Wisdom for the Ages

March 29, 2018

wisdom

Solomon—especially gifted by God—is famously one of the wisest men who ever lived. He requested and God granted him an extra measure of wisdom (1 Kings 3), which he shared through “thousands” of proverbs (1 Kings 4:32-34), which others sought out. Many of these are now collected for us in the Old Testament book of Proverbs. Solomon wrote most, but not all of them. Together they represent God’s wisdom addressing a wide range of subjects. This wisdom is about more than just knowledge; it is more about applied knowledge—that is, using the wisdom to inform and live out God’s will in all aspects of life.

It is important to understand how the literature of Proverbs differs from other parts of the Bible. Proverbs is, fittingly, in the category of wisdom literature. It offers guidelines, probabilities, and insight, but unlike the law and prophecy sections of Scripture, it speaks about probable and possible outcomes—not commands. (For instance, while it is generally true that a child who is brought up in the way of the Lord will never depart—Proverbs 22:6—there are exceptions). The Proverbs should not be approached as a book of formulas therefore, but as they were intended—a collection of applied wisdom and a general guideline for wise, godly living.

Our specific weekly Bible reading of Proverbs 6-24 is part of the heart of the book—full of applied wisdom covering a wide swath of subjects. Topics such as justice, poverty, debt, sex, family, generosity, marriage, friendship, vocation, character, alcohol and forgiveness are addressed. In one way this section can be used as a reference—looking up each subject to hear a wise word about it from the Lord.

Wisdom for the ages! Let’s check some of it out:

  • Avoid the sluggard syndrome. Don’t become lazy and fearful. The sluggard is presented in Proverbs as someone so lazy they will not exert the energy to feed themselves or so fearful that even a rumor of a roaming lion will entice tremain in their perpetual slumbered state. The end result is ruin (Proverbs 6:6-11; 13:4; 19:24; 20;4; 21:5, 25-26; 22:3; 24: 30-32; 26:14-15). Instead of a sluggard lifestyle, the Proverbs point to the ant as the example of industrious labor.
  • Avoid seduction. Adultery; the allure of illicit sex is a topic to which wisdom is applied (Proverbs 6-7). This is a father speaking to his son—teaching him the folly of empty, gratuitous sex. These words remain ever true to our contemporary setting.
  • Embrace wisdom. Of course, this could be the purpose statement of all of the Proverbs, but in chapter eight wisdom’s significance is especially highlighted. Here wisdom speaks for itself and advises: “Listen to my instruction and be wise; do not ignore it” (vs. 33). We would still do well to heed.
  • “The fear of the Lord.” This is a theme of the Proverbs (9:10) but it is more about reverence and awe than it is about being afraid. It is about being drawn to God to learn from him, not about hiding in fear from him. Being drawn reverently to him is how we begin our journey of wisdom and knowledge.
  • The tongue—a source of blessings and curse. All throughout this segment of the Proverbs, wisdom advices proper use of the tongue, while also warning against the trouble the misuse of words will bring. Just consider chapter 10 alone (vss. 11, 13-14, 18-21, 31). All true wisdom for the ages.
  • Discipline brings maturity; the lack thereof brings folly. This is another major thread running throughout Proverbs. The wise man understands the value of a disciplined life; while the foolish man avoids it and runs into folly and ruin. Discipline teaches, corrects and matures. The undisciplined receive no such parameters and therefore are destined to error and trouble. (10:23; 12:1; 15:12; 21:11).
  • Pride leads to ruin. Wisdom shines light upon pride and exposes the traps it contains. (11:12; 13:10; 16:18; 29:23). Pride continues to lead to destruction.
  • Justice is encouraged. It should not surprise that wisdom and justice go together (8:20; 17:23; 18:5; 21:15; 29:7, 26)). Justice—like wisdom itself—originates in God. The righteous seek it, while the wicked seek to subvert it.
  • Avoid drunkenness. An entire section is dedicated to warning against the effects of strong drink (23:29-35; also 20:1 & 23:20-21). Alcoholism and drunkenness continues to do much damage throughout all generations. The wisdom of the Proverbs applied would limit such damage.
  • The way of the righteous is also highlighted all throughout the Proverbs. It is usually contrasted with the way of the wicked (see for example 11:5-11). This also illustrates the “probable” nature of the Proverb. In each comparison, the righteous realizes a positive outcome, while the wicked are forecast nothing but trouble. While this is generally true, it is not guaranteed (this side of eternity anyway). Some struggle with the Proverbs as a result, but the purpose, context and style of literature must be heavily considered.

