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THE HALLELUJAH PSALMS

Twelve “Hallelujah” psalms: ie psalms beginning and ending with “Praise Yahweh”:

• 104: Double-“Hallelujah” psalms.

• 105: Borrowing the second “Hallelujah” from end of Psa 104 (which leaves 104 beginning and ending with “Bless the Lord, O my soul”).

• 106: Double “Hallelujah”.

• 111: Has double “Hallelujah” by borrowing a “Hallelujah” from beginning of 112. (This is appropriate, since 111 is about the character of God, while 112 is about the character of a man.)

• 116: Has double “Hallelujah” by borrowing a “Hallelujah” from end of 115. (There is no superscription to mark the proper point of division.)

• 117: Double “Hallelujah”: The divine name appears in full: “Hallelu (eth) Y’howah”.

• 135/146/147/148/149/150: Six more double-“Hallelujah” psalms.

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The Proverbs have a great deal to say about money and related topics such as giving, poverty, righteousness and wisdom. The purpose of this study is to narrowly focus upon the issue of money and wealth in order to draw out, from the vast material in Proverbs, principles to help us in maintaining a Biblical lifestyle in relation to money.

A Representative List of Verses

Pro 3:9,10; 8:18-21; 10:4,15,16,22; 11:4, 24-26,28; 13:7,8,11,21,22; 14:20,23,24; 15:6,16,27; 16:8; 17:6; 18:11,23; 19:4,7; 21:5,17; 22:1,2,4,7,9,16; 23:4,5; 27:24; 28:6,8,11,22,25; 30:8; 31:18.

Honor God with your wealth.

• Prioritize your giving; give to Him first (Pro 3:9).

• God will often bless people materially who give first to him (Pro 3:10; 13:21).

Lesson 1: When it comes to money, put God first (Mat 6:24).

Remember that wisdom is more important than money.

• Wisdom often brings enduring wealth (Pro 8:18,21).

• Wisdom yields better fruit than money (Pro 8:20).

• Wisdom enables one to rightly use money (Pro 17:16).

• Wisdom gives one proper restraint in the pursuit of money (Pro 23:4).

Lesson 2: Ask God for wisdom in dealing with money (cf Jam 1:5).

Remember that righteousness is more important than money.

• Righteous people can have great riches that involve no trouble (Pro 15:6).

• A poor, but blameless man (ie one who is righteous) is better off (ie before God) than a rich, but perverse man (Pro 28:6).

• God often rewards the righteous with money (Pro 13:21).

• It is better to have a little money with righteousness than much with injustice (Pro 16:8).

Lesson 3: Seek uprightness in money matters (cf 2Co 8:21).

Remember that fearing God is more important than money.

• Fearing God is better than a lot of money (Pro 15:16).

• Humility and the fear of God often leads to the acquisition of money (Pro 22:4).

Lesson 4: Remember to whom we must give an account (Rom 14:10)!

People, diligent at what they do, often acquire much wealth.

• Diligent people, in contrast to lazy people, often have more money (Pro 10:4).

• All hard work brings a profit whereas mere talk accomplishes nothing (Pro 14:23).

• Acquiring wealth takes diligent planning; anything less may end up in ruin (Pro 21:5).

• People who cannot control their spending habits end up with nothing (Pro 21:17).

Lesson 5: Plan for your financial future as far as it depends upon you.

Recognize the limitations of money.

• Money can do nothing to deliver someone from the wrath of God (Pro 11:4).

• Money is very temporal and lasts but a short time (Pro 23:5; 27:24).

• Money cannot be trusted in for it will lead to one’s downfall (Pro 11:28). Trust, instead, in God (Pro 28:25).

Lesson 6: Be sober about money; keep it in perspective (1Ti 6:6-10)!

Recognize the potential for good that money properly used can have.

• Money can provide protection from certain problems and alleviate certain stresses (Pro 10: 15).

• Money can be left as an inheritance to help one’s descendants in this life (Pro 13:22).

• An industrious wife can make sufficient money to help he family (Pro 31:18).

Lesson 7: Be prepared to use your money to good ends (cf Phi 4:14).

Recognize and avoid the evil that money can cause in relationships.

• Rich people tend to receive more attention from others than poor people do. There is often favoritism (Pro 14:20; cf Jam 2:9-11).

• If you are rich, be careful of people who desire your friendship (Pro 19:4a).

• If you are poor, do not be surprised if people abandon you for a rich friend (Pro 19:4b; cf Pro 19:7).

• Those with money often become the target of thieves etc (Pro 13:8).

• The poor person can often see through the facade of the rich person who thinks he knows it all (Pro 28:11).

• A good reputation with people is better than much money (Pro 22:1).

• Because of money people often try to pretend to be something they’re not; they live a lie (Pro 13:7).

• Rich people often “lord it over” poor people (Pro 22:7).

Lesson 8: The rich and the poor must remember that God made them both (Pro 22:2); humility is the order of the day.

Giving generously often leads to acquiring further wealth and spiritual benefits, but poverty awaits the stingy.

• Generosity, not stinginess often leads to having more money (Pro 11:24).

• Generosity often leads to the giver being spiritually refreshed (Pro 11:25).

• Those who are stingy often end up with nothing (Pro 11:24b; 11:26b; 28:22).

Lesson 9: Give generously (2Co 9:6,7).

Money gained by unjust means leads to naught, whereas the monetary blessing of God brings no trouble.

• Money gained by dishonest means dwindles away fast (Pro 13:11).

• People who oppress others for money can come to poverty because of it (Pro 22:16a).

Lesson 10: Earn your money honestly (cf Act 24:16; 2Th 3:7-9).

Be careful for greed.

• Greed for money can lead to family problems (Pro 15:27).

• Do not charge exorbitant interest; justice will prevail (Pro 28:8).

• Ask God for the proper amount of money (Pro 30:8).

Lesson 11: Search your heart before God so that you might be aware of any greed (cf Eph 5:3).

Summary

Remember that a Biblical view of money begins by a commitment to honoring God first with our money (Lesson 1). Then we must keep in mind that wisdom, righteousness and the fear of God are more important than money (Lessons 2-4). This will enable us to serve God more effectively (Lessons 5-11).

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There are 13 “Maschil” psalms: 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142. “Maschil” means ‘causing to understand’. Practically equivalent to ‘explanation’. Three times the Passover law laid it upon the head of each household to explain what the purpose of the feast was and is (Exo 12:26,27; 13:8,9,14-16). The purpose behind this commemoration must be kept fresh and clear in the minds of succeeding generations. A similar practice was followed regarding other feasts of the Lord. The same word is used about the reading of the Law at the Feast of Trumpets (Neh 8:1,7). Essentially the same word describes how Hezekiah “prospered” (2Ki 18:7). Also, “Hezekiah spoke to the minds of all the Levites that taught (“ha-maskilim”) the good knowledge of the LORD” at this great Passover (2Ch 30:22).

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Words can wound like the piercing of a sword, a tale-bearer is often a messenger of destruction, and by “harping on a matter” the best of friends can be separated. Whispered scandals are dainty morsels that go down sweetly to the appetite, but in such words there is often sin. Life and death are in the power of the tongue, therefore we must put away from us perverse lips and make our words as a well of life. A soft answer turns away wrath and overcomes that which seems as hard and unyielding as bone. The man who guards the door of his lips and often remains silent when the impulse is strong to speak, saves himself from many troubles.

