ChristadelphianBooksOnline The Agora Bible Articles and Lessons: P-Q

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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One need only read the Blessings of Jesus in Luke 6 to gain a sense of Jesus’ favoritism toward the poor and the disadvantaged:

“Blessed are you who are poor, for yours is the kingdom of God.”

“Blessed are you who hunger now, for you will be satisfied.”

“Blessed are you who weep now, for you will laugh.”

“Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man.”

“But woe to you who are rich, for you have already received your comfort.”

“Woe to you who are well fed now, for you will go hungry.”

“Woe to you who laugh now, for you will mourn and weep.”

“Woe to you when all men speak well of you” (vv 20-26).

But why does Jesus single out the poor and the hungry for special attention over any other group?

One writer has pointed out that, in gospel terms, the disadvantaged have the following “advantages”:

1. The poor know they are in urgent need of redemption.
2. The poor know not only their dependence on God and on powerful people, but also their interdependence upon one another.

3. The poor rest their security not on things but on people.

4. The poor have no exaggerated sense of their own importance and no exaggerated need of privacy.

5. The poor expect little from competition and much from cooperation.

6. The poor can distinguish between necessities and luxuries.

7. The poor can wait, because they have acquired a kind of dogged patience born of acknowledged dependence.

8. The fears of the poor are more realistic and less exaggerated, because they already know that one can survive great suffering and want.

9. When the poor have the gospel preached to them, it sounds like good news and not like a threat or a scolding.

10. The poor can respond to the call of the gospel with a certain abandonment and uncomplicated totality because they have so little to lose and are ready for anything.

So, through no choice of their own (they may desperately wish otherwise), poor people find themselves in a position more amenable to the grace of God. They are needy, dependent, and dissatisfied with life; for that reason they may be more likely than others to welcome God’s free gift of love.

Go back over the list of 10 points above, substituting the word “rich” for “poor”, and changing each sentence accordingly, eg: “The rich do not know they are in urgent need of redemption.” Do these statements generally hold true? Remember: in Luke 6 above, Jesus does not stop after discussing the poor — he goes on to talk about the rich also!

Now, one more exercise; and be warned — this is something far more threatening:

Go over the list one more time, substituting the word “I”, making multiple choice statements, eg: “I know/do not know that I am in urgent need of redemption.” “I know/do not know my dependence upon God… ”

Evaluate yourself. Honestly, in your case, which option is most true?

• Do I know that I am in urgent need of redemption?

• Do I easily acknowledge my needs?
• Do I readily depend on God and on other people?
• Where does my security rest?
• Am I more likely to compete or cooperate?
• Can I distinguish between necessities and luxuries?

In short, in Biblical terms, am I “poor” or “rich”?

The poor are not necessarily more virtuous than anyone else — human nature being what it is. But the poor are far less likely to pretend to be virtuous. They know they are sick, they know they need a physician, and they know they can’t heal themselves or hide behind formalities!

If we are comfortably situated, the words of Jesus above may sound a little like patronizing slogans, afterthoughts tossed to the unfortunates of the world: ‘Well, since you aren’t rich, and your health is bad, and your face is wet with tears, I’ll toss you a few nice phrases to make you feel better.’

But the words of Jesus are really profound insights into the mystery of human existence. The poor, the hungry, the mourners, and the oppressed really are blessed — not because of their miserable states, of course (Jesus worked long and hard to remedy those miseries) — but because of an innate advantage they hold over those more comfortable and self-sufficient.

People who are rich, successful, and beautiful may go through life relying on their natural gifts. But there is a chance, just a chance, that people who lack such natural advantages may cry out to God in their time of need.

And there is a chance, even a slimmer one, that the “rich” can learn from the “poor” that — really! — their fine robes are only moth-eaten rags, their bank accounts are shadows in the night, their health is the passing breeze, and their beauty is the flower of the field, that fades in the merest moment.

We have the poor to teach us the value of dependence. Unless we learn to depend on God we will never experience His grace in His eternal kingdom when Christ returns.

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We pray for children         who sneak Popsicles before supper,         who erase holes in math workbooks,         who can never find their shoes.

And we pray for those         who stare at photographers from behind barbed wire,         who can’t bound down the street in a new pair of sneakers,         who never go to the circus,         who live in an X-rated world.

We pray for children         who bring us sticky kisses and fistfuls of dandelions,         who hug us in a hurry and forget their lunch money.

