John 1:19-28

Leave a reply

John 1:19-28

Verses 19-28 explain who John is. In fact, verse 19 says, And this is the testimony of John. The Jews (an expression used 68 times in John and often referred to those opposed to Christ) asked “Who are you?” and John emphatically stated that he is not the Christ (“I am not the Christ.”). John will not make any messianic claim for himself.  But John’s denial is considered a confession as v. 20 states, He confessed [ὡμολόγησεν], and did not deny, but confessed [ὡμολόγησεν].

When asked, “Are you Elijah?” John says “I am not.” [Οὐκ εἰμί] Elijah was expected as Mal. 4:5 indicated; remember, he never died (1K. 2:11). John’s clothing (Mk. 1:6) strongly suggested a link to Elijah (1K. 1:8) but he denies that he is.  Though Jesus claimed that John in fact came as Elijah (Mk. 9:13), John was not willing to claim that for himself.[1] The question, “Are you the prophet?” suggests they were asking John if he was THE prophet spoken of in Deut. 18:15, 18 (cf. Jn. 6:14; 7:37). To this question, John says No. Jesus is that prophet (cf. Acts 3:22; 7:37) but John is merely a prophet (Mt. 11:11-14; Jn. 10:40-41).

The frustrated “members of the deputation” need to know who John was. We need to give an answer to those who sent us indicates John was someone significant. So John quotes Isaiah 40:3,  “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” The Jews returning from Babylon to Jerusalem were to spiritually change in their return. John on the other hand is calling the Jews to prepare for the coming Messiah.

“Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet? That is, John had to have a theological reason for why he was baptizing?

Baptism was not unknown among the Jews. It was self-administered by Gentiles who became Jewish proselytes (and by members of the Qumran sect for ritual cleansing). But John himself was administering the baptism and those he baptized were already Jews.[2]

The Pharisees could see why the Gentiles need baptism and why someone like the Messiah might baptize but John is neither the Christ nor baptizing Gentiles. This did not make sense. But John’s answer is important. His baptism is only with water, I baptize with water. Why this point? “This should not be taken as indicating that he does not regard his baptism as important. He does. He does not depreciate it. But his baptism is not an end in itself. Its purpose is to point people to Christ (v. 31).”[3] This is a point we must never forget about baptism. John’s baptism as well as anyone’s baptism after are never an end in themselves — they must point to Christ!

John says, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie. This means that his baptism compared to what is coming after is really nothing — a far more significant “baptism” will come (“He will baptize you with the Holy Spirit and fire.” Mt. 3:11). Let us also observe John’s humility before the Lord. He has not even met him yet and we see his understanding and humility before the coming Messiah. Ryle’s comments are instructive and necessary:

Yet here in this passage we see this eminent saint lowly, self-abased, and full of humility. He puts away from himself the honor which the Jews from Jerusalem were ready to pay him. He declines all flattering titles. He speaks of himself as nothing more than the “voice of one crying in the wilderness,” and as one who “baptized with water.” He proclaims loudly that there is One standing among the Jews far greater than himself, One whose shoe-latchet he is not worthy to unloose. He claims honor not for himself but for Christ. To exalt Christ was his mission, and to that mission he steadfastly adheres.

The greatest saints of God in every age of the Church have always been men of John the Baptist’s spirit. In gifts, and knowledge, and general character they have often differed widely. But in one respect they have always been alike–they have been “clothed with humility.” (1 Pet. 5:5.) They have not sought their own honor. They have thought little of themselves. They have been ever willing to decrease if Christ might only increase, to be nothing if Christ might be all. And here has been the secret of the honor God has put upon them. “He that humbles himself shall be exalted.” (Luke 14:11.)

If we profess to have any real Christianity, let us strive to be of John the Baptist’s spirit. Let us study HUMILITY. This is the grace with which all must begin, who would be saved. We have no true religion about us, until we cast away our high thoughts, and feel ourselves sinners. This is the grace which all saints may follow after, and which none have any excuse for neglecting. All God’s children have not gifts, or money, or time to work, or a wide sphere of usefulness; but all may be humble. This is the grace, above all, which will appear most beautiful in our latter end. Never shall we feel the need of humility so deeply, as when we lie on our deathbeds, and stand before the judgment-seat of Christ. Our whole lives will then appear a long catalogue of imperfections, ourselves nothing, and Christ all.

[1] One writer put it this way, “John the Baptist himself still saw Elijah as a messianic figure and so shrank from identification with him. Implicit in his denial is the assumption that the One coming after him is Elijah, as well as the Prophet and the Messiah. “  J. Ramsey Michaels, John (NIBC 4; Accordance electronic ed. 18 vols.; Peabody: Hendrickson Publishers, 1989), 31.

[2] Colin G. Kruse, John: An Introduction and Commentary (TNTC 4; IVP/Accordance electronic ed. Downers Grove: InterVarsity Press, 2003), 79.