We must debate our cause with the one concerned and not disclose it to another, for such indirect speech is shameful and infamous. Words can wound and words can pierce and words can be sinful, but words can be as a tree of life. How good is a word fitly spoken!

In the above passage we have simply presented some of the wisdom of Solomon in modern language. It makes a brief but extraordinarily full exhortation. If we pay heed to the instruction it may save us from many mistakes. Sometimes men become so disgusted with futile talking that they fall into the error of despising words. “What is the use of mere words?” they say. “We want action, not speech.”

Truly there is a time to act rather than to speak, but of what value will action be unless it has first been instructed by words? Human thought cannot proceed far without speech. Beyond the very limited animal plane of feeling and observation, we need words not only to express our thoughts to others but to make them definite and coherent even to ourselves. We may not put our inmost thoughts into finished language as in giving an address to others, but words play an enormous part in shaping the most private of thoughts even when we make no attempt to form orderly sentences.

Words are needed to tell us of the will and purpose of God, and words are equally necessary to inform us of the discoveries and the opinions of men.

The mind of man consists of will, thought, and feeling, and these three things are expressed by words. An honest man always states that which is in his mind, but he is under no obligation to state it all. “A fool speaketh all his mind”, heedless of what the effect may be. A knave sometimes uses words that do not express himself; he is only intent on impressing the minds of others. A just and wise man speaks as he thinks and feels, but guards the door of his mouth so as not to express too much. He may think that one to whom he speaks is foolish, but it is not wise to say so. He may know that some of his hearers are knaves, but it is perfectly honest to treat them as honest men. He can only have two motives in speaking, to express himself and to influence other people. Usually the second object is much the more important, so self-expression must be controlled lest it should interfere with the real object of speech.

In thus “guarding the door”, the control of feeling is quite as important as the control of thought. Feelings are often strong and they reveal themselves in the tone of voice as well as in the form of words. Anger, indignation, scorn, fear, hatred, amusement, contempt, all are expressed so readily both in tone and word that many people reveal such feelings instantly even if they are unable to express any coherent ideas. The kindlier feelings of love, admiration, gratitude and appreciation are not quite so obtrusive, and if it is desired they can be concealed more readily.

In this matter of guarding the door of the mouth feeling causes the greatest difficulty. A man may discipline himself so as to be circumspect in the use of words. He may go further and avoid any ebullition of impotent rage. Anger unrestrained so often makes itself ridiculous that a capable man determines to keep cool. Yet feeling may clearly reveal itself even then. It is possible to maintain an icy coldness with far more bitterness than ever lived in the warm expressions of wrath. Indeed, when we read the passage, “There is that speaketh like the piercing of a sword”, we do not think of an obviously angry man expressing his indignation with a warm energy that will soon exhaust itself. We think rather of an icy bitterness, hard and cruel as steel, a concentrated and frozen anger expressed in speech which has not the excuse of being hasty but which wounds like the piercing of a sword. Such speech is the expression of an evil feeling which has been polished instead of being suppressed. There are people who in this matter of words repeat the vulgar error often revealed in human relationships. Anything may pass as long as it is well dressed.

A Christian should not allow evil feelings to prevail for a moment. Bitterness ought not to be in the mind, and if through faulty thinking it is there, it certainly should not be expressed. Bitterness expressed engenders the same evil in others. Like all vile things it is far easier to cause than to cure. It does not exhaust itself as does the burst of honest anger. It may even thrive on its own activity and become worse as it expresses itself and provokes ill feeling in others. Moreover, the soft answer is not quite so effective against this cold poison as it is against open anger. A Christian has a hard task when in addition to the suppression of his own natural resentment he has to win the sympathy of one who is coldly and cruelly antagonistic, all the while trying to wound and provoke by the use of polished words.

We can bring ourselves into line if we frequently raise the question what is our aim in speaking? Speech may be with the object of giving instruction, or putting questions to receive instruction, or it may be in the ordinary amenities of social life. We can think of nothing else unless it is mere self-expression, a talk for the love of talking. Where is there room for any ill-feeling to be expressed in any of these opportunities for speech? In the ordinary amenities of life there is surely every reason for good feelings which may be revealed freely with only good effects. If anyone is so unfortunate as to find ill-feeling at home, then a desperate effort should be made to avoid any aggravation of it. Words provocative of anger are always out of place in the home, but they are especially to be deprecated when such provocation has already begun. If a little fire started in a dry corner of the house, no man would be fool enough to throw petrol on it. It is strange that men should often be so ready to feed that more terrible flame, which, as the apostle James says, is set on fire of hell. Homes have been wrecked and lives made sad by the folly of hasty and ill-tempered speech. It is perfectly true, as the wise man says, that there is more hope for a fool than for a man who is hasty in his words (Pro 29:20).

Where then would words expressive of bitter feeling be appropriate? Certainly not in asking questions to receive instruction and equally certainly not when trying to instruct. There is need for a word of warning here. It is when we are trying to impress our opinions on others that controversy is engendered and controversy often provokes bitter speech. Opponents are so foolish and unreasonable! Opposition is trying to the temper, especially if we do not quite see how to answer an opponent’s argument while still, of course, being quite convinced that he is in the wrong. It is a great mistake, however, to reveal any trace of bitterness in either word or tone. If there is any cogency in the criticism to which we are subjected, it is good for us to be instructed by it, and we ought to be grateful for the help. There may be a measure of truth in an opponent’s contention even though his general conclusions are wrong. We must recognize that measure of truth, and then our position will be strengthened and polished as the result of hostile criticism. If our opponent’s argument is mere sophistry, there is great need for us to keep calm in order that we may think clearly. There is need for gentle and circumspect speech in order that those in error may be rightly influenced.

It is strange that so few learn the lesson of moderation and sweet reasonableness in speech, for all know that they themselves are not influenced by truculent declamation. Over-emphasis defeats its object. We laugh at the letter in which nearly every sentence is underlined or at the speaker who thumps the desk and by exaggerated rhetoric seeks to give weight to his argument. At the best he only excites a good-humoured contempt. The man who is coldly and cleverly sarcastic arouses a very different feeling, but while he may seem to triumph in the hour of discussion, no good result comes from his cleverness.

The fact is that most men judge the value of an argument from the wrong side. They appraise the efforts of their spokesman by their own reactions instead of trying to determine what the effect will be in the opposite camp. It may be pleasant to hear vigorous and emphatic declamation in the presentation of ideas that we hold. It may be even pleasanter to hear biting sarcasm at the expense of those who hold doctrines that we repudiate. On the other hand, it may seem disappointing to hear our cherished beliefs presented in mild and temperate language, or to hear a perfectly fair and sympathetic review of that which we detest. If, however, we desire to persuade men and to turn them from darkness to light, the exercise of a little imagination ought to teach us that the declamation and the sarcasm are worse than useless, while the sympathetic understanding will pave the way for conversion and the mildly stated argument will linger in the memory and be a moving force long after the dust of controversy has cleared away. It is the soft answer that breaketh the bone.

