’s instruction is rooted in the fear of the Lord, which teaches one that humility always precedes honor (15:33).
16:1–22:16 Review · The second section of the major proverbial collection, presumably also “Solomonic,” gives counsel for rulers and for everyday life. Whereas contrasting (antithetical) proverbs dominate Proverbs 10–15, in chapters 16–22 the second line of a proverb more frequently reinforces or completes the assertion in the first. Although the thematic contrast between the wise and the foolish continues, the contrast between the righteous and the wicked is far less prominent than in chapters 10–15. For example, “righteous” (Hebrew tsaddiq) occurs thirty-nine times in chapters 10–15 but only ten times in chapters 16–22. Similarly, “wicked” (Hebrew rasha) occurs forty-two times in chapters 10–15 but seventeen times in 16–22.
16:1–33 · Chapter 16 constitutes the center of the book, the rabbinic editors marking verse 17 as the middle verse. Therefore, it is significant that the second greatest concentration of “Yahweh” (or “Lord”) and the greatest concentration of “king” (cf. chap. 25) in the book occur here. The relationship between divine and delegated rule is explored in 16:1–15; verses 10–11 mark the transition. Several terms refer to both God and king (e.g., “detests” [respectively, 16:5, 12]; “atone/appease” [16:6, 14]; “take pleasure in” [16:7, 13]; “establish” [16:9, 12]), supporting this comparison.
God’s sovereign involvement in human affairs is expounded in verses 1–9—a theological gold mine. (Corresponding affirmations begin and conclude the chapter in 16:1, 33.) We can order our thoughts, but God facilitates effective speech (16:1). He evaluates our motives, even if they are hidden to us (16:2). Thus we can commit our activities to him to give them lasting value (16:3). Every human action receives an appropriate divine response (literally “answer”), including the evil day awaiting the wicked (16:4). He detests and will punish their arrogant behavior (16:5). Though “steadfast love” (NIV “love”) in dealing with others can make amends for their failures, God-fearers will avoid such evil in the first place (16:6). God, however, can enable those pleasing him to live in harmony even with their foes (16:7). Therefore, the righteous needy are really better off than the wicked wealthy (16:8). Verse 9 summarizes: we can responsibly make plans (echoing 16:1a), but God “establishes” our steps (so the NIV in 16:3b, 9b).
The righteous king (16:10–15) will model similar attitudes and surround himself with like-minded aides, experiencing similar divinely bestowed success. He will exalt just verdicts, standards, actions, and words (16:10–13), which will temper how he wields his delegated authority over life and death (16:14–15).
As one crosses the midpoint of the book of Proverbs, wise and foolish speech are again described (16:16–30). Verses 16–19 are introductory and sound familiar notes: wisdom’s supreme value (16:16) and a straight road that avoids both evil and disaster (16:17). The familiar proverb “Pride goes before a fall” contrasts the parallel clauses of verse 18. In context, and paired with verse 19, it illustrates what the “upright” of verse 17 will avoid. Wisdom gives life stability.
Proverbs 16:20–24 concerns wise speech. Heeding instructions and trusting in the Lord (16:20) are both characteristic of the humble (16:19). A sage’s reputation for insight, a spoonful of rhetorical sugar, and skilled speech issuing from a wise heart all serve to “promote instruction” (16:21, 23). This encourages others to drink from discretion’s life-giving fountain rather than being chastened like fools (16:22). The holistic benefits of “pleasant” or “gracious words” are emphasized in 16:24 (cf. 12:18; 13:17; 15:4).
The destructive speech of fools offers a striking contrast (16:25–30). Proverbs 16:25 is identical to 14:12, perhaps repeated here to underline this contrast, while 16:26 is linked to 16:24 by the word “soul/appetite” (Hebrew nepesh; see also commentary on 13:1–25). As a general proverbial statement, it describes the inner forces that produce external actions—both good and evil. Words can burn like fire (16:27), igniting discord, separating intimate friends (16:28), and luring the unsuspecting onto harmful bypaths (16:29). Evil lips can even be used to gesture to one’s accomplices in carrying out one’s perverse plots (16:30).
The chapter closes in 16:31–33 by summarizing central wisdom themes. Righteous conduct leads to a long life (16:31), and conquering oneself (literally “one who governs his spirit”) is more significant than conquering a city (16:32). Above all, life is not a crapshoot; God ultimately controls everyone’s destiny (16:33).
17:1–28 ·There are fewer internal verbal and conceptual links within chapter 17 than in the preceding chapters, making it difficult to discern subunits. There is a domestic emphasis, with “house” in verses 1 and 13; “son/child” in verses 2, 6, and 25; and “brother” in verses 2 (NIV “one of the family”) and 17; while friendship is mentioned in verses 9 and 17–18. The initial verses portray unexpected values or incongruous situations (17:1–8). A dry morsel eaten in tranquility is deemed better than fresh meat eaten amid strife (17:1; cf. 15:16–17). The disturbed home motif continues in verse 2, with a wise servant supplanting a son as heir. God assesses the purity of one’s heart attitudes (17:3), unlike the wicked, who apparently prefer listening to malicious words (17:4)—such as mockery of the poor and their calamity, as well as of their Maker—thereby provoking punishment (17:5). Some people view their grandchildren or parents, rather than a rich wardrobe, as their crowning glory (17:6; cf. 16:31). Excessive speech is inappropriate for a senseless person and, even more so, deceitful speech for a ruler (17:7). Bribes, however, often work like a lucky charm, bringing success rather than reprisal (17:8).
The verses that follow highlight beneficial and destructive relationships (17:9–20). One’s response to an offense can either deepen or destroy a friendship (17:9; cf. 16:28). A well-intentioned rebuke (from such a friend) can make a deep impact (17:10), while a rebel may receive a harsher message (17:11). A fool on the loose is more dangerous than an angry she-bear (17:12), such as a fool who repays good with evil, bringing unending disaster on his home (17:13). Similarly, provoking strife releases flood waters, causing great damage (17:14), while perverting justice provokes divine displeasure (17:15). Even given sufficient cash, a fool will not acquire wisdom (17:16). A true friend constantly offers loving support, especially when there is trouble (17:17). There is, however, a limit to the assistance that one can wisely give: don’t secure a friend’s debts (17:18; cf. 11:15). Whereas some love their friends (17:17), others show affection for sin and strife, erecting pretentious, perverse, and thus precarious barriers between themselves and others, and so inviting disaster (17:19–20).
Proverbs 17:21–28 portrays a foolish child causing grief in the family (17:21–22, 25) and a wicked person (by juxtaposition, presumably the same individual) perverting justice (17:23, 26). Such a person lacks a proper perspective (17:24), as well as proper restraint in speech and in controlling emotions (17:27–28).
18:1–24 · The thematic emphasis of Proverbs 18:1–8 is the fool’s speech. Accordingly, 17:27–28 could be viewed as introductory or transitional. The theme is launched by introducing three types of speakers: the antisocial person, the fool, and the wicked. The antisocial person (literally “one who separates himself”; cf. 17:9) pursues self-gratification, leading him to irrationally provoke quarrels (18:1; cf. 17:14; 20:3). The fool “takes fatuous pleasure in his morally bankrupt heart’s exposing itself” (Waltke 2005, 70), rather than in gaining understanding (18:2). Contempt for others accompanies the wicked person, and the feelings are mutual (18:3). One can drown in words, but wise speech is a continual source of refreshment (18:4). One must not show partiality to the wicked, thereby skewing justice (18:5), but sooner or later their words will bring them down (18:6–7). Verses 8–9 close the unit by introducing two more destructive individuals: the gossip, whose juicy rumors are eagerly devoured, and the slacker, who is also a societal saboteur (cf. Prov. 26:22).
The next unit begins with an ironic proverbial pair (18:10–11). Whereas the righteous seek refuge in the towering character of their God, the rich vainly consider their wealth as making them invulnerable to trouble’s assault. Such haughty thoughts (literally “high heart,” a wordplay) precede doom, while the humility of the righteous is rewarded (18:12; 12b = 15:33b). Haughtiness also leads one to respond before considering what a conversation partner has to say; this can also lead to humiliation (18:13), and perhaps even to a crushed spirit, which is worse than disease (18:14). In contrast, the ears of the wise eagerly listen and learn (18:15).
Disputes, especially within a legal context, are dealt with in 18:16–21. Accordingly, “gift” probably refers to a bribe or private present that secures an unfair advantage for a person rather than to generosity or giftedness (18:16; cf. 21:14). Verse 17 affirms the persuasive power of a well-crafted argument—at least, prior to cross-examination. Verse 18 commends the alternative of casting lots to settle a dispute, since God, rather than elders, then determines the outcome (16:33; Jon. 1:7). This is preferable to leaving the offended person less approachable than a fortified city (18:19; cf. 18:11). The proverbial pair in verses 20–21 describes speech’s dual effects and fits the disputational context well. The words that we speak can satisfy like fruit, but we may have to harvest and eat our words (18:20). No wonder people love (and should fear) the tongue’s ability to dispense both life and death (18:21).
Proverbs 18:22–24 fits well with the initial emphasis on companionship, especially the poor person’s lack thereof in 19:1–7. Verse 22 begins with the most intimate of human relationships, affirming that finding a (wise) wife is valuable (cf. 8:35; 19:8) and an indication of divine favor. The poor, however, often find themselves alone, their pleas for compassion rebuffed by the rich (18:23). Yet even with companions you can come to ruin if you lack a true friend (literally “one who loves”), who will stick with you in a crisis (18:24; cf. 15:9 [a divine friend?]).
19:1–20:4 · The initial verses of chapter 19 continue the theme of companionship, with an emphasis on the poor (19:1–9). Despite the social ostracism experienced by the poor, it is better for them to maintain their integrity in word and deed than to resort to perverse speech like a fool (19:1). Lacking knowledge, the fool rushes ahead and slips (or NKJV “sins,” 19:2). When his own folly thus subverts his course, he angrily blames God (19:3). New companions flock to the wealthy while abandoning the poor (19:4). Whereas a fool with “twisted” or “perverse” lips may self-destruct (19:1b, 3), a false witness will be directly punished by God (19:5). People flock to the ruler (not “generous man” [NASB, ESV], 19:6) as to the rich, seeking the best friend that money can buy. In contrast, the poor are even hated by their siblings and abandoned by companions. No words can bring them back (19:7). Verse 8 is connected to 18:22 and 19:2 by the Hebrew word for “good”: to find a wife is to “find what is good,” to lack knowledge is “not good,” and by preserving understanding one literally “finds good” (and therefore “prospers”). The unit concludes by repeating verse 5, changing only the last word. Those acquiring sound judgment love their lives (19:8a), while profuse liars will perish (19:9b).
Verses 10–15 focus on the court and the home. Verse 10 is transitional: it is not fitting for fools to enjoy luxury, not because it is undeserved, but because they cannot use it well (cf. Prov. 26:1). Similarly, slaves are unsuited for leadership roles (also 30:22), especially if lacking wisdom (cf. 14:35; 17:2). In context, the high value of forbearance and forgiveness is applied to the king, who will either refresh like dew or rage like a lion—but it could apply to a courtier as well (19:11–12). Verses 13–15 juxtapose a dysfunctional and a healthy household. In the dysfunctional home, a foolish son ruins the father’s estate, probably through chronic laziness (19:15), while his quarrelsome wife irritates like a leaky roof. In the healthy household, the estate is preserved and enhanced through the skill of the God-given wife.
These contrasting homes prompt a mini lesson on parental instruction (19:16–29) similar to Proverbs 1–7, with imperatives (commands or exhortations) in 19:18, 20, and 27 and references to Yahweh (“the Lord”) in verses 17, 21, and 23. Heeding instruction, rather than living carelessly, preserves life (19:16). An alternate reading verse 16b is “be put to death” (i.e., by God), suggesting that “his ways” (NIV 1984) refers instead to God. This is supported by verse 17: showing kindness toward the poor (thus resolving 18:23) is one of God’s foundational “ways.” Thus parents who neglect discipline designed to instill wisdom in their children are actually seeking their premature death (19:18) and may end up repeatedly bailing them out of trouble (19:19)! Whereas verse 18 directly addresses the parent, verse 20 directly addresses the child: wisdom, not subordination, is the ultimate goal. Verse 21 juxtaposes valuable human counsel and sovereign divine counsel (19:20a, 21b); divine counsel always prevails. The human longing for “loyal love” (Hebrew hesed; NIV “unfailing love”) in verse 22a recalls 18:24, while verse 22b echoes 19:1. The NIV’s alternate translation for verse 22a (“Greed is a person’s shame”) is influenced by 22b but less likely. Reverence for God leads to a life marked by fulfillment and protection from harm (19:23). A contrasting portrait of inconceivable laziness (19:24) recalls the vice that first prompted this lesson (19:15). The mocker is immune to discipline’s benefit and knowledge (19:25), resulting in the kind of son who disgracefully mistreats his parents (19:26; cf. 19:13a). Thus the lesson concludes by ironically reversing 19:20 in 19:27.
Proverbs 19:28–20:4 describes several foolish menaces to society who deserve a beating. This reference to “beatings” serves to bracket chapter 20 (19:29; 20:30), while the word “mock” links 19:28–20:1. Such “fools” include the worthless (Hebrew beliyyaal) witness and the wicked, who gulps down (Hebrew yeballa, a wordplay) evil (19:28); the drunken brawler (19:1); raging, roaring royalty (20:2; cf. 19:12a); the instigator of quarrels (20:3); and the destitute sluggard (20:4).
20:5–30 · Verses 5–13 consider challenges to accurate assessment. The metaphor “deep waters” in verse 5 is unclear but probably negative (cf. Prov. 18:4 and Ps. 69:2, 14). The sometimes dubious intentions of a person are hidden in the depths of the heart, but a discerning person can bring them to the surface for a closer look. Similarly, not everyone proclaiming “loyal love” is to be taken seriously, for faithful friends are rare (20:6). Those leading a life of integrity, leaving a trail of blessing, are clearly identifiable as righteous (20:7). The trained eye of the king is capable of distinguishing between the righteous grain and wicked chaff (20:8), but anyone claiming complete purity and innocence is self-deceived (20:9). One can deceive others by using falsified weights and measures, but these provoke divine displeasure (20:10). Waltke rejects the traditional understanding of verse 11, translating it, “Even a youth in his evil deeds dissembles. So is his conduct pure, or is it upright?” (Waltke 2005, 120, 137–38), since the Hebrew word for “actions” usually refers to evil deeds. This interpretation fits well in the thematic sequence. Taken with verse 9, however, which also refers to “pure” behavior, the proverb more likely affirms that, even as a youth, one can distinguish oneself as pure and upright by one’s conduct rather than by one’s claims, just like the elderly righteous (20:7). Verse 12 refers again to God’s role in assessment (20:10 and 12 end with “them both”): he endows humans with the sensory organs that make this possible (20:12). Verse 13 concludes the unit, linking to verse 12 by the phrase “open your eyes” (NIV “stay awake”), also countering verse 4. Perhaps it should be taken metaphorically: open your eyes and perceive accurately where laziness will take you!
The next verses (20:14–17) move into the realm of commerce, where hyperbole and haggling prevail (20:14), knowledge-rich lips are rare gems (20:15), debts should be carefully secured (20:16), and fraudulent practices can turn a “sweet” deal sour (20:17). Before undertaking something big, seek wise counsel, being careful to avoid those who might betray your trust (20:18–19).
The final section (20:20–30), in which several verses take up ideas occurring earlier in the chapter, focuses on the outcome of or retribution for one’s actions, specifically by God (20:22–24, 27) and the king (20:26, 28). Those who curse their parents will be extinguished (20:20). An inheritance obtained prematurely may not lead to happiness in the end (20:21). Taking revenge usurps a divine prerogative (20:22; cf. Rom. 12:19). God detests deceptive standards (and will punish, 20:23; cf. 20:10), but in fact he sovereignly directs our steps and destinies, surpassing human comprehension (20:24). Those making hasty vows set a trap for themselves (20:25). The wise king separates out the wicked as chaff and gives them a good “threshing” (20:26; cf. 20:8). The Lord’s searchlight shines through (or illumines) the king, exposing the “inmost being” of individuals to him (20:27; cf. 20:5). It is the king’s “steadfast love” (NIV “love”) as ruler, however, that stabilizes his rule, not the delegated authority he wields (20:28). Youth and old age may have their respective advantages (20:29), but all can benefit from the type of divine “beating” that removes evil from one’s “inmost being” (20:30, same expression as in 20:27).
21:1–31 · Some interpreters take the initial verses of chapter 21 with the preceding section, since the king is mentioned in 20:26, 28 and 21:1. Chapter 21, however, is framed by proverbs asserting Yahweh’s sovereignty over human outcomes (21:1, 30–31, similar to 16:1, 33). Three “Yahweh” (or “Lord”) proverbs set the tone for a new section, which encompasses the entire chapter. God can direct the decisions (literally “heart”) of even the most powerful human beings, like a watercourse, to specifically benefit those who please him and abundantly irrigate their lives (21:1). “Weighing the heart” is a common ancient Egyptian image of divine judgment; God’s assessment of human ways is complete and accurate (21:2; cf. 16:25). His priority concerns what is actually just and right(eous), not simply proper ritual or what people think is (up)right (21:2a, 3; cf. 21:8b). His assessment includes the unrestrained intents of the wicked (21:4, literally “broad heart”). The NIV 1984’s “lamp” contrasts with Yahweh’s “lamp” in 20:27, but what this lamp illumines remains unclear. Following the NIV instead, the wicked are like an uncultivated field, which produces only sinful weeds. The following verses expand on the yield of the wicked. Unlike the plans of diligent individuals, who profitably carry out their plans, haste (and lack of planning) makes waste (21:5; cf. 14:23). Treasures gained through deception are as temporary as a vapor (Ecclesiastes’ favorite word), for those who own such treasures are seeking death (21:6, NIV alternate translation) through their crooked path marked by violence and injustice (21:7–8a).
The next subsection (21:9–19) is framed by two similar proverbs (21:9 = 25:24; 21:19; reinforced by references to the wicked in 21:10, 18). Both express a preference for peace with privation (house roof, wilderness) over a contentious companion and introduce a thematic emphasis on the wicked’s impact on communal life—and their punishment (even a wife is considered “wicked” if inciting contention). Controlled by their evil desires, they show neighbors no compassion and ignore the cries of the poor (21:10, 13a). When such incorrigible mockers are punished (literally “fined”) by local officials, even the naive can learn a lesson (21:11; cf. 19:25). More significantly, the Righteous One (correctly capitalized in the NIV) observes the wicked and brings disaster on their homes. Now their cries are those that go unheeded (21:12–13). The wicked may offer a covert bribe to placate the righteous wrath directed toward them, but they will cower in terror if justice is carried out, much to the joy of the righteous (21:14–15). Whoever wanders away from the prudent path will join only one community—the community of the departed (21:16). The contextual message of verse 17 is suggested by the concept of “joy” that it shares with verse 15: take pleasure in justice achieved rather than loving pleasure itself, as represented by wine and cosmetics. Verse 18 is not to be taken theologically. Rather, as Kidner summarizes it (Kidner,144), the treacherous wicked are the “‘expendable’ members of society,” who will face disaster rather than the upright righteous.
Whereas the preceding subsection focuses on the wicked, 21:20–29 highlights the advantages of wisdom. Not only do the wise have plenty of fine fare stored up, but as those who pursue righteousness and loyal love, they find life, prosperity (literally “righteousness,” a metonymy of reward for relationship; cf. 22:4), and honor as well (21:20–21). Wisdom makes them powerful and spares them from speech-provoked trouble (21:22–23), unlike the deadly folly of four characters: insolent mockers, craving sluggards, hypocritical worshipers, and ruthless perjurers (21:24–28). The wicked brazenly feign strength, while the upright discern the import of their decisions and conduct (21:29). Verses 30–31 conclude the section by reminding the reader that, despite its many benefits, human wisdom cannot prevail against God’s sovereign plans. And although one can strategically prepare for battle, victory is God’s gift.
22:1–16 · An initial thematic emphasis in Proverbs 22 is God’s sovereignty over wealth and poverty. Verse 1 asserts a countercultural value: a good reputation (literally “a name”; cf. Eccles. 7:1) and good favor (cf. Prov. 3:4), presumably through one’s wise conduct, are more worthy of pursuit than substantial wealth. The claim of verse 2 is not that God is the creator of a socioeconomic hierarchy; rather, both rich and poor are under his sovereign care and control. Accordingly, wealth may be one reward for humble reverence toward God (22:4; cf. 21:21). Verses 3 and 5 describe the contrasting walks of the shrewd/righteous and the untrained/perverse. The former warily avoid “evil” (NASB; NIV: “danger”); the latter follow a thorn-filled path and “pay the penalty” (22:3b; literally “are fined,” continuing the financial theme). Verse 6 (though lacking in the Greek Septuagint) is a favorite proverb on biblical parenting, but its translation and import are disputed, since the exact meaning of the Hebrew for “his way” is unclear. Taken in context, his way could refer back to the fear of Yahweh in verse 4a (i.e., God’s way) in contrast to the way of the perverse in verse 5a. In Proverbs youth is associated with gullibility and the need for wise instruction (cf. Prov. 1:4; 7:7) by parents and others. Once launched in the right direction, the child will likely stay on course throughout life. Verse 15, which is linked to 22:5–6 by the verb “stays/drive far from” and the training theme, supports this interpretation. Folly is an innate part of a child’s makeup and must be removed by discipline while the child is still young.
The second subsection, addressing the mistreatment of the poor and indicating that some poverty is self-inflicted, is bracketed by 22:7 and 16. Those who thus wickedly abuse their power will be divinely punished (22:8), while those who generously care for the poor will be divinely rewarded (22:9). Other fools (22:15) afflicting society include the mocker (22:10), the treacherous (22:12b), the lazy (22:13), and the adulteress (22:14, here portrayed as a potential agent of divine punishment). Both the king and the Lord, however, are looking for those whose words are marked by purity, grace, and knowledge to befriend and support (22:11–12a). The first major collection of proverbs concludes in 22:16.
The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016
22:1 Synonymous. A good name or reputation was highly regarded in Israel. This is underlined by the comparisons made (see also Eccl. 7:1).
22:2 Synthetic. The verb in verse 2a means either that they live near each other or better, as in the NIV, they have a common bond. The sense of verse 2b is descriptive, not prescriptive, as if the LORD created two classes. See 29:13 and also 14:31 and 17:5, which provide a certain context.
22:3 Antithetic. This verse occurs again in 27:12. The point is that the immature will forge ahead into danger, unlike the wise person.
22:4 The NIV inserts and with many other translations (e.g., NRSV) in verse 4a. But fear of the LORD might be construed as in apposition. In any case, the result is given in verse 4b (cf. 21:21).
22:5 In verse 5a there is no and in the MT; this may be a case of apposition or hendiadys, “thorny traps” (cf. 15:19). Instead of soul, translate “life” (cf. 16:17).
22:6 Synthetic. The imperative in verse 6a is equivalent to a conditional clause. The Hebrew has literally, “according to his way,” which has been variously interpreted; most agree with the NIV. The point is that proper training early on will have lasting results. The verse is lacking in the Greek.
22:7 Synonymous. This is an observation. Indebtedness, of whatever degree, is a form of servitude; money means power. Contrast verse 9.
22:8 Synonymous. The farming images (cf. 11:18) tie together wrongdoing and punishment in verse 8a. If the MT is correct, the rod of his fury (an obscure phrase) may designate the excessive oppression exercised presumably by the wrongdoer. It is said of his rod that it “shall fail.” All in all, verse 8b remains obscure. See Additional Notes.
22:9 Synthetic. Generous is literally, “good of eye”; contrast “stingy,” or evil of eye in 23:6 and 28:22. This generosity to the poor is a common topos (cf. 14:21b; 19:17; Sir. 7:32). The blessing comes both from God and from humans.
22:10 Synthetic. The mocker (the consistent translation in the NIV of the somewhat difficult Hebrew lēṣ—a word that occurs almost exclusively in Proverbs and Psalms) appears in many contexts; here he is seen in particular as a troublemaker.
22:11 The MT is hardly translatable. The NIV inserts and whose, but the entire saying is not convincing.The NJPS interprets this as a three-line saying. Modern and ancient versions alike differ widely. See Additional Notes.
22:12 Verse 12a raises doubts. Why would the LORD guard knowledge (cf. 2:8)? Elsewhere in the Bible the Lord’s eyes are upon, but are not said to keep watch, or guard. The two main verbs occur also in 13:6. See Additional Notes.