[3] Leon Morris, The Gospel of John (NICNT; Accordance electronic ed. Grand Rapids: Eerdmans, 1995), 123-124.

 

Christians and Political Fanaticism

Leave a reply

Christians and Political Fanaticism[1]

This study will not address everything about politics. My main purpose in this study is to challenge us to consider our hearts over these matters. How do we look at politics in terms of the Bible and in terms of our hope? Are we too easily caught up in politics? William G. T. Shedd (19th century) and John Newton (18th century) both spoke on these matters.

Shedd on Political Fanaticism[2]

Shedd argued that Patriotism is an instinctive feeling and is not to be rejected but cultivated. “But one chief mode of cultivating and sanctifying the sentiment is to moderate it.” It can degenerate to fanaticism. “The claims of a man’s country are inferior to the claims of God upon him.” It cannot have first place in our lives. “Hence if a man devote his time, his strength, and his thoughts so excessively to the political party to which he belongs as to neglect the concerns of his own soul and the religious welfare of his family and society, then his so-called patriotism is a sin.” (260)

Shedd argued that political fanaticism was rampant in America. Each election year excited the people “unduly and extravagantly.” We tend to think one certain policy over another is often the decisive factor in our nation’s destiny. We place unnecessary weight and importance on to political issues. “Government is an uncertain and experimental science. It is often difficult to say which is the better of two propositions, or two measures. Nothing but the trial will decide.” Our Christian faith, on the other hand, is not subject to these things; it is not “an uncertain and experimental science. It is drawn out in black and white in a written volume.” We must therefore recognize that in politics, men may properly differ. Then he concludes with this short paragraph:

The great defect in American politics is fanaticism. Let your moderation in politics be known to all men, is the true maxim for the people. It will be a happy day when the masses of our citizens shall be as greatly excited upon the subject of morals and religion as they now are upon politics, and as moderate in their political excitements as they now are in their religious. (262)

Shedd’s words should challenge us. Are we more zealous about politics as we are about our own relationship with Christ? Do we know the details of our political party more than we do of our own Christian doctrine? Shedd saw this fanaticism in the nineteenth century. Do we not see more in our generation?

 

Newton’s Thoughts on Politics

John Newton’s moderate views help us in our day of heavy interest in politics. In 1775, when the Americans were reacting against England’s control, Newton called for a prayer meeting (5AM on Tuesdays). It was well attended and he added the following statement:

We do not pray that either army may knock the other on the head, but that the Lord in his wisdom (for I believe it is beyond the wisdom of the wisest men) would point out expedients for peace, and that the sword may be put quietly into its scabbard. It seems to me one of the darkest signs of the times, that so many of the Lord’s professing people act as if they thought he was withdrawn from the earth, and amuse themselves and each other, with declamations against instruments and second causes and indulge unsanctified passions instead of taking that part which is assigned them Ezek. 9:4. [“And the LORD said to him, “Pass through the city, through Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations that are committed in it.”]

He further added that he believed the Lord still reigns and He alone was our sure sanctuary. “Thus you have the substance of my political creed.”[3]

When England was involved in some sort of war in 1794, he was grieved and believed that the nation’s “sins plunged us into it.” He was convinced that the best he could do for his country was to pray for her. Then he tells John Ryland, “Sin, my friend, is the great evil. Let us preach against sin, let us cry to the Lord for mercy, let us point to Jesus as the only refuge from the storm, and let us leave the rest to them who know better.” (Wise Counsel, 305) Rather than getting all excited about this and that political issue, he looked at the matter theologically.

He recognized these national events were from the Lord (309) and that God was still accomplishing His purpose. He believed meddling in politics (as ministers) was wrong (331).

I believe as you say that intermingling of politics with religion has done much harm. But I thank God this is not my easy besetting sin. My whole concern with politics is to tell the people that the Lord reigns, that all hearts are in his hands, that creatures are all instruments of his will, and can do neither more nor less than he, for wise reasons, appoints or permits; that sin is the procuring cause of all misery; that they who sigh and mourn for our abominations and stand in the breach pleading for mercy, are better patriots than they who talk loudly about men and measures, of either side.[4]

This is spiritual wisdom. We can so easily get exercised over political events and speeches. Our affections are too dependent on the fortunes of political events. What matters most is the nation’s spiritual and moral condition. Think about it, none of the political parties in our nation encourages true righteousness. Newton refused to “meddle” in these things. When the subject of “national debt” came up, Newton focused on a different national debt.

I meddle not with disputes of party, nor concern myself with any political maxims, but such as are laid down in Scripture. There I read, that righteousness exalteth a nation, and that sin is the reproach, and if persisted in, the ruin of any people. Some people are startled at the enormous sum of our national debt: they who understand spiritual arithmetic, may be well startled if they sit down and compute the debt of national sin.[5]

We may have thoughts about our own national debt and national problems. But we should be more concerned about the spiritual issues of our nation. I fear more energy, time, and passions are expended on political matters than spiritual issues.