There is much need for the words of wisdom regarding slander and tale bearing. A personal tit-bit of private information goes down so “sweetly” that one may become a party to slanderous conversation before there is a proper realization of its trend. It is to be feared that there are moralists who while studiously refraining from slanderous talk themselves, think it quite legitimate to draw out the resources of one less scrupulous. This can be done quite skillfully even under the guise of a gentle reproof. A mild defence of an absentee may be presented in such a manner as to bring out all that can be said against him. The suggestion of possible defence for his conduct may call forth further information as to his perfidy and proof that he really had no defence.

Such talk is evil even if the allegations are true, but it is far worse when they are untrue. And it is possible for a statement to be true in point of fact but completely false in its implications. There may be an undisclosed fact behind that which is observed, changing the entire meaning of the matter. Charles Lamb tells of a boy at the Blue Coat School who by his strange aloofness and furtive movements aroused the suspicions of his comrades. When they found that he was in the habit of collecting scraps of discarded food and taking them somewhere away from the school, they concluded that he engaged in weird rites and that there was something wrong with his mentality. Finally they tracked him and discovered that the boy’s parents were starving in a garret near to the school and he was keeping them alive with the despised crusts of bread.

Coming nearer home we can remember a sister who excited criticism because of her extravagant clothing. In slanderous conversation her husband was pitied for having such an extravagant wife. It was perfectly true that she wore dresses of far more expensive quality than she could properly afford to buy. It was also true that the dresses came from a wealthy relation who cared nothing for the Truth but was pleased to pass on her dresses to a poorer sister long before they showed signs of wear. The hard working husband was not conscious of needing any pity in the matter!

It is possible even for an outstanding act of Christian charity to be so disguised by the suppression of facts that it is presented as an act of cruelty and criticised accordingly. A man who at the risk of his life jumps into a river to save another from drowning may have to use some force and even apparent violence to save the struggling man. We can hardly imagine that even a prince of slanderers would describe the violence and suppress everything else, but that is just what many self-righteous critics would do in the more complex matters of human life. Save a man from drowning in the commercial river and if you have to use any force to stop his dangerous struggling, that use of force is apt to be the one matter observed and reported.

Oh, the tongue, that little member so potent for good or evil! Words of life are expressed by it, yet death is equally within its power. The “word fitly spoken” is compared to the most beautiful sight in Nature, while the ill word of bitterness can only be likened to the hell-born spark which starts a raging fire. Let us “guard the door of our lips” lest a hasty and unwise expression should pass or even the tone of voice should be provocative of ill. “If any man speak, let him speak as the Oracles of God.”

(PrPr)

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Does Psa 51:5 apply to David or to all of us? Does it apply to Christ?

“Behold, I was shapen in iniquity; and in sin did my mother conceive me” (KJV).

“Surely I was sinful at birth, sinful from the time my mother conceived me” (NIV).

“Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (RSV).

The first phrase refers to David’s birth, and the last phrase refers to his conception. But was it David’s mother who was “in sin”, as KJV and RSV imply, or was it David himself who was “sinful”, as NIV implies? Surely the latter.

The title of Psa 51 testifies that it has to do with the sin of David with Bathsheba; like Psa 6, 32, 38, 102, 130, and 143, it is a psalm of profound penitence.

Is David making an excuse in v 5 — ie, “I can’t help myself; I was conceived and born in sin!” In view of the abject admissions of sin elsewhere in the psalm, this doesn’t seem reasonable.

Is David blaming his mother for his own sin? — ie, “I was conceived out of wedlock; therefore it is my mother’s fault that I am a sinner!” Again, this doesn’t make sense in view of his other admissions of his own sin.

Or… is David simply describing the legacy of “sin” in his own human nature, not as an irresistible impulse to do evil, as something which he was powerless to resist, but as an inclination toward evil which he failed to resist? (I would think this must be the case.)

In the same sense we are all “sinful at birth, sinful from the time [our] mothers conceived [us]”.

Was this also true of Jesus? Of course. “Who can bring a clean thing out of an unclean? There is not one” (Job 14:4).

“How then can man be righteous before God? How can he who is born of woman be clean? Behold, even the moon is not bright and the stars are not clean in his sight; how much less man, who is a maggot, and the son of man, who is a worm!” (Job 25:4-6). Can such words properly be applied to Jesus? He applies similar words to himself, if we understand Psa 22 as his words prophetically: “But I am a worm, and no man; scorned by men, and despised by the people” (v 6).

“Now Joshua (surely a type of Jesus?) was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, ‘Remove the filthy garments from him.’ And to him he said, ‘Behold, I have taken your iniquity away from you, and I will clothe you with rich apparel’ ” (Zec 3:3,4). Jesus as the true high priest was clothed in, symbolically, “filthy garments”, which are equated with “iniquity”; when were these “filthy garments” taken away? At his resurrection, both literally and figuratively.

Was Jesus, like all of us, conceived in “sin”, and born in “sin”? Of course. How else explain the offerings for cleansing from childbirth? Or the ceremonial “uncleanness” of menstruation — unless it be connected with childbirth? Or the need for circumcision, along with another offering, even for the baby Jesus? Or, for that matter, the need for baptism: “Thus it becometh us to fulfill all righteousness…”? Or, again, the need for the High Priest to offer for himself as well as the sins of the people whom he represents?

But how could Jesus be connected with the confessions of sin committed which we find in Psalm 51 (eg, vv 2,3,5,7,9)? He can, in the sense that he shared the weaknesses and temptations of human nature (‘tempted in all points like we are… compassed with infirmity… learned obedience…”: Heb 4:15; 5:2,3; etc), and in the sense that such words were prophecies of his bearing the burden of human sin (cp Joh 1:29; 2Co 5:21; 1Pe 2:22,24; Rom 8:3; Heb 2:14,15). From this point of view, all the vv in Psa 51 listed above are truly Messianic.

Of course, the verses of confession in Psa 51 need to be read regarding Jesus with a different slant from what David meant when writing about himself, or from what we mean when praying about ourselves. But this is a normal characteristic of Messianic prophecy. For example, the “leprosy” expressions of Isa 53 have an obvious figurative meaning with reference to Jesus and the sin-disease, but they fit Hezekiah, the prototype, in a strictly literal fashion.

There are, in fact, quite a number of psalms with Scripturally-attested Messianic application, in which “sin” and “iniquity” are associated with the subject. Some examples:

• Psa 40:6-8 are cited as prophetic of Christ in Heb 10:7-9. But Psa 40:12 reads: “Mine iniquities have taken hold of me.”

• Psa 41:9 is applied to Christ in Mar 14:18 and Joh 13:18. But Psa 41:4 reads: “I have sinned against thee.”

• Psa 69:4,8,9,21,22,25 all have NT Messianic citations. Yet Psa 69:5 speaks of “my foolishness… my sins.”

Here are three undeniably Messianic psalms. Yet each contains phrases that seem at first glance inappropriate to a sinless Messiah. How should we deal with such “problems”? Some might argue, for example, that Psa 69:1-4 and Psa 69:6-36 are all Messianic (surely they are!), but that Psa 69:5 alone out of the whole psalm applies only to David. But is this really a satisfactory or satisfying way of handling Scripture? Does it not in fact create more problems than it solves?