Divine Common Sense

Another way to consider the Proverbs is as divine common sense. Solomon being gifted a special dispensation simply approaches life situations and topics sharing a measure of common sense to them. “Wise sayings” is how the Proverbs are defined and that is an accurate definition.

The first seven verses of the book provide an overview and what the Proverbs are all about but one text perhaps sums the point of the Proverbs up best:

Pay attention and listen to the sayings of the wise; apply your heart to what I teach, for it is pleasing when you keep them in your heart and have all of them ready on your lips. So that your trust may be in the Lord, I teach you today (22:17-19).

The Proverbs are wisdom for the ages—all ages—for us here and now. It would serve us well to pay attention and put this wisdom to work in our lives.

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Out of Job’s Ashes

March 8, 2018

job-suffering

The Old Testament book of Job is somewhat of a mystery. It includes quite the unique story told in an unusual way compared to the rest Scripture. In it Job is both the protagonist and antagonist as the center of the story and of the storm surrounding him. It is rich in dialogue—between God and Satan; between Job and his friends; and between God and Job. The focus is about human suffering and why God allows it, yet a definitive answer to this dilemma is never offered. In the end it is about trust—as in—will God be trusted above and beyond the suffering with all of the accompanying questions. There is much to unpack in Job’s story and indeed out of his ashes there are numerous life lessons to learn.

The Prologue (1-2)

The book begins by firmly establishing Job as a righteous man—a guy who did everything right by his family, his friends, his community, strangers, and by God. Even though Job was not a Hebrew, he worshipped their God. He was from the “land of Uz,” which remains a rather mysterious place—no one is exactly sure of its location. The historical context of the book also remains unknown, with best guesses placing it at some point before Moses. Who recorded this story also is a mystery. What we do know is that Job was a good man—about the best around in his day.

Satan took notice of that. In a fascinating snapshot of the supernatural, we eavesdrop in a conversation between God and Satan. God asks Satan, who was apparently roaming the earth in search of people to take down into his sinful web, what he thinks of Job and his righteous conduct. Satan doesn’t think much of it and does what he does best–accuse. Job is too protected by God, so a bargain of sorts is agreed upon. God takes down some protective hedges and Satan gets a shot at Job, but at first not personally. He can only attack him around the edges—and he does it very well. Yet Job stays strong and true to God. Then a second bargain is struck. Satan can harm Job physically, but only to a point. Job’s life is to be spared. This almost surreal situation (to us anyway) sets up the rest of the book. Satan hit Job hard. First his property, security, and serenity—then his body and his health.  It rocks Job to his core. Job cannot understand why he is suffering so. For him it made no sense. He was a godly man yet all hell (almost literally) had broken loose upon him. Why? This “why” discussion takes up most the book. It remains ever present as we face suffering of our own. This is also why this book remains so compelling—and so challenging.

The Dialogues (3-41)

Job’s despair was shocking to his friends. When they came to his aid, they barely recognized him—sitting in ashes, rejected by his wife and with only a broken piece of pottery to ease his suffering. How was this the same man whom they had known—a man renown for his righteousness, justice and goodness? Obviously something had gone terribly wrong, so Eliphaz the Temanite, Bildad the Shuhite, Zophar the Naamathite, and Elihu the Buzite determined to figure it all out. Just why was Job suffering so? This is at the heart of their prolonged conversations.