22:13 Synthetic. The humor in this saying lies in the fact that lions did not roam the streets in Israel. The point is that the sluggard will go to any extreme to come up with an excuse to keep from working (cf. 26:13).
22:14 Synthetic. In this section of the book the “strange woman” (NIV, adulteress) occurs only here and in 23:27, in contrast to the frequent references in chapters 1–9. Her seductive speech is singled out (see ch. 7 and also 2:16). There is an air of determinism present in verse 14b; this is not an episode of simple punishment.
22:15 Synthetic. This affirms once more the necessity of corporal punishment (cf. 13:24; 23:13–14; 29:15).
22:16 The MT has been interpreted (and also emended) in various ways. See Additional Notes. The NIV distinguishes two subjects and they both end up in disaster. Presumably poverty is the punishment for their immoral behavior (oppression and bribery). However, there is no and in the Hebrew. There is more of a paradox if the oppressor and the wealthy are one and the same (apposition or implicit comparison). Such conduct leads to . . . poverty!
Additional Notes
22:8 Hb. ʾbrtw can also be translated “arrogance”; the suffix must refer to the subject in v. 8a. The Gk. appears to read ergōn autou for this Hb. ʾbdtw (“his labors”). The Gk. verb is syntelesei (“bring to an end, destroy”). This is followed by the NAB: “destroys his labors”; but the rod is left unexplained. McKane (Proverbs) adopts Gemser (Sprüche): “smites him,” emending the Hb. verb to ykhw.
22:11 The Gk. has three lines: “The Lord loves holy hearts; all the blameless are accepted by him"—but the third line does not fit: “a king feeds (his flock) with his lips.” Some would consider Hb. mlk (king) at the end of the verse as the subject: the king loves the pure of heart; gracious speech (is) his friend. For various proposals, see Plöger (Sprüche).
22:12 Some commentators (Gemser, Sprüche; H. Ringgren, Sprüche [Göttingen: Vandenhoeck & Ruprecht, 1962]) take the abstract for the concrete: “the one who is knowledge,” or the wise person. McKane (Proverbs) stoutly defends the MT “as a basis for belief in the operation of a theodicy in much the same way as 15:3.”
22:16 The Hb. lô (to bring increase—to him) of the MT seems to refer back to the oppressor—but this hardly squares with sapiential teaching. The ambiguous text leaves open the possibility that the poor person profits (v. 16a), but the relationship to v. 16b is not clear. One can take the verse as antithetic: the oppressor profits but loses his gain to the rich (so NAB; cf. NJPS).
Understanding the Bible Commentary Series by Roland E. Murphy, Baker Publishing Group, 2016
Direct Matches
Generally made of grain, this staple of foods has been known to be in existence since prehistoric days, being mentioned in the oldest literatures of humanity. Though usually made of wheat, it can be made of any grain and also some kinds of beans or lentils.
To make bread, grain must be ground into flour, mixed with salt and water, kneaded into a dough, and baked. Most breads included a leaven to add substance. As a food staple, it became a symbol of hospitality (Neh. 13:12; Matt. 14:15–21) and community as people ate together (Acts 2:42). Bread was considered a gift from God, so it was treated with special deference. Unleavened bread was required during Passover feasts and in most occasions related to the worship of God. The “bread of the Presence” (KJV: “shewbread”), representing the twelve tribes of Israel in the temple, was made of unleavened bread (Exod. 25:30) with special flour and was carefully eaten by the priests.
Jesus used bread in the Lord’s Prayer to represent asking God to meet our basic needs (Matt. 5:11), and he called himself the “bread of life” to show that he is the one who “gives life to the world,” our ultimate sustenance (John 6:33–35). During this exchange with the Jews about the bread of life, Jesus foreshadows what takes place at the Last Supper with his disciples, suggesting that believers must “eat [his] flesh” (represented by bread) and “drink [his] blood” (represented by wine) (John 6:53–59; cf. Luke 22:19). Additionally, bread was used symbolically to represent those things that were present in daily life (Pss. 127:2; 80:5; Prov. 4:17; 20:17).
“The fall” refers to the events of the first human couple’s sin in the garden of Eden (Gen. 23). Although the word “fall” does not occur in the account, Christians have used the term to describe it, taking their cues from Paul’s writings (esp. Rom. 5:12–21). The term is important because it reflects an interpretation that the events in the garden are the entrance of human sin and that the sin has universal effects on humankind.
Generally speaking, in Scripture the word “fool” is used to describe someone in a morally deprived state. It does not, as in contemporary American usage, refer to a person’s lack of intellectual ability or to one whose actions convey those of a buffoon. Terms for “fool” appear all through Scripture, but wisdom literature contains the highest concentration. Proverbs uses over half a dozen words to describe the fool. All of them indicate some kind of moral breach and fall on a scale from the most morally hardened to the naive.
Obstinacy, recalcitrance, and closed-mindedness characterize the morally dense fool. Such individuals have no use for advice from others because they are “wise in their own eyes” (Prov. 3:7; cf. 12:15; 16:2). Fools frequently scoff at correction and rebuke (9:78, 12; 13:1; 14:6; 15:12; 19:25; 20:1; 21:11, 24; 22:10; 24:9). They manifest arrogance (21:24). Fools do not learn from their own mistakes or those of others but instead often repeat them (26:11). One of the main problems is that fools “lack sense,” which ultimately implies that they lack character (see 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:11; 15:21; 17:18; 24:30). Such a person consistently makes poor decisions and loses the appetite and passion necessary for acquiring wisdom.
According to the book of Proverbs, three qualities make up the essential nature of the fool. First, the fool is unwilling to learn by means of discipline (3:11–12; 17:10), or formal instruction (17:16), or a word of advice (12:15), or personal experience (26:11). Second, the fool lacks self-control. Both the speech (15:2) and the behavior (14:16) of fools demonstrate a lack of restraint. They take the path of least resistance to easy money (1:8–19) and easy sex (7:6–27). Third, the fool is the one who rejects the fear of the Lord (1:7).
In the NT, the fool is the one who does not trust in God or in the power that God displays through the resurrection of Christ (Luke 24:25; Rom. 1:22; 1Cor. 15:36). Jesus makes references to the fool when he tells the stories of the wise and foolish builders (Matt. 7:24–27) and the wise and foolish maidens (Matt. 25:1–13). Paul uses the term “foolish” to rebuke the Galatians for their refusal to accept the gospel (Gal. 3:1). However, in his correspondence with the church in Corinth, Paul reverses the conventional understanding of folly and uses it as a rhetorical strategy to communicate his message. He speaks of the message of the cross as foolishness to the world (1Cor. 1:18). On another occasion, in order to argue against the arrogance of his opponents, Paul engages in “a little foolishness” (2Cor. 11:1) as he boasts about his ministry, which is riddled with failure (2Cor. 11–12).
The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals.
Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.
Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:1011, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).
Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron AgeI period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).
Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).
Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).
Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.
Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.
Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).
Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.
Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).
The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1Kings 10:10).
Grace is the nucleus, the critical core element, of the redemptive and sanctifying work of the triune God detailed throughout the entire canon of Scripture. The variegated expressions of grace are rooted in the person and work of God, so that his graciousness and favor effectively demonstrated in every aspect of the created realm glorify him as they are shared and enjoyed with one another.
The biblical terminology informing an understanding of grace defines it as a gift or a favorable reaction or disposition toward someone. Grace is generosity, thanks, and good will between humans and from God to humans. Divine expressions of grace are loving, merciful, and effective. The biblical texts provide a context for a more robust understanding of divine gift. The overall redemptive-historical context of grace is the desire of the eternal God to bring glory to himself through a grace-based relationship with his creation. The Creator-Redeemer gives grace, and the recipients of grace give him glory.
Physiologically, the heart is an organ in the body, and in the Bible it is also used in a number of metaphors.
Metaphorically, the heart refers to the mind, the will, the seat of emotions, or even the whole person. It also refers to the center of something or its inner part. These metaphors come from the heart’s importance and location.
Mind. The heart refers to the mind, but not the brain, and in these cases does not involve human physiology. It is a metaphor, and while the neurophysiology of the heart may be interesting in its own right, it has no bearing on this use of language. Deuteronomy 6:5 issues the command to love God with all one’s heart, soul, and strength. When the command is repeated in the Gospels, it occurs in three variations (Matt. 22:37; Mark 12:30; Luke 10:27). Common to all three is the addition of the word “mind.” The Gospel writers want to be sure that the audience hears Jesus adding “mind,” but this addition is based on the fact that the meaning of the Hebrew word for “heart” includes the mind.
The mental activities of the metaphorical heart are abundant. The heart is where a person thinks (Gen. 6:5; Deut. 7:17; 1Chron. 29:18; Rev. 18:7), where a person comprehends and has understanding (1Kings 3:9; Job 17:4; Ps. 49:3; Prov. 14:13; Matt. 13:15). The heart makes plans and has intentions (Gen. 6:5; 8:21; Prov. 20:5; 1Chron. 29:18; Jer. 23:20). One believes with the heart (Luke 24:25; Acts 8:37; Rom. 10:9). The heart is the site of wisdom, discernment, and skill (Exod. 35:34; 36:2; 1Kings 3:9; 10:24). The heart is the place of memory (Deut. 4:9; Ps. 119:11). The heart plays the role of conscience (2Sam. 24:10; 1John 3:2021).
It is often worth the effort to substitute “mind” for “heart” when reading the Bible in order to grasp the mental dimension. For example, after telling the Israelites to love God with all their heart, Moses says, “These commandments that I give you today are to be upon your hearts” (Deut. 6:6). Reading it instead as “be on your mind” changes our perspective, and in this case the idiom “on your mind” is clearer and more accurate. The following verses instruct parents to talk to their children throughout the day about God’s words. In order for parents to do this, God’s requirements and deeds need to be constantly on their minds, out of their love for him. Similarly, love for God and loyalty are expressed by meditation on and determination to obey his law (Ps. 119:11, 112). The law is not merely a list of rules; it is also a repository of a worldview in which the Lord is the only God. To live consistently with this truth requires careful, reflective thought.
Emotions and attitude. The heart, as the seat of emotion, is associated with a number of feelings and sentiments, such as gladness (Exod. 4:14; Acts 2:26), hatred (Lev. 19:17), pride (Deut. 8:14), resentment (Deut. 15:10), dread (Deut. 28:67), sympathy (Judg. 5:9), love (Judg. 16:15), sadness (1Sam. 1:8; John 16:6), and jealousy and ambition (James 3:14). The heart is also the frame of reference for attitudes such as willingness, courage, and desire.
In the OT, humility often refers to people of low social status, the disenfranchised, and those who suffer oppression and poverty (e.g., Prov. 22:2223; Amos 2:7; Zech. 7:10). Scripture sometimes associates those socially marginalized with the ethical dimension of humility, thus making the social status equivalent to a subjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9; Zeph. 3:11–13). Social humiliation, however, does not necessarily lead to humility as a virtue. In a number of instances in the OT, the two remain distinct. In its subjective quality, humility involves submission to one in authority, usually to God (Exod. 10:3; Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasions humility is related to the act of repentance before God (e.g., Zeph. 2:1–3). When paired with “fear of the Lord,” humility implies a person who lives in a posture of pious submission before God (Prov. 15:31–33; 22:4).
Such is the case with Moses, whom the writer of Numbers describes in the following way: “Now Moses was a very humble man, more humble than anyone else on the face of the earth” (Num. 12:3). Moses’ humility in this situation is displayed in his intimate relationship with, and by his submissive attitude toward, the sovereign God (12:4–9).
In the NT, Christians take Christ as their model of humility (Matt. 11:29; Phil. 2:6–11). The NT writers also call on Christians to humble themselves before God (James 4:10; 1Pet. 5:5–6) as well as others, including their enemies (Rom. 12:14–21; Phil. 2:3).
Sin enters the biblical story in Gen. 3. Despite God’s commandment to the contrary (2:1617), Eve ate from the tree of the knowledge of good and evil at the prompting of the serpent. When Adam joined Eve in eating the fruit, their rebellion was complete. They attempted to cover their guilt and shame, but the fig leaves were inadequate. God confronted them and was unimpressed with their attempts to shift the blame. Judgment fell heavily on the serpent, Eve, and Adam; even creation itself was affected (3:17–18).
In the midst of judgment, God made it clear in two specific ways that sin did not have the last word. First, God cryptically promised to put hostility between the offspring of the serpent and that of the woman (Gen. 3:15). Although the serpent would inflict a severe blow upon the offspring of the woman, the offspring of the woman would defeat the serpent. Second, God replaced the inadequate covering of the fig leaves with animal skins (3:21). The implication is that the death of the animal functioned as a substitute for Adam and Eve, covering their sin.
In one sense, the rest of the OT hangs on this question: How will a holy God satisfy his wrath against human sin and restore his relationship with human beings without compromising his justice? The short answer is: through Abraham and his offspring (Gen. 12:1–3), who eventually multiplied into the nation of Israel. After God redeemed them from their slavery in Egypt (Exod. 1–15), he brought them to Sinai to make a covenant with them that was predicated on obedience (19:5–6). A central component of this covenant was the sacrificial system (e.g., Lev. 1–7), which God provided as a means of dealing with sin. In addition to the regular sacrifices made for sin throughout the year, God set apart one day a year to atone for Israel’s sins (Lev. 16). On this Day of Atonement the high priest took the blood of a goat into the holy of holies and sprinkled it on the mercy seat as a sin offering. Afterward he took a second goat and confessed “all the iniquities of the people of Israel, and all their transgressions, all their sins, putting them on the head of the goat, and sending it away into the wilderness.... The goat shall bear on itself all their iniquities to a barren region; and the goat shall be set free in the wilderness” (Lev. 16:21–22 NRSV). In order for the holy God to dwell with sinful people, extensive provisions had to be made to enable fellowship.
During the next four hundred years of prophetic silence, the longing for God to finally put away the sins of his people grew. At last, when the conception and birth of Jesus were announced, it was revealed that he would “save his people from their sins” (Matt. 1:21). In the days before the public ministry of Jesus, John the Baptist prepared the way for him by “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3). Whereas both Adam and Israel were disobedient sons of God, Jesus proved to be the obedient Son by his faithfulness to God in the face of temptation (Matt. 2:13–15; 4:1–11; 26:36–46; Luke 3:23–4:13; Rom. 5:12–21; Phil. 2:8; Heb. 5:8–10). He was also the Suffering Servant who gave his life as a ransom for many (Mark 10:45; cf. Isa. 52:13–53:12). On the cross Jesus experienced the wrath of God that God’s people rightly deserved for their sin. With his justice fully satisfied, God was free to forgive and justify all who are identified with Christ by faith (Rom. 3:21–26). What neither the law nor the blood of bulls and goats could do, Jesus Christ did with his own blood (Rom. 8:3–4; Heb. 9:1–10:18).
After his resurrection and ascension, Jesus’ followers began proclaiming the “good news” (gospel) of what Jesus did and calling to people, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). As people began to experience God’s forgiveness, they were so transformed that they forgave those who sinned against them (Matt. 6:12; 18:15–20; Col. 3:13). Although believers continue to struggle with sin in this life (Rom. 8:12–13; Gal. 5:16–25), sin is no longer master over them (Rom. 6:1–23). The Holy Spirit empowers them to fight sin as they long for the new heaven and earth, where there will be no sin, no death, and no curse (Rom. 8:12–30; Rev. 21–22).
As even this very brief survey of the biblical story line from Genesis to Revelation shows, sin is a fundamental aspect of the Bible’s plot. Sin generates the conflict that drives the biblical narrative; it is the fundamental “problem” that must be solved in order for God’s purposes in creation to be completed.
A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.
A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan.3).
God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:1420). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).
Taken together “poor,” “orphan,” and “widow” are mentioned in the NIV 280 times, evidence of God’s particular concern for those in need. “Poor” is an umbrella term for those who are physically impoverished or of diminished spirit. In biblical terms, “poor” would include most orphans and widows, though not every poor person was an orphan or widow.
The NT advances the atmosphere of kindness and nonoppression toward the poor and those in need found in the OT. The NT church was marked by such a real and selfless generosity that its members sold their own possessions and gave to “anyone who had need” (Acts 2:45). The poor were to be treated with generosity, and needs were to be addressed whenever they were discovered (Matt. 19:21; Luke 3:11; 11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).
Furthermore, because of the incarnation of Christ, in which the almighty God chose to dwell with humanity, distinctions between believers on the basis of material wealth and, more specifically, favoritism toward the rich were expressly forbidden by the NT writers (1Cor. 11:2022; Phil. 2:1–8; James 2:1–4).
Other specific biblical instructions regarding people in need concern those without parents and especially those without a father. Such individuals are referred to as “fatherless.” As with the provisions made for the poor, oppression of orphans or the fatherless was strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17; 10:1–2; Zech. 7:10). Furthermore, God is often referred to as the provider and helper of the orphan or fatherless (Deut. 10:18; Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leave his followers as “orphans,” implying that he would not leave them unprotected (John 14:18). In one of the clearest statements of how Christian belief is to manifest itself, James states, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27).
Since widows are bereft of their husbands and thus similar to orphans in vulnerability and need, they are the beneficiaries of special provisions in both Testaments. Oppression was forbidden (Exod. 22:22), provisions were to be given in similar fashion to that of the poor and orphans (Deut. 24:19–21), and ample warnings were given to those who would deny justice to widows (Deut. 27:19). Jesus raised a widow’s son from death (Luke 7:14–15), a miracle especially needed because she lacked provision after her only son’s death. The apostle Paul gave specific rules to Timothy regarding who should be placed on the list of widows to receive daily food: they must be over sixty years old and must have been faithful to their husbands (1Tim. 5:9). In the book of Revelation, a desolate city without inhabitants is aptly described as a “widow” (18:7).
The concepts of purity and purification are largely unfamiliar to modern Western readers of the Bible. These terms often appear in cultic contexts and are used to refer to physical, ritual, and ethical purity. They are most frequently applied to the process needed to restore someone to a state of purity so that he or she could participate in ritual activities once again (Lev. 22:47). These terms are cultural and theological, serving to constrain actions and behaviors through definite boundaries; thus, in their ancient use they have little to do with modern notions of hygiene (e.g., diseases that may be caught from a pig [Lev. 13]; the medical advantages of washing [Lev. 15]; quarantining a leper [Lev. 13]). Although some have attempted to relate the rules of purity to simple physical events, such modern medical rationale cannot account for the range of prohibitions or find explicit support in the text.
In the NT, the idea of ceremonial purity as an important element in Jewish life appears in John 11:55; Acts 21:23; 24:18. But just as in the prophets, the notion of purity is applied to a life lived in wholehearted devotion to God. An individual is purified when obeying the truth (1Pet. 1:22). James describes repentance in terms of purity: “Wash your hands, you sinners, and purify your hearts, you double-minded” (James 4:8); and he describes helping those in distress as the kind of genuine piety that “God our Father accepts as pure and faultless” (James 1:27).
A wooden walking stick that could have various functions. In ancient times, people did considerable amounts of walking. The ground in Israel is very uneven and rocky, making a walking stick a useful item (Gen. 32:10; Matt. 10:10). It is likely that walking sticks were customized so that they could serve as identification (Gen. 38:25).
Besides their utilitarian purpose, a rod or staff also came to denote an office and/or one’s authority. Military figures carried staffs that indicated their status (Judg. 5:14), and Gen. 49:10 predicts that the ruler’s staff will not depart from the tribe of Judah. Shepherds also carried a staff (Ps. 23:4; Mic. 7:14).
Sometimes a staff signified the presence of God with an individual. It was symbolic of the tree from which it was made, and a tree sometimes symbolically represented God. For this reason, some divine signs are associated with a raised staff. This was the case of Aaron’s staff. The Red Sea split after Moses extended his rod, and the Israelites had the better of the Amalekites on the battlefield as long as Moses kept the rod above his head. See also Aaron’s Rod.
There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2Sam. 9:2), within households (Gen. 16:8), in the temple (1Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:111; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).
Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1Tim. 6:1–2; Philemon; 1Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1Tim. 1:10–11).
Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).
The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.
The way the word “soul” is used in English does not align well with any single Hebrew or Greek word in the Bible. It is widely accepted that the biblical view (both OT and NT) of humanity does not recognize sharp boundaries between body and soul (bipartite anthropology) or between body, soul, and spirit (tripartite). The human being is, according to biblical teaching, a psychosomatic unity.
While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:1636; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.
The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2Sam. 12:13–18; Rom. 1:18; 1Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).
The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1)Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2)Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3)Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4)Christ is the example in suffering (1Pet. 2:21; 4:1; cf. Phil. 3:10; 2Cor. 1:5; 4:10; 1Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5)Christ provides hope of resurrection (Rom. 6:5; 1Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).
The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1Thess. 2:14–16; 2Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2Cor. 1:6; 1Thess. 2:16; 2Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2Cor. 4:11; Heb. 12:4; James 1:3–4; 1Pet. 1:7; 4:1).
Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2Cor. 4:4–10); comfort and endurance (2Cor. 1:6); obedience (Heb. 5:8); blessing (1Pet. 3:14; 4:14); glory (Rom. 8:17; 2Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2Cor. 6:10; 12:10; James 1:2; 1Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2Cor. 4:17; Heb. 10:34–36; 1Pet. 1:5–7; 4:12–13).
Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2Cor. 8:7; 1Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.
A chronological division of the night. The term is derived from soldiers or others guarding, or “watching,” something during specified portions of the night. In the OT, there apparently were three watches or divisions in the night. Gideon and his men struck the Midianites at the beginning of the “middle watch” (Judg. 7:19). The Roman system had four divisions or watches in the night, and the Gospels report Jesus walking on the lake during the “fourth watch” (Matt. 14:25; Mark 6:48 ESV, NASB, NKJV). The term can also be used to refer to the guard placed on duty to guard something (Neh. 4:9).
In the OT, wisdom is a characteristic of someone who attains a high degree of knowledge, technical skill, and experience in a particular domain. It refers to the ability that certain individuals have to use good judgment in running the affairs of state (Joseph in Gen. 41:33; David in 2Sam. 14:20; Solomon in 1Kings 3:9, 12, 28). It can also refer to the navigational skills that sailors use in maneuvering a ship through difficult waters (Ps. 107:27). Furthermore, wisdom includes the particular skills of an artisan (Exod. 31:6; 35:35; 1Chron. 22:15 16). In all these cases, wisdom involves the expertise that a person acquires to accomplish a particular task. In these instances “wisdom” is an ethically neutral term, or at least that dimension is not emphasized. The wise are those who have mastered a certain skill set in their field of expertise.
The uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes, etc.) is that it highlights the moral dimension of wisdom. Here “wisdom” refers to developing expertise in negotiating the complexities of life and managing those complexities in a morally responsible way that honors God and benefits both the community and the individual. Although it is difficult to pin down a concise definition, one can gain a better understanding of wisdom by investigating two important dimensions: wisdom as a worldview, and the traits of a person who is considered to be wise.
Who is wise? First, the wise are those involved in a lifelong process of character development. They manifest the virtues of righteousness, justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues culminates in the description of the woman of noble character at the conclusion of Proverbs (31:10–31). She exhibits self-control, patience, care, diligence, discipline, humility, generosity, honesty, and fear of the Lord (cf. James 3:13–18). She is the epitome of wisdom in its maturity and the model that all should emulate.
Second, the wise know the value of words and how to use them. They know when to speak, what to say, and how to say it (Job 29:21–22; Prov. 15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place a premium on the power of words.
Third, the wise place great importance on relationships and on interaction with others. The wise person is the one who is open to the give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a person develops the humility necessary to receive correction and criticism from others. Hearing criticism and changing wrong behavior are integral to wisdom (3:1–11). The wise appreciate insightful criticism because it helps them live life more productively (15:12). Wisdom is, ultimately, relational.
Fourth, the wise person develops the art of discernment (Prov. 1:2, 4–6). The sage is equipped with the ability to think critically. The very quality of wisdom itself invites the re-forming and rethinking of ideas. Sages are not interested in pat answers (26:4–5). Proverbs 16:1–9 throws a wrench in the conventional cogs of wisdom, claiming that although humans make their plans, God has the final say. Both Job and Ecclesiastes go head to head with conventional beliefs, probing more deeply into the complexities of life and the relationship between human and divine. No easy answers exist here. In contrast, fools do not use their mental faculties. They view wisdom as a commodity, a matter of learning some techniques, accepting certain beliefs, and memorizing a few proverbs (17:16). The wise, however, know that wisdom involves the art of critical thinking and interacting with others.