This approach (ie, of applying the terms “sin” and “iniquity” in such passages to the nature Christ bore) was regularly followed by the earliest Christadelphian expositors. John Thomas, as an example, wrote the following:

“Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written… [here JT quotes Job 25:4; 14:4; 15:14-16; 2Co 5:21; Rom 8:3]… Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and ‘not one’ can bring a clean body out of a defiled body; for ‘that,’ says Jesus himself, ‘which is born of the flesh is flesh’ (Joh 3:6)…

“Speaking of the conception and preparation of the Seed, the prophet as a typical person, says, ‘Behold I was shapen in iniquity; and in sin did my mother conceive me’ (Psa 51:5). This is nothing more than affirming that he was born of sinful flesh; and not of the pure and incorruptible angelic nature” (Elp 127,128).

Such passages refer to Messiah’s inheritance of cursed human nature (cp 2Co 5:21; Rom 8:3; Heb 2:14; etc.). The mere presence in Jesus of propensities to sin was surely an enormous trial. An impulse to sin which is repeatedly resisted may teach us more about the power of “sin” (or sinful tendencies) than does an impulse quickly yielded to. So, in that sense, Jesus would know more about the “power” of “sin” than any other man.

Many students of the Psalms, who are willing enough to believe that Messiah’s experiences are foretold in some or even in many psalms, hesitate when they come to Psa 32. The confession of sin is so explicit that it seems impossible to believe that divine inspiration intended this psalm to be not only about David but also about His Son.

Yet, viewed from another angle, such a reading has a certain seemliness. Consider these details, which all belong to a context of much miraculous healing:

1. “Jesus knowing in himself that virtue had gone out of him….” (Mar 5:30).

2. “That it might be fulfilled which was spoken by Isaiah the prophet, ‘Himself took our infirmities, and bare our sicknesses’ ” (Mat 8:16).

3. “The Son of man hath not where to lay his head” (Mat 8:20) — the words of a weary man.

4. A storm-tossed ship, yet Jesus is asleep (Mar 4:38).

If this side of Christ’s activities proved such a drain of his physical powers, is it not reasonable to presume that he experienced also a drain of his spiritual powers in his conflict against sin without and the propensities to sin within? Jesus, “tempted in all points like as we are” (Heb 4:15), must have found the very existence within himself of impulses belonging to the fallen side of human nature. Before ever he died on the cross as a sacrifice, in this sense “the Lord laid on him the iniquity of us all” (Isa 53:6; 2Co 5:21).

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We may well seek the instruction of the wise man regarding strife, for it is an ever present evil in human life. Nations have warred with each other all through history, using all their power to wound and destroy. In times of temporary international peace there has always been the strife of rivals seeking wealth and power in the markets and in the seats of the mighty. Even in the Christian Church there has been bitter strife among men claiming to be the servants of the Lord, willingly forgetful of the fact that the servant of the Lord must not strive but be gentle and patient and apt to teach. [2Ti 2:24,25]

We do not need the apostle’s words to convince us that such strife is an evil in human life. Not only does it prevent constructive work by its greedy absorption of human energy, but it has a definite and obvious influence for ill on the minds of those who engage in it. Men who aim to be fit for the Kingdom of God only need to have a little experience of such strife and sometimes they become hardly fit to live even in the kingdoms of men.

In the book of Proverbs we have the following statements regarding strife:

•         “Hatred stirreth up strife: but love covereth all transgression” (Pro 13:10).

•         “A wrathful man stirreth up strife.”

•         “By pride cometh only contention.” Or more definitely in the AV: “Only by pride cometh contention” (Pro 13:10).

•         “The beginning of strife is as when one letteth off water: therefore leave off contention, before there be quarrelling” (Pro 17:14, RV).

•         “He loveth transgression that loveth strife” (Pro 17:19).

•         “It is an honour for a man to keep aloof from strife; but every fool will be quarrelling” (Pro 20:3).

•         “For lack of wood the fire goeth out: and when there is no tale bearer, contention ceaseth” (Pro 26:20).

•         “He that passeth by and vexes himself with strife belonging not to him is as when one taketh a dog by the ears” (Pro 26:17).

From these we may gather that to be fond of strife is a sin; that the main causes of harmful strife are pride, hatred and wrath; that the course of strife is like the breaking forth of water, very difficult to stop when once it starts; and finally that the right way is to stop the argument before it reaches the quarrelling stage.

There is a fund of wisdom in these simple thoughts, and they would make a great difference to human life if men could always remember and apply them.

There is no need to raise difficulties over the use of the words. We have to contend earnestly for the Faith once for all delivered to the saints. It is only honest in fact for us to uphold that which we think is right and true in all matters whether we are dealing with the world or the brotherhood, but surely we appreciate the difference between the earnest contention which can yield good results and the strife which is definitely evil. We can remember meetings in which there was much argument, different points of view being presented and the discussion waxing quite lively, yet the results of the meetings were excellent, all members gaining something with no element of bitterness to mar the effect. We can remember other meetings in which discussion became contention and contention degenerated into quarrelling which might continue without cessation as long as disputants had sufficient breath to be uncharitable. Such strife could not be of the slightest good, for no one was willing to be influenced by it. Pride, hatred and wrath have all been in evidence at such a time. These and other evils fostered by strife are able to drag men and women down to eternal death.

Often it is possible to see the warning signs long before the water breaks forth. Then, even if we have to let an opponent have the last word or the last hundred words, it is wise to leave off contention before it degenerates into quarrelling. If the opponent is a reasonable man, he will think of the ideas we have presented, and if there is any cogency in our arguments, they will have much more effect on him in this quiet meditation than in the heat of battle. When the subject is raised again we may find that he states his position rather differently in an effort to meet our arguments. It is conceivably possible that we may find some reason for restating our views in rather different language. As the result of quiet thinking instead of noisy strife, there may be a better understanding of matters on both sides. If this clearer view does not enable us fully to agree, it may at least enable us to reach an honourable cessation from strife.

There are differences of conviction which forbid fellowship, which may even prevent association, but there is no reason for them to cause quarrelling. If men differ from us as to the God whom they worship, the hope they cherish, or the rule of faith they observe; if we are certain that they are wrong in their conception of duty or their attitude toward divine revelation, we cannot join with them or in any way sanction their error, but there is no reason for us to feel in the least degree angry with those who are so unfortunately blind. The only insistent reason for us to speak to them is that we might convince them of their error, and all experience shows that the strong argument gently presented is the one that will prevail. It is the soft answer that turneth away wrath, and it is the soft tongue that breaketh the bone (Pro 25:15). There is no incongruity in these apparently opposing thoughts. The gentle and reasonable answer to angry declamation will calm the storm. The fire of anger will die down for lack of fuel, or the irate man will make an effort to calm himself for very shame. At the same time the reasonable appeal, gently stated, will sometime prevail even against ossified determination.

We ought to be so well instructed that in large measure the reactions of opponents can be anticipated. If we present an argument which seems to deprive a man of a cherished hope, it is natural for him to be angry. If he cannot find an answering argument a personal hit may serve instead. In public debate with shallow supporters, the personal hit may be appreciated and applauded most, but whether in public or private, we ought not to retaliate, however tempting an opening may present itself. Sarcasm may destroy the individual, cursing both him that gives and him that takes, but it can very rarely assist toward a better understanding of truth or effect a change of mind in one who has been in error. Angry words only do good when they are gently answered. Then they may play a part in reproving the one who used them.