 

Some Biblical Thoughts

We are taught from Hebrews that in this earth (and nation) we do not have a lasting city — “For here we have no lasting city, but we seek the city that is to come.” (Heb. 13:14). Paul says that our “citizenship is in heaven” (Phil. 3:20) and that “from it we await a Savior, the Lord Jesus Christ.” In both passages, we are reminded of a coming city and a coming Lord.

Remember the words of our Lord in Mt. 22:21, ““Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” But we are also to set our minds and affections on the things above where Christ is (Col. 3:1ff.). Obedience to our civil authorities must be followed (Rom. 13:1ff.; 1Peter 2:13-17) but we do all this “for the Lord’s sake” (1Pet. 2:13).

 

Some General Conclusions

1. Political zeal must not cloud our judgments.

2. Political issues must not preoccupy our time.

3. Political matters do not change hearts, lives, and especially eternal matters.

4. Our hopes, countenance, and expectations must be on the Lord and His Word and not on the fortunes of our political parties.

5. Remember, God possesses the true seat of power — it does not exist in our political parties, the White House, the Congress, etc.

[1] The audio recording of this lesson can be found on sermonaudio.com.

[2] W. G. T. Shedd, “Political Fanaticism,” in Orthodoxy and Heterodoxy (New York: Charles Scribner’s Sons, 1893), 259-262. You can download this short essay: Shedd, Political Fanaticism

[3] John Newton, Wise Counsel – John Newton’s Letters to John Ryland Jr., ed. Grant Gordon (Carlisle, PA: Banner of Truth, 2009), 84.

[4] Wise Counsel, 324.

[5] Josiah Bull, ed., Letters by the Rev. John Newton (London: The Religious Tract Society, 1869), 235.

Proverbs 10:1-7

Leave a reply

Proverbs 10:1-7

Now begins the proverbs of Solomon in the second major section of the book. Various proverbs are strewn throughout these chapters. They are to be read with discernment where one does not cancel out the other. A tension between various proverbs must be kept. Life’s contexts will reveal the truth of each proverb!

 

10:1 — A wise son makes a glad father, but a foolish son is a sorrow to his mother.

Already the tension we mentioned becomes evident. In 9:12, we are told that we alone will bear our folly. In this proverb, we are reminded about another aspect. We are related to other people (cf. 11:10); children are connected to their parents — the ties that bind us can have wholesome and worrisome effects. They will be gladdened by the wisdom of their sons and daughters. Parents will also be greatly pained by the folly of their children. Remember, one of the main actors in Prov. 1-9 was the father. He was very desirous of seeing his son choose and walk in wisdom.

Longman says that this should help the children to consider their ways. Are their ways bringing sorrow or gladness to their parents? Wise parents rejoice in the wise course of life in their children. If our actions bring them sorrow, could it be that we are acting in foolishness?

Bridges also points out the challenge this presents. If parents want to avoid sorrow in the future with their children, then they should be diligent in disciplining and instructing their children in the present. Overindulgence may grant temporary relief and pleasure but it may yield a lifetime of sorrows. “Want of early discipline; passing over trifles; yielding when we ought to command — how little do we think to what they may grow!” (Bridges)

 

10:2-3 — Treasures gained by wickedness do not profit, but righteousness delivers from death. 3 The LORD does not let the righteous go hungry, but he thwarts the craving of the wicked.

Longman notes that the two statements in this proverb seem incongruous or unrelated. In Proverbs, the wicked usually do not have wealth.[1] That basic principle is still established here because such treasures are fleeting and do not profit because of the way they were gained. Furthermore, the divine principle is also in play. God will thwart their cravings. In the end, all their desires and dreams will come to nothing.

The righteous, on the one hand will be delivered from death and will not go hungry. That is, he will not fall to premature death on account of folly (though the folly of others may converge on the wise). Furthermore, YHWH will not let his own go hungry, that is, they will have their needs met (as vv. 4-5 concretely illustrate). Remember the Lord’s Prayer, “Give us this day our daily bread.” Even in our material circumstances, God is the One watching and providentially ordering all these affairs. This does not mean that if you are prosperous, you are righteous. “Proverbs are not promises; they are generally true principles, all other things being equal.” (Longman) Remember the books of Job and Ecclesiastes.

Yet, we should consider Bridges’s statement: “To spiritualize the temporal promises would be to lose great enlargements of faith. They are not restricted to the Old Dispensation. If David was preserved from famishing…” how much more the sons of God? If God cares for the fowls, “Are not ye much better than they?” (Mt. 6:25, 26)?

All this is true in a general way materially but it is absolutely true in the spiritual realm. God will ultimately deliver His own from death and that deliverance  was accomplished through the death of His Son, “Where, O death, is your sting?” (1Cor. 15:5) “Blessed are you who are hungry now, for you shall be satisfied.” (Lk. 6:21)

 

10:4-5 — A slack hand causes poverty, but the hand of the diligent makes rich. 5 He who gathers in summer is a prudent son, but he who sleeps in harvest is a son who brings shame.