Fifth, and most fundamental, the wise person takes a God-centered focus toward life. Wisdom literature affirms, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job 28:28; Eccles. 12:13). That this is the beginning step in the process of gaining wisdom means that one who misses this step can proceed no further along the path to wisdom. The fear of the Lord is to wisdom as the letters of the alphabet are to forming words. The wise gain wisdom by being in relationship with the Lord (Prov. 3:5–8). The fear of the Lord is the beginning as well as the culmination of wisdom.
Wisdom is a highly prized quality, superior to might and power (Prov. 25:15; Eccles. 9:13–16), and one must diligently seek it (Prov. 2:1–5). Yet in the end, wisdom is a gift that only God can give (Prov. 2:6–8; 1Kings 3:9).
In the Bible, woman is first encountered along with man in Gen. 1:2628. God created “man” in the plural, male and female, and commanded them to reproduce and to fill the earth and subdue it. Being created male and female is set in parallel to being created in the image of God. In the ancient Near East, perhaps the king would be thought of as the image of God. But in Genesis, not only is the first man the image of God, but the first woman participates in the image as well. This is all but unthinkable in the ancient world, and it suggests an unparalleled dignity and worth in womankind.
Genesis records that the human race fell through the instrumentality of a man, a woman, and the serpent. The serpent approached the woman, not the man. The woman was convinced by the serpent and ate the forbidden fruit. She gave some to her husband, who also ate it without saying a word. Thus, the woman can be blamed in part for the fall of the race. Adam was condemned because he “listened to [his] wife” (Gen. 3:17). Her judgment, for heeding the serpent, was pain in childbirth and a desire for her husband, who would rule over her (Gen. 3:16). The exact parameters of this judgment are unclear, but it appears that her desire will be for his position of leadership and will be perpetually frustrated.
Often in the Bible, women are motivated by their desire to have children. Rachel demanded of Jacob, “Give me children, or I’ll die!” (Gen. 30:1). She saw herself in competition with her sister, Leah, in this respect (30:8). The “fruit of the womb” is a reward, and like arrows, the blessed man’s quiver is full of them (Ps. 127:1–5). Note also the beatitude of Ps. 128:3: “Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.”
In Genesis, the reproductive capability of slave girls is at the disposal of their owners. Thus, Rachel and Leah’s maidservants became surrogate mothers for a number of their sons (Gen. 30:3–10). Sarah also became frustrated at her inability to conceive, so she gave Hagar to Abraham. The result was great familial turmoil, finally resulting in the banishment of both Hagar and Ishmael, whom she bore to Abraham.
In the beginning, God joined one man and one woman together as husband and wife. But soon this idea was corrupted, and Lamech, a man from Cain’s lineage, is credited with the first polygamous marriage (Gen. 4:19). Although the patriarchs (such as Jacob) did have more than one wife, the household discontent and strife are what is highlighted in those stories, such as with Hagar. In the NT, an elder is to be, literally, a “one-woman man” (1Tim. 3:2; ESV, KJV: “the husband of one wife”), meaning monogamous.
The Torah contains significant legislation regarding women. The daughters of Zelophehad argued that their father died without sons, so in Canaan they were disinherited. God agreed and decreed that in Israel daughters would inherit land in the absence of sons. Only if there were no children at all would the land pass to other kin (Num. 27:1–11).
When a man made a vow, he must fulfill it, but a young woman’s vow was subject to her father. If he remained silent, the vow stood, but if he expressed disapproval, then she was freed from it. If she was married, her husband governed her vows, but if she was divorced, then there was no responsible male over her, and her vow was treated as a man’s (Num. 30:1–16).
Sexual intercourse was also regulated in the law of Moses, insofar as the act rendered both parties ritually impure (Lev. 15:18). Both must bathe and were unclean until evening. A woman’s menstrual discharge also made her unclean for a week. Everything she sat or lay upon was unclean, as was anyone who touched these things. She must wash and offer sacrifice to become clean again (15:18–31).
If a man discovered on his wedding night that his bride was not a virgin, he could accuse her publicly. If her parents provided evidence that she had in fact been a virgin, then the man was severely punished for lying and not allowed to divorce her (otherwise, it was simply a matter of writing a letter to divorce her [Deut. 24:1]). If her virginity could not be proved, she was to be put to death by stoning (Deut. 22:13–21).
In the case of a rape of a betrothed virgin, if it occurred in the city, both the rapist and the victim were stoned, since apparently she had failed to cry out for help and thus, the law assumed, consented to sexual intercourse. If she was raped in the countryside, only the man was killed. But if he raped a woman who was not spoken for, his punishment was that he must marry her without possibility of divorce (Deut. 22:23–29).
Numbers 5:11–31 treats cases where a husband was suspicious that his wife had been unfaithful—that is, a matter of covenantal jealousy. The unprovable was left to God to punish.
In the Bible, women sometimes are afforded dignity beyond what is expected in an ancient Near Eastern provenance. Hagar is the only woman in all ancient Near Eastern literature who gave a name to a deity (Gen. 16:13). In Judg. 4:4, Deborah “judged” Israel (despite the NIV’s “leading,” the underlying Hebrew verb indicates “judging,” as in the NRSV). Even as judge, however, she did not lead the army against the enemy general Sisera; Barak did so. But Barak was unwilling to undertake this mission unless Deborah went with him (4:8). Thus, God ensured that the prestige of killing Sisera went to a woman, Jael (4:9, 21). Another prominent woman was Huldah, to whom the priests turned for guidance when the law was rediscovered (2Kings 22:14).
Many biblical stories feature heroines. Mighty Pharaoh was undermined by two midwives in his attempt to destroy Israel (Exod. 1:15–21). Ruth the Moabite woman gave her name to the book that recounts her trek from Moab to Israel, including her famous oath of loyalty (Ruth 1:16–17). Esther too was a courageous woman whose book bears her name. Heroines are especially prominent in the Gospels, and the women there have the distinction of being the first to witness the risen Lord. Luke’s birth narrative is largely organized around Mary. Priscilla (with her husband) taught and helped to shape the early church (Acts 18:26). Paul lists many women in Rom. 16, calling them “deaconess,” “fellow worker,” and possibly even “apostle.”
Scripture also at times portrays various women as being temptations to men. Eve handed the fruit to Adam (Gen. 3:6). In the wilderness Israel worshiped Moabite gods in conjunction with sexual activity (Num. 25:1–9). Later, Israelites intermarried with Canaanite women, directly leading to worship of their idols (Judg. 3:6). Bathsheba was a temptation to David, and this began a series of events that marred his career as a man after God’s own heart. Solomon loved many foreign women, who turned him to worship their gods. After the exile, the Israelites were admonished by Nehemiah to put away their foreign wives lest history repeat itself (Neh. 13:26).
Women and marriage are used in the Bible as images for spiritual things. Paul writes that marital love mirrors the church’s relationship with Christ (Eph. 5:32–33). A man should love his wife as Christ loved the church. Revelation portrays the climax to human history in the figure of two women: the bride of Christ, adorned with righteous deeds for her husband (19:7–8), and the whore Babylon, drunk on the blood of the saints (17:5–6). The consummation of the age is when one is judged and the other enters her eternal marital bliss.
The book of Proverbs also separates humankind into two groups, symbolized by two women. Along the path of life, the youth hears the voices of Woman Folly (9:13–18) and of Woman Wisdom (1:20–33) calling out to him. Folly is incarnated in the flesh-and-blood temptation of the immoral woman (7:6–27), whereas Woman Wisdom has her counterpart at the end of the book in the detailed description of the woman of virtue (31:10–31). There, the woman who fears God is set as a prize far above earthly wealth—the highest blessing of the wise.
Paul uses two women from sacred history to help explain his gospel of law versus grace. Hagar the slave woman represents the Mosaic covenant given at Sinai, and the earthly Jerusalem—that is, a mind-set of slavery that futilely attempts to earn God’s favor by works of the law. Sarah was the free woman, and her son was the promised son, who represents the heavenly Jerusalem, the new covenant, and freedom from the requirements of the law (Gal. 4:21–31). Again, two women symbolize two paths and two peoples—one being slaves, the other being God’s free people.
The words “wrath” and “anger” are used in Bible translations for a variety of Hebrew and Greek words that refer to the disposition of someone (including God) toward persons (including oneself [Gen. 45:5]) or situations considered to be seriously displeasing. There may be degrees of anger (Zech. 1:15), and it may be accompanied by other sentiments such as distress (Gen. 45:5), hatred (Job 16:9), jealousy (Rom. 10:19), grief (Mark 3:5), and vengeance (Mic. 5:15).
Anger may be a proper response to sin or a sin-distorted world, as seen in, for example, Moses’ reaction to the golden calf (Exod. 32:19). Paul envisages an anger that does not necessarily involve sin (Eph. 4:26). Jesus is said to display anger at the willful stubbornness of his contemporaries (Mark 3:5), and his response to the mourning for Lazarus (John 11:33) might be rendered as “outrage,” an anger directed not so much at the mourners as at the ugliness of death, the consequence of sin, and with thoughts, perhaps, of his own impending death necessitated by this fallen world.
On the other hand, a display of anger may be the result of distorted perceptions or values (Gen. 4:56). A tendency to anger in oneself needs to be kept in check (James 1:19) and in others needs to be handled prudently (Prov. 15:1). Unchecked, anger may lead to violence and murder (Gen. 49:6). In several NT lists anger is associated with such other sinful behavior as quarreling, jealousy, selfishness, slander, malice, gossip, conceit, strife, idolatry, sorcery, and bitterness (2Cor. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8).
In Ps. 76:10 NLT (cf. ESV, NASB, NRSV) God is said to cause human anger to bring him praise (but see NIV, NET, where it is God’s wrath against human beings that brings him praise). Perhaps an instance of this is seen in Rom. 13:4–5, where the wrath of the civil authority serves to maintain justice under God.
Direct Matches
The practice of borrowing and lending was strictly regulatedin ancient Israel. Money could be lent to foreigners at interest, butmoney lent to other Israelites was regarded as charitable giving, andno interest could be charged on this (Lev. 25:35–37; Deut.23:19–20). Although Israelite law included a system of debtcancellation every seven years, the expectation was that debtsnormally would be repaid before this time, since borrowing withoutrepayment was the action of a wicked person (Ps. 37:21). Other lawsgoverned a system of restitution related to damage on borrowedproperty (Exod. 22:15).
Borrowingtook place only from a position of dire need, not for commercialpurposes. In part, this was because of the perceived relationshipbetween the debtor and the creditor: the one who owed money becamelike a servant (Prov. 22:7). Those who mortgaged their lands andhomes during a time of famine were compelled to send their sons anddaughters into slavery (Neh. 5:2–5). By contrast, freedom fromborrowing was considered to be a sign of God’s blessing (Deut.15:6; 28:12).
Inthe NT era, borrowing and lending took place more freely, forcommercial purposes as well as in cases of immediate need, asindicated in several of Jesus’ parables (e.g., Matt. 25:14–30;Luke 16:1–9). Jesus gave instructions for lending generouslywithout expectation of repayment (Matt. 5:42; Luke 6:33–35),though the issue is not addressed from the perspective of theborrower in the NT.
The practice of borrowing and lending was strictly regulatedin ancient Israel. Money could be lent to foreigners at interest, butmoney lent to other Israelites was regarded as charitable giving, andno interest could be charged on this (Lev. 25:35–37; Deut.23:19–20). Although Israelite law included a system of debtcancellation every seven years, the expectation was that debtsnormally would be repaid before this time, since borrowing withoutrepayment was the action of a wicked person (Ps. 37:21). Other lawsgoverned a system of restitution related to damage on borrowedproperty (Exod. 22:15).
Borrowingtook place only from a position of dire need, not for commercialpurposes. In part, this was because of the perceived relationshipbetween the debtor and the creditor: the one who owed money becamelike a servant (Prov. 22:7). Those who mortgaged their lands andhomes during a time of famine were compelled to send their sons anddaughters into slavery (Neh. 5:2–5). By contrast, freedom fromborrowing was considered to be a sign of God’s blessing (Deut.15:6; 28:12).
Inthe NT era, borrowing and lending took place more freely, forcommercial purposes as well as in cases of immediate need, asindicated in several of Jesus’ parables (e.g., Matt. 25:14–30;Luke 16:1–9). Jesus gave instructions for lending generouslywithout expectation of repayment (Matt. 5:42; Luke 6:33–35),though the issue is not addressed from the perspective of theborrower in the NT.
The practice of borrowing and lending was strictly regulatedin ancient Israel. Money could be lent to foreigners at interest, butmoney lent to other Israelites was regarded as charitable giving, andno interest could be charged on this (Lev. 25:35–37; Deut.23:19–20). Although Israelite law included a system of debtcancellation every seven years, the expectation was that debtsnormally would be repaid before this time, since borrowing withoutrepayment was the action of a wicked person (Ps. 37:21). Other lawsgoverned a system of restitution related to damage on borrowedproperty (Exod. 22:15).
Borrowingtook place only from a position of dire need, not for commercialpurposes. In part, this was because of the perceived relationshipbetween the debtor and the creditor: the one who owed money becamelike a servant (Prov. 22:7). Those who mortgaged their lands andhomes during a time of famine were compelled to send their sons anddaughters into slavery (Neh. 5:2–5). By contrast, freedom fromborrowing was considered to be a sign of God’s blessing (Deut.15:6; 28:12).
Inthe NT era, borrowing and lending took place more freely, forcommercial purposes as well as in cases of immediate need, asindicated in several of Jesus’ parables (e.g., Matt. 25:14–30;Luke 16:1–9). Jesus gave instructions for lending generouslywithout expectation of repayment (Matt. 5:42; Luke 6:33–35),though the issue is not addressed from the perspective of theborrower in the NT.
The practice of borrowing and lending was strictly regulatedin ancient Israel. Money could be lent to foreigners at interest, butmoney lent to other Israelites was regarded as charitable giving, andno interest could be charged on this (Lev. 25:35–37; Deut.23:19–20). Although Israelite law included a system of debtcancellation every seven years, the expectation was that debtsnormally would be repaid before this time, since borrowing withoutrepayment was the action of a wicked person (Ps. 37:21). Other lawsgoverned a system of restitution related to damage on borrowedproperty (Exod. 22:15).
Borrowingtook place only from a position of dire need, not for commercialpurposes. In part, this was because of the perceived relationshipbetween the debtor and the creditor: the one who owed money becamelike a servant (Prov. 22:7). Those who mortgaged their lands andhomes during a time of famine were compelled to send their sons anddaughters into slavery (Neh. 5:2–5). By contrast, freedom fromborrowing was considered to be a sign of God’s blessing (Deut.15:6; 28:12).
Inthe NT era, borrowing and lending took place more freely, forcommercial purposes as well as in cases of immediate need, asindicated in several of Jesus’ parables (e.g., Matt. 25:14–30;Luke 16:1–9). Jesus gave instructions for lending generouslywithout expectation of repayment (Matt. 5:42; Luke 6:33–35),though the issue is not addressed from the perspective of theborrower in the NT.
The organ of visual perception. The eye is the lamp of the body, so that someone who has a sound or healthy eye can experience light, but someone with a deficient eye experiences only darkness (Matt. 6:22–23). Bright eyes signify alertness and good health (1Sam. 14:27–29; Ps. 38:10), whereas dim eyes signify poor vision, often from old age (Gen. 27:1; 48:10; 1Sam. 3:2). Blindness may be cured by opening the eyes (Isa. 35:5; John 9:14), although Paul was blind even with his eyes open (Acts 9:8). To lift or raise the eyes is to take a look around or look toward something (Gen. 13:10; 18:2; John 11:41). To turn the eyes from something is to no longer look at it (Ps. 119:37; Song 6:5; Isa. 22:4). Something hidden from the eyes is unknown (Num. 5:13; Job 28:21; Luke 19:42), but hiding the eyes from something is to ignore it (Isa. 1:15; Ezek. 22:26; cf. Lev. 20:4). The expression “before the eyes” signifies that an event has taken place in the presence of others, and they have witnessedit.
The eye is an important part of the body (1Cor. 12:16–21). A defective eye disqualified a priest from certain duties (Lev. 21:17–20). A conquering army often gouged out the eyes of the defeated enemy (Judg. 16:21; 2Kings 25:7), rendering them ineffective in battle (1Sam. 11:2). Destroying Israel’s eyes is the first among many punishments listed for breaking God’s covenant (Lev. 26:16). Paul testifies that the Galatians cared enough for him even to pluck out their eyes in order to give them to him (Gal. 4:15). The importance of the eye highlights the importance of Jesus’ demand to pluck it out if it causes one to stumble (Matt. 5:29; 18:9).
Perception and enlightenment. Opening eyes is a theme that runs through both Testaments. At times, opening the eyes simply refers to making one aware of previously unknown information. It may be in this sense that the eyes of Adam and Eve are opened, since they become aware of their nakedness (Gen. 3:7). This same kind of opening occurs when God reveals a well to Hagar (Gen. 21:19), when Balaam sees the angel of the Lord standing in his way (Num. 22:31), and when the disciples on the road to Emmaus recognize Jesus (Luke 24:31). This sense is extended into the spiritual realm, so that the eye is used figuratively as the principal organ of spiritual perception. To open or enlighten the eyes in this sense involves one of the following: (1)allowing one to understand spiritual truth in the law of God (Ps. 119:18), prophetic utterance (Num. 24:3), or by the Spirit of God (Eph. 1:18); or (2)leading someone to repentance and conversion (Acts 26:18). These spiritual eyes may also be blinded or closed, hindering the person from repenting (Isa. 6:10; Matt. 13:13; cf. 2Cor. 4:4).
The eye not only allows one to perceive the world but also helps others perceive the person. David has beautiful eyes, highlighting his handsome appearance (1Sam. 16:12). Leah has weak eyes, a characteristic that is contrasted to the beautiful appearance of her sister, Rachel (Gen. 29:17). A bountiful eye reveals a generous spirit (Prov. 22:9). Haughty eyes reveal arrogance (Ps. 18:27; Prov. 6:17), as do eyes that are exalted (Ps. 131:1; Prov. 30:13). Eyes may reveal one’s pity for another (Ezek. 16:5), but in the administration of justice, the eye is not allowed to pity or spare, meaning that the law will be executed to its fullest extent (Deut. 7:16; Ezek. 5:11). The eye that mocks a father or a mother reveals a person who holds them in contempt (Prov. 30:17).
Direction and evaluation. The eye also serves as a symbol for direction, care, and vast knowledge. Since the eye allows one to see, it helps set the proper course forward, physically (Num. 10:31) or spiritually (1John 2:11). The fact that God’s eyes are always upon the land of Israel demonstrates his care for it (Deut. 11:12). Likewise, his eyes are always upon the righteous, ready to help them (Ps. 34:15). Especially in apocalyptic literature, the many eyes of the living creatures are symbols of God’s omniscience (Ezek. 1:18; Rev. 4:6), while the eyes of God in general are symbols of his awareness (1Kings 9:3; Jer. 32:19; Amos 9:8; Heb. 4:13).
Finally, the eyes are associated with evaluation. The eyes of God often represent his favor or disfavor (Gen. 6:8; Deut. 21:9; 2Kings 10:30). Those who evaluate themselves in their own eyes are often led astray because the eyes can lead to sinful lust (Num. 15:39; Deut. 12:8; Judg. 17:6; Prov. 3:7; 1John 2:16).
The blocking or hindering of plans or desires. Plans may befrustrated due to lack of consultation (Prov. 15:22). People may tryto frustrate the plans of others, either for good or for ill (2Sam.15:34; Ezra 4:5; Esther 2:21–23; 8:3; Ps. 14:6). God frustratesthe plans of the wicked (2Sam. 17:14; Neh. 4:15; Job 5:12; Ps.146:9; Prov. 22:12; 1Cor. 1:19; cf. Esther 6), but the plans ofGod cannot be frustrated (Isa. 14:27). Frustration is a general partof life in a sinful and cursed world, as Eccles. 5:15–17observes. Paul describes the curse in Gen. 3 as the creation being“subjected to frustration” (Rom. 8:20) in the hope of agreater glory.
Althoughforms of the word “frustration” are not abundant in Bibletranslations, the feelings of frustration are common to many stories.Cain is frustrated that his offering is not received (Gen. 4:5–6).Amnon is frustrated because he desires Tamar (2Sam. 13:2).David’s plans to trick Uriah were frustrated by Uriah’supright character (2Sam. 11). The psalms of lament are filledwith frustrations. Such stories raise the character issue of what todo with frustrations. In seeking (the feeling of) relief, Cain andDavid murdered, and Amnon raped. And multiple stories tell offrustrated people making bad choices. The model of the psalms is toturn to God and give full voice to frustrations (though not overpetty, selfish issues) and to persist in righteousness.
In the ancient world, shame and honor are two binaryopposites used to depict one’s status or behavior, which aculture approves or disapproves. The system of honor and shame servesas a primary means of social control. Thus, knowing how to act toconform to the code of social behavior expected by one’s groupis essential to the maintenance of that community.
Inthe Bible, the noun “honor” is representedby kabod (from the verb “to be heavy”) in the OT, and bytimē (from the verb “to honor”) in the NT. Thereverse of honor is shame, which is represented by a varietyof Hebrew and Greek terms, such as boshet in the OT, and aischynēin the NT.
InIsrael, the Holiness Code (Lev. 17–26; cf. Num. 5:2–3;8:6–7, 14–15) is comparable to the code of honor andshame. As a covenant community, Israel has the obligation to abide bythe sanction imposed by God to attain honor (Deut. 4:6–8;26:18–19; Pss. 34:5, 8–9; 37:18–19; 127:5; cf.2Chron. 26:18; Pss. 8:5; 62:7; 84:11; Rom. 2:7–11).Israel is honored (Exod. 32:11–12; Deut. 32:26–27) beforethe nations when God’s honor is upheld (Exod. 7:5; 10:1–2;14:4, 17–18). Violation of covenantal stipulations—forexample, deceptions in trading (Deut. 25:16), acts of “abomination”(Lev. 18:17, 22–23, 26–29), idolatry (Deut. 31:20;32:15–17), and failure to perform duties prescribed in the law(Deut. 25:7–10)—results in disgrace before others (Exod.32:25) and God (Deut. 28:25–26, 37).
Thestatus of honor can be ascribed to an individual. A person is morehonorable who is the firstborn (Gen. 49:3), comes from an esteemedfamily (Ps. 45:9), or is married into a dignified family (Gen. 41:45;Ruth 4:5). This worth will last a lifetime unless the reputation ofthe family is compromised, either because of economics (Ruth 1:1–21)or violation of the codes of conduct, such as adultery and incest(Exod. 20:14; Lev. 18:20; 20:10–21; Deut. 5:18; 22:22; Prov.6:32–33), though not necessarily divorce (Deut. 24:1–4).Certain groups of people are honored because of special privilegegranted to them (Prov. 8:15–16; Dan. 2:21; Rom. 13:1–5)—forexample, priests (Exod. 28:2, 40; Ps. 110:4; Heb. 7:21), kings (Ps.2:7), sages (Prov. 3:35), Israel (Exod. 19:6; Deut. 7:6; 8:11–9:7;26:16–19), and the church (1Pet. 2:9).
Wealthsymbolizes one’s status and claims respect for its owners (Gen.12:10–20; 14:21–24; 1Kings 3:13; Prov. 3:16; 8:18;22:4; Ps. 49:16; Isa. 61:6, 12) but does not equate the state ofbeing poor with shame (cf. Ps. 12:5) unless it is a result of morallassitude (Prov. 13:18). Parts of the human body symbolize worth andvalue. Certain parts of the body are less honorable than others, andto expose them is to invite disgrace (2Sam. 10:4–5;1Chron. 19:4; Isa. 20:4; 1Cor. 12:23–24).