To understand these exchanges it is important to understand the assumption they were all (including Job) working from—a common assumption that continues to this day. That is—how everything in the universe operates according to a strict principle of justice. From their perspective, if you were about righteousness, you would be rewarded. If evil—then the proper punishment would follow (see 4:8-9; 34:11; 36:11-12). Under this assumption, Job was apparently not the man everyone thought him to be.

So, his friends set about to probe into his life, to expose his sin, and thus to help him accept it, repent of it, and escape his ashes. But Job insisted he had not sinned—that he was innocent (9:21). No way, according to Job, had he done anything anywhere to deserve the horror he was living. He could not process this being about the justice of God because he had done nothing to warrant it. In addition to his physical distress, this was ripping at his very soul. Eventually in these discussions and in his frustration he turns on God—accusing him of inflicting this pain for no cause (16:9; 27:2,8). He is confused and just trying to make sense of it all.

At this point in the story the last friend, Elihu, speaks up. He thinks Job is mistaken in accusing God and interprets suffering somewhat differently. He suggests it may a punishment not for sins committed but rather as a warning against committing future sins.

The point of all of this dialogue? Each segment represents an element of man’s wisdom in trying to come to grips with human suffering. Who among us has not asked why innocent people suffer? Who among us has not wrestled with the apparent injustice of it? The dialogues were their way of wrestling.

Then God enters the dialogue. In what may be the most amazing part of Job’s amazing story—God speaks up and answers Job, but not exactly how Job expected. Job’s perspective of how God operates in the world centered upon himself. From that limited viewpoint Job accused God of not holding up his end of the bargain. In answering, God opened up Job’s eyes to a universe much, much larger than his own circumstance. As God spoke about creation, about taking care of the natural order, about how things operated from his perspective, Job quickly realized he was out way of his league and repents. His accusations against God were unwarranted. He simply could not know enough to make such claims against God.

So why all the suffering? Even in all of the discussion, no clear answer is provided. God does seem to use two of his more impressive creations, though, to provide some direction. He speaks of the behemoth and the leviathan—two large creatures known to Job and his contemporaries. Using them to illustrate, he pictures creation as both ordered but also dangerous; the world as having justice, but not having perfection. Thus, the suffering—it is a part of this imperfect world.

For us, who still operate at times under the same assumption as Job and his friends that answer may seem to fall short, but Job was satisfied. The epilogue of the story (chapter 42) reveals that not only did Job recover, but ended up far more blessed than before.

Trust is the Takeaway

This is the point of Job’s story. It is not to answer the problem of human suffering; it is to trust explicitly in God throughout human suffering. Even though rebuked by his friends, Job did the right thing—he took his doubts, hurts, and questions directly to God. Suffering is a byproduct of our broken world. Satan orchestrates it—just as with Job. God’s answer to this dilemma is not to eradicate it, but to send this only son to enter it—to suffer just like us so that we can eventually escape it. In the meantime—trust! Trust in the infinite wisdom and justice of God. One day it will overcome and all suffering will cease. This may not fit into all of our assumptions, but like Job we are so limited in our ability to understand. So, we cling hard to him who does understand and trust him regardless of what other voices may be saying.

That at times will not be easy, but in the end well worth it (see 2 Corinthians 4:16-18). Out of Job’s ashes comes a perspective that can see beyond the moment trusting God through it.

 


Judgment and Hope

January 25, 2018

prophetisaiah

The prophet Isaiah lived in quite extraordinary times and penned quite the extraordinary book. It is divided into two main sections. The first is chapters 1-39. The second is the remainder of the book—chapters 40-66 (of which there is much discussion about Isaiah’s authorship). Overall Isaiah addresses two main themes—God’s judgment upon his people Israel and Judah and beyond that judgment, hope in the Immanuel.