Verse 4 is the first of many proverbs describing the contrast between laziness and hard work. (See our study notes in 6:9-11.) Verse 4 is universally believed. The rich are rarely lazy (unless of course they inherited all that they possess). All who are lazy are rarely rich. This is consistent throughout proverbs (cf. 6:6-11; 10:26; 12:11, 24; 24:30-34).

Wisdom enables us to evaluate our lives concretely. The slacker and diligent demonstrate their tendencies by how they work on their farms. The righteous are supposed to be diligent and hard workers because they labor for the Lord and not for themselves. God gives wisdom that in turn enables them to be diligent — this enables them to prosper and avoid harm. All this is from God so that we do not rejoice in our diligence but in God’s mercy.

 

10:6 — Blessings are on the head of the righteous, but the mouth of the wicked conceals violence.

As always, goodness belongs to the righteous (cf. Deut. 28:2). The righteous know their God and are in covenant relationship with Him through Christ Jesus. He is their God and that can only bode well for them.

The wicked on the other hand have a mouth full of violence. That is, “the speech of the wicked produces harmful effects.” (Longman) “The injurious curses that went forth from their mouths boomerang against them and silence them (cf. Hab. 2:17).” (Waltke) That is, “Deceitfulness is the mark of the wicked, but the godly are known by the evidence of God’s favor upon them and the salutary effects of their words (vv. 6, 11).” (Garrett)

 

10:7 — The memory of the righteous is a blessing, but the name of the wicked will rot.

One can notice the similarity between this verse and the previous one. In fact, several commentators have commented on both verses as a single thought. The antithesis between the righteous and the wicked is once again maintained. Memory is pitted against name; the word ‘blessing’ against ‘rot.’ The word “name” is quite loaded and could just as well be translated as “reputation.”

Verse 6 indicates that the righteous are blessed and this verse shows one of those blessings. Both the righteous and wicked will be remembered but only the memory of the righteous will be pleasant. Blessing and shame, as it were, live on! But in another sense, the name of the wicked will perish (Ps. 9:6, “…the very memory of them has perished”; cf. 34:16; 109:15).

What does this mean? The social impact on how we will be viewed is considered here. That is not to be the motivation but there is always that dimension to one’s character in the Lord. Later on, we learn that not only that we will live forever but also that we will be given a new name (Rev. 2:17).

[1] Later on, we intend to develop what Proverbs teaches about the “lot” of the wicked and the “benefits” of the righteous.

Larger Catechism 193, Daily Bread

Leave a reply

Larger Catechism 193ab

Use the above link to download the pdf version of the Larger Catechism lesson.

The Larger Catechism

Question 193

 

193.     Q. What do we pray for in the fourth petition?

A. In the fourth petition, (which is, Give us this day our daily bread,[1253]) acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them;[1254] and that neither they of themselves are able to sustain us,[1255] nor we to merit,[1256] or by our own industry to procure them;[1257] but prone to desire,[1258] get,[1259] and use them unlawfully:[1260] we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them;[1261] and have the same continued and blessed unto us in our holy and comfortable use of them,[1262] and contentment in them;[1263] and be kept from all things that are contrary to our temporal support and comfort.[1264]

Scriptural Defense and Commentary

[1253] Matthew 6:11. Give us this day our daily bread. [1254] Genesis 2:17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 3:17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Romans 8:20-22. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. Jeremiah 5:25. Your iniquities have turned away these things, and your sins have withholden good things from you. Deuteronomy 28:15-17. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: Cursed shalt thou be in the city, and cursed shalt thou be in the field. Cursed shall be thy basket and thy store, etc. [1255] Deuteronomy 8:3. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. [1256] Genesis 32:10. I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. [1257] Deuteronomy 8:17-18. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. [1258] Jeremiah 6:13. For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely. Mark 7:21-22. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. [1259] Hosea 12:7. He is a merchant, the balances of deceit are in his hand: he loveth to oppress. [1260] James 4:3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. [1261] Genesis 43:12-14. And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight: Take also your brother, and arise, go again unto the man: And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved. Genesis 28:20. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on. Ephesians 4:28. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 2 Thessalonians 3:11-12. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. Philippians 4:6. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. [1262] 1 Timothy 4:3-5. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer. [1263] 1 Timothy 6:6-8. But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. [1264] Proverbs 30:8-9. Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

Introduction

In our western world, it may seem difficult to pray for the fourth item in the Lord’s Prayer. How can we pray the fourth petition which is Give us this day our daily bread…)? We have food in the pantry, money in the bank, stores galore, and a “safety-net” of a sort to take care of us. Is this merely a pious petition having little to do with our lives?