Thestatus of honor can also be achieved by an individual’s merits(cf. Rom. 2:7–11). Certain types of behavior are honorable—forexample, humility (Prov. 15:33; 18:12; 29:23), taking care of one’smaster (Prov. 27:18), honoring parents (Exod. 20:12; 21:15; 22:28;Prov. 19:26; Mal. 1:6; Matt. 15:4; Eph. 6:2), good service (Gen.45:13), military exploits (2Sam. 23:19–23; cf. 2Chron.32:21), almsgiving and justice (Prov. 21:21). One important aspect ofachieving honor is the pursuit of wisdom. The ways of wisdom arehonorable (Prov. 3:16–17; 4:8; 8:18), preserving a person fromdishonor (Prov. 3:16–17, 31–33, 35; 24:14), but the waysof folly, such as injustice (Prov. 1:22; 14:31) and dishonoringparents (Prov. 30:17; cf. Exod. 20:12; 21:15; Lev. 20:9; Deut.27:16), are a disgrace (Prov. 20:3; 26:1). The failure to performone’s duty (Gen. 40:1–3) or a defeat in battle (Isa.23:9; Lam. 1:8; Nah. 3:10) results in shame and, accordingly, loss ofsocial status (Isa. 16:14; 23:9; Jer. 46:12; Lam. 1:6, 8; Hos. 4:7).An ultimate form of disgrace is to be hanged for public viewing(Deut. 21:22–23; Esther 5:14; 7:7–10; Matt. 27:32–44;Mark 15:22–32; Luke 23:33–43; John 19:17–24; 1Cor.1:18–25). In a patriarchal society, the status of women isobtained through their sexual exclusiveness. Their chastity (Gen.38:24; Lev. 20:10; Deut. 22:13–21; cf. 2Sam. 13:13; Song8:8–9) and fertility (Gen. 16:2; 30:2; 1Sam. 1:3–8)become indicators of family and social worth.
In the OT, humility often refers to people of low socialstatus, the disenfranchised, and those who suffer oppression andpoverty (e.g., Prov. 22:22–23; Amos 2:7; Zech. 7:10). Suchpeople often are referred to as the ’anawim (e.g., Ps. 9:12,18; Isa. 32:7; 61:1; Amos 2:7; 8:4). The Hebrew word ’anah isfrequently translated by the English words “oppress” and“afflict.” The word denotes the sexual humiliation ofwomen (Gen. 31:50; Ezek. 22:10–11), military oppression (Judg.16:5–6, 19), and oppression that comes with slavery (Gen.15:13; Exod. 1:12; Deut. 26:6). As a social status, humility issynonymous with those marginalized by society.
Scripturesometimes associates those socially marginalized with the ethicaldimension of humility, thus making the social status equivalent to asubjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9;Zeph. 3:11–13). Social humiliation, however, does notnecessarily lead to humility as a virtue. In a number of instances inthe OT, the two remain distinct. In its subjective quality, humilityinvolves submission to one in authority, usually to God (Exod. 10:3;Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasionshumility is related to the act of repentance before God (e.g., Zeph.2:1–3). When paired with “fear of the Lord,”humility implies a person who lives in a posture of pious submissionbefore God (Prov. 15:31–33; 22:4).
Suchis the case with Moses, whom the writer of Numbers describes in thefollowing way: “Now Moses was a very humble man, more humblethan anyone else on the face of the earth” (Num. 12:3). Moses’humility in this situation is displayed in his intimate relationshipwith, and by his submissive attitude toward, the sovereign God(12:4–9).
Inthe NT, Christians take Christ as their model of humility (Matt.11:29; Phil. 2:6–11). The NT writers also call on Christians tohumble themselves before God (James 4:10; 1Pet. 5:5–6) aswell as others, including their enemies (Rom. 12:14–21; Phil.2:3).
Taken together “poor,” “orphan,” and“widow” are mentioned in the NIV 280 times, evidence ofGod’s particular concern for those in need. “Poor”is an umbrella term for those who are physically impoverished or ofdiminished spirit. In biblical terms, “poor” wouldinclude most orphans and widows, though not every poor person was anorphan or widow. With over 170 references to the “poor”in the NIV, the biblical writers emphasize God’s concern forthe poor. This is best summarized in Deuteronomy: “There willalways be poor people in the land. Therefore I command you to beopenhanded toward your fellow Israelites who are poor and needy inyour land” (15:11).
ThePoor
OldTestament. Allsections of the OT (including the Torah, Major Prophets, MinorProphets, and wisdom literature) contain both instructions andwarnings regarding the treatment of the poor. Portions of the tithesand offerings were to be set aside for the needs of the poor (Deut.14:28–29; 26:12–13). The law made specific provisionsthat allowed the poor in the land to glean from fields that they hadnot planted or tended (Lev. 19:9–10; 23:22). Boaz’sallowance of Ruth’s gleanings is an example (Ruth 2:7–8,15, 23).
Favorwas given to those who were kind to the poor (Job 29:12; 30:25;31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7;Jer. 22:16). Inversely, those who did not care for the poor werestrongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OToften warns against oppression of the poor, with the added emphasisthat God is their defender (2Sam. 12:3–4; Job 20:19; Pss.109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person madea vow, specific regulations were provided to prevent a pledge ofunfair amount and to prevent the pledge from being kept overlong(Lev. 27:8; Deut. 24:12). Israelites who were hired as workersbecause they were impoverished were to be treated fairly and not asslaves (Lev. 25:39–42; Deut. 24:14–15). The poor were tobe judged fairly, being shown neither favoritism nor oppressionbecause of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job34:19; Ps. 49:2; Isa. 10:2).
Inaddition, the poor were not to be disregarded in the Sabbath Year orJubilee Year. During the Sabbath Year, the poor and the needy of theland were permitted to gather food from the land, including thefields, olive groves, and vineyards (Exod. 23:11). If a man becamepoor and was forced to sell his land, and if it was not redeemed by afamily member, the land would be returned to the man during theJubilee Year (Lev. 25:25–30). Also, if a man was forced tosubmit himself to being a hired worker, he would be redeemed in theJubilee Year (Lev. 25:47–54).
NewTestament.The NT advances the atmosphere of kindness and nonoppression towardthe poor and those in need found in the OT. The NT church was markedby such a real and selfless generosity that its members sold theirown possessions and gave to “anyone who had need” (Acts2:45). The poor were to be treated with generosity, and needs were tobe addressed whenever they were discovered (Matt. 19:21; Luke 3:11;11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).
Kindnessto the poor was regarded as a natural manifestation of the love ofGod. Several NT writers considered a lack of concern and kindnesstoward the poor in a believer’s life cause to question theauthenticity of that person’s faith (James 2:15–16;1John 3:17–18).
Furthermore,because of the incarnation of Christ, in which the almighty God choseto dwell with humanity, distinctions between believers on the basisof material wealth and, more specifically, favoritism toward the richwere expressly forbidden by the NT writers (1Cor. 11:20–22;Phil. 2:1–8; James 2:1–4).
Orphans
Otherspecific biblical instructions regarding people in need concern thosewithout parents and especially those without a father. Suchindividuals are referred to as “fatherless.” As with theprovisions made for the poor, oppression of orphans or the fatherlesswas strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17;10:1–2; Zech. 7:10). Furthermore, God is often referred to asthe provider and helper of the orphan or fatherless (Deut. 10:18;Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leavehis followers as “orphans,” implying that he would notleave them unprotected (John 14:18). In one of the cleareststatements of how Christian belief is to manifest itself, Jamesstates, “Religion that God our Father accepts as pure andfaultless is this: to look after orphans and widows in their distressand to keep oneself from being polluted by the world” (James1:27). (See also Fatherless.)
Widows
Sincewidows are bereft of their husbands and thus similar to orphans invulnerability and need, they are the beneficiaries of specialprovisions in both Testaments. Oppression was forbidden (Exod.22:22), provisions were to be given in similar fashion to that of thepoor and orphans (Deut. 24:19–21), and ample warnings weregiven to those who would deny justice to widows (Deut. 27:19). Jesusraised a widow’s son from death (Luke 7:14–15), a miracleespecially needed because she lacked provision after her only son’sdeath. The apostle Paul gave specific rules to Timothy regarding whoshould be placed on the list of widows to receive daily food: theymust be over sixty years old and must have been faithful to theirhusbands (1Tim. 5:9). In the book of Revelation, a desolatecity without inhabitants is aptly described as a “widow”(18:7). (See also Widow.)
Taken together “poor,” “orphan,” and“widow” are mentioned in the NIV 280 times, evidence ofGod’s particular concern for those in need. “Poor”is an umbrella term for those who are physically impoverished or ofdiminished spirit. In biblical terms, “poor” wouldinclude most orphans and widows, though not every poor person was anorphan or widow. With over 170 references to the “poor”in the NIV, the biblical writers emphasize God’s concern forthe poor. This is best summarized in Deuteronomy: “There willalways be poor people in the land. Therefore I command you to beopenhanded toward your fellow Israelites who are poor and needy inyour land” (15:11).
ThePoor
OldTestament. Allsections of the OT (including the Torah, Major Prophets, MinorProphets, and wisdom literature) contain both instructions andwarnings regarding the treatment of the poor. Portions of the tithesand offerings were to be set aside for the needs of the poor (Deut.14:28–29; 26:12–13). The law made specific provisionsthat allowed the poor in the land to glean from fields that they hadnot planted or tended (Lev. 19:9–10; 23:22). Boaz’sallowance of Ruth’s gleanings is an example (Ruth 2:7–8,15, 23).
Favorwas given to those who were kind to the poor (Job 29:12; 30:25;31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7;Jer. 22:16). Inversely, those who did not care for the poor werestrongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OToften warns against oppression of the poor, with the added emphasisthat God is their defender (2Sam. 12:3–4; Job 20:19; Pss.109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person madea vow, specific regulations were provided to prevent a pledge ofunfair amount and to prevent the pledge from being kept overlong(Lev. 27:8; Deut. 24:12). Israelites who were hired as workersbecause they were impoverished were to be treated fairly and not asslaves (Lev. 25:39–42; Deut. 24:14–15). The poor were tobe judged fairly, being shown neither favoritism nor oppressionbecause of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job34:19; Ps. 49:2; Isa. 10:2).
Inaddition, the poor were not to be disregarded in the Sabbath Year orJubilee Year. During the Sabbath Year, the poor and the needy of theland were permitted to gather food from the land, including thefields, olive groves, and vineyards (Exod. 23:11). If a man becamepoor and was forced to sell his land, and if it was not redeemed by afamily member, the land would be returned to the man during theJubilee Year (Lev. 25:25–30). Also, if a man was forced tosubmit himself to being a hired worker, he would be redeemed in theJubilee Year (Lev. 25:47–54).
NewTestament.The NT advances the atmosphere of kindness and nonoppression towardthe poor and those in need found in the OT. The NT church was markedby such a real and selfless generosity that its members sold theirown possessions and gave to “anyone who had need” (Acts2:45). The poor were to be treated with generosity, and needs were tobe addressed whenever they were discovered (Matt. 19:21; Luke 3:11;11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).
Kindnessto the poor was regarded as a natural manifestation of the love ofGod. Several NT writers considered a lack of concern and kindnesstoward the poor in a believer’s life cause to question theauthenticity of that person’s faith (James 2:15–16;1John 3:17–18).
Furthermore,because of the incarnation of Christ, in which the almighty God choseto dwell with humanity, distinctions between believers on the basisof material wealth and, more specifically, favoritism toward the richwere expressly forbidden by the NT writers (1Cor. 11:20–22;Phil. 2:1–8; James 2:1–4).
Orphans
Otherspecific biblical instructions regarding people in need concern thosewithout parents and especially those without a father. Suchindividuals are referred to as “fatherless.” As with theprovisions made for the poor, oppression of orphans or the fatherlesswas strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17;10:1–2; Zech. 7:10). Furthermore, God is often referred to asthe provider and helper of the orphan or fatherless (Deut. 10:18;Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leavehis followers as “orphans,” implying that he would notleave them unprotected (John 14:18). In one of the cleareststatements of how Christian belief is to manifest itself, Jamesstates, “Religion that God our Father accepts as pure andfaultless is this: to look after orphans and widows in their distressand to keep oneself from being polluted by the world” (James1:27). (See also Fatherless.)
Widows
Sincewidows are bereft of their husbands and thus similar to orphans invulnerability and need, they are the beneficiaries of specialprovisions in both Testaments. Oppression was forbidden (Exod.22:22), provisions were to be given in similar fashion to that of thepoor and orphans (Deut. 24:19–21), and ample warnings weregiven to those who would deny justice to widows (Deut. 27:19). Jesusraised a widow’s son from death (Luke 7:14–15), a miracleespecially needed because she lacked provision after her only son’sdeath. The apostle Paul gave specific rules to Timothy regarding whoshould be placed on the list of widows to receive daily food: theymust be over sixty years old and must have been faithful to theirhusbands (1Tim. 5:9). In the book of Revelation, a desolatecity without inhabitants is aptly described as a “widow”(18:7). (See also Widow.)
Both the OT and the NT view wealth as ultimately a result ofGod’s blessing (Prov. 10:22). Abraham shows the right attitudeby refusing to accept plunder from the king of Sodom, recognizing Godas the sole source of his riches (Gen. 14:23). Solomon’s wealthwas seen as God’s favor (1Kings 3:13). Wealth and richesare said to be in the house of persons “who fear the Lord”(Ps. 112:1–3). However, material success alone is notnecessarily an indication of God’s approval, nor is poverty asign of God’s disfavor. Fundamentally, neither poverty norwealth can be superficially tied to divine displeasure or favor.
Balancedview.The Bible articulates a balanced view of wealth. It warns againsthaving an arrogant attitude by failing to acknowledge that the sourceof wealth is God (Deut. 8:17–18). There is danger in trustingin riches (Pss. 52:7; 62:10). The rich are charged not to be haughty,and to set their hopes not on uncertain riches but rather on God(1Tim. 6:17–18). The love of money is described as theroot of all kinds of evil (1Tim. 6:9–10), and it istherefore extremely difficult for a rich person to enter the kingdomof God (Matt. 19:24). The foolishness of materialism, making richesthe center of one’s life, is shown in the parable of thewealthy farmer (Luke 12:15–21). Instead of monetary greed, thespirit of contentment is commended, because even if lacking on thematerial level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb.13:5). Material possessions should be gained rightly; effort anddiligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealththrough dishonesty and ill-gotten gains is denounced and condemned(Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).
God-centeredperspective.Wealth and material possessions are to be viewed from a God-centeredperspective. God is the one who provides everything; thus we shouldtrust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’sconfession in a time of loss, “The Lord gave and the Lord hastaken away; may the name of the Lord be praised,” shows anadmirable attitude to emulate (Job 1:21). God is the owner of allthings, and we are simply stewards and administrators of God’swealth. We need to remember that one day we will be accountable forthe use of our wealth (1Cor. 10:31). Jesus teaches us to seekthe kingdom of God first rather than his material blessings (Luke12:31–33). Anything that draws us away from serving God shouldbe avoided. We cannot serve both God and mammon (Matt. 6:24). Ourtreasures are to be in heaven, meaning that our central focus shouldbe on matters pertaining to the kingdom: “Where your treasureis, there your heart will be also” (Luke 12:32–34).
Responsibilityand generosity.With the possession of wealth comes the duty to give generously tothose in need (Prov. 11:24; 28:27). Prosperity is given as a means todo good; thus we ought to be rich in good deeds (1Tim. 6:18).Although it is a duty of the covenant community to take care of theneedy in the OT, it still emphasizes the voluntary heart (Deut.15:5–11). In 2Cor. 9:7, Paul presents the principle ofgiving in the NT: “Each of you should give what you havedecided in your heart to give, not reluctantly or under compulsion,for God loves a cheerful giver.” It should be not an exactionbut a willing gift (9:5).
TheChristian should emulate Jesus: “Though he was rich, yet for[our] sake he became poor, so that [we] through his poverty mightbecome rich” (2Cor. 8:9). Therefore, material offeringsto Christ should not be a burden (1Cor. 9:11). Sacrificialgiving is an expression of love to the Lord (2Cor. 9:12). Italso generates thanksgiving to God from those who receive it (2Cor.9:11). Worldly wealth should also be used for evangelistic purposes(Luke 16:8). If we are faithful in the use of money, we can betrusted with the kingdom’s spiritual riches (Luke 16:12–13).Although riches do not have eternal value in themselves, their properuse has eternal consequences (Luke 12:33; 1Tim. 6:19). One ofthe qualifications of a church overseer is to be free from the loveof money, and a deacon must not pursue dishonest gain (1Tim.3:3, 8). A good name is to be chosen over great riches (Prov. 22:1).James condemns as sinful the attitude of favoring the wealthy overthe poor. Nonpreferential love is the answer to prejudicialfavoritism (James 2:1–9).
(1)Thetrailing skirt of a robe or outer garment (Isa. 6:1). It usuallydenoted favor, wealth, and/or power (Exod. 28:33; Ps. 68:18). (2)Toprepare through instruction and practice for war (Isa. 2:4) and/orlife (Prov. 22:6; 1Tim. 4:7).
Secondary Matches
The following suggestions occured because
Proverbs 22:1-16
is mentioned in the definition.
Affliction is a condition of physical, mental, or spiritualdistress, or the cause of suffering. Afflictions may be a variety oftemporal, physical sufferings, such as infertility (Gen. 25:32;1 Sam. 1:11), injustice and toil (Gen. 31:42), slavery (Exod.1:12; 3:7, 17; 4:31; Deut. 26:6–7; Neh. 9:9), militaryoppression (Judg. 2:18; 10:18), loss (Ruth 1:21), displacement andmocking (2 Sam. 16:12), disease and disorders (Mark 3:10; 5:29,34; Luke 7:21; John 5:4; Acts 28:8), and famine (Acts 7:11).Affliction may be mental or spiritual, arising from the prospects oreffects of physical afflictions, feeling the futility of life(Eccles. 1:13), or concern for others in their afflictions (Isa.63:9; 2 Cor. 2:4).
Thereare several different causes and reasons for affliction, but there isno simple formula for determining the cause of one’safflictions, as Job reminds us. Clearly, Job is blameless (Job 1:1,8; 2:3), but his friends carry on wrongly in their assumptions thathis sins are to blame. The agents of affliction include God (2 Kings17:20; Nah. 1:12), Satan and/or demons (Job 1:12; Acts 5:16), otherpeople (Judg. 10:8; 2 Thess. 1:6), oneself (1 Kings 18:28),or the general condition of life (Job 5:7).
Thereasons for affliction also vary. One reason might be called “noreason,” in that “man is born to trouble as surely assparks fly upward” (Job 5:7). Troubles, afflictions, and sorrowjust happen. In retrospect, this is a condition of living in a cursedworld (Gen. 3). But this is a general consequence for the whole humanrace, not a punishment directed at a specific sin. The widespreadafflictions of the curse appear random. In various forms they preventus from turning to easy living as a refuge from broken relationshipsand therefore force us to look elsewhere. The intent is that we lookto God (see Hos. 5:15). Multiple specific reasons, however, may liebehind any particular affliction. They include punishment for sin(Deut. 29:22), often to induce repentance leading to restoration(Hos. 5:15; Zech. 10:9; 1 Cor. 11:30). Affliction may be dealtout by people as they sin against others (1 Sam. 1:7; 2 Sam.16:12; 2 Thess. 1:6). One’s own choices may have naturalconsequences (Prov. 11:24; 13:20; 19:9, 15; 22:3), or consequencescome due to a lack of leadership (Zech. 10:2). Some result from beingassociated with those going through afflictions (Num. 14:28–35;1 Kings 2:26), suffering afflictions due to following Christ(Matt. 13:21; John 15:18–20; Acts 20:23), or feeling empathyfor the afflicted (2 Cor. 2:4). Other afflictions are given astraining, prevention, or refining (Isa. 48:10; Rom. 5:3–5;2 Cor. 12:7; Heb. 12:5–13). Suffering affliction may alsobe substitutionary, on behalf of others (Isa. 53:4–7; and thesubstitutionary atonement of Christ generally).
Inresponse to others’ afflictions, we are called to sympathy,compassion, comfort, and justice. Appropriate responses to our ownafflictions range from patient endurance for the cause of Christ(James 5:11) to lamenting (the psalms and Christ’s example,Matt. 27:46).
Though often involving money, a loan can be anything that one party lends to another party without relinquishing ownership. Loans are discussed as a way in which to provide for the needy within one’s community (Deut. 15:7). Although accruing debt is not desirable (Deut. 15:6; Prov. 22:7), loans are allowed and even commanded, albeit with regulations that mitigate some of the risk. A pledge may serve as collateral to help ensure that the loan will be repaid and then is to be returned upon repayment (Ezek. 18:7; 33:15). The pledge is optional (Ezek. 18:16), but when enacted, the item must belong to the debtor and not be provided by another party (Prov. 22:26). When waiting to receive a pledge, one must not enter the neighbor’s house but rather must wait outside (Deut. 24:10–11). An item needed for one’s livelihood is not an appropriate pledge (Deut. 24:6; Job 24:3). If the borrower is poor and uses a cloak as a pledge, the creditor should allow the person to use it for warmth at night (Exod. 22:26; Deut. 24:12–13; Amos 2:8).
Making loans is a means of providing for the neighbor in need and is not intended as a way to increase one’s wealth. When a loan is made between Israelites, no interest is to be exacted (Exod. 22:25; Lev. 25:35–38; Deut. 23:19; Neh. 5:7), although interest is allowed when lending to a foreigner (Deut. 23:20). Lending money without interest is expected of one whose walk is blameless and who does what is right (Ps. 15:1–5; Prov. 28:8). In Deuteronomy the community is encouraged to lend freely to needy neighbors so that all the needs within the community will be met and the community will enjoy blessings from God, who hears the cry of the needy (15:7–11).
While it is expected that loans be repaid, the goal of a loan is not repayment but rather provision. Loans therefore are not to endure for a lengthy period of time. Every seventh year all creditors are expected to cancel the loans made to fellow Israelites as a part of God’s time for canceling debts (Deut. 15:1–2).
Though often involving money, a loan can be anything that one party lends to another party without relinquishing ownership. Loans are discussed as a way in which to provide for the needy within one’s community (Deut. 15:7). Although accruing debt is not desirable (Deut. 15:6; Prov. 22:7), loans are allowed and even commanded, albeit with regulations that mitigate some of the risk. A pledge may serve as collateral to help ensure that the loan will be repaid and then is to be returned upon repayment (Ezek. 18:7; 33:15). The pledge is optional (Ezek. 18:16), but when enacted, the item must belong to the debtor and not be provided by another party (Prov. 22:26). When waiting to receive a pledge, one must not enter the neighbor’s house but rather must wait outside (Deut. 24:10–11). An item needed for one’s livelihood is not an appropriate pledge (Deut. 24:6; Job 24:3). If the borrower is poor and uses a cloak as a pledge, the creditor should allow the person to use it for warmth at night (Exod. 22:26; Deut. 24:12–13; Amos 2:8).
Making loans is a means of providing for the neighbor in need and is not intended as a way to increase one’s wealth. When a loan is made between Israelites, no interest is to be exacted (Exod. 22:25; Lev. 25:35–38; Deut. 23:19; Neh. 5:7), although interest is allowed when lending to a foreigner (Deut. 23:20). Lending money without interest is expected of one whose walk is blameless and who does what is right (Ps. 15:1–5; Prov. 28:8). In Deuteronomy the community is encouraged to lend freely to needy neighbors so that all the needs within the community will be met and the community will enjoy blessings from God, who hears the cry of the needy (15:7–11).
While it is expected that loans be repaid, the goal of a loan is not repayment but rather provision. Loans therefore are not to endure for a lengthy period of time. Every seventh year all creditors are expected to cancel the loans made to fellow Israelites as a part of God’s time for canceling debts (Deut. 15:1–2).
In the OT, humility often refers to people of low socialstatus, the disenfranchised, and those who suffer oppression andpoverty (e.g., Prov. 22:22–23; Amos 2:7; Zech. 7:10). Suchpeople often are referred to as the ’anawim (e.g., Ps. 9:12,18; Isa. 32:7; 61:1; Amos 2:7; 8:4). The Hebrew word ’anah isfrequently translated by the English words “oppress” and“afflict.” The word denotes the sexual humiliation ofwomen (Gen. 31:50; Ezek. 22:10–11), military oppression (Judg.16:5–6, 19), and oppression that comes with slavery (Gen.15:13; Exod. 1:12; Deut. 26:6). As a social status, humility issynonymous with those marginalized by society.
Scripturesometimes associates those socially marginalized with the ethicaldimension of humility, thus making the social status equivalent to asubjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9;Zeph. 3:11–13). Social humiliation, however, does notnecessarily lead to humility as a virtue. In a number of instances inthe OT, the two remain distinct. In its subjective quality, humilityinvolves submission to one in authority, usually to God (Exod. 10:3;Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasionshumility is related to the act of repentance before God (e.g., Zeph.2:1–3). When paired with “fear of the Lord,”humility implies a person who lives in a posture of pious submissionbefore God (Prov. 15:31–33; 22:4).