The world of Isaiah was one of trouble and transition. The tribes of Israel in the south were in a desperate situation. Mighty Assyria (then the world power) was in the process of sweeping them away. Isaiah spoke to that from his position in Jerusalem. He identified it as God’s judgment upon them for their rejection of him. Assyria was also a threat to the tribes of Judah in the north. Like their sister nation they, too, had rebelled against their God. A godly king, however, rose up within them, begged God for mercy (37:14-20), and saved Judah from Assyrian destruction. But King Hezekiah’s actions would only delay the inevitable. “The Day of the Lord” was coming to Judah as well, Isaiah foretold. Another power would rise up—Babylon—and be used by God as his purifying agent of judgment (39). Only this time (unlike that of the tribes of Israel) there was hope beyond the judgment. A remnant of God’s people would remain; exiles would eventually return to their homeland; from among them Immanuel would be born (7:14). This “little child” (11:6) would lead and restore Zion to its rightful place among the nations. Eventually a “new Jerusalem” (65:17) would replace the old to be what God always intended for it to be.

Judgment and hope—this is the word from the Lord Isaiah speaks to his people, and now to us.

Startling Rebellion

Isaiah does not hold back. He presents a stark image of God’s people in full rebellion. Instead of being a light to other nations—corruption, injustice, idolatry, greed, violence and immorality defined Israel. Their worship was empty, meaningless, and burdensome to God. He could no longer tolerate it.

Instead of fulfilling God’s will among them, they turned to idols, practiced oppression, were corrupted by evil desires, chased after godlessness, became “brawlers and revelers,” confused good and evil, and denied justice. Isaiah phrased it like this:

They have no regard for the deeds of the Lord, no respect for the works of his hand. (5:12)

This was true of both Israel and Judah and God had had enough. Isaiah proclaimed:

Therefore the Lord’s anger burns against his people; his hand is raised and he strikes them down. (5:25).

Judgment was coming. The “Day of the Lord” would take place, first for Israel and then for Judah. Isaiah leaves no doubt about it. God simply could no longer tolerate their startling rebellion. A “fire” would scorch the earth (and not just for Israel and Judah), cleansing it, but also preparing it for something better to follow.

Isaiah’s Call

To illustrate this—Isaiah is called before the presence of the Lord (chapter 6). He quickly realizes just how out of his league he is, standing before the holiness of God. He fears his own doom until being touched on the lips by a burning coal. The coal, however, was not one of judgment but one of cleansing. This represents the purpose of God’s judgment—to cleanse his people in preparation of the Immanuel; the shoot of Jesse that will rise up out of the charred stump of Judah after the Day of the Lord comes.

It was Isaiah’s mission to be sent by God in order to “Go and tell” this news to his people. This is the way, then, the entire book of Isaiah plays out—judgment followed by hope; exile and return; old Jerusalem being swept away replaced by New Jerusalem-God would not forget his people, even though they forgot him.

Isaiah’s Word to Us

The sins of Israel were many, but at their core was a failure to seek and live out the righteousness and justice of God. Without this at their center, it opened them up for the corruption, idolatry, immorality, and greed that followed. Isaiah identified it early:

Your hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow. (1:15-17; see also 1:23; 3:14-15)

Even as they worshipped God—their disregard for God’s justice and righteousness made their worship unacceptable to God. What is the word from Isaiah to us on this and from the story of his prophecy?

  • God calls upon his people to see after the oppressed, not to be the oppressors. Nothing about this has changed from Isaiah’s time—James 1:26-27. Unless we do-it will undermine our ability to be God’s people and leave our worship void of meaning and purpose.
  • God guides The Story—using people, nations, events, etc. to accomplish his divine, redemptive will. Sometimes judgment is necessary. If God could use nations/peoples to carry it out then, he can do so now. The key is—to listen! Something those in Isaiah’s day did not do.
  • Judgment is still coming (2 Thessalonians 1:5-10) but hope remains (2 Peter 3:8-9).
  • The “little child” is leading us to that New Jerusalem where the justice, mercy, and righteousness of God will define everything and everyone; where people from every nation, tribe and tongue will flow; where God will be glorified above all (Isaiah 2:1-5; 9:1-7; 11:1-12; 65:17-5; 2 Peter 3:13; Revelation 21)

The purpose of God’s judgment is to cleanse, reset and renew hope among his people. This is the story of Isaiah within The Story.