Our inability to feel the true need exhibited in this petition betrays what is so wrong with us. In our hubris, we assume that what is is the same as what it ought to be and what it will be. That is, we presume that our good estate is what is owed.

In this petition, we come to terms with our finitude and dependence upon God. No matter what our political persuasion, we tend to think we have certain rights, certain inalienable rights. Though our Declaration of Independence makes this point clear, we must not confuse it with what the Bible teaches.

Vos clears up this confusion and we would do well to listen to him on this point. He asks, “Is it true that all men have an inalienable right to life, liberty, and the pursuit of happiness?” Then he offers this answer:

This is only true within the limited sphere of civil society. Human beings have a civil right to life, liberty, and the pursuit of happiness without unjust interference on the part of their fellow men. Even within the sphere of human society the right of life or liberty may be taken away as a judicial penalty for the commission of crime. A man who has committed murder no longer has a right to life and liberty.

When we speak of man’s relation to God, it is definitely not true that all men have a right to life, liberty, and the pursuit of happiness. Whatever rights human beings might have had, have been forfeited by sin; first by Adam’s sin, which is imputed to all mankind; and then by each person’s own sin, so that no human being has any rights which he can claim over against God. Man has no rights which God is bound to respect. (Vos, 562)

Vos is correct. Once we understand this, we look at life differently and the fourth petition will have more force and urgency in our prayers. If we do not see this correctly, we will be bitter, despondent, and defiant against God. He will be viewed as our enemy and the omnipotent foe who wields His power malevolently against us. We will feel trapped, powerless, and an unspeakable sense of despair will grip our hearts. We will never rightly pray Give us this day our daily bread.

 

We Have Forfeited

In asking for daily bread, we are admitting that we have forfeited everything. That is, we have to ask for daily bread because we cannot assume that we are entitled to it. As the LC states, we are “acknowledging, that in Adam, and by our own sin, we have forfeited our right to all the outward blessings of this life, and deserve to be wholly deprived of them by God, and to have them cursed to us in the use of them…”

Many elements of this point have been developed in our study of the LC #28 (“What are the punishments of sin in this world?”). We come into the world with sin (Adam’s and our own); therefore, God owes us nothing. Justice demands punishment; the blessings in this life are always free displays of God’s patience, benevolence, longsuffering, love, etc. We “deserve to be wholly deprived of them by God” — that is what we deserve (see LC #28). Our bodies, names, estates, relations, and employments can all be cursed, deservedly! Ridgley says, “If he should deprive us of all the conveniencies of life, and so embitter it to us that we should be almost inclined to make the unhappy choice which Job did of ‘strangling and death, rather than life;’ there would be no reason to say that there is unrighteousness with God.”[1]

When we pray Give us this day our daily bread, we are acknowledging we don’t deserve it because we have forfeited every right to all the blessings in this life. Not only do we deserve to be deprived of them but we also deserve to have them become a curse to us: “to have them [i.e. “the outward blessings in this life”] cursed to us in the use of them.” Meaning, every good thing we enjoy and use can rightly be employed to curse us. Israel sinned so God kept the blessings from them (it did not rain): “Your iniquities have turned these away, and your sins have kept good from you.” (Jer. 5:25)[2] God can withhold what is commonly good to us (in this case “rain”); He can also use them to our hurt (cf. the covenant curses in Deut. 28:15-17). God said that “all these curses shall come upon you and overtake you” (Deut. 28:15). These curses parallel the blessings enumerated in vv. 3-6; they are the counterparts. “The reason for this direct contrast is clear: obedience and disobedience to the covenant have exactly the opposite consequences.”[3]

If the Old Covenant was so strict, how much more for humanity who are outside of the covenant of grace? It is reasonable to conclude that disobedience negates all blessings. Therefore, God can curse any thing we use because we all are in the state of sin (apart from Christ). When we pray for our daily bread, we remember we have forfeited it and God can curse it to our harm. Should we not ponder the significance of this? That means every good thing can turn on us. Our cars, relationships, medicine, money, skills, circumstances, etc. may all seem promising but if the Lord does not bless them, they may in fact be used as curses against us. Israel was cursed with the meat in their mouth — they wanted those good things so God gave it to them (Num. 11:19-20, “You shall not eat just one day, or two days, or five days, or ten days, or twenty days, but a whole month, until it comes out at your nostrils and becomes loathsome to you, because you have rejected the LORD who is among you and have wept before him, saying, “Why did we come out of Egypt?”’”). Those good things were not given to them for their benefit. They were used against His people. We must not assume and presume that all the blessings we have will work for our good; if the Lord blesses them to our benefit, then we rejoice. We cannot assume because of our monetary wealth, perfect bill of health, untiring industry, etc. that all will be well. We deserve to have all of them turn against us!