Suchis the case with Moses, whom the writer of Numbers describes in thefollowing way: “Now Moses was a very humble man, more humblethan anyone else on the face of the earth” (Num. 12:3). Moses’humility in this situation is displayed in his intimate relationshipwith, and by his submissive attitude toward, the sovereign God(12:4–9).
Inthe NT, Christians take Christ as their model of humility (Matt.11:29; Phil. 2:6–11). The NT writers also call on Christians tohumble themselves before God (James 4:10; 1Pet. 5:5–6) aswell as others, including their enemies (Rom. 12:14–21; Phil.2:3).
In the OT, humility often refers to people of low socialstatus, the disenfranchised, and those who suffer oppression andpoverty (e.g., Prov. 22:22–23; Amos 2:7; Zech. 7:10). Suchpeople often are referred to as the ’anawim (e.g., Ps. 9:12,18; Isa. 32:7; 61:1; Amos 2:7; 8:4). The Hebrew word ’anah isfrequently translated by the English words “oppress” and“afflict.” The word denotes the sexual humiliation ofwomen (Gen. 31:50; Ezek. 22:10–11), military oppression (Judg.16:5–6, 19), and oppression that comes with slavery (Gen.15:13; Exod. 1:12; Deut. 26:6). As a social status, humility issynonymous with those marginalized by society.
Scripturesometimes associates those socially marginalized with the ethicaldimension of humility, thus making the social status equivalent to asubjective spiritual quality (Pss. 22:26; 37:11–17; 146:7–9;Zeph. 3:11–13). Social humiliation, however, does notnecessarily lead to humility as a virtue. In a number of instances inthe OT, the two remain distinct. In its subjective quality, humilityinvolves submission to one in authority, usually to God (Exod. 10:3;Deut. 8:2–3, 16; Ps. 119:67, 71, 75). On some occasionshumility is related to the act of repentance before God (e.g., Zeph.2:1–3). When paired with “fear of the Lord,”humility implies a person who lives in a posture of pious submissionbefore God (Prov. 15:31–33; 22:4).
Suchis the case with Moses, whom the writer of Numbers describes in thefollowing way: “Now Moses was a very humble man, more humblethan anyone else on the face of the earth” (Num. 12:3). Moses’humility in this situation is displayed in his intimate relationshipwith, and by his submissive attitude toward, the sovereign God(12:4–9).
Inthe NT, Christians take Christ as their model of humility (Matt.11:29; Phil. 2:6–11). The NT writers also call on Christians tohumble themselves before God (James 4:10; 1Pet. 5:5–6) aswell as others, including their enemies (Rom. 12:14–21; Phil.2:3).
Though often involving money, a loan can be anything that one party lends to another party without relinquishing ownership. Loans are discussed as a way in which to provide for the needy within one’s community (Deut. 15:7). Although accruing debt is not desirable (Deut. 15:6; Prov. 22:7), loans are allowed and even commanded, albeit with regulations that mitigate some of the risk. A pledge may serve as collateral to help ensure that the loan will be repaid and then is to be returned upon repayment (Ezek. 18:7; 33:15). The pledge is optional (Ezek. 18:16), but when enacted, the item must belong to the debtor and not be provided by another party (Prov. 22:26). When waiting to receive a pledge, one must not enter the neighbor’s house but rather must wait outside (Deut. 24:10–11). An item needed for one’s livelihood is not an appropriate pledge (Deut. 24:6; Job 24:3). If the borrower is poor and uses a cloak as a pledge, the creditor should allow the person to use it for warmth at night (Exod. 22:26; Deut. 24:12–13; Amos 2:8).
Making loans is a means of providing for the neighbor in need and is not intended as a way to increase one’s wealth. When a loan is made between Israelites, no interest is to be exacted (Exod. 22:25; Lev. 25:35–38; Deut. 23:19; Neh. 5:7), although interest is allowed when lending to a foreigner (Deut. 23:20). Lending money without interest is expected of one whose walk is blameless and who does what is right (Ps. 15:1–5; Prov. 28:8). In Deuteronomy the community is encouraged to lend freely to needy neighbors so that all the needs within the community will be met and the community will enjoy blessings from God, who hears the cry of the needy (15:7–11).
While it is expected that loans be repaid, the goal of a loan is not repayment but rather provision. Loans therefore are not to endure for a lengthy period of time. Every seventh year all creditors are expected to cancel the loans made to fellow Israelites as a part of God’s time for canceling debts (Deut. 15:1–2).
This prayer, found but not named as such in Matt. 6:9–13;Luke 11:2–5 (see also Did. 8.2, which follows the Mattheanversion), is a version of the Jewish Qaddish prayer revised aroundthe theme of the kingdom of God and is a paradigmatic model of prayergiven by Jesus to his followers.
Jesusand Prayer
Prayerwas a key element of Jewish piety and devotion to God. It was a largepart of meetings in synagogues, annual festivals, worship in thetemple, and daily recitals of the words of the law. Jesus isremembered as withdrawing into lonely and desolate places for timesof prayer (Mark 1:35; 6:46), most poignantly in the garden ofGeth-semane (Mark 14:32–42 pars.). Jesus’ time in thewilderness probably was a time of prayer and fasting as well (Mark1:12–13 pars.). Besides the Lord’s Prayer, another prayerof Jesus celebrates God’s revelation to the disciples aftertheir short itinerant mission (Matt. 11:25–26// Luke10:21).
Theevangelist Luke emphasizes Jesus at prayer more than any other Gospelwriter. Luke’s Gospel portrays Jesus as praying at his baptism(3:21), prior to his selection of the Twelve (6:12–13), priorto Peter’s confession of him as Messiah (9:18), at histransfiguration (9:28–29), prior to his teaching on the Lord’sPrayer (11:1), for Peter (22:32), and twice while on the cross(23:34, 46). Jesus also taught much about prayer, concerning how hisdisciples are or are not to pray and how to show genuine devotion inthe kingdom community without hypocrisy (Mark 11:24–25; Matt.5:44// Luke 6:28; Matt. 6:5–8; Luke 11:5–13;18:1–14; 21:36).
Inthe Fourth Gospel, Jesus’ prayers underscore the unique natureof the relationship between the Father and the Son (John 11:41–42;12:27–28). Jesus’ high priestly prayer for the disciplesconcerns their preservation and the role of the Holy Spirit in theirlives (17:1–26). A distinctive characteristic of Jesus’prayers is that God is addressed by the Aramaic word abba (“father”),and this became common in early Christian worship (Rom. 8:15; Gal.4:6).
TheLord’s Prayer: Matthew and Luke
TheLord’s Prayer takes distinct forms in Matthew and in Luke (seetable 2). The differences in the two prayers might be attributable toJesus teaching two different versions. More likely, Matthew and Lukeboth knew the prayer from a common source (written or oral), andMatthew’s version is a more liturgical elaboration of Luke’sshorter and more “original” version. Matters arecomplicated somewhat by the fact that later Christian scribes had apropensity for harmonizing the two prayers and sometimes amended themin their respective manuscripts. Both prayers agree that (1)Godis the Holy Father, (2)the kingdom is yet to come in itsfullness, (3)followers of Jesus depend on God for their dailyprovisions, (4)followers of Jesus depend on God forforgiveness, (5)which is reciprocated in the forgiveness ofothers, and include (6)the supplication that God not let themfall into the final tribulation.
Table2. The Lord’s Prayer in Matthew and Luke
Matthew6:9-13….Luke 11:2-4
OurFather in heaven,….Father,
hallowedbe your name,….hallowed be your name,
yourkingdom come,….your kingdom come.
yourwill be done, on earth as it is in heaven….
Giveus today our daily bread….Give us each day our daily bread.
Andforgive us our debts,….Forgive us our sins,
aswe also have forgiven our debtors….for we also forgiveeveryone who sins against us.
Andlead us not into temptation,….And lead us not into temptation.
Butdeliver us from the evil one….
Foryour is the kingdom and the power and the glory forever. Amen. [addedin some later manuscripts; see NIV mg.]….
TheLord’s Prayer: The Petitions
Theprayer can be broken up into a number of petitions. First is thepetition addressed to God as Father and self-sanctifier. God isinvoked as Father, and his name represents both his character as aloving father and his authority as the master over all creation. Theprayer is theocentric, and it reads literally “let your name besanctified,” which is a plea that God’s holiness willbecome more and more evident. The Lord’s Prayer is not somekind of “I want” list, but rather a burst of praiseexpressing the hope that God’s sheer goodness and Godness willbe acknowledged by all.
Thesecond petition is for God to finally establish his kingdom. The“kingdom of God” is more akin to God’s reign, rule,or government. It is referred to rarely in the OT (e.g., Dan. 2:44;Obad. 21); much more prominent is the theme of God as “king.”In many of the psalms God already is king of Israel and the nations(e.g., Pss. 93–99), and yet the prophets could look forward tothe day when Yahweh would again show himself to be king preciselythrough his deliverance of Israel, which would be the ultimateexpression of the kingly power (e.g., Isa. 52:7; Zech. 14:9). Theprayer for the coming of the kingdom of God is a prayer for God toestablish his reign or rule in its final and full manifestation onearth. Although the kingdom was partially present during Jesus’ministry by virtue of his exorcisms and healings (e.g., Mark 1:15;Luke 11:20), it still awaits its final consummation. Matthew’sversion has “on earth as it is in heaven” and mayindicate a millennial view of the kingdom as supplanting earthlykingdoms, resulting in the transformation of the present age. Thepetition does not promote escapism from the world but rather pointstoward its eventual redemption and transformation by the gloriouspower of heaven becoming a reality upon the earth.
Thirdis the petition for daily provision of physical needs. The “dailybread” petition looks to God as the provider and caregiver ofhis people. Elsewhere in the Sermon on the Mount/Plain, Jesuspreaches dependence on God as a means of escaping the worry and lureof wealth and money (Matt. 6:25–33// Luke 12:22–34).Bread was a powerful symbol for sustenance and life (e.g., Prov.22:9; Lam. 2:12; John 6:35, 48; Sir. 29:21; 34:25). The petitionassumes that God is interested in the most mundane aspects of humanexistence, and that he gives what is needed, not always what iswanted. God sustains his people in their hour of need as proof of hisfatherly care and compassion.
Fourthis the petition for divine forgiveness in coordination with mutualforgiveness among the community of Jesus’ followers. The prayerdoes not ask God to forgive persons who then in turn forgive others;rather, in reverse, the prayer implies that God forgives in the sameway that humans forgive each other (Matthew) or on the basis ofhumans forgiving each other (Luke). The role of mutual forgivenesswithin the new covenant community is spelled out clearly by Paul inColossians: “Bear with each other and forgive one another ifany of you has a grievance against someone. Forgive as the Lordforgave you” (Col. 3:13).
Fifthis the petition to be spared eschatological tribulation and themalevolence of Satan. The word peirasmos can mean “testing,”“trial,” “temptation,” or even “tribulation”or “ordeal.” The prayer could constitute a plea for helpin the face of personal trials and struggles in the believer’slife and in the journey of discipleship (e.g., 1Cor. 10:13;James 1:2), or it could denote a request to be kept from theeschatological ordeal that will precede the final and fullestablishment of the kingdom of God(e.g., Mark 14:36, 38; Rev. 3:10). Importantly, what is feared inthis prayer is not experiencing the peirasmos but rather succumbingto it—the fear of failure. In addition, the prayer asks to bedelivered from ho ponēros, “evil,” or (more likely)“the evilone” (cf. Matt. 5:39)—that is, the devil or Satan. Godtests his people to strengthen them and prove their faithfulness,while Satan tempts people to subdue and destroy them. This prayeracknowledges the fragility and helplessness of the human state in theface of human, spiritual, and cosmic evil. The prayer seeksliberation from evil in the coming reign of God’seschatological kingdom.
TheLord’s Prayer: The Theology
Thetheological framework, ethical exhortation, and social dynamicscreated or presupposed by the prayer are as follows.
First,God is the Father of the followers of Jesus. This is axiomatic in theGospels and is repeated by the Christian prayer that addresses Godthe Father as “Abba” (Rom. 8:15; Gal. 4:6).
Second,an overarching importance is attached to the kingdom of God as thecontext in which all prayer is prayed. The tension of the prayer—thevery fact of needs and the threat of continuing perils—existsonly because God’s plan to restore Israel and renew creationhas not yet been put into full effect. God’s kingdom has brokeninto the world through the work of the Son of God and the giving ofthe Holy Spirit, and yet it still awaits a final consummation, whenGod is “all in all” (1Cor. 15:28) and finallyrepossesses the world for himself. The prayer presupposes the “now”and the “not yet” of God’s saving action andbalances prayers of triumph and lament in light of currenttemptations and the coming victory of God.
Third,in this prayer salvation not only is spiritual (understood as goingto heaven when one dies) but also involves the physical well-being ofa person and healthy relationships within the believing community.Just as God is concerned with physical human needs, so should humansbe with their fellow humans. If human beings forgive, then God alsoforgives them. Human relations are to mirror the values of heaven andthe vision of the kingdom.
Fourth,the world order currently exists in partial subjugation to evilpowers opposed to God’s rule, which is simply part of the diresituation of “this age.” The prayer presupposes anapocalyptic worldview characterized by dualism (God/Satan, good/evil,present/future, etc.), the necessity of encountering and perseveringagainst evil, and divine intervention to put the world order rightand replace it with the kingdom of God.
Fifth,discipleship involves a variety of traits and characteristics. Thisprayer depicts the disciple as trusting and as exhibiting faith inGod’s purpose and plan. The prayer presumes that disciplescling to God in dependence upon him in their day-to-day need. Theprayer assumes that disciples try to imitate God in reflectinggoodness, love, holiness, and peace in their respective communities.The prayer also admonishes endurance in the face of trials andpersistence (not repetitiveness) in the discipline of prayer.
Sixth,although the prayer does not have an explicit Christology, one can befound implicitly. It seems implied that Jesus is a mediator betweenthe Father and the disciples, and that he possesses an important rolein the final manifestation of the kingdom. It is, after all, thedisciples of Jesus who are promised a special place in the kingdomand a special relationship with the God of Israel.
Summary
TheLord’s Prayer has remained a common thread in the devotionallife of followers of Jesus for two millennia because it is simple,memorable, poignant, and yet profound. It is not the prayer of anelite few; it belongs to all who cry out to God as Father and see theway to God in Jesus Christ, the exalted Lord and Messiah of Israel.As teachings of Jesus hold immeasurable significance for the life,faith, praxis, and serviceof his followers, this prayerencapsulates a motif of Jesus’ own mission: God as king andthelove of God for his own people.
Both the OT and the NT view wealth as ultimately a result ofGod’s blessing (Prov. 10:22). Abraham shows the right attitudeby refusing to accept plunder from the king of Sodom, recognizing Godas the sole source of his riches (Gen. 14:23). Solomon’s wealthwas seen as God’s favor (1Kings 3:13). Wealth and richesare said to be in the house of persons “who fear the Lord”(Ps. 112:1–3). However, material success alone is notnecessarily an indication of God’s approval, nor is poverty asign of God’s disfavor. Fundamentally, neither poverty norwealth can be superficially tied to divine displeasure or favor.
Balancedview.The Bible articulates a balanced view of wealth. It warns againsthaving an arrogant attitude by failing to acknowledge that the sourceof wealth is God (Deut. 8:17–18). There is danger in trustingin riches (Pss. 52:7; 62:10). The rich are charged not to be haughty,and to set their hopes not on uncertain riches but rather on God(1Tim. 6:17–18). The love of money is described as theroot of all kinds of evil (1Tim. 6:9–10), and it istherefore extremely difficult for a rich person to enter the kingdomof God (Matt. 19:24). The foolishness of materialism, making richesthe center of one’s life, is shown in the parable of thewealthy farmer (Luke 12:15–21). Instead of monetary greed, thespirit of contentment is commended, because even if lacking on thematerial level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb.13:5). Material possessions should be gained rightly; effort anddiligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealththrough dishonesty and ill-gotten gains is denounced and condemned(Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).
God-centeredperspective.Wealth and material possessions are to be viewed from a God-centeredperspective. God is the one who provides everything; thus we shouldtrust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’sconfession in a time of loss, “The Lord gave and the Lord hastaken away; may the name of the Lord be praised,” shows anadmirable attitude to emulate (Job 1:21). God is the owner of allthings, and we are simply stewards and administrators of God’swealth. We need to remember that one day we will be accountable forthe use of our wealth (1Cor. 10:31). Jesus teaches us to seekthe kingdom of God first rather than his material blessings (Luke12:31–33). Anything that draws us away from serving God shouldbe avoided. We cannot serve both God and mammon (Matt. 6:24). Ourtreasures are to be in heaven, meaning that our central focus shouldbe on matters pertaining to the kingdom: “Where your treasureis, there your heart will be also” (Luke 12:32–34).
Responsibilityand generosity.With the possession of wealth comes the duty to give generously tothose in need (Prov. 11:24; 28:27). Prosperity is given as a means todo good; thus we ought to be rich in good deeds (1Tim. 6:18).Although it is a duty of the covenant community to take care of theneedy in the OT, it still emphasizes the voluntary heart (Deut.15:5–11). In 2Cor. 9:7, Paul presents the principle ofgiving in the NT: “Each of you should give what you havedecided in your heart to give, not reluctantly or under compulsion,for God loves a cheerful giver.” It should be not an exactionbut a willing gift (9:5).
TheChristian should emulate Jesus: “Though he was rich, yet for[our] sake he became poor, so that [we] through his poverty mightbecome rich” (2Cor. 8:9). Therefore, material offeringsto Christ should not be a burden (1Cor. 9:11). Sacrificialgiving is an expression of love to the Lord (2Cor. 9:12). Italso generates thanksgiving to God from those who receive it (2Cor.9:11). Worldly wealth should also be used for evangelistic purposes(Luke 16:8). If we are faithful in the use of money, we can betrusted with the kingdom’s spiritual riches (Luke 16:12–13).Although riches do not have eternal value in themselves, their properuse has eternal consequences (Luke 12:33; 1Tim. 6:19). One ofthe qualifications of a church overseer is to be free from the loveof money, and a deacon must not pursue dishonest gain (1Tim.3:3, 8). A good name is to be chosen over great riches (Prov. 22:1).James condemns as sinful the attitude of favoring the wealthy overthe poor. Nonpreferential love is the answer to prejudicialfavoritism (James 2:1–9).
Taken together “poor,” “orphan,” and“widow” are mentioned in the NIV 280 times, evidence ofGod’s particular concern for those in need. “Poor”is an umbrella term for those who are physically impoverished or ofdiminished spirit. In biblical terms, “poor” wouldinclude most orphans and widows, though not every poor person was anorphan or widow. With over 170 references to the “poor”in the NIV, the biblical writers emphasize God’s concern forthe poor. This is best summarized in Deuteronomy: “There willalways be poor people in the land. Therefore I command you to beopenhanded toward your fellow Israelites who are poor and needy inyour land” (15:11).
ThePoor
OldTestament. Allsections of the OT (including the Torah, Major Prophets, MinorProphets, and wisdom literature) contain both instructions andwarnings regarding the treatment of the poor. Portions of the tithesand offerings were to be set aside for the needs of the poor (Deut.14:28–29; 26:12–13). The law made specific provisionsthat allowed the poor in the land to glean from fields that they hadnot planted or tended (Lev. 19:9–10; 23:22). Boaz’sallowance of Ruth’s gleanings is an example (Ruth 2:7–8,15, 23).
Favorwas given to those who were kind to the poor (Job 29:12; 30:25;31:16; Ps. 112:9; Prov. 19:17; 22:9; 28:8, 27; Isa. 58:5–7;Jer. 22:16). Inversely, those who did not care for the poor werestrongly warned (Prov. 21:13; Ezek. 16:49; Amos 8:4–9). The OToften warns against oppression of the poor, with the added emphasisthat God is their defender (2Sam. 12:3–4; Job 20:19; Pss.109:16; 140:12; Prov. 14:31; 23:11; Isa. 3:14). If a poor person madea vow, specific regulations were provided to prevent a pledge ofunfair amount and to prevent the pledge from being kept overlong(Lev. 27:8; Deut. 24:12). Israelites who were hired as workersbecause they were impoverished were to be treated fairly and not asslaves (Lev. 25:39–42; Deut. 24:14–15). The poor were tobe judged fairly, being shown neither favoritism nor oppressionbecause of their situation (Exod. 23:3, 6; 30:15; Lev. 19:15; Job34:19; Ps. 49:2; Isa. 10:2).
Inaddition, the poor were not to be disregarded in the Sabbath Year orJubilee Year. During the Sabbath Year, the poor and the needy of theland were permitted to gather food from the land, including thefields, olive groves, and vineyards (Exod. 23:11). If a man becamepoor and was forced to sell his land, and if it was not redeemed by afamily member, the land would be returned to the man during theJubilee Year (Lev. 25:25–30). Also, if a man was forced tosubmit himself to being a hired worker, he would be redeemed in theJubilee Year (Lev. 25:47–54).
NewTestament.The NT advances the atmosphere of kindness and nonoppression towardthe poor and those in need found in the OT. The NT church was markedby such a real and selfless generosity that its members sold theirown possessions and gave to “anyone who had need” (Acts2:45). The poor were to be treated with generosity, and needs were tobe addressed whenever they were discovered (Matt. 19:21; Luke 3:11;11:41; 12:33; 14:13; 19:8; Acts 6:1; 9:36; Rom. 15:26; Gal. 2:10).
Kindnessto the poor was regarded as a natural manifestation of the love ofGod. Several NT writers considered a lack of concern and kindnesstoward the poor in a believer’s life cause to question theauthenticity of that person’s faith (James 2:15–16;1John 3:17–18).
Furthermore,because of the incarnation of Christ, in which the almighty God choseto dwell with humanity, distinctions between believers on the basisof material wealth and, more specifically, favoritism toward the richwere expressly forbidden by the NT writers (1Cor. 11:20–22;Phil. 2:1–8; James 2:1–4).
Orphans
Otherspecific biblical instructions regarding people in need concern thosewithout parents and especially those without a father. Suchindividuals are referred to as “fatherless.” As with theprovisions made for the poor, oppression of orphans or the fatherlesswas strictly forbidden (Exod. 22:22; Deut. 24:17; 27:19; Isa. 1:17;10:1–2; Zech. 7:10). Furthermore, God is often referred to asthe provider and helper of the orphan or fatherless (Deut. 10:18;Pss. 10:14, 18; 68:5; 146:9; Jer. 49:11). Jesus promised not to leavehis followers as “orphans,” implying that he would notleave them unprotected (John 14:18). In one of the cleareststatements of how Christian belief is to manifest itself, Jamesstates, “Religion that God our Father accepts as pure andfaultless is this: to look after orphans and widows in their distressand to keep oneself from being polluted by the world” (James1:27). (See also Fatherless.)
Widows
Sincewidows are bereft of their husbands and thus similar to orphans invulnerability and need, they are the beneficiaries of specialprovisions in both Testaments. Oppression was forbidden (Exod.22:22), provisions were to be given in similar fashion to that of thepoor and orphans (Deut. 24:19–21), and ample warnings weregiven to those who would deny justice to widows (Deut. 27:19). Jesusraised a widow’s son from death (Luke 7:14–15), a miracleespecially needed because she lacked provision after her only son’sdeath. The apostle Paul gave specific rules to Timothy regarding whoshould be placed on the list of widows to receive daily food: theymust be over sixty years old and must have been faithful to theirhusbands (1Tim. 5:9). In the book of Revelation, a desolatecity without inhabitants is aptly described as a “widow”(18:7). (See also Widow.)
Both Testaments proclaim, “The earth is the Lord’s,and everything in it” (Ps. 24:1; 1Cor. 10:26). Only theLord and Creator of the universe can rightfully claim ownership overanything, be it physical, spiritual, or moral (Job 41:11). Thus,“every good and perfect gift is from above, coming down fromthe Father of the heavenly lights” (James 1:17). He even ownshuman beings themselves. In a biblical worldview, God alone exercisesownership. People, however, exercise stewardship over what he hasgiven.
Scriptureguides and regulates human relationships with respect to owningproperty. While people are ultimately only stewards, they must neverwrongly take or desire what God has entrusted to others. ThereforeGod commands, “You shall not steal” (Exod. 20:15) and“You shall not covet” (20:17). The book of Proverbsexplains how to wisely dispose of one’s goods (Prov. 3:9, 10;11:25; 22:9), as does Jesus’ parable of the talents (Matt.25:14–30). Numerous passages teach that human “ownership”should be earned through work, if possible (Jer. 29:5–7;2Thess. 3:10). People should acknowledge their possessions asgifts from God by giving to the poor (Eph. 4:28) and to God’sappointed leaders, both secular and Christian: “Give back toCaesar what is Caesar’s and to God what is God’s”(Mark 12:17 [cf. Rom. 13:6; 1Tim. 5:18]).