It is a strange fact that men are often more disposed to lose temper over a slight divergence than over a great one. A narrow-minded theologian may be quite affable with an atheist, but bitterly resentful toward a brother worshipper who ventures to deviate by a hair’s breadth from his conception of rectitude in faith and practice. The Jews hated the Samaritans far more than they hated barbarians. The Lord Jesus administered a stinging reproof to this uncharitableness when he chose a Samaritan as an illustration of the neighbour who was to be loved.

Sometimes men who would deny that they have any feeling of bitterness, and who perhaps in truth are actuated by good motives, nevertheless do harm by contending too much. They are so imbued with the conviction that their exact way of looking at things is the only right way, that they will go to almost any lengths in the effort to enforce it. In ecclesial life this type of brother is the author of much harm. It would be so much better if he would be content to state his opinion, trying to persuade others to the same way of thinking, arguing the matter when it is “a time to speak”. When a decision has been taken he should submit, for that is “a time to keep silent”. If he is honestly convinced that a vital principle has been breached he may be right in withdrawing altogether, thus finding peace of mind for himself and leaving peace behind him. If no such principle is involved let him remember that we all have to be subject to one another in love. It may be an evil that matters should not be conducted in the best possible way — that is, his way — but strife and discord among brethren are still worse evils.

Alas! We have known many such troubles and we have no great hope that either this or any other appeal will do much good. There are men who will agitate until they swamp the boat rather than have the sails set in any way other than their own. There are many occasions in life when “it is an honour for a man to cease from strife”, [Pro 20:3] but this is an honour to which many men do not aspire.

The wise man says that one who meddles with strife not belonging to him is like one who takes a dog by the ears. This surely would be bad for the dog and bad also for the one who interfered. The intervener can rarely do any good in such a matter and he may easily do harm. Probably the only way in which such interference can end the original dispute is by turning the wrath of both combatants upon the would-be peacemaker.

(PrPr)

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Seneca wrote three books on anger, and yet Macaulay doubted whether all his philosophy ever kept anyone from being angry. Solomon only wrote a few wise sayings, but many have learned from him. “He that is soon angry dealeth foolishly” (Pro 14:17). “He that is slow to wrath is of great understanding” (Pro 14:29). “He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city…” (Pro 16:32).

This reference to the strength of the man who can rule his own spirit goes to the root of the matter. All men have bad tempers, but some are wise and strong enough to exercise control.

It is natural for men to be selfish and to be angry if their interests are menaced. It is natural for them to resent any slight to their dignity or criticism of their work. Wherever we can observe human nature in the raw there are many scenes of ill-temper, bearing a humiliating resemblance to the quarrels of wild animals. The anger caused by selfish disputes is manifest all through Nature. With due respect to Dr. Watts, we have to recognize that even “birds in their little nests” do not always “agree”. It has to be admitted, however, that birds and beasts may often give us lessons. Man, with all his power of understanding, and with all the lessons that he has received, is the worst offender. His selfishness is greater than that of any beast, going far beyond the needs of the moment. His anger is more cruel and longer sustained. Often it is fostered and encouraged as in time of war. And in his search for weapons to slay those who have roused his wrath, man is immeasurably worse than any of the lower creatures could possibly be.

When men have been unrestrained either by fear of their fellows or by any remonstrance of conscience in their own breasts, they have proceeded to terrible extremes of cruelty in the expression of their anger. The wrath of an autocratic king is proverbially terrible. In ordinary life men are restrained by fear. Anger cannot find its natural expression for fear of reprisals which might come from an angry enemy or from the majesty of the law. Nations and individuals are often “willing to wound but afraid to strike.” They are curbed by the dread of a conflict the end of which they cannot foresee but which will be certain to bring much pain and evil. In less serious issues angry words are often restrained by the fear of ridicule. Anger will often make men foolish and there are always cruel opponents ready to laugh. Protected by the law they find pleasure in goading the victim to further expressions of impotent rage. Sometimes they go too far and the angry one, casting off all restraint and blind to consequences, gives full vent to his rage. There have been tragedies caused by such cruel and foolish feeding of a foolish anger.

Men who are well instructed either in Christian principles or in a purely worldly wisdom, restrain their anger in its expression of both deed and word. They recognize and possibly envy the power of the man who can keep cool. When provoked, they try with more or less success to conceal any warmth of resentment that they may feel. Is Christian principle he basis, or is it merely a worldly wisdom? Is anger really restrained or is it merely transmuted into a cold and deadly bitterness, possibly worse than the original passion? Anger can take many forms and find many different ways of expression. It may be a hasty ebullition quickly evaporating, and, if circumstances are favourable, leaving no bitterness behind. Sometimes after such an explosion men are better friends for having quarrelled. There is grave danger in this quick boiling of anger, however. It is so easy for something to be done or said, the effects of which will linger all through life. Lives have been lost and lives have been ruined through only a few moments of unrestrained anger. Words hastily uttered and meaning little more than an expression of momentary annoyance, may have enduring effects with such complex action and reaction that no one could possibly trace their course or even guess the sum of the evil wrought. A man of hasty temper may soon forget the words that gave relief to his angry feelings. He might be appalled if he could know the full effect of his momentary loss of control. One who is naturally of quick temper and hasty speech may well take to heart the Spirit’s warning. Let him learn to be “slow to wrath”, to rule his spirit and to guard the door of his mouth.

Anger is not properly controlled when a man is cool in the pursuit of revenge. It has become more evil, for instead of being merely a matter of feeling, it has engaged the intellect and the will, so that such a man can act a part with skill and subtlety. It is still anger, by reason made more deadly. We have scriptural authority for this judgment, for Jacob so described the cold craftiness of two of his sons, “Cursed be their anger, for it was fierce; and their wrath, for it was cruel.”

So in less serious issues, in which words are the only weapons, a man may congratulate himself on having controlled his anger when he is only finding a more satisfying way of relieving his feelings. He thinks of something cruel to say and he chooses the manner of speech which will make it sting most. So he is cool and collected, not because he has properly ruled his spirit, but because worldly wisdom has taught him a more effective way of striking a blow. There is as much feeling of angry resentment behind that icy bitterness of speech as was ever revealed by hot and hasty words. The ill feeling is as strong and it lasts much longer.

Anger is properly controlled and the spirit wisely ruled when a man is not only cool and reasonable, but when he is able to take the right course despite any dictates of outraged feeling. There is such a thing as righteous anger just as there is such a thing as “perfect hatred”. It is possible as the apostle suggests to be angry and not to sin. One who rules his spirit and controls his anger will be able to take the right course. When his anger is roused he will not only remember the power of cool and collected thoughts but he will remember Christ. If reproof or protest is needed he will give it, if the situation calls for a gentle answer he will find it. If the subject is one in which “silence is golden”, he will “guard the door of his mouth”, even if he has thought of a most witty and crushing answer. This is a testing point for many. It is just when we are cool and collected that we think of the scathing answer that would make an opponent writhe. Will it do good to let him have it? Or is it just one of those barbed sayings that can do no possible good, only serving to relieve the feelings of the one who speaks, and amuse careless hearers? If it is in this category it is far better suppressed, for scathing words are never without effect. If they do no good they always do harm.