 

They Cannot Sustain Us

Though this could easily fit into the previous section, it is worth pondering on its own. The LC states that the outward blessings of life cannot sustain us: “and that neither they of themselves are able to sustain us…” In our health conscious age, we tend to think that medicine, right diet, regular exercise, healthy habits, etc. will all work for our good and will sustain and maintain our health. We assume that these outward blessings of life are calculated and created to sustain us in and of themselves. Good stewardship requires that we make good use of all the good things of life for our benefit — God may very well bless those efforts (and He often does). Yet, there is no inherent energy or efficacy in them to work in us for our good. This is a stupendous theological truth!

The divines used an interesting verse to support this most important point: “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.” (Deut. 8:3) Forty years in the wilderness compelled them to trust in the Lord. “In the desert, he [God] was the only source of life, and the most important factor in Israel’s existence. The entire episode is an indictment against self-sufficiency: without Yahweh the Hebrews would not have survived the wilderness.”[4] Currid is correct. But more can be said about this verse.

When the people were hungry, God fed them manna; the provision of manna was not simply a miracle, but it was designed to teach the Israelites a fundamental principle of their existence as the covenant people of God. The basic source of life was God and the words of God to his people; every utterance of the mouth of the Lord (v. 3) was more basic to Israelite existence than was food. This principle did not mean that the Israelites were to expect at all times the miraculous provision of food, as in the instance when God provided manna. Normal circumstances would involve the normal acquisition of food supplies. But if the command of God directed the people to do something or go somewhere, the command should be obeyed; shortage of food or water, lack of strength, or any other excuse would be insufficient, for the command of God contained within it the provision of God.[5]

Still, there is more to this than what the commentator just stated. The older commentators understood the point better: “Possessing no nutritious properties inherent in it, this contributed to their sustenance, as indeed all food does (Matthew 4:4) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life.”[6] Think about it, the nation was sustained by manna for forty years. What nutritional value was there in manna? We do not know but it was blessed by God for the nourishment of the entire nation. They had to trust God to meet their needs — not in what they assumed they needed. “The general import is, of course, that the Lord wanted to teach Israel to trust, not in anything created, but only in the Creator.”[7] We too often trust in the blessings of life to sustain us as if they possessed inherent effectual power. Without God’s blessings, they will not benefit us. Therefore in this petition, we recognize that without God’s blessing, food, clothing, relationships, finances, work, etc. will do us no good if He does not effectually use them for our benefit! “He must add his blessing to all the mercies he bestows, else they will not conduce to our happiness, or answer the general end designed by them. Without the divine blessing, the bread we eat would no more nourish us than husks or chaff; our garments could no more contribute to our being warm, than if they were put upon a statue; and the air we breathe would rather stifle than refresh us.”[8]

 

Cannot Merit or Work Hard for Them

Our “can do” American society teaches us that if we simply give ourselves to hard work, we will prosper. This, after all, is the great land of opportunity. In fact, the book of Proverbs teaches a similar point. The difference, however, between the “American dream” and Proverbs is God. In Proverbs, God is the moral governor sustaining and blessing and those in covenant fellowship with Him believe His teaching and promises. We are taught, “Whoever works his land will have plenty of bread, but he who follows worthless pursuits lacks sense.” (Prov. 12:11) As we have seen before (in the section above), this is true because God sustains, maintains, and blesses the means. In this case, he blesses those who work hard (numerous Proverbs could be cited to support the same teaching). The “can-do” philosophy tends to equate industry with the blessings of life. To put it bluntly, we procured the blessings of life through the merit of human industry. That is, we earned the blessings because we worked hard for them!

In asking God for our daily bread, we are in fact arguing just the opposite. The LC teaches: “nor we to merit, or by our own industry to procure them [all the outward blessings of this life]…” We come to this world with a deficit (our sins) and to a world that is cursed (Gen. 3:17-19). In this situation, we cannot merit the blessings of this life. All the blessings that happen to come to us are bestowed either by divine benevolence (on the just and unjust) or in terms of the covenant (relationship) for the sake of Christ.

Jacob said to his brother (against whom he sinned): “I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps.” (Gen. 32:10) If Jacob’s sin against a mere man makes him unworthy, how much more for sinners before a Holy God?

We also do not procure the blessings of this life by our industry (“or by our own industry to procure them”). A person may quickly agree that he cannot merit these blessings. Yet the same person instinctively believes that his hard work, diligence, and industrious efforts will procure those blessings. They will get what they want; they will not rest until those blessings are secured. Has he forgotten what Ps. 127 teaches? “Unless the Lord builds the house those who build it labor in vain.…It is in vain that you rise up early and go late to rest, eating the bread of anxious toil…” Deut. 8:17, 18 teach us one of the most important lessons regarding our “industry.” “Beware lest you say in your heart, ‘My power and the might of my hand have gotten me this wealth.’ You shall remember the LORD your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.” God gives you power to get wealth! Though spoken in terms of the Old Covenant, the theological truth still pertains to us because it teaches us something about God. We tend to think raw hard work will earn all things. Without the Lord’s blessing, it will not produce what we want and whatever we do end up acquiring, it is because the Lord has given us the power to acquire it.