Infact, the whole Bible can be read as the drama of the divine ownerrelating to his human stewards. At creation, God charges Adam and Eve“to work ... and take care of” the garden(Gen. 2:15), thereby entrusting all creation to human care. Indisobedience they abuse their stewardship, as will their offspring.In the fall, humankind forfeits God’s benefits in paradise(Gen. 3); he disowns his unfaithful stewards. The rest of Scripturerelates how God redeems a people for himself, adopting thedisinherited back into his household. He begins by promising Abrahamthat his offspring, Israel, will possess a land, Canaan (Gen. 17:8),which will be a kind of new paradise (Exod. 3:8). The Israelitesconquer the territory, but over time they prove to be unfaithfulstewards. After breaking God’s covenant, they lose the land inexile.
Jesus’parable of the landowner in Matt. 21:33–44 is basically acapsule version of this grand biblical story. Both come to a climaxwhen God sends his Son, Jesus Christ. He comes to “buy back”his people from their sins as the one faithful servant (Mark 10:45),even unto death on a cross (Phil. 2:8). Jesus pays for his elect’sadoption with his blood, so now believers partake in God’sownership over all things. “All things are yours, whether ...the world or life or death or the present or the future—all areyours, and you are of Christ, and Christ is of God” (1Cor.3:21–23).
In the ancient world, shame and honor are two binaryopposites used to depict one’s status or behavior, which aculture approves or disapproves. The system of honor and shame servesas a primary means of social control. Thus, knowing how to act toconform to the code of social behavior expected by one’s groupis essential to the maintenance of that community.
Inthe Bible, the noun “honor” is representedby kabod (from the verb “to be heavy”) in the OT, and bytimē (from the verb “to honor”) in the NT. Thereverse of honor is shame, which is represented by a varietyof Hebrew and Greek terms, such as boshet in the OT, and aischynēin the NT.
InIsrael, the Holiness Code (Lev. 17–26; cf. Num. 5:2–3;8:6–7, 14–15) is comparable to the code of honor andshame. As a covenant community, Israel has the obligation to abide bythe sanction imposed by God to attain honor (Deut. 4:6–8;26:18–19; Pss. 34:5, 8–9; 37:18–19; 127:5; cf.2Chron. 26:18; Pss. 8:5; 62:7; 84:11; Rom. 2:7–11).Israel is honored (Exod. 32:11–12; Deut. 32:26–27) beforethe nations when God’s honor is upheld (Exod. 7:5; 10:1–2;14:4, 17–18). Violation of covenantal stipulations—forexample, deceptions in trading (Deut. 25:16), acts of “abomination”(Lev. 18:17, 22–23, 26–29), idolatry (Deut. 31:20;32:15–17), and failure to perform duties prescribed in the law(Deut. 25:7–10)—results in disgrace before others (Exod.32:25) and God (Deut. 28:25–26, 37).
Thestatus of honor can be ascribed to an individual. A person is morehonorable who is the firstborn (Gen. 49:3), comes from an esteemedfamily (Ps. 45:9), or is married into a dignified family (Gen. 41:45;Ruth 4:5). This worth will last a lifetime unless the reputation ofthe family is compromised, either because of economics (Ruth 1:1–21)or violation of the codes of conduct, such as adultery and incest(Exod. 20:14; Lev. 18:20; 20:10–21; Deut. 5:18; 22:22; Prov.6:32–33), though not necessarily divorce (Deut. 24:1–4).Certain groups of people are honored because of special privilegegranted to them (Prov. 8:15–16; Dan. 2:21; Rom. 13:1–5)—forexample, priests (Exod. 28:2, 40; Ps. 110:4; Heb. 7:21), kings (Ps.2:7), sages (Prov. 3:35), Israel (Exod. 19:6; Deut. 7:6; 8:11–9:7;26:16–19), and the church (1Pet. 2:9).
Wealthsymbolizes one’s status and claims respect for its owners (Gen.12:10–20; 14:21–24; 1Kings 3:13; Prov. 3:16; 8:18;22:4; Ps. 49:16; Isa. 61:6, 12) but does not equate the state ofbeing poor with shame (cf. Ps. 12:5) unless it is a result of morallassitude (Prov. 13:18). Parts of the human body symbolize worth andvalue. Certain parts of the body are less honorable than others, andto expose them is to invite disgrace (2Sam. 10:4–5;1Chron. 19:4; Isa. 20:4; 1Cor. 12:23–24).
Thestatus of honor can also be achieved by an individual’s merits(cf. Rom. 2:7–11). Certain types of behavior are honorable—forexample, humility (Prov. 15:33; 18:12; 29:23), taking care of one’smaster (Prov. 27:18), honoring parents (Exod. 20:12; 21:15; 22:28;Prov. 19:26; Mal. 1:6; Matt. 15:4; Eph. 6:2), good service (Gen.45:13), military exploits (2Sam. 23:19–23; cf. 2Chron.32:21), almsgiving and justice (Prov. 21:21). One important aspect ofachieving honor is the pursuit of wisdom. The ways of wisdom arehonorable (Prov. 3:16–17; 4:8; 8:18), preserving a person fromdishonor (Prov. 3:16–17, 31–33, 35; 24:14), but the waysof folly, such as injustice (Prov. 1:22; 14:31) and dishonoringparents (Prov. 30:17; cf. Exod. 20:12; 21:15; Lev. 20:9; Deut.27:16), are a disgrace (Prov. 20:3; 26:1). The failure to performone’s duty (Gen. 40:1–3) or a defeat in battle (Isa.23:9; Lam. 1:8; Nah. 3:10) results in shame and, accordingly, loss ofsocial status (Isa. 16:14; 23:9; Jer. 46:12; Lam. 1:6, 8; Hos. 4:7).An ultimate form of disgrace is to be hanged for public viewing(Deut. 21:22–23; Esther 5:14; 7:7–10; Matt. 27:32–44;Mark 15:22–32; Luke 23:33–43; John 19:17–24; 1Cor.1:18–25). In a patriarchal society, the status of women isobtained through their sexual exclusiveness. Their chastity (Gen.38:24; Lev. 20:10; Deut. 22:13–21; cf. 2Sam. 13:13; Song8:8–9) and fertility (Gen. 16:2; 30:2; 1Sam. 1:3–8)become indicators of family and social worth.
Both the OT and the NT view wealth as ultimately a result ofGod’s blessing (Prov. 10:22). Abraham shows the right attitudeby refusing to accept plunder from the king of Sodom, recognizing Godas the sole source of his riches (Gen. 14:23). Solomon’s wealthwas seen as God’s favor (1Kings 3:13). Wealth and richesare said to be in the house of persons “who fear the Lord”(Ps. 112:1–3). However, material success alone is notnecessarily an indication of God’s approval, nor is poverty asign of God’s disfavor. Fundamentally, neither poverty norwealth can be superficially tied to divine displeasure or favor.
Balancedview.The Bible articulates a balanced view of wealth. It warns againsthaving an arrogant attitude by failing to acknowledge that the sourceof wealth is God (Deut. 8:17–18). There is danger in trustingin riches (Pss. 52:7; 62:10). The rich are charged not to be haughty,and to set their hopes not on uncertain riches but rather on God(1Tim. 6:17–18). The love of money is described as theroot of all kinds of evil (1Tim. 6:9–10), and it istherefore extremely difficult for a rich person to enter the kingdomof God (Matt. 19:24). The foolishness of materialism, making richesthe center of one’s life, is shown in the parable of thewealthy farmer (Luke 12:15–21). Instead of monetary greed, thespirit of contentment is commended, because even if lacking on thematerial level, one still has the Lord (Luke 12:15; Phil. 4:11; Heb.13:5). Material possessions should be gained rightly; effort anddiligence are required (Gen. 3:19; Prov. 10:4). Obtaining wealththrough dishonesty and ill-gotten gains is denounced and condemned(Prov. 11:26; 13:11; Jer. 17:11; Mic. 6:12).
God-centeredperspective.Wealth and material possessions are to be viewed from a God-centeredperspective. God is the one who provides everything; thus we shouldtrust him for our daily needs (Matt. 6:25–34; Luke 11:3). Job’sconfession in a time of loss, “The Lord gave and the Lord hastaken away; may the name of the Lord be praised,” shows anadmirable attitude to emulate (Job 1:21). God is the owner of allthings, and we are simply stewards and administrators of God’swealth. We need to remember that one day we will be accountable forthe use of our wealth (1Cor. 10:31). Jesus teaches us to seekthe kingdom of God first rather than his material blessings (Luke12:31–33). Anything that draws us away from serving God shouldbe avoided. We cannot serve both God and mammon (Matt. 6:24). Ourtreasures are to be in heaven, meaning that our central focus shouldbe on matters pertaining to the kingdom: “Where your treasureis, there your heart will be also” (Luke 12:32–34).
Responsibilityand generosity.With the possession of wealth comes the duty to give generously tothose in need (Prov. 11:24; 28:27). Prosperity is given as a means todo good; thus we ought to be rich in good deeds (1Tim. 6:18).Although it is a duty of the covenant community to take care of theneedy in the OT, it still emphasizes the voluntary heart (Deut.15:5–11). In 2Cor. 9:7, Paul presents the principle ofgiving in the NT: “Each of you should give what you havedecided in your heart to give, not reluctantly or under compulsion,for God loves a cheerful giver.” It should be not an exactionbut a willing gift (9:5).
TheChristian should emulate Jesus: “Though he was rich, yet for[our] sake he became poor, so that [we] through his poverty mightbecome rich” (2Cor. 8:9). Therefore, material offeringsto Christ should not be a burden (1Cor. 9:11). Sacrificialgiving is an expression of love to the Lord (2Cor. 9:12). Italso generates thanksgiving to God from those who receive it (2Cor.9:11). Worldly wealth should also be used for evangelistic purposes(Luke 16:8). If we are faithful in the use of money, we can betrusted with the kingdom’s spiritual riches (Luke 16:12–13).Although riches do not have eternal value in themselves, their properuse has eternal consequences (Luke 12:33; 1Tim. 6:19). One ofthe qualifications of a church overseer is to be free from the loveof money, and a deacon must not pursue dishonest gain (1Tim.3:3, 8). A good name is to be chosen over great riches (Prov. 22:1).James condemns as sinful the attitude of favoring the wealthy overthe poor. Nonpreferential love is the answer to prejudicialfavoritism (James 2:1–9).
Governmental agencies established to distribute money,vouchers, medical coverage, and other necessities to those who are inneed and who qualify for such distributions according togovernment-established rubrics. Welfare programs as we know them inour own modern societies are modern creations of secular states andare not aspects of the biblical or ancient Near Eastern world. TheBible, however, significantly addresses the complex subject ofpoverty and Israel’s responsibility to the poor.
TheOT emphasizes Israel’s responsibility for the poor, especiallyfellow Israelites, but also foreigners sojourning in Israel (Exod.22:25; Lev. 25:25, 35; Ruth 2:10). Because of the blessings bestowedon them by God, Israelites were commanded to be personally generousto those in need (Lev. 25:36–38; Deut. 15:7–13). Theywere to underharvest their fields, vineyards, and groves so that thepoor might glean from them (Lev. 19:9–10; Deut. 24:19–22;Ruth 2:2–3, 7–11). Those who aided the poor were promisedblessing (Prov. 19:17; 22:9; 28:27).
Thepowerful were not to oppress the poor by lending to them usuriously(Lev. 25:36–38) or enslaving them indefinitely (Lev. 25:39–42;Deut. 15:12; 24:14–15). Oppression was a grave offense becauseGod had led Israel out from oppression in Egypt (Exod. 22:21; 22:9;Ps. 72:4, 12–14; Prov. 22:16; Jer. 22:17–19; Ezek.18:5–9; 22:29–31; Amos 4:1–3).
Particularlyin Proverbs, Israel is also cautioned against behaviors that lead topoverty, including sloth (6:6), slacking (10:4), neglectingdiscipline (13:18; 20:13), loving sleep (20:13), loving pleasure(21:17), heavy drinking and gluttony (23:21), and empty pursuits(28:19).
TheNT builds and expands on the OT’s admonitions about treatmentof the poor. Giving to the poor remains an imperative (Acts 2:45;Rom. 12:13; James 2:15; 1John 3:17), but it is to be donewithout fanfare (Matt. 6:2–3; Mark 12:38–40). Generosityought to be from the heart and regardless of means (Luke 21:2–4;2Cor. 8:1–5), yet not under compulsion (2Cor.8:8–9; 9:7). Christians are called to assume responsibility forthemselves (2Cor. 11:9; Eph. 4:28; 2Thess. 3:7–11)and their families (1Tim. 5:8, 16).
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1. Parable of Obedience
Illustration
Peter was a little boy who was much pampered by his mother and usually got his way by crying.
Herbert was in the same class in school, but his strict mother insisted that he obey at once and that he do chores around the home. He always washed and dried the dishes.
I had them both in my swimming classes. When Peter left home his mother cautioned, "Please don't drown, Peter, you are the only thing I have," while Herb's mother said, "You do exactly what you are told to do."
Peter, in fear, would never let go of the brass pipe at the side of the pool. In three months time he made little progress in the water.
Herbert obeyed at once and triumphed so quickly that twenty minutes after he entered the pool for the first time he had completed each step from the 'Jelly Fish Float' through the 'Butterfly Kick' and could swim one length of the pool though he had never been swimming before.
It was easy for him to obey each instruction for he was taught to trust the teacher and expected that obediency was right.
Children, who learn how to obey their elders, parents and teachers, are equipped for happier and more successful experiences.
This is a true story, as well as a parable, and though I've lost track of Peter, I know that Herb progressed steadily through the years.
All citizens have an influence toward correction, direction and friendship of children. We are often unconcerned or irresponsible in our treatment of children who pass us by on the road of life and too often we rebel at correction and disobey the law with pride.
2. PARABLE OF MY NAME
Illustration
Staff
"Mother, where did I get my name?" said Ralph.
"Why daddy and I gave it to you. We just liked the name. Why do you ask?"
"Well, Mary said she was named after the mother of Jesus. And John said he was named after one of the desciples and David said he was named after a great Bible hero. Who was I named after?"
"Well, no one in particular, but people will learn to think well of you and of your name, as you do good deeds and are kind and friendly to them."
"Aw gee! I wish I were named after someone." said Ralph.
"Well," said the mother, "there was a great poet whose name was Ralph -- Ralph Waldo Emerson."
"Good, that's what I'll tell them. I was named after a great poet."
It is true that bearing a name of someone with a great reputation has an encouraging influence on the namesake. It is true that Bible names are related by the bearers of such names to their historic meanings. It is natural and it is good that we should want to make our reputations measure up to high ideals and noble achievements.
Parents ought to wisely choose their children's names with consideration for what it will mean among their playmates and friends and associates in the future.
3. I Am YOUR Child
Illustration
Michael P. Green
The following article appeared in a local newspaper as an “Open Letter to My Parents”: I am your child. You have brought me into this world and raised me to what I am today. If I am not what I should be, please do not be too harsh with me, for I am your product, and by my actions I advertise the quality standard of home. Do not point at one of my playmates as an example of how I should behave, for by doing so you are admitting that they are doing a better job than you.
You say that you love me, and yet it has been years since you put your arms about me at bedtime and with tears in your eyes asked your heavenly Father to watch over me as I slept. You seem to be more interested in my school grades than in the condition of my eternal soul. You give me the impression that it is better to be popular than to be pure; better to be attractive on the outside than to have that “inner beauty” that comes to one who loves the Lord.
So the next time you feel like throwing up your hands and saying, “I just can’t do a thing with you,” please remember you have had the opportunity to influence me since I was born, and that the Bible says, “Train up a child in the way he should go, and when he is old he will not depart from it” (Prov. 22:6).
4. Wait. Trust Me.
Illustration
Paul Batura
A friend earlier today called my attention to some counsel and perspective served up on an episode of The Andy Griffith Show titled, “Opie’s Hobo Friend.” It originally aired November 13, 1961. [It’s politically incorrect these days to refer to a homeless person as a “hobo” – but that wasn’t the case back when John F. Kennedy was in the White House.]
As the storyline goes, a homeless man named David Browne shows up in Mayberry. He swipes some sandwiches, makes friend with Sheriff Andy Taylor (played by Griffith) and by extension, Opie, Griffith’s son. Deputy Barney Fife is suspicious of Browne, but Andy gives the traveler benefit of the doubt. Soon, though, things begin to change.
Opie becomes enamored with the man, impressed how he can eat well and live such a carefree existence without a job. His young and impressionable mind is spinning. Of course, Opie’s innocence and lack of discernment prevent him from seeing through the facade and the man’s dishonesty.
The sheriff gently confronts the man:
David Browne: You know, I’ve grown awful fond of that young fellow. What’s wrong?
Sheriff Taylor: Well, there seems to be something wrong with his thinkin’. He’s gotten a little twisted on things lately, like bein’ able to tell the difference between right and wrong.
David Browne: Oh.
Sheriff Taylor: Not that that’s an easy thing. A lot of grownups still strugglin’ with that same problem, but ‘specially difficult for a youngster, ’cause things rub off on ’em so easy.
David Browne: Well, Sheriff, maybe I do look at things differently than other people. Is that wrong? I live by my wits. I’m not above bending the law now and then to keep clothes on my back or food in my stomach. I live the kind of life that other people would just love to live if they only had the courage. Who’s to say that the boy would be happier your way or mine? Why not let him decide?
Sheriff Taylor: Nah, I’m afraid it don’t work that way. You can’t let a young ‘un decide for himself. He’ll grab at the first flashy thing with shiny ribbons on it, then when he finds out there’s a hook in it, it’s too late. The wrong ideas come packaged with so much glitter, it’s hard to convince him that other things might be better in the long run and all a parent can do is say, “Wait. Trust me” and try to keep temptation away.
Wrong ideas packaged with glitter continue to entice and tempt not only children, but plenty of adults, too.
Today’s parents are in a battle against those who, instead of allowing mothers and fathers to say, “Wait. Trust me,” are saying, “Go ahead. Trust us.”
We’d be better off with a world full of more Sheriff Andy Taylors.
5. With Fire In His Eyes
Illustration
Richard A. Jensen
There was fire in his eyes as Dr. Yacob spoke. Dr. Yacob is from the northernmost part of ancient Ethiopia. This northern area of Ethiopia has recently become a nation of its own, the nation of Eritrea. Dr. Yacob was born and raised in Asmara, the capital of Eritrea. Early on in his life he had a fire in his eyes for the gospel message of Jesus Christ. In his school days he was already an evangelist telling other students about Jesus. He fought with school authorities in order to get a place on the school grounds where the students might meet for Bible study and prayer.
After high school Dr. Yacob attended the Lutheran seminary in Addis Ababa, Ethiopia. He was a dilligent student. He eventually received a scholarship to study abroad and received his Ph.D. in Old Testament studies. In 1978 Dr. Yacob was elected to be the general secretary of the Evangelical Lutheran Church of Eritrea. These were difficult times. Eritrea was fighting a full scale civil war with Ethiopia. The nation was paralyzed. The resources for life -- things like food, water, firewood, gas and electricity -- were very scarce. People lived on the edge of desperate poverty. People lived on the edge of death.
In the midst of this poverty, war and destruction Dr. Yacob was determined to rebuild many of the church buildings that had been destroyed. The churches were very well attended in these years. "Every Sunday is like Christmas," Dr. Yacob once said. With the help of overseas partners many of the churches in Eritrea were rebuilt in the midst of ruin. Many 37questioned Dr. Yacob's choice of church building in this desperate situation. "Building a building is a sign of hope," he maintained with fire in his eyes. "We trust God to be Lord of Life in the midst of death. The buildings were like miracles for us. Jeremiah bought a field at Anathoth just when he thought the land was to be taken away by destruction. His action was a sign of hope for the future. Our buildings are a sign of hope for our future. All could see that in the midst of death, the church was alive."
Dr. Yacob works in France now in the Department of Ecumenical Research for the Lutheran World Federation. This is a leader tested by life. This is a leader who has lived through the hell of war and poverty. Now he travels the whole world over. In far too many places he sees the same kind of conditions that he once saw in Eritrea. Poverty stalks the earth in a million guises. Poverty has churned up his insides. He has simply seen too much suffering.
Speaking to a group of Lutheran missionaries not long ago Dr. Yacob spoke with the accustomed fire in his eyes. "These conditions around the world must stop," he exploded. "I've talked with Lutheran leaders in churches around the world where poverty reigns. We decry the working of the economic systems of our world today. We decry the economic injustice that we see everywhere. We decry a world where some live in magnificent luxury while the world's billions starve to death. This has to stop! We are ready to propose that world Lutheranism adopt it as a basic confession of being a Christian that economic systems which create injustice and inequity must be rejected." "
6. Clothed with Humility
Illustration
John R. Gunn
The word "humility" means literally a low estimate of self. But this does not imply self-deprecation. When you hear someone deprecating himself, usually you can put it down as a sort of counterfeit humility. Someone has said, "The true way to be humble is not to stoop until you are smaller than yourself, but to stand at your full height before some higher nature that will show you how small your greatness is." "Walk humbly with thy God." Here is where we learn true humility. Walking with God, seeing ourselves by the side of His greatness, we see how little we are. And seeing how little we are is the first step toward becoming what we can and ought to be.
We never become truly great, we never do our best work until we are "clothed with humility"; until, like our Lord and Savior, we are willing to live to serve others.
7. Dear Mr. Creator
Illustration
There’s the story about George Washington Carver, who went into the woods every morning before sunrise to talk to God, whom he called, "Dear Mr. Creator."
"Dear Mr. Creator," he said one day, "why did You make the world?" And the voice of God replied, "Little man, that is a question too big for you."
"Dear Mr. Creator,: said Carver, "why did You make man?" Again, God replied, "Little man, that question is too big for you; ask me a question nearer to your size and I will answer you," whereupon Carver asked, "Dear Mr. Creator, why did You make the peanut?" The answer came to him and you know the rest of the story.
8. CARVER
Illustration
Stephen Stewart
1 Kings 6:35 - "On them he carved cherubim and palm trees and open flowers; and he overlaid with gold evenly applied upon the carved work."
Carving was one of the very earliest activities, of man. Before primitive man knew anything about agriculture or clothing he had found a way of chipping, rubbing, or scraping many different kinds of materials into the sculptural shapes he desired. Bone, ivory, and horn carvings have been found that were made 50,000 years ago.
It is interesting to note that, apart from allusions, usually sarcastic, to the carvings of idols, all the Old Testament references to the carving of wood, stone, and metal pertain to the Tabernacle, or its successor, the Temple.
The recorder of the biblical record has made especial note of the carving on the bronze stand of the temple layers, and, in speaking of the temple doors, he makes mention of the decoration of these olivewood and cypress doors and the cedar wainscoting with carvings of "cherubims and palm trees and open flowers."
The Hebrew carvers were especially skilled in woodworking, and this is particularly evidenced in what we can picture the cherubim the Holy of Holies to have been. Since these were made from olivewood, each fifteen feet high, it is obvious that a great deal of joinery and carving were necessary.
The interior walls of Solomon’s Temple were completely covered with cedarwood wainscoting; the floor was covered with boards of cypress; nowhere was any stone to be seen. These woods, further, were filled with carved figures of gourds, lotus blossoms, birds, palm trees, and cherubs, and many other symbols.
And, of course, as time went on, they became more and more adept in this art. So much so, that by the time Herod the Great rebuilt the Temple in Jerusalem, it’s beauty was proverbial. I mean that quite literally - "He who has not seen Herod’s building has never seen anything beautiful," was a common proverb of that day. Although we have conflicting reports of this building, and we do know vast areas of it were covered with gold, still we may assume that a great deal of carving was also found here.
And, of course, the accomplished carver could make a very good living for himself in ornamenting the homes of the wealthy, in making jewelry, in all the ways in which carving is used today. There are extant magnificent pieces of carved jade and ivory that any woman would give her eye-teeth to have made for her today - and they are many centuries old!