There is much cause for righteous anger in the world: the travesties and misrepresentations of religion, the hypocrisy of politics, the perversions of justice, and the abomination of modern warfare. Cruelty and injustice often go hand in hand with professions of kindness and mercy; an affectation of extreme righteousness is often used as a cloak to cover dishonesty. There are still men who try to thwart good work while parading their excessive piety, whether in zeal for the Sabbath as in the first century, or in some more modern way. Yet these evils do not often excite a righteous anger. When we find an angry man he is not often protesting against the prevalent perversions of divine law. Far more frequently it is a matter of personal interests or personal feeling. The anger of worldly greed and pride is manifest every day while righteous anger is a rarity. It is not quite unknown, however. Brethren have sometimes been stirred up by flagrant perversions of truth and have done some of their best work in a spirit of righteous anger. How good it would be if this was the only kind of anger ever known among us.

Unfortunately there has often been unrighteous anger even in the work of the Truth. A little disagreement and a little contradiction, and anger is soon manifested whether naked and unashamed, or whether clad in a few tawdry rags of alleged principle. Sometimes it is a quick ebullition, disturbing and painful, but soon over. Sometimes it is an anger transmuted into the cold bitterness of a lasting enmity such as the hatred the Jews bore to their nearest neighbours. It is possible that the final verdict on such ill feeling will be similar to that of the dying patriarch on his two sons. “Cursed be their anger, for it was fierce; and their wrath, for it was cruel.”

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We use the word heart now with the same meaning that it bears in the language of Scripture. We refer to the deeper part of the mind where character is formed. A man may believe the Gospel in the sense that he gives intellectual assent to the argument presented to him, yet with such shallow belief that he may quite fail to play the part of a Christian. To use an old phrase, “he is convinced but not converted”. If, however, he goes further and believes “with all the heart”, it will be “unto righteousness” (Rom 10:10). “Ye shall seek me”, said God through the prophet Jeremiah, “and ye shall find me if ye search with all the heart.” [Jer 29:13]

In this sense the word heart is frequently used in the Book of Proverbs. “My son, give me thine heart, and let thine eyes delight in my ways” (Pro 23:26). Death and destruction are before the Lord: how much more the hearts of the children of men (Pro 15:11). And referring to the undesirable patron, “Eat and drink, says he, but his heart is not with thee.” [Pro 23:7]

All these passages may contain hidden depths, but the main meaning needs no interpretation. The word heart is used just as we employ it now. We may know what a man says, what he does and how he appears to us, but we do not know what is in his heart; how he thinks and feels. Does that smile cover an opposite feeling which would better be expressed by a scowl? Are those smooth words genuine, or are they intended to deceive? We cannot know what is in the heart of another man. We may be deceived even as to what is in our own, but all hearts are open and naked to God. “The fining pot for silver, and the furnace for gold; but the Lord trieth the heart” (Pro 17:3). In the work here mentioned the object is to clear away the dross whether in the fining of metals or of human hearts, but the proverb does not suggest that there is a perfect analogy. Rather does it imply a difference. Metals may be purified by men with fining pot and furnace, but the heart can only be tried and cleansed by God. The process of fining is far more complex and wonderful than anything that can be effected with metals. It is not merely a matter of removing dross, but something quite new has to be introduced; new hopes, new desires and in fact “newness of life.”

In this trial and preparation of the heart man must be responsive. There is a profound meaning in the words “The Lord God hath opened my ears, and I was not rebellious.” [Isa 50:5] Some men are rebellious even to the extent of making void the word of God. God gave to Saul a new heart so that he began his reign well, but he became rebellious and his heart turned to evil. His fall furnishes an excellent illustration of the proverb, “A sound heart is the life of the flesh, but envy is the rottenness of the bones.” [Pro 14:30]

Perhaps he illustrated another proverb, well known to all readers though not much heeded in the world: “He that is proud of heart is an abomination to the Lord.” [Pro 16:5] The expression proud of heart surely refers to a quality deeply ingrained in character. It is not a superficial pride easily perceived by observers. A very shallow pride is sometimes spoken of as vanity, and while that can never be a virtue it is often too slight to be accounted a vice. We are all apt to reveal a little of this superficial pride, especially if we are unexpectedly able to accomplish something in a field beyond the scope of our natural talents. A hopelessly unmusical young man who managed to play a hymn tune probably felt far more elated than did the young Mozart when at the age of fifteen he accomplished a feat beyond the power of any man living. Men come to perform their appropriate work as a matter of course, but it is amusing sometimes to observe the childish glee with which a really capable man will for the first time master a task which happens to be difficult for him but is quite easy to others.

A proud heart means something deeper and far more serious than this. It may go with an appearance of humility. It may be so well covered that even the individual is deceived. It rarely expresses its pride in words; it will on the other hand often use words to justify the proud act or attitude which is the real expression of character.

Sometimes, however, pride is naked and unashamed, expressing itself openly and taking pride even in its nakedness. There is such an expression of a proud heart when a man declares his determination “not to ask favours of God”. This naturally goes with the decision that life is too evil to call for any thanks to the Creator. The proud heart gives no thanks for any blessings that have been received and scorns to ask for any blessings to come. It resembles the attitude of a ne’er-do-well, sponging on his friends all the time and yet affecting to despise them; too proud to ask them for any favours but not too proud to take without asking.

We depend upon the favour of God for every breath we draw, why then not ask for anything that we need? The proper attitude is shown to us in Scripture, and it is far removed from pride of heart. In everything give thanks, ask freely for all that you need, but always remember that in the sight of God you are a mere child, often wanting that which is not good, and very rarely understanding spiritual values.

Another way in which pride of heart is revealed is in man’s reluctance to admit that he has been in the wrong. Obstinacy is one of the outward signs of the abomination within. How much havoc has been wrought by unwise insistence on “what I have said I have said”. How rarely do we find the man who can be firm as a rock on matters of principle and yielding in matters of personal preference. It is much easier to find men who are naturally weak as water, but who are able to sustain a frozen rigidity when their personal pride is touched.

“The heart of the wise teacheth his mouth”, [Pro 16:23] says the wise man; and again: “The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things” (Pro 15:28).

This surely means that a wise and righteous man will bring all the powers of his mind for the choice of right words that will help the hearer. Feeling, as well as intellect, is engaged in the work. He does not “pour out foolishness”, neither does he present a cold and apathetic statement of truth. “From the abundance of the heart his mouth speaketh”, [cp Mat 12:34] but all the time he is “studying to answer”, guarding the door of his lips, so that he shall use right words.

A foolish man may speak from the heart, without studying to answer and with no guard on the door of his mouth. Then his words only express the feeling of the moment. There is a pouring out of foolishness the consequences of which may be very evil.

Perhaps the most searching and significant passage in the book of Proverbs is in the fourth chapter. “Keep thy heart with all diligence, for out of it are the issues of life.” [Pro 4:23] There are hidden depths in this passage giving excellent counsel to those who will give heed.

We have known people to raise foolish difficulties, actually asking “How can I keep my heart with such diligence if the heart means the part of the mind where character is formed? I am the heart and the weaknesses of the heart are my weaknesses.”

The appropriate answer to such an objector is to ask if he has ever heard of or ever tried to practise self control? If not, this subject is too advanced for his consideration, but if he knows exactly what is meant by self control, there should be no difficulty in beginning to understand this exhortation to be diligent in controlling the heart.