Let me now flip this around. Do we not assume that if we live godly lives, if we are honest and full of integrity, if we live in the fear of the Lord, no harm would befall us? We would never positively argue that we can actually merit God’s external blessings but we tend to believe that by doing good we will in turn receive good things. In general, this principle is true and God indeed blesses obedience. Yet we must not sneak in the opposite: Bad things cannot come into my house because I am doing good. After all, I am going to church, I am reading the Bible, I am trying to live with integrity, etc. Surely this means that all will go well. Job’s story teaches us that is not the case.

We are called to obey and be industrious. “If anyone is not willing to work, let him not eat.” (2Thess. 3:10) This is a New Testament truth. Diligence is required. God often blesses diligence and promises to meet all our needs. We make mistakes in our assumptions and our understanding of cause and effect. Our assumption is that obedience itself will produce earthly blessings (when in fact it is God who blesses). We think our industry and diligence actually procured the outward blessings of this life but we know unless the Lord blessed the means, our efforts would be fruitless. Let this be our plea, “O Lord… give success to your servant today” (Neh. 1:11).

 

Unlawful Use

This clause “but prone to desire, get, and use them unlawfully…” reminds us of another problem. Not only do we not merit any of these earthly blessings, but when God does bless us (though we are unworthy of them), we often use them unlawfully. The three verbs (desire, get, and use) are modified by the adverb “unlawfully” — we tend to desire, get, and use “all the outward blessings of this life” unlawfully. We want them for the wrong reason; we can at times acquire them unlawfully; and we utilize them to pander to our flesh. James 4:2-3 says, “You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions.”[9] However we might punctuate these verses, one thing is clear. Desiring and asking are with wrong motives. We want certain things so that we can use them unlawfully (“to spend it on your passions”). “In such prayers God is regarded as a mere dispensary of instruments of vice. The language of monetary exchange is brought in by James. God does not answer their prayers not only because they are evil but also because they would just spend his generosity on themselves. They would, as it were, simply “cash in” whatever they could exchange his gifts with for their idea of “gain.””[10]

Before moving on to the positive aspect of this petition, let us simply remember that we often pray selfishly. Why should God bless us? What have we done with all his blessings before? What are we intending to do with them now? We are indeed prone to desire them unlawfully.

 

Waiting on God’s Providence

 Recognizing all that we have said above, the divines teach us what we are actually praying for: “we pray for ourselves and others, that both they and we, waiting upon the providence of God from day to day in the use of lawful means, may, of his free gift, and as to his fatherly wisdom shall seem best, enjoy a competent portion of them…” Vos calls this portion of the LC answer “a beautiful gem of scriptural teaching.” It certainly is. The Shorter Catechism gives a very brief answer and does not include this gem. As we pray, we wait upon God to provide for us. We wait “day to day” — that is, it is our daily portion we are asking and must not assume today’s portion entitles us to tomorrow’s without “waiting upon the providence of God.” We wait “… realizing that God will give us blessings according to his holy will in his own appointed time; therefore we are to avoid both unbelief and impatience. We will not demand blessings immediately when God in his wisdom sees fit to postpose them.” (Vos, 563)

As we wait upon our God, we utilize the “lawful means. ” That is, we are to be active in using the means God has provided. It is waiting and working. “If we are sick, we will trust in God to make us well if it is his will to do so, but we will also avail ourselves of the best possible medical treatment. If we are waiting on God for a harvest, we will also take pains to cultivate the soil and plant the seed. We will not expect God’s providence to eliminate our own toil and efforts.” (Vos, 564) Trusting God for our daily needs does not we do nothing. The “lawful means” include everything God calls us to do, work, save, pray, deny ourselves, plan, regulate our use of time, etc. Paul wrote to the Thessalonians the following corrective: “For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” (2Thess. 3:11, 12) That is always the rule — “work quietly and to earn their own living”; idleness is forbidden.  Furthermore, Ridgley adds that the fourth petition does not mean we don’t make provisions for the future.

But not to make provision for the future is contrary to what we are exhorted to do, when we are called to consider the provision which the smallest insects make for their subsistence: ‘The ant provideth her meat in the summer, and gathereth her food in the harvest.’ [Prov. 6:8] And the apostle says, ‘If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.’ [1Tim. 5:8] We hence ought to make provision for our future wants. Accordingly, we are to pray that God would give success to our lawful endeavours, in order to the attainment of this end.[11]

The lawful means we are to use, of course, forbids the use of unlawful means. Just because we believe we have not been treated justly by our boss does not mean we can steal from him to make ends meet. We cannot lie and cheat others to get what we need just because our clients may not have paid us for our services. “We will try to promote our business interests by intelligence and honest work, but not by use of dishonesty, untruth, or theft, or by injustice to anyone.” (Vos, 564) Paul says, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.” (Eph. 4:28)