And we pray for those         who never get dessert,         who have no safe blanket to drag behind them,         who watch their parents watch them die,         who can’t find any bread to steal,         who don’t have any rooms to clean up,         whose pictures aren’t on anybody’s dresser,         whose monsters are real.

We pray for children         who spend all their allowance before Tuesday,         who throw tantrums in the grocery store and pick at their food,         who like ghost stories,         who shove dirty clothes under the bed, and never rinse out the tub,         who get visits from the tooth fairy,         who don’t like to be kissed in front of the carpool,         who squirm in church and scream into the phone,         whose tears we sometimes laugh at and whose smiles can make us cry.

And we pray for those         whose nightmares come in the daytime,         who will eat anything,         who have never seen a dentist,         who aren’t spoiled by anybody,         who go to bed hungry and cry themselves to sleep,         who live and move, but have no being.

We pray for children who want to be carried and for those who must be.

For those we never give up on and for those who don’t get a second chance.

For those we smother… and for those         who will grab the hand of anyone kind enough to offer it.

Ina J. Hughes

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Christ’s great intercessory prayer, recorded in John 17, is the most intimate outpouring of the Son’s heart to the Father that is recorded in all of the Bible. The apostles heard the words as they followed their Master, but the thoughts were too deep for them at that stage. In a way, perhaps, we today are just as unprepared for the crystal clarity, the uncompromising perfection implicit in his words:

“Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.”

Elaborating on the request first uttered in Joh 17:11 (“that they may be one”), Christ repeats this wonderful prayer four more times (vv 21 — twice, 22, and 23). It must be to the great embarrassment of strict separationists that this particular aspect is so emphasized in this place. But never mind how difficult, how humanly impossible it appears, this unity is an achievable goal, with Christ’s help.

” ‘That they all may be ONE.’ Here the word ‘one’ is not masculine, but neuter, and probably presupposes ‘one Spirit’ (1Co 12:13) or ‘one Body’, for both of these are neuter nouns. No matter. ‘That they all may be one… that the world may believe that thou hast sent me’ (v. 21). Instead they are not all one, not by any means as much as they might be. And if the world quizzically comments: ‘How these brethren in Christ love one another!’ it is certainly not helped to believe in the Christ they all honour” (HAW, “Block Disfellowship”, Tes 43:343).

“The only way that believers can show that they dimly perceive the immensity of what Jesus sought from his Father, is to make this harmony of love and consideration so real in their individual and ecclesial lives that people of the world recognize it as the practical manifestation of the life and teaching of Jesus — even though they themselves may not always respond to it. Particularly in this way is the Master glorified in his household.

“The conscious and deliberate effort of every member of an ecclesia is needed to preserve this divine unity: it has to be a community effort. The joy of it is that Jesus is part of this cooperation. He knows that difficulties will arise in ecclesias; he knows that it is only by ‘getting together’ that ecclesias can solve difficulties; that is why he promised, in case of dispute, to be ‘in the midst of them’ (Mat 18:20). Why do we so frequently forget, or ignore this?” (JM, “The Living Ecclesia”, Xd 108:54).

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“Our community has all too often separated doctrine from practice. We have not seen that doctrine is intended to bring forth living and love towards others. The doctrines of the one faith are not merely empty theological statements devised as a test of our understanding and obedience. They are what they are so as to inspire in each one of us a life worthy of the Gospel of Christ.

“We Christadelphians have analyzed some aspects of doctrine, especially relating to the atonement, to an extent that is inappropriate; and we have virtually — and sometimes actually — divided over these matters. And yet the pseudo-intellectual minutiae over which there has been such strife contain no power to enable the believer to live the new life. It is the basic Gospel itself which has the power to bring forth the new man after the image of Christ.

“It is crucial to true ‘theology’ that it not be separated from the call of doctrine to be the vital force for the transformation of human life. After 150 years of ‘holding the Truth’ and not really preaching it very much nor living it very deeply, western Christadelphia has developed a complex intellectual system that is very much in need of a focus for application and practice. That focus should be in the preaching of the Gospel to the poorer world, and within the more desperate parts of Western society. In such areas there is plenty of opportunity for practicing what we believe: especially in developing an adequate doctrinal underpinning. People do not know their Bibles, do not know doctrine, and yet they so want to be taught.