A man may control his natural impulse to commit a rash act merely because he fears the consequences. He may exercise such control for the better reason that he fears to disobey God or to injure man. He may make a more constant and diligent control of the heart in order that his character may develop in harmony with the divine will, and this regular guidance of thought and feeling is what is meant by keeping the heart with all diligence. The inmost thoughts of the heart have the greatest effect on character. “As he thinketh in his heart, so is he”, or so will he be (Pro 23:7). These inmost thoughts are necessarily the most effective, for they are with us all the time and they are always genuine. Even the most loquacious are sometimes silent and the most honest sometimes conceal thoughts by words. But the inmost thoughts of the heart are with us in all our waking hours, and possibly even during sleep, and those inmost thoughts are subject to no prudential restraint except the laws we impose upon them for our own good. The momentary act of self control may have little or no effect upon character, but the continuous and diligent control of deed, word, and thought may have a great effect and indeed mark the difference between death and life.

This is just the problem set before us in the wise saying, “Keep thy heart with all diligence”. [Pro 4:23] We can control deeds and words and in large measure we can control thought. We know perfectly well that in the myriad thoughts which flash through the mind there is the usual admixture of good and evil associated with all things human. Some thoughts are noble and elevating carrying with them an influence for good. Some thoughts are evil and if encouraged will lead to sin and death. Some thoughts are definitely good and helpful even if not noble and elevating. Some thoughts are mean and petty and will degrade the character even if they are not sinful.

No normal being can prevent unworthy thoughts from flitting through the mind as they are presented from outside or thrown up from the subconscious, but every normal being can decide which thoughts to encourage and which to reject. We have that which has been described as a spot light of attention which we can turn on to any line of thought we care to choose. We have a power which has been described as “awareness”, and we are not merely the creatures of mood and feeling. If a thought takes shape in the mind we are usually quite aware of its quality. Is it noble, good, useful, legitimately interesting or amusing, weak, foolish, or definitely evil? We could place most thoughts in one of these categories.

Even if feeling is aroused, we are aware of the feeling and its tendencies. We can choose whether we encourage the feeling or thrust it from the mind by something more worthy. Sometimes men say with Jonah, “I do well to be angry”, [Jon 4:9] when they are aware that they are not doing well at all. Often they exaggerate a grievance knowing that they are exaggerating. They can control such matters if they will.

Even thoughts which are soon forgotten may leave a permanent effect on the tablets of the heart, so that there is need for constant vigilance. A man who is wise enough to give heed to the words of greater wisdom will soon learn how to make use of his awareness and his powers of self control. He will not merely aim to control his actions in the hour of supreme trial, when yielding to impulse might lead to disaster; he will encourage the right kind of thought every day, making the right choice in little matters where the task is easy, and so building up stores of strength and character for the hour of trial when the right choice is difficult. All this and much more is suggested by the words, “Keep thy heart with all diligence, for out of it are the issues of life.”

(PrPr)

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A List of Relevant Scriptures

Pro 10:5; 12:11,14,24; 13:11; 14:23; 16:6; 18:9; 21:25; 22:29; 24:27; 28:19; 31:13,17,31.

A Presupposition

The consistent presupposition of the Proverbs on this subject is that the person being addressed by these pithy sayings is indeed able to work. This would include most of us by far, but there are certain people who are unable to work (for whatever reason), and should not feel guilty for not being able to perform the duty described in the proverb. For them God has another word of wisdom (cf Pro 3:5,6).

Principles

1. Working is essential to living and obtaining the essentials for life.

2. Food is essential to life (Pro 12:11a; Pro 16:26; 28:19a).
3. Food in these verses can really be amplified to include any basic necessity of life (clothing, money, etc).

Lessons

Lesson 1: Accept work as God’s divine design for you (cf Gen 2:15; 2Th 3:10)! Therefore, it can be said that: (1) People who refuse to work reveal a lack of common sense in their judgment. (2) Sometimes people refuse to do the job that they have because they’re always looking for a better one (Pro 12:11b). (3) Refusing to work can lead to death (Pro 21:25).

Lesson 2: Be careful for the “grass is greener on the other side of the fence” syndrome. But, just determining to see the logic in working and then setting out to work is not enough. It is obviously the place to start, but one must also prioritize his work. Do the primary things first; the things upon which all else depends. After determining which things are primary and which are secondary, determine also the proper order of the primary and secondary things (Pro 10:5).

Lesson 3: Do first things first, according to a plan. Then, once a person has determined to prioritize his work by planning carefully, he should work hard because… Working hard is better than working in a lazy manner.

• Hard work brings a profit (Pro 14:23a).

• Work done in a slack manner is as good as a piece of work which is later destroyed. Both are valueless (Pro 18:9).

• Slack work leads to poverty (Pro 14:23b).

• Diligent work leads to control of one’s situation (Pro 12:24).

Lesson 4: If you’re going to work, you might as well work hard… there are many benefits. In the end, after a person has worked wisely and hard, he will often times find that his…

• Work can be very rewarding (Pro 12:14).

• We get encouraged when we say nice things to others.

• There is, likewise, a deep sense of pleasure as we reflect upon a job well done.

Lesson 5: Enjoy your work — it’s God’s plan! As time passes, a person who has worked wisely and diligently will find himself rewarded by his labor as well as skilled at what he does with the result that… People who are skilled at their work are sought out by people (Pro 22:29).

• Skilled people do not only serve before obscure people…

• But skilled people will also eventually be called upon to demonstrate their skill to those in positions of authority (including public arenas).

Lesson 6: If you are good at what you do, do not be surprised when others want to see you in action. The ideal wife works so well that she should be honored for her work.

• She has skill and ability at what she does (Pro 31:13).

• She has an obvious plan (Pro 31:15a)

• She works vigorously (Pro 31:17).

• She should be honored by her community (Pro 31:31).

Lesson 7: Extol your wife and women in general for their fine work.

Summary

Work is God’s idea and therefore excellent for man. Any attempt to circumvent this process only reveals an inability to perceive the obvious. However, for those committed to working, they need to know that there are ways to go about it that lead to enjoyment and reward. And those who are very skilled at their work often get opportunities to demonstrate that skill before the public. Finally, when it comes to work, no price can be paid for the ideal wife who commits herself so wisely and thoroughly to her tasks that she merits public recognition for her abilities.

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“How shall we, that are dead to sin, live any longer therein?” (Rom 6:2).

Our relationship to the sacrifice of the Lord is not something to be recalled once a week merely, but a principle that should be kept foremost in our minds constantly throughout our life in the truth. This is our principal duty.

The Truth: A way of life

Christ’s crucifixion should be viewed with an eye to its supreme importance and practicality. It is the very foundation of the Truth and its commands. In regard thereto we are told to “exhort one another; and so much the more as (we) see the Day approaching” (Heb 10:25). We are exhorted to “study to show (ourselves) approved” (2Ti 2:15), in order that “the trial of our faith” may be “found unto praise and honor and glory at the appearing of Jesus Christ” (1Pe 1:7).

What do these familiar commands entail in relation to the death of Christ? Let us examine them more closely.

“Exhort one another”. Exhort to what? To continue in the faith, in obedience to Christ’s commands.

“Show ourselves approved.” What does this demand? Works of faith based upon the example of Christ and his work.