9. Growing In Grace
Illustration
James Packer
I am the least of the apostles. 1 Cor15:9
I am the very least of all the saints. Eph3:8
I am the foremost of sinners. 1 Tim1:15
Humility and a passion for praise are a pair of characteristics which together indicate growth in grace. The Bible is full of self-humbling (man bowing down before God) and doxology (man giving praise to God). The healthy heart is one that bows down in humility and rises in praise and adoration. The Psalms strike both these notes again and again. So too, Paul in his letters both articulates humility and breaks into doxology. Look at his three descriptions of himself quoted above, dating respectively from around A.D. 59, 63, and 64. As the years pass he goes lower; he grows downward! And as his self-esteem sinks, so his rapture of praise and adoration for the God who so wonderfully saved him rises.
Undoubtedly, learning to praise God at all times for all that is good is a mark that we are growing in grace. One of my predecessors in my first parochial appointment died exceedingly painfully of cancer. But between fearful bouts of agony, in which he had to stuff his mouth with bedclothes to avoid biting his tongue, he would say aloud over and over again: "I will bless the Lord at all times; his praise shall continually be in my mouth" (Ps. 34:1). That was a passion for praise asserting itself in the most poignant extremity imaginable.
Cultivate humility and a passion for praise if you want to grow in grace.
10. The Poverty in the Christmas Story
Illustration
Edward F. Markquart
The gospel story for today could be entitled, "The Original Christmas Pageant." In both the first two chapters of Luke and in the rest of the gospel, we hear of God's special concern for the poor. Both in the whole gospel of Luke and in the first two chapters of prelude, there is a preoccupation with those who live in poverty. I would like to suggest to you that the forgotten element of Luke's original Christmas pageant is the theme of poverty and poor people themselves. The poverty of the Christmas story is often the forgotten element.
Dr. Walter Pilgrim's book about the gospel of Luke is entitled, GOOD NEWS FOR THE POOR. This professor, who is from Pacific Lutheran University and often teaches at our congregation, reminds us that ALL of the characters from Luke's original Christmas pageant were poor people. ALL of them! The story about the three wise men with their gold, frankincense and myrrh is not a story from the gospel of Luke but from the book of Matthew. For Luke, ALL the characters in his Christmas play are poor people.
11. Breaking Down Barriers
Illustration
Bill Hybels
“Jesus’ perspective was shaped by a deep sense of humility. It was a humility where none was called for; Jesus, as God, clearly deserved His titles, position, and praise. But as we have seen, Jesus “did not consider equality with God something to be grasped.” He wanted instead, to relate with man on an equal level. Where religious leaders of His day relished the separation between themselves and “the common people”, Jesus sought to break down the barriers, even those imposed by His divine rights. Humility was at the core of His philosophy. More times than not, He used His power for the powerless, showed love to the loveless, and served those who could not possibly return the favor. With characteristic consistency, He repeatedly rejected a Pecking Order based on conditional response.”
12. Break Free From the Scrooge Syndrome
Illustration
Gregory Knox Jones
Each year, in the weeks leading up to Christmas, a great number of people find delight in the marvelous story written by Charles Dickens: A Christmas Carol. There is something in the story that lures us back to it year after year; we never seem to grow tired of hearing its message. The main character in the story is a surly old man named Scrooge, who lives a miserly existence. He sees no benefit in being generous with the poor, or even providing a living wage to dedicated workers. He clutches onto his money and despises the thought of parting with any of it. But it is not only his money that Scrooge withholds from others, it is his entire being. He withholds love and kindness, he withholds warmth and friendship. Then, one night, Scrooge undergoes a profound crisis. He sees himself through the eyes of others. He has a vivid vision of his past; and then his present. But what is most frightful to him - what shakes him to the core of his being - is when he is granted the opportunity of a lifetime. He is allowed to witness his future. But his future proves to be so dark and frightening, that it prompts within him a dramatic change. He undergoes a radical transformation and becomes an entirely new person. Rather than being cold and indifferent to people, he becomes generous and compassionate.
It is a heart-warming story. But more than that, it is a hopeful story. It provides us with the hope that we too can make needed changes in our lives. We can break free from the ruts we have burrowed, and the negative behaviors we have cultivated. We can become kind and compassionate, humble and hospitable, joyful and generous.
I have never read anything which suggests this, but I wonder if the story of John the Baptist influenced Dickens and served as an impetus in his creation of A Christmas Carol?
13. The World of the Prophet
Illustration
James T. Batchelor
What would you do if someone gave you one million dollars and then told you to come back as often as you liked and you could have whatever money you needed whenever you wanted? Just ask and it is yours. What if he told you to tell all your friends and they could also come and have a million dollars? Do you think you would tell your friends? Do you think you would show up regularly to receive more from this very wealthy and very generous person?
What would you think if you told your friends and they had you arrested? What would you think if people said you were an idiot for getting money from this generous person? What if people killed you for telling them about this person who was giving away free money? Would you expect people to accuse you of being narrow minded when you told people that they couldn't get free money from any other person? Would you expect people to say things like, "You know if we get our money every week, we won't really appreciate it?" Would you expect people to hunt down this very wealthy, very generous person and kill him?
Welcome to the world of the prophet. If you were to take these examples and replace the money with forgiveness, you would exactly describe the insanity that faces the prophet, the apostle, and all the messengers of God. God wants to cover us in His gifts of forgiveness, life, and salvation and for some reason, that makes people angry.
14. Mastering the Virtue of Humility
Illustration
Our Daily Bread
"What do you think of the candidates?" That's what a reporter for a news magazine asked a young woman at Dartmouth University after a debate among presidential hopefuls. She didn't say a word about their positions on the issues or their skill at debate. She simply remarked, "None of them seems to have any humility."
Benjamin Franklin, the early American statesman, made a list of character qualities that he wanted to develop in his own life. When he mastered one virtue, he went on to the next. He did pretty well, he said, until he got to humility. Every time he thought he was making significant progress, he would be so pleased with himself that he became proud.
Humility is an elusive virtue. Even Jesus' disciples struggled with it. When Jesus learned that they had been arguing about who was the greatest, He responded, "If anyone desires to be first, he should be last of all and servant of all" (Mk. 9:35). Then He took a little child in His arms and indicated that we need to humbly serve others as if we were serving Christ.
If a news reporter were to talk to our friends, neighbors, or fellow church members and ask them to describe us, would they use the word humble?
15. Imitate Generosity
Illustration
Douglas R. A. Hare
The climax of the parable occurs in verse 15: "Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?" The vineyard owner claims the right to pay his workers not on the basis of their merits but on the basis of his own compassion. Why should such generosity be condemned as injustice? Underlying the parable is the Old Testament conception of God as the creator who is GOOD, that is, generous to all (see, e.g., Ps.145:9). Jesus reveled in the incredible magnanimity of God (see 5:45). Of course Jesus believed in the God of justice, but in his vision of God the divine compassion greatly outshone the divine justice. Those who worship such a God must imitate his generosity, not begrudge it.
16. Divine Humility
Illustration
King Duncan
Two hundred years ago there was another man named John, a preacher of extraordinary power and influence in England and America. We know John Wesley as the founder of the Methodists. Surprisingly, however, Wesley was not the most popular preacher of his day. A man named George Whitefield preached to far more people than Wesley, baptized many more into the Kingdom of God and was a favorite of such prominent Americans as Benjamin Franklin.
Whitefield and Wesley were the best of friends until they had a severe falling out over Whitefield's strict adherence to Calvinist doctrine. Whitefield was asked following this falling out, "Do you expect that you will see John Wesley in heaven?"
"No," answered Whitefield.
"That's what I thought you would say," his questioner replied.
"But you don't know what I mean," said Whitefield. "Wesley will be so far up there near the great Throne, I will never see him."
Such an answer takes a certain kind of divine humility.
John the Baptist, in spite of his own popularity, sought to direct attention not to himself but to Jesus. That kind of humility is a rare commodity.
17. Ten Commandments of Relations
Illustration
Staff
Ten Commandments of Human Relations
- Speak to people. There is nothing as nice as a cheerful word of greeting.
- Smile at people. It takes seventy-two muscles to frown, only fourteen to smile.
- Call people by name. Music to anyone's ears is the sound of his/her own name.
- Be friendly and helpful.
- Be cordial. Speak and act as if everything you do is genuinely a pleasure, and if it isn't, learn to make it so.
- Be genuinely interested in people. You can like almost everybody if you try.
- Be generous with praise, cautious with criticism.
- Be considerate with the feelings of others. There are usually three sides to a controversy: yours, the other fellow's, and the right one.
- Be alert to serve. What counts most in life is what we do for others.
- Add to this a good sense of humor, a big dose of patience, and a dash of humility, and you will be rewarded manifold through life.
18. A Hunger for God
Illustration
Alex Gondola
Someone has said that our model for living today is more like Madonna, the "material girl," than it is like Mother Teresa. Have we somehow confused our wants with our needs? So, we may be hungry not hungry for food, but hungry in another way. In one of her books, Mother Teresa writes: "The spiritual poverty of the Western world is much greater than the physical poverty of [Third World] people. You in the West have millions of people who suffer such terrible loneliness and emptiness. They feel unwanted and unloved ... These people are not hungry in a physical sense but they are in another way. They know they need something more than money, yet they don't know what it is. What they are missing really is a living relationship with God."
19. Spiritual Poverty
Illustration
Mother Teresa
Mother Teresa wrote: "The spiritual poverty of the Western world is much greater than the physical poverty of the Third World. You in the West have millions of people who suffer such terrible loneliness and emptiness. They feel unwanted and unloved.These people are not hungry in a physical sense but they are in another way. They know they need something more than money, yet they don't know what it is. What they are missing really is a living relationship with God."
20. We Hold These Truths to Be Self-evident
Illustration
John A. Dane
I don’t know who first uttered these words but they set forth a terribly important bit of wisdom: If there is nothing above us we will be consumed by all that is around us.
Our nation’s Founding Fathers recognized its truth when they wrote: "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness."
Our human dignity, rights and freedoms come to us not from our President, our Congress or our Supreme Court, they come to us from God our Creator. No king, ruler, president or potentate confers them upon us. Perhaps that concept does not seem to be very bold to us today, but it was the foundation of our Declaration of Independence, the beginning of what back then was known as the American Experiment. Experiment? Yes! What our Founding Fathers asserted back then was radical because the people in the rest of our world were governed back then by kings, dictators and totalitarians who ruled as if people were their possessions, as if their subjects belonged to them and not to God.
21. MINER
Illustration
Stephen Stewart
Job 28:2 - "Iron is taken out of the earth, and copper is smelted from the ore."
We are certainly familiar with the men who work the mines in America today - but, unfortunately, we are usually familiar only because tragedy has brought them to our attention. There is a cave-in or an explosion, and men are trapped, perhaps to remain in their earthy tombs for many months until it is safe to remove their bodies. We see picture stories in our newspapers and national magazines about the poverty and despair of those whose land has been destroyed by strip mining. And so we might be tempted to look into the Bible for parallels.
Surprisingly enough, we’ll find nothing of this sort of problem. As a matter of fact, there isn’t even a Hebrew word for "mine" or "mining" in a biblical text. This would lead us to believe that mining was not an occupation with which the Hebrews were very familiar.
Now it’s true that mining has been known from the very earliest times. Probably the most ancient method was the simple one of taking gold from materials deposited by rivers or floods. It is likely that the earliest source of lead, copper, iron, and silver was by means of outcrop mining - the surface mining of ores found in the upper levels of the soil or in the veins of rocks. However, we do also know that underground mining was practiced before the twelth century B.C., and that the Egyptians mined for copper and turquoise before 3000 B.C. As with so many things that have been excavated in Egypt and found to be amazingly modern - so too with their mines - they had shafts over 100 feet deep, which were ventilated and had pillars to support the roof!
We have heard many times of King Solomon’s mines, and it is a fact that they existed - Dr. Nelson Glueck’s explorations in Southern Palestine have disclosed extensive copper and iron mining and refining sites. Archaeologists have discovered evidence that from about 120-600 B.C. there was an intensive exploitation of the copper deposits of the Arabah, and it is highly likely that this exploitation was carried on by the Kenites, who, in turn, passed on their knowledge of mining to the Hebrews.
The work then, just as today, was arduous, and the miners lived under poor conditions. In fact, the great probability is that miners were slaves, convicts, and prisoners, who were sent to these mines to work out their sentences. Perhaps not quite the same situation exists today, but miners, in most instances, are still slaves of the system, and prisoners of poverty and neglect and indifference. So - we haven’t come too far, have we?
22. Demons in Our Modern World
Illustration
Roger Ray
I was just as naive as I was sincere when I wrote a letter to a missionary in Papua, New Guinea. I was a 19-year-old college student trying to make sense out of the Bible. I was reading the gospels with an ardent desire to believe what I was reading but I kept getting hung up on these stories about demon exorcisms. If the gospels were true then there were real demons in the world and yet I didn't see anyone but quacks and nut cases doing demon exorcisms on TV.
Someone in my college campus ministry suggested to me that we no longer saw demons in the civilized world but that missionaries in remote parts of the world did. I knew the name of a missionary in the terribly primitive region of Papua, New Guinea so I wrote to him. I wanted him to validate the Biblical stories about demons by telling me that he had heard them speak, that he had witnesses an exorcism. I hope he could tell me some really hair-raising stories.
It took him several weeks to answer my letter and it took me a few years to understand his response.
He avoided my request for a description of face-to-face encounters with the demonic. He didn't say anything about hearing them speak or of exorcisms. He did, however, say that there were demons in Papua, New Guinea and that he was shocked that I had not seen anywhere I lived in Memphis, Tennessee. "Do you not see the demons at work in pornography, prostitution, in racial hatred and in poverty?" he asked me.
At first it seemed to me that he just didn't understand my question...later it became obvious to me that I had not understood his answer. Racism, poverty and the whole abuse of women in the sex industry were certainly obviously present in the city where I lived and I accepted that these things were evil but they were everyday things.... things that were always there and always would be there. I wanted to hear about something more biblical...about a demon speaking to a missionary or some vision of demon possession.... he just wanted to write to me about everyday stuff.
23. The Good News Never Conflicts with Truth
Illustration
Bob Ward
The esteemed space scientist Dr. Werner von Braun received many cards and letters over the years from people who believe that space exploration is against the Creator's wishes. "Scripture mail," NASA calls it. These correspondents warned the scientist to cease this dangerous godless folly. "One lady wrote that God doesn't want man to leave Earth and she was willing to bet me $10 that we wouldn't make it," said Episcopalian von Braun. "I answered that, as far as I knew, the Bible said nothing about space flight but it was clearly against gambling."
Why are some people so threatened by scientific discoveries? Don't they know that truth is from God wherever it may be found? The notable church father Justin Martyr settled the matter once and for all when he wrote, "Whatever has been uttered aright by any [person] in any place belongs to us Christians." Christian faith does not need defenders, for it is never in conflict with truth.
24. The First and Last Things
Illustration
Brett Blair
H.G. Wells had thereputation as the apostle of scientific materialism and the deadly foe of organized faith. So it's surprising that in one of his most successful but least known novelsMr. Britling Sees It Through, he made a rather startlingly confession, or at least it appears to be a confession. It is generally thought that the characterMr. Britling is a surrogate for Wells. The characterexpresses asimple but clear faith, leaving no doubt as to the meaning. At first, his religious views are passionate, but notstrictly orthodox. Mr. Britling makes this confession, giving us a window into Wells' on beliefs:
"Religion is the first thing and the last thing, and until a man has found God and been found by God, he begins at no beginning, he works to no end. He may have his friendships, his partial loyalties, his scraps of honour. But all these things fall into place and life falls into place only with God. Only with God. God, who fights through men against Blind Force and Night and Non-Existence; who is the end, who is the meaning. He is the only King. . . . It was as if he had been groping all this time in the darkness, thinking himself alone amidst rocks and pitfalls and pitiless things, and suddenly a hand, a firmstrong hand, had touched his own. And a voice within him bade him be of good courage. . . . God was beside him and within him and about him."
Note: Wells, through the Britling Character,draws more a picture of a finite God rather than an Omnipotent Being, saying, "After all, the real God of the Christians is Christ, not God Almighty; a poor mocked and wounded God nailed on a cross of matter…. Some day He will triumph…. But it is not fair to say that He causes all things now. It is not fair to make out a case against him. You have been misled. It is a theologian’s folly. God is not absolute; God is finite…. A finite God who struggles in his great and comprehensive way as we struggle in our weak and silly way—who is with us..." Go Here for more.
25. Clothing and Spiritual Change
Illustration
Mickey Anders
Clothing is a common New Testament metaphor for spiritual change. Paul wrote in Romans, "Clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature" (Rom 13:14).
And in First Corinthians, "The perishable must clothe itself with the imperishable, and the mortal with immortality. (1 Corinthians 15:53).
In Colossians, we read, "Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience(Colossians 3:12).
Finally, in First Peter we are admonished, "All of you, clothe yourselves with humility toward one another, because, 'God opposes the proud but gives grace to the humble'" (1 Peter 5:5).
Being clothed anew is a consistent New Testament expression for holiness and righteousness. The old clothes have to come off and new ones put on.
This text confronts us with the paradox of God's free invitation to the banquet with no strings attached and God's requirement of "putting on" something appropriate to that calling. The theological point is that we are warned of the dire consequences of accepting the invitation and doing nothing except showing up.
26. Living Unaware of Our Vast Fortune
Illustration
Dan Rondeau
Come with me into West Texas during the Depression. Mr. Ira Yates was like many other ranchers and farmers. He had a lot of land, and a lot of debt. Mr. Yates wasn't able to make enough on his ranching operation to pay the principal and interest on the mortgage, so he was in danger of losing his ranch. With little money for clothes or food, his family (like many others) had to live on a government subsidy.
Day after day, as he grazed his sheep over those rolling West Texas hills, he was no doubt greatly troubled about how he would pay his bills. Then a seismographic crew from an oil company came into the area and told him there might be oil on his land. They asked permission to drill a wildcat well, and he signed a lease contract.
At 1,115 feet they struck a huge oil reserve. The first well came in at 80,000 barrels a day. Many subsequent wells were more than twice as large. In fact, 30 years after the discovery, a government test of one of the wells showed it still had the potential flow of 125,000 barrels of oil a day.
And Mr. Yates owned it all. The day he purchased the land he had received the oil and mineral rights. Yet, he'd been living on relief. A multimillionaire living in poverty. The problem? He didn't know the oil was there even though he owned it.
It is fair to say that you and I are a lot like Mr. Yates at times. We are heirs of a vast treasure and yet we live in spiritual poverty. We are entitled to the gifts of the Holy Spirit and his energizing power, and yet we live unaware of our birthright. We gather today to remember how rich we are.
27. How Poor Are You
Illustration
Jeff Olson
One day a father of a wealthy family took his son on a trip to the country with the purpose of showing him how poor people can be. They spent a day and a night on the farm of a very poor family. On their way back to their home, father and son got into a conversation about all they had experienced while at the farm.
"What did you think of our trip to the farm," asked the father.
"It was very good, Dad!"
"Did you see how poor people can be?" continued his father.
"Yeah!
"And what did you learn?"
"I saw that, while we have a dog at home, they have four dogs," the son replied. "We have a pool that reaches to the middle of the garden, while they have a creek that has no end. We have electric lamps in the garden, and they have a sky full of stars. Our patio goes all the way to the wall around our property. They have the whole horizon." When the little boy was finished, his father was speechless. "Thanks, Dad, for showing me how poor we really are!"
Nicodemus could not understand his poverty of soul until Jesus showed him how poor he really was. Nicodemus was a pillar of society and a religious leader but those things had little meaning. Nicodemus, Jesus said, you must be born again. The little boy saw what the father could not the value of the farm. Poverty is in the eye of the beholder.
28. The Pale Blue Dot
Illustration
Carl Sagan
Pale Blue Dot is a photo of Earth that was taken by the Voyager 1 space probe in 1990 from a distance of about 6 billion kilometers (3.7 billion miles) as it was leaving our solar system. This is what Carl Sagan said about the photo:
"Look again at that dot. That's here. That's home. That's us. On it, everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor, and explorer, every teacher of morals, every corrupt politician, every 'superstar,' every 'supreme leader,' every saint and sinner in the history of our species lived there — on a mote of dust suspended in a sunbeam.
The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment the Earth is where we make our stand. It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known.”
29. The Law and the Gospel
Illustration
David Ernst
The primary purpose of the Law is, like a mirror, to teach man the true knowledge of his sin. We see this in the example of the publican. The publicans were tax-collectors for the Roman imperialists. They were Jews, but were not respected by their people. They were considered traitors and thieves, with some justification.
So the publican did not approach God with pride, demanding what was owed him. On the contrary, he approached the Lord with maximum humility and true repentance. Repentance is essential to receive the forgiveness of sins in Christ. That is why the Law should be preached to unrepentant sinners, but the Gospel to those who are troubled by their sins and terrified of damnation.
The Law demands, threatens and condemns; the Gospel promises, gives and confirms our forgiveness and salvation. God offers forgiveness of sins only in the Good News that we are saved because Christ fulfilled the Law, suffered, died and rose from the dead for us. So let us draw near to God in humility and repentance, of course, but also in the hope and faith that we are justified through faith, not by works, and that in Christ we are children of God.
30. God? Are You Really There?
Illustration
Brett Blair
God's time clock is certainly out of sync with ours as Little Jimmy learned one day as he was laying on a hill in the middle of a meadow on a warm spring day. Puffy white clouds rolled by and he pondered their shape. Soon, he began to think about God.
"God? Are you really there?" Jimmy said out loud.
To his astonishment a voice came from the clouds. "Yes, Jimmy? What can I do for you?"
Seizing the opportunity, Jimmy asked, "God? What is a million years like to you?"
Knowing that Jimmy could not understand the concept of infinity, God responded in a manner to which Jimmy could relate. "A million years to me, Jimmy, is like a minute."
"Oh," said Jimmy. "Well, then, what's a million dollars like to you?" "A million dollars to me, Jimmy, is like a penny."
"Wow!" remarked Jimmy, getting an idea. "You're so generous... can I have one of your pennies?"
God replied, "Sure thing, Jimmy! Just a minute."
31. Different Worlds
Illustration
Brett Blair
Some years ago before the death of Mother Theresa, a television special depicted the grim human conditions that were a part of her daily life. It showed all the horror of the slums of Calcutta and her love for these destitute people. The producer interviewed her as she made her rounds in that dreadful place. Throughout the program commercials interrupted the flow of the discussion. Here is the sequence of the topics and commercials: lepers (bikinis for sale); mass starvation (designer jeans); agonizing poverty (fur coats); abandoned babies (ice cream sundaes) the dying (diamond watches).
The irony was so apparent. Two different worlds were on display--the world of the poor and the world of the affluent. It seems that our very culture here in the United States, and any other place that has a great deal of commercialization to it, is teaching us to live as the Rich Man in the story of Lazarus. We are occasionally presented with the images of the poor man Lazarus at our gate but we are immediately reminded of the next car we ought to by and the next meal we should eat. We are slowly and methodically told it is O.K. to live our life of luxury while others live their life of poverty. But alas, it is not so! Heaven's reversal of fortune shall one day awaken us to the fact that we have separated ourselves from the agonies of others. That we did not care about others who suffered.
32. Electing Servants - Sermon Starter
Illustration
Brett Blair
With Election Day upon us, I thought this text about hypocrisy was appropriate. I am reminded of a story about Theodore Roosevelt. During one of his political campaigns, a delegation called on him at his home in Oyster Bay, Long Island. The President met them with his coat off and his sleeves rolled up.
"Ah, gentlemen," he said, "come down to the barn and we will talk while I do some work."
At the barn, Roosevelt picked up a pitchfork and looked around for the hay. Then he called out, "John, where's all the hay?"
"Sorry, sir," John called down from the hayloft. "I ain't had time to toss it back down again after you pitched it up while the Iowa folks were here."
As we go to the polls this Tuesday I know who I am going to vote for. Let me tell you who: I am going to vote hypocrisy out of office and humility in. I am going to vote greatness out and servanthood in. I am going to vote honor out and duty in. That's whom I am going to vote for, and I wish it were that simple. Truth is, leadership, the way Jesus described it, is hard to find, even among the religious.
So what is it exactly that Jesus wants out of leaders and how do they get there. We will look at that in a moment. First we must diagnose the problem?
1. And the Problem is Hypocrisy
2. The Solution is Humility
33. What Things Are Perfect Joy
Illustration
St. Francis of Assisi
How St. Francis, Walking One Day with Brother Leo, Explained to Him What Things Are Perfect Joy.