“Things are coming together, slowly, as western Christadelphia starts to see its need to reach out, and is encouraged by the successes the Lord has granted. We are starting to realize that the true theological cannot avoid the challenge of knowing personally life in its most traumatic forms. It has been truly observed: ‘theology cannot but have a mission.’ Unless ‘theology’ is put to the service of our mission, to save men and women and glorify the Lord, then there can only be an ever-increasing gap between the ‘theologians’ and the grass-roots ecclesia, especially in the mission field. The two halves must come together, or else the new converts will wander, and the ‘theologians’, shocked at the lack of perception in the converts, will likewise go their own way, into ever-increasing abstraction and theory.

“It is worth observing the very simple fact that the New Testament is essentially a missionary document — all the expressions and articulations of doctrine and theology found there are in the context of the preaching of the Gospel and the immediate problems of men and women who respond to it. That is why we are not given a cold statement of faith or catechism in the New Testament, but rather the history of the mission of Christ at its very beginning.” (DH)

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The context of the apostle’s sustained quotation (Psa 34:12-16a = 1Pe 3:10-12) matches that of the psalm excellently. Instead of David and his outlaws, all of them the quarry of pursuers, there was, at the time when Peter wrote, a violent reproach of the name of Christ (1Pe 4:14), and of those who gave him loyalty. (1Pe, esp chs 4 and 5, is full of allusions to the Neronian persecution; see also Jam 2:7.) Thus, just as David exhorted his men to self-discipline and the expression of high ideals in their behavior to friend and foe alike, so also now Peter eloquently exhorts later believers to display in all circumstances a character worthy of the Leader to whom they have pledged loyalty.

Note the impressively abrupt cut-off of the quotation in the middle of a verse — Peter’s neat device for steering special attention to the words that follow: “to cut off the remembrance of them from the earth”. This very thing, which Nero sought to achieve, they would bring upon their own selves if, to avoid the rigors of persecution, they turned away from Christ. It needed only a pinch of incense on a pagan altar, only a misleading word dissociating oneself from the persecuted Christ, and — humanly speaking — all would be well. But no! “Keep thy tongue from evil, and thy lips from speaking guile”, for there was “no guile found in his (Christ’s) mouth” (1Pe 2:22).

Was Psa 34:10b (“they that seek the Lord shall not want any good thing”) the Lord’s warning to Peter, foreseeing his temptation in the court of the high priest’s palace? Yet the apostle did not keep his tongue from evil and from speaking guile.

An earlier allusion also makes attractive use of Psa 34:8 (= 1Pe 2:3): “If so be ye have tasted that the Lord is gracious”; the LXX, used by Peter, has “the Lord is chrestos (a pun on christos!)”. And this follows immediately on another exhortation to avoid “all guile and hypocrisies” (1Pe 2:1).

And how is one to taste that the Lord is gracious? By “desiring the sincere milk of the word (of Scripture)” and of “the Word ” (Jesus) — a typical double meaning. Accordingly, the exhortation: “Come, ye children…” (Psa 34:11) is echoed in Peter’s address to his “babes”: “To whom coming…” (1Pe 2:2,4).

As David’s outlaw band came to include many Gentiles along with Jews, so Peter (the Lord’s outlaw) was instrumental in bringing Gentiles (Act 10) as well as Jews (Act 2 and 3) into the Lord’s band. See the allusions to Psa 34 in this light (WAc 151).

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        Pro 3:34 He mocks proud mockers but gives grace to the humble.         Pro 6:17 haughty eyes, a lying tongue, hands that shed innocent blood,         Pro 8:13 To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech.         Pro 11:2 When pride comes, then comes disgrace, but with humility comes wisdom.         Pro 13:10 Pride only breeds quarrels, but wisdom is found in those who take advice.         Pro 15:25 The LORD tears down the proud man’s house but he keeps the widow’s boundaries intact.         Pro 16:5 The LORD detests all the proud of heart. Be sure of this: They will not go unpunished.         Pro 16:18,19 Pride goes before destruction, a haughty spirit before a fall. Better to be lowly in spirit and among the oppressed than to share plunder with the proud.         Pro 17:6,7 Children’s children are a crown to the aged, and parents are the pride of their children. Arrogant lips are unsuited to a fool — how much worse lying lips to a ruler!         Pro 18:12 Before his downfall a man’s heart is proud, but humility comes before honor.         Pro 21:4 Haughty eyes and a proud heart, the lamp of the wicked, are sin!         Pro 21:24 The proud and arrogant man — “Mocker” is his name; he behaves with overweening pride.         Pro 29:23 A man’s pride brings him low, but a man of lowly spirit gains honor.         Pro 30:13 those whose eyes are ever so haughty, whose glances are so disdainful.