“Be found unto praise and honor and glory.” Through what means shall we attain unto this? Surely by a daily life of dedication and service. By this we will stand or fall at the judgment seat. Paul illustrated what this requires. He wrote:

“How shall we that are dead to sin live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Rom 6:2-4).

Christ’s death and resurrection marked the first real victory over sin and its consequence, death. Our baptism into Christ commences for us the same battle which Christ fought successfully. It is a battle against the flesh; against all its tendencies to glory in the affairs of this present evil world, or to seek our own fleeting benefit instead of the service of our heavenly Father.

In that way, we must re-enact the death of Christ every day. He provides a perfect example we can follow; and a mediator through whom we may pray to God for strength and courage. Again, Paul reminds us of our obligations and privileges:

“Be ye followers of me, even as I also am of Christ” (1Co 11:1).

“For in that he himself hath suffered, being tempted, he is able to succour them that are tempted… seeing he ever liveth to make intercession for us” (Heb 2:18; 7:25).

Two paths open out before us, and as they diverge, we must make a choice between them. One path is wide and inviting. It is the way of fleshly gratification, which ends in death: the path chosen by all those outside of the Truth, and, sad to say, some in it as well. The other path is narrow and difficult. It is the path of life; a path of suffering, for it is associated with the death of Christ. But it is the path that leads to glory in the Kingdom of God. So Paul wrote:

“Therefore, brethren, we are debtors: not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live” (Rom 8:13).

Praise and performance

Two books can assist us greatly in our walk in Christ. They are The Psalms and The Proverbs. Appropriately, they follow one another in the Bible. From the Psalms we learn especially to praise God, to worship Him for His goodness, strength and majesty. By this means we look outward towards God.

From the Proverbs we learn to match our praise with performance. We look inwards. We see ourselves as we really are: feeble and prone to error. We learn of rules that we must follow to please God: practical requirements of the Truth for daily performance. We learn what is required in putting to death the works of the flesh, of dying to sin as Christ did; and of living to God, as Christ did.

If we merely sing praises to God without doing His will, we become hypocrites, worthy of His contempt and rejection. Our words must be in harmony with our works.

The Hebrew word for proverb signifies a comparison, a likeness. A glance at individual proverbs will illustrate this meaning. Sometimes, however, proverbs will reveal a series of contrasts, rather than comparisons; or two divergent paths will be presented for our consideration. Some Bibles give the chapter headings of these proverbs as Moral virtues and their contrary vices, which is certainly true. The ways of the wise are compared with the ways of the fool; the path of life is contrasted with the path of death. Thus there is constantly brought to mind the significance of Christ’s death and resurrection, and our responsibility towards it.

The way of wisdom

The first nine verses of Proverbs comprise an introduction to the whole book. After announcing its title, Solomon sets forth four objectives to be gained from its contents. The rest of the chapter then amplifies what has been expressed by exhorting the reader to keep separate from sin (vv 10-19); and to take hold upon wisdom (vv 20-33). The whole can be summarized in the one requirement: Obedience!

Consider, briefly, the four objectives of the introduction.

(1) The first objective is “to know wisdom and instruction” (v 2). “Wisdom” is more than knowledge. It implies experience, solidarity, firmness. The precepts set forth by Solomon in this book are designed to make the student firm and stable in the Truth, “that we be no longer children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness” (Eph 4:14). “Instruction” in its Hebrew form denotes correction, discipline. It suggests a rigid, strong code of behavior, with restraint which ensures obedience. We are expected to adhere to these requirements, turning to the Word for instruction, rather than making our own rules of behavior.

There should be no doubt, no wavering as to what our duties are: they are all simply and clearly revealed in the Bible. From the discipline of the Word we learn the virtues of temperance, soberness, and patience (or endurance). In short, everything to strengthen us in the love and service of our Father in heaven.

(2) Secondly, the Proverbs are designed to cause us “to perceive the words of understanding” (v 2). Many in the world reject the Old Testament from their considerations, relegating it to a much inferior position to that of the New. Indeed, to a lesser degree, even Christadelphians may be affected by the same attitude, or deprecate the importance of Proverbs. But the Scriptures as a whole are designed to educate us, to bring us to a state of spiritual maturity. Paul urged that we should so use them as to grow to a full age in the truth, that “by reason of use, our senses will be exercised to discern both good and evil” (Heb 5:14).

The more we study the Bible, the easier it becomes to draw the lines of distinction between good and evil, and therefore to make correct decisions. In that regard Proverbs is a book for all time: whether before or after Christ. It comprises rules for a godly life, as important now as they were to the people of Israel then.

Many of Christ’s parables are traceable to this book, showing the esteem in which he held it.

(3) Thirdly, the Proverbs are intended to provide practical guidance for daily living. Solomon wrote:

“To receive the instruction of wisdom, justice, judgment, and equity; to give subtilty to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning, and a man of understanding shall attain unto wise counsels” (vv 3-5).

The term “simple” does not signify those who are stupid, but rather those who are naive or inexperienced, and therefore likely to be deceived or misled. Such must acquire subtlety.

We might have an aversion to the use of this word, recalling that it was a characteristic of the serpent (Gen 3:1). But the serpent used a “very good” attribute in an evil way. Subtlety is cleverness, skillfulness with words, ideas and logic. It is not evil in itself. It only becomes evil when used in connection with wrong ideas and motives, Christ commanded his disciples to be “as wise as serpents, but as harmless as doves” (Mat 10:16).

Cleverness, or subtlety, is wrong only when it is used to gain one’s ends, contrary to the will of God. If our desires are to do the will of God in any particular, then it is right and essential to use wisdom and diligence to obtain them. Unfortunately, we do not always do so. The Lord warned:

“The children of this world are, in their generation, wiser than the children of light” (Luke 16:8).

Let us apply the lesson. A wise man of the world will give all that he has to achieve his ambition; he will sacrifice for the present to gain an advantage in the future. What of ourselves? We know what our great desire should be! Do we give all that we might achieve it?

(4) The fourth purpose of the Proverbs is expressed in v 6:

“To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”

Nearly all of the commands are quite simple to understand. Many, however, have deeper meanings that are not apparent to a casual glance. As we study these commands more and more, we come to get a wider comprehension of them, and a deeper understanding of their significance; and we are caught up in wonder at the great beauty and unity of the Truth. That is what Paul meant when he told the saints at Ephesus that he prayed for them:

“That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge; that ye may be filled with all the fullness of God” (Eph 3:17-19).

We are brought to that point, when we recall the practical requirements of the Truth as exhibited in the Proverbs in the light of the death and resurrection of the Lord. We need to concentrate upon the real and personal significance of the Lord’s sacrifice; not think of it only casually, for a moment, then to revert to worldly thoughts and concerns. It must become for us the most important aspect of life. Paul sets the example:

“I am crucified with Christ, nevertheless, I live. Yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me” (Gal 2:20).

That is the objective of the call of the truth: to put to death the deeds of the flesh, and to be filled with all the fullness of God; to “grow in grace and knowledge”. To that end, and for such an elevating goal of life, the simple, homely book of Proverbs can inspire and uplift us. Let us thank God for His marvelous wisdom and foresight in providing us with such wonderful helps! And let us use them as guidelines for our conduct before Him.