One day in winter, as St. Francis was going with Brother Leo from Perugia to St. Mary of the Angels, and was suffering greatly from the cold, he called to Brother Leo, who was walking on before him, and said to him: "Brother Leo, if it were to please God that the Friars Minor should give, in all lands, a great example of holiness and edification, write down, and note carefully, that this would not be perfect joy."
A little further on, St. Francis called to him a second time: "O Brother Leo, if the Friars Minor were to make the lame to walk, if they should make straight the crooked, chase away demons, give sight to the blind, hearing to the deaf, speech to the dumb, and, what is even a far greater work, if they should raise the dead after four days, write that this would not be perfect joy." Shortly after, he cried out again: "O Brother Leo, if the Friars Minor knew all languages; if they were versed in all science; if they could explain all Scripture; if they had the gift of prophecy, and could reveal, not only all future things, but likewise the secrets of all consciences and all souls, write that this would not be perfect joy."
After proceeding a few steps farther, he cried out again with a loud voice: "O Brother Leo, thou little lamb of God! if the Friars Minor could speak with the tongues of angels; if they could explain the course of the stars; if they knew the virtues of all plants; if all the treasures of the earth were revealed to them; if they were acquainted with the various qualities of all birds, of all fish, of all animals, of men, of trees, of stones, of roots, and of waters - write that this would not be perfect joy."
Shortly after, he cried out again: "O Brother Leo, if the Friars Minor had the gift of preaching so as to convert all infidels to the faith of Christ, write that this would not be perfect joy." Now when this manner of discourse had lasted for the space of two miles, Brother Leo wondered much within himself; and, questioning the saint, he said: "Father, I pray thee teach me wherein is perfect joy." St. Francis answered: "If, when we shall arrive at St. Mary of the Angels, all drenched with rain and trembling with cold, all covered with mud and exhausted from hunger; if, when we knock at the convent-gate, the porter should come angrily and ask us who we are; if, after we have told him, ‘We are two of the brethren', he should answer angrily, ‘What ye say is not the truth; ye are but two impostors going about to deceive the world, and take away the alms of the poor; begone I say'; if then he refuse to open to us, and leave us outside, exposed to the snow and rain, suffering from cold and hunger till nightfall - then, if we accept such injustice, such cruelty and such contempt with patience, without being ruffled and without murmuring, believing with humility and charity that the porter really knows us, and that it is God who maketh him to speak thus against us, write down, O Brother Leo, that this is perfect joy. And if we knock again, and the porter come out in anger to drive us away with oaths and blows, as if we were vile impostors, saying, ‘Begone, miserable robbers! to the hospital, for here you shall neither eat nor sleep!' - and if we accept all this with patience, with joy, and with charity, O Brother Leo, write that this indeed is perfect joy.
And if, urged by cold and hunger, we knock again, calling to the porter and entreating him with many tears to open to us and give us shelter, for the love of God, and if he come out more angry than before, exclaiming, ‘These are but importunate rascals, I will deal with them as they deserve'; and taking a knotted stick, he seize us by the hood, throwing us on the ground, rolling us in the snow, and shall beat and wound us with the knots in the stick - if we bear all these injuries with patience and joy, thinking of the sufferings of our Blessed Lord, which we would share out of love for him, write, O Brother Leo, that here, finally, is perfect joy. And now, brother, listen to the conclusion. Above all the graces and all the gifts of the Holy Spirit which Christ grants to his friends, is the grace of overcoming oneself, and accepting willingly, out of love for Christ, all suffering, injury, discomfort and contempt; for in all other gifts of God we cannot glory, seeing they proceed not from ourselves but from God, according to the words of the Apostle, ‘What hast thou that thou hast not received from God? and if thou hast received it, why dost thou glory as if thou hadst not received it?' But in the cross of tribulation and affliction we may glory, because, as the Apostle says again, ‘I will not glory save in the cross of our Lord Jesus Christ.' Amen."
34. The Peace that Jesus Gives
Illustration
Lee Griess
There is a road in southern Italy that begins in the city of Eboli and ends in the mountain village of Gagliano. To anyone who makes that journey, it is an ascent to hell. Gagliano is no more than a scattered cluster of fallen down whitewashed old buildings, hanging desperately to barren slopes near a rocky cliff. The village has been there for centuries and for as far back as the oldest person can remember it has always been a place of severe poverty, unrelenting disease, frightening superstition, monotonous despair, and death. Oppressed and defeated by those conditions, it is said that the peasants of Gagliano do not sing and there is a saying among them that "Christ stopped in Eboli," that somehow God had forgotten them and Christ stopped at the other end of the road. Because hope and joy, the fullness of human life that God means for us to have, are not found there, the road to Gagliano is a road that leads to hell.
Likewise, there are some stairs in a New York City tenement that go up six flights to an apartment that houses a family of ten -- a grandmother, her two daughters and their seven children. Anyone who has climbed those stairs and shared in the experiences of that family this past year has made an ascent to hell. Unemployed, with few or no job skills, the family subsists on welfare payments and the meager wages one daughter brings home from work at a fast-food restaurant. Often the heat does not work and there is no hot water. Many days there is no food, for alcohol and drugs often eat up their money. Five days before Christmas, while the grandmother was down on the first floor to fetch the mail, one of the little boys climbed up on the gas stove, turned it on and set himself ablaze. While the rest of the world was singing "Joy to the World," that family, already dead to the world around them, mourned the painful death of one of their children.
In another part of the world, there is a trail in eastern Turkey that winds its way through the rocky barrens to the squalor of a refugee camp. Here thousands of people are housed in makeshift tents -- tattered blanket homes. If you were to take that road and visit those camps, you would hike yourself into hell. Sickness and disease are rampant there. Death is a frequent visitor where fresh water and food are scarce and sanitary conditions are unheard of. The people who live in those camps are trapped -- unable to move forward into Turkey and, because of war and fighting behind, unable to go back to their homes.
In this so-called modern world, which is supposed to be undergoing a revolution of change in the direction of a "new world order," so many of its roads lead not up, or forward, into the future, but back and down into hell. Sickness stalks the streets of Zaire under the name of the Ebola virus. In fact, all over our world, and even here in the United States,there are streets and stairways, elevators and superhighways that lead to hell, places of evil where people are trapped in boredom, bigotry, loneliness, leukemia, poverty, psychosis, despair, and death.
Trouble is all about us and the words of Saint Paul ring true when he wrote, "Outwardly we are wasting away. Daily we are being given over to death." To us Jesus speaks this morning, saying, "Peace I leave with you. My peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled. Neither let them be afraid."
35. In Success is the Seed of Failure
Illustration
J. Ellsworth Kalas
Success ought to breed success, but it doesn't always work that way. In fact, success has no greater danger than itself. When Roy Tarpley entered the National Basketball Association, it was assumed that Dallas could build a team around him. Experts say he would have made the American "dream team" for the Barcelona Olympics if he had fulfilled his obvious talent. Instead, when he should have been at the top of his game, he was not even in the NBA. "My problem, "Tarpley said, "was with success. Every time I was successful, I had to go out and party" (The Plain Deale,March 24, 1993).
The problem with success is success. This reminds us again of the importance of godly character. Success has within it the seed of failure and even of self-destruction. The more success a person achieves—including the most honorable and praiseworthy success—the more one needs the correction of the Holy Spirit. I'm very sure God wants us to succeed. It is better that we become saints than corrupters, better that we use God's generous gifts rather than letting them lie idle or perverting them to unworthy purposes. God, the ultimate Source of success, would like for us to succeed and to learn from each success. But that calls for sensitive students, who never feel that they are above correction and reproof. In other words, the greatest lesson success can teach us is the humility that makes us keep on learning.
36. Cheap Talk about an All Powerful God
Illustration
Shirley Guthrie
One Christian writer has said, "All cheap and easy talk about a God of sovereign power who is in control of a world in which there is so much poverty, suffering, and injustice is obscene. All self-confident talk about a powerful church that has the mandate and the ability to change society with this or that conservative or liberal social/political agenda or with this or that evangelistic program is increasingly absurd in a disintegrating church that cannot solve its own problems, much less the problems of the world. The only gospel that makes sense and can help… is the good news of a God who loves enough to suffer with and for a suffering humanity. And the only believable church is one that is willing to bear witness to such a God by its willingness to do the same thing"
37. We Are God’s Answer to Injustice
Illustration
King Duncan
Listen to me. If you are being bullied in school, God knows about it and God hates it. If you are being harassed in the workplace, for any reason, God hates it. If you are being taken advantage of or if you are taking unfair advantage of someone else there will be a day of reckoning. If there is anyone anywhere praying for God to intervene and put an end to their oppression, eventually that prayer will be heard and that which is wrong will be set right. That's the promise of Scripture.
Now, where does that leave us? Let me tell you a story.
A young black man asked his minister why their people had to suffer so much poverty, hardship, and oppression. "Why doesn't God do something?" he wailed.
"He has," said that wise pastor. "He has created you."
And so Desmond Tutu, now the archbishop of South Africa, became the answer to his own question.
That's a good lesson for you and me. While we are waiting for God to bring in a perfect and just society, you and I are God's answer to the injustice in our world. That's what it means to take up a cross and follow Jesus. It's not a comfortable position to be in. It's not popular. But it is Christ's way.
38. The Wounds of God
Illustration
John Dickson
In his bookIf I Were God I’d End All Pain, John Dickson recalls speaking on the theme “The wounds of God” at a university campus. After his speech, the chairperson asked the audience for questions. Without delay a man in his mid-30s, a Muslim leader at the university, stood up and proceeded to tell the audience how preposterous was the claim that the Creator of the universe would be subjected to the forces of his own creation—that he would have to eat, sleep, and go to the toilet, let alone die on a cross.
Dickson and the man went back and forth for about ten minutes during which the man insisted that the notion of God having wounds—whether physical or emotional—was not only illogical, since the “Creator of Causes” could not possibly be caused pain by a lesser entity, it was outright blasphemy, as stated in the Koran. Dickson later wrote, "I had no knock-down argument, no witty comeback. The debate was probably too amicable for either approach anyway. In the end, I simply thanked him for demonstrating for the audience the radical contrast between the Islamic conception of God and that described in the Bible. What the Muslim denounces as blasphemy the Christian holds as precious: God has wounds.
39. The Growing Gap in America
Illustration
Will Willimon
In the early 1830s, Alexis de Tocqueville, visiting our young nation, was struck by the "general equality of condition among American people." Few were very rich, and few were terribly poor, and de Tocqueville felt that this was fertile soil for the development of true democracy.
Somewhere between there and now we changed. Today, perhaps the most noticeable aspect of American economics and perhaps the most dangerous aspect of American politics, is the growing gap between rich and poor.
Bidding farewell to my German exchange student last year I asked, "What will be your most vivid memory which you will take back to Germany with you after a year in Durham?"
He replied, "Armen and Elend." Poverty and misery. He had never really experienced grinding, pervasive poverty until he entered neighborhoods not a mile from this campus. Some memory of America.
40. Sound of the Creator's Praise
Illustration
Staff
An ancient legend tells us that when the Great Lord of All Being created all things - animals, birds, mountains, seas, and human persons - when he finished his work, there was only silence. No sound was anywhere. The angels, having examined the creation, reported to the Great Creator that, to be complete, it needed the sound of the Creator's praise. So then the Lord God put a song in the throats of birds, gave a murmur to running brooks, gave the wind a voice to whisper as it moved among the trees, and put a melody in the heart of humankind.
In worship here today let's let the sound of God's praise be heard. Let us joyously participate in creation's song of praise; let us supply some of that without which creation is incomplete. Don't be timid about it, the psalmist says - "O bless our God, you people, and make the voice of his praise to be heard!"
Let us then give voice to the melody that is implanted within us. Let it be heard - from our lips and from our hearts, in our singing and in our living, now and always.
41. Loving The Bridegroom
Illustration
Loving the created world is not wrong as long as our loving God is not diminished. To love the world and fail to love God would be like a bride, who, being given a ring by her bridegroom, loves the ring more than the bridegroom who gave it. Of course, she should love what the bridegroom gave her, but to love the ring and despise him who gave it is to reject the very meaning of the ring as a token of his love. Likewise, men who love creation and not the creator are rejecting the whole meaning of creation. We ought to appreciate the creation and love the creator because of it.
42. How Much Is Enough?
Illustration
John P. Jewell
According to the old saying, enough is enough. When you have enough of anything, it means you have an adequate supply. If it is money it means you have sufficient funds to pay the bills. If it is food, it means you have an ample amount for the number of people who are going to eat.
If there is not enough of something, you could have trouble. Not enough money means you might have creditors hounding you. Not enough food might mean lots of complaints. In one scenario presented by Henry Kindall and David Pimentel in a journal of the Royal Swedish Academy of Sciences, there is, "...little hope of providing adequate food for the majority of humanity by 2025-2050." [Ambio Vol. 23 No. 3, May 1994] It is almost frightening to think that there might not be enough to go around when the children in our nurseries are raising their families.
On the other hand there are people that enjoy much more than enough to get along. A while back, people in Michigan and Illinois shared the biggest lottery jackpot in U.S. history. They will each have $20,000 each week to spend as they wish. I guess you would call that way more than enough. This is especially true in light of the fact that a family of two, according to the federal guidelines on poverty, lives on just over half that amount in a year.
And yet, "enough" is a relative concept isn't it? There are countries in the third world where it would take almost 40 years for a family to make the equivalent of our poverty level income.
How much is enough?
43. Divorce and Children - Sermon Starter
Illustration
Brett Blair
The U.S. Census Bureau report for the decade of the 90's was released in 2001. Here are its disturbing findings concerning the family. Households headed by unmarried partners grew by almost 72 percent from 1990 to 2000. Most of these arrangements were men and women living together out of wedlock. Other studies have shown that cohabitation increased by close to 1,000 percent from 1960 to 1998. Households headed by single mothers increased by more than 25 percent, and those led by single fathers grew, get this, by almost 62 percent. And this next finding is astounding: For the first time ever, nuclear families dropped below 25 percent of households. That's a mom and a dad and children, the nuclear family, represents less than a quarter of all homes.
Another finding partially explains why this is happening: A third of all babies are born to unmarried women (33 percent) compared to only 4 percent in 1940. There are a growing number of women in their late 20's and 30's who are deciding to bear and raise children on their own. Our culture is teaching that this is normal. In this new world old taboos against divorce and cohabitation are disappearing. Culture is abandoning its commitment to lifelong marriage. It is predicted now, based on these trends, that about half of the children today will spend at least part of their childhood in single-parent homes.
This moral breakdown in our society has many factors: The sexual revolution of the sixties, the secularization of our society, the women's movement, even the increase in leisure time is responsible. But there is one reason more than any other for the demise of the family—divorce.
One day Jesus is in Judea, when a great crowd came to him. In this crowd are Pharisees who decide to step forward and test Jesus. They ask, "Is it lawful for a man to divorce his wife?" In other words, is it God's will that a man should be able to divorce his wife? "What did Moses command you?" Jesus asked. The Pharisees knew the answer, ‘Moses permitted a man to divorce his wife and send her away." It was because your hearts were hard that Moses wrote you this law, Jesus replied. His response is not so much a glimpse into the mind of God as it is an indictment on the human heart.
This morning let us look at God's heart concerning:
1. Divorce
2. Children
3. And the Family
44. Child's Need of Affection
Illustration
Gary Collins
Salimbene, a thirteenth-century historian, wrote this about the attempt of King Frederick II to raise children without maternal affection: “He wanted to find out what kind of speech children would have when they grew up if they spoke to no one beforehand. So he bade foster mothers and nurses to suckle the children, to bathe and wash them but in no way to prattle with them, or to speak to them, for he wanted to learn whether they would speak the Hebrew language, which was the oldest, or Greek, or Latin, or Arabic, or perhaps the language of their parents, of whom they had been born. But he labored in vain, because the children all died. For they could not live without the petting and joyful faces and loving words of their foster mothers.”
45. When the Spectacular Becomes Familiar
Illustration
Steven Molin
In his book Finding God in Unexpected Places, author Philip Yancey describes the time he and his wife visited Old Faithful Geyser in Yellowstone Park. They were having lunch in the lodge, watching the digital clock ticking down the minutes until the next big splash. When the clock reached 30 seconds, diners left their tables and rushed over to the windows overlooking the geyser. When Old Faithful erupted, and all the tourists were ooohing and aahing, Yancey looked over his shoulder and saw that the waitresses and busboys were using this time to clear tables of their dirty dishes and garbage. They had become so familiar with that spectacular eruption that it no longer impressed them; it no longer held their interest.
And Yancey wonders if that isn't also true in the church? Jesus is the Savior of the world, the Creator of the Universe, the very Son of God who came into our world to die on the cross so that we might have eternal life, and he has become to us, boring. And the Church has helped make him boring! Boring pastors drone on in monotonous voices and put people to sleep. Stale music and stale coffee and stale conversations about weather and sports and Oprah may be safe but they are not life-changing. That may not be true in all churches, but I fear it is common in much of Christendom. Like rock bands that always employ "warm up groups" so does the church, only in the church's case, Jesus is the warm up group: the main event is the building, or the liturgy, or the anthem, or the preacher's sermon about recycling, or the donuts after worship. Ho-hum, Jesus. We are no longer impressed by what you have done to save our souls, so we have to spice your story up a bit with our own side show.
46. "Others"
Illustration
King Duncan
Every holiday season we begin to see people in uniforms in shopping malls ringing bells collecting donations for the poor. They are doing the work of the Salvation Army.
In 1878, when the Salvation Army was really beginning to make its mark, men and women from all over the world began to enlist. A man who had once dreamed of becoming a bishop in another denomination crossed the Atlantic from America to England to enlist in the Salvation Army instead. His name was Samuel Brengle. Brengle left a fine pastorate to join William Booth's Army. At first General Booth accepted his services reluctantly and grudgingly. Booth said to Brengle, "You've been your own boss too long." So in order to instill humility in Brengle, he made him work by cleaning the boots of other trainees.
Discouraged, Brengle said to himself, "Have I followed my own fancy across the Atlantic in order to black boots?" Then, as in a vision, he saw Jesus bending over the feet of rough, uneducated fishermen. "Lord," he whispered, "you washed their feet; I will black their shoes."
Samuel Brengle went on to establish the Salvation Army in America. At the time of his death, the Salvation Army was thriving in both the United States and in Canada. Just before his death Brengle sent out a short memo to all of his top leaders. This memo had one single word written on it: "Others."
47. The Key to the Beatitudes
Illustration
Owen Stepp
The idea of being poor in spirit is the key to all that is to follow in the Beatitudes.I like the note in the Life Application Bible:
- You cannot mourn without appreciating how insufficient you are to handle life in your own strength.
- You cannot be meek unless you know you have needed gentleness yourself.
- You cannot hunger and thirst for righteousness if you proudly think of yourself as already righteous.
- You cannot be merciful without recognizing your own need for mercy.
- You cannot be pure in heart if your heart is full of pride.
- You cannot be a peacemaker if you believe that you are always right.
- You cannot identify with Christ in the face of negative reactions from others without dying to yourself and renouncing your own rights."
All of these beatitudes are rooted in humility, being poor in spirit.
48. Humility
Illustration
“When a certain rhetorician was asked what was the chief rule of eloquence he replied, ‘Delivery.’ What was the second rule, ‘Delivery.’ What was the third rule, ‘Delivery.’ So if you ask me concerning the precepts of the Christian religion, first, second, third, and always I would answer, ‘Humility.’” (Augustine, quoted by John Calvin, Institutes, 2.2.11).
49. THE SCANDALOUS GOSPEL
Illustration
John H. Krahn
There is much in the Bible I don’t like. I don’t like the commandments that I have particular difficulty keeping. I am uncomfortable with those stories in which God harshly disciplines his wayward people, especially when I am feeling wayward. I am not particularly pleased with God’s demands that I worship him every Sunday, especially when I am on vacation in a strange community not knowing the location of the nearest church. I would not like to think that tithing is the generosity encouraged by Scripture and would rather only throw a five dollar or a ten dollar bill in the collection plate each week and spend the rest on myself.
Likewise I am uncomfortable when Jesus tells me in Matthew 10:34-39 that truth is more important than temporary harmony in the family or in the church. He says, "Do not think that I have come to bring peace on earth; ... I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law." He continues, "He who loves father or mother more than me is not worthy of me." Whether or not this passage is to be taken literally is not the question. Rather, it states that following Christ means standing up for what is right, being principled rather than practical, serving the truth rather than the expedient even when it produces disharmony in the community, in the church, and within our family.
Biblical Christianity, as opposed to many popular notions of Christianity, is a venture for the strong and mature. It is forever impatient with the old, stubborn, bloodstained ways of the world. When we are in touch with God’s Word and the demands it produces in our lives, conflict and pain often enter as we speak out against injustice. It is true that the gospel of God’s love through Jesus Christ brings peace to troubled lives, but Jesus warns us that it is not to be peace by compromise or evasion.
Many of us enjoy wearing a finely fashioned silver or gold cross around our necks. Jesus says that, "He who does not take up his cross and follow me is not worthy of me." Jesus calls us to bear a cross, not simply wear one. Our life needs to be one of involvement, one that sometimes produces tension for the sake of Christ.
We read Scripture and discover a Christ who conducted a ministry that produced much conflict. Jesus of Nazareth would have been excluded from most Call lists of churches who are seeking pastors. He would have been termed a trouble-maker, a boat-rocker. We celebrate our heritage as Christians when we stand up against the forces of darkness that compromise the Word of God, dehumanize people, and encourage us to do the smart thing rather than the right thing.
Jesus was a lousy politician and they crucified him. God does not call any one of us to be popular, but he calls all of us to be righteous. Our lives might well be the most scandalous when they are the most faithful.
50. You're Not Home Yet
Illustration
Ray C. Stedman
How revealing is that story of the old missionary couple who had been working in Africa for years in the days when Teddy Roosevelt was President of the United States. They were returning from Africa to New York City to retire. They had no pension for they belonged to no missionary board. Their health was broken, they were defeated, discouraged, and afraid. When they went down to the wharf to board the ship they discovered to their amazement that they were booked on the same ship with Teddy Roosevelt, who was returning from one of his big game hunting expeditions. They went aboard the ship and no one paid any attention to them. They watched all the tremendous fanfare that accompanied the President's arrival, how the band played as he came aboard, and everyone was agog over the thought of traveling on the same ship with the President of the United States. Passengers were stationing themselves at vantage points throughout the ship to see if they might catch a glimpse of the great man.
As the ship moved across the ocean this couple became more and more discouraged, especially the man. He said to his wife, "Dear, something is wrong. Why should we have given our lives in faithful service for God in Africa all these many years and no one cares a thing about us. Here is a man who has been on a big-game hunting expedition and when he comes back everybody makes over him but nobody gives two hoots about us." His wife said, "Dear, you shouldn't feel that way. Try not to be bitter about it." But he said, "I can't help it, I just can't help it, it doesn't look right. After all, if God is running this world, why does he permit such injustice?"
As the boat neared the American shore, his spirit became more and more depressed. He said to his wife, "I'll wager that when we get to New York there will be another band there and more fanfare over his arrival, but there will be no one to meet us." Sure enough, when they got in, the ship docked and a band was waiting to greet the President. The mayor of New York City was there and other leaders of the nation, and the papers were full of the President's arrival, but no one said a word to this missionary couple. They slipped off the ship and found a cheap flat on the East side, hoping the next day to see what they could do to make a living in the city.
But that first night the man's spirit just broke. He said to his wife, "I can't take this, it's not fair, God is not treating us fairly. Why should we give ourselves like this and have no one to meet us, no one to help us, no one to care. We don't even know where to go. If God is a faithful God, why doesn't he meet our need and send someone along?" And his wife said, "Dear, you mustn't feel this way, you simply must not, it isn't right. Why don't you go in the bedroom and tell the Lord the whole thing?"
So he went in, and about a half hour later he came out again and his face was different, his wife could see it. She said, "Dear, what happened? Everything is different I can see. You feel better, don't you?" "Yes," he said, "the Lord settled it with me." "Well," she said, "what did he say?" He said, "I went in and knelt beside the bed and I poured out the whole thing to him. I said, 'Lord, it's not fair. We have given our lives, we've given our blood and sweat and tears in Africa, our health is broken, we have no place to go.' And I told him all how bitter I was that the President should receive this tremendous welcome over nothing! Especially I felt bitter about the homecoming he received when no one met us when we returned home." He said, "You know, when I finished it seemed as though the Lord put his hand on my shoulder and simply said, 'But you're not home yet!'"
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