As we wait while busying ourselves in the use of lawful means, we must firmly believe and be convinced that God’s fatherly wisdom will dispense what He deems best. Asking and trusting go together; trusting means we leave the matter to our heavenly Father and not dictate how He must provide. Vos answers this question, “Is it right to pray for earthly blessings such as financial prosperity for ourselves and others?” He says, “Certainly this is right, and we ought to do it, but always in subordination to the will of God ‘as to his fatherly wisdom shall seem best.’ We may pray for financial prosperity and similar earthly blessings, provided we pray that if it is God’s will he will give them to us. We have no way of knowing in advance whether or not such will be his will.” (Vos, 564)

 

Competent Portion

Lastly, in this petition we are asking for a “a competent portion.” The LC says, “enjoy a competent portion of them; and have the same continued and blessed unto us in our holy and comfortable use of them, and contentment in them; and be kept from all things that are contrary to our temporal support and comfort.” “Daily bread” does not mean a billionaire’s portion. A “competent portion” means a moderate portion of what we need. God determines what that is. An immoderate and inordinate yearning for a large portion of the world’s goods is greed. Again, the apostle Paul wrote to young Timothy the following exhortations: “But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1Tim. 6:8-10) We’re to be content with what we receive. We must pray also that these things would be “blessed unto us in our holy and comfortable use of them.” We do not want the good things of God to be a snare. One commentator summarized Paul’s point in 1Tim. 6 in this way: “The point is clear enough. Godliness is not something to make material gain in or from (v. 5); rather, it is itself the greatest gain (v. 6). True godliness, however, is accompanied by contentment (v. 6). Since we can take nothing with us at death (v. 7), if we have life’s essentials, we can be content with these (v. 8); and such an attitude obviously excludes greed.”[12] Contentment is a rare jewel and may the Lord preserve us from an inordinate lust for wealth. Once again, the same commentator says the following:

Paul’s point is that the very desire for wealth has inherent spiritual dangers, partly because (vv. 6–8) wealth itself is unrelated to godliness in any way and partly because (v. 9) the desire is like a trap set by Satan himself to plunge one into spiritual ruin. To put that in a different way: Why would anyone want to get rich? Wealth has nothing to do with one’s eschatological existence in Christ; on the contrary, the desire leads to other desires that end up in ruin, of which truth the false teachers themselves are Exhibit A (v. 10).[13]

The last element of the petition is also necessary. We don’t want to be ensnared by riches or by poverty: “and be kept from all things that are contrary to our temporal support and comfort.” This truth comes from Proverbs 30:8-9 — “Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, “Who is the LORD?” or lest I be poor and steal and profane the name of my God.” In our weakness, deprivations can often expose us to temptations. It is true, God often allows those deprivations to test us but it is not inappropriate to ask to have enough to sustain us for His glory. The point of this is not so that we can be carnally comfortable but rather the temporal support would be enough to keep us going so that we can do all things for His glory (unless God would have us glorify Him in that moment of deprivation — all according to His fatherly wisdom).

[1] Thomas Ridgley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 629.

[2] Charles L. Feinberg, Jeremiah (EBC 6; ed. Frank E. Gaebelein and J. D. Douglas; Accordance electronic ed. Grand Rapids: Zondervan, 1986), n.p.: “As Creator, God has control over the rain as he does over the sea (cf. Deut 11:10-17). The withholding of seasonal rains was attributable to their sinfulness (v.25).”

[3] John D. Currid, A Study Commentary on Deuteronomy, EP Study Commentary (Webster, NY: Evangelical Press USA, 2006), 437-8.

[4] Currid, Deuteronomy, 198.

[5] Peter C. Craigie, The Book of Deuteronomy (NICOT; Accordance electronic ed. Grand Rapids: Eerdmans, 1976), 185.

[6] Robert Jamieson, A. R. Fausset, and David Brown, A Commentary, Critical and Explanatory on the Whole Bible (1871, Accordance electronic ed. Altamonte Springs: OakTree Software, 1996), n.p.

[7] J. Ridderbos, Deuteronomy, trans. Ed M. van der Maas, Bible Student’s Commentary (Grand Rapids: Zondervan, 1984), 127.

[8] Thomas Ridgley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 631.

[9] How we punctuate this verse is a subject of much debate. ESV translates it as murdering because we do not have. The NIV has “You want something but don’t get it. You kill and covet, but you cannot have what you want.” Murdering and coveting as not specifically related to the not the result of not getting.

[10] Kurt A. Richardson, James (NAC 36; ed. E. Ray Clendenen; Accordance electronic ed. Nashville: Broadman & Holman Publishers, 1997), 177.

[11] T. Ridgley, A Body of Divinity, 2:631-2.

[12] Gordon D. Fee, 1 and 2 Timothy, Titus (NIBC 13; Accordance electronic ed. 18 vols.; Peabody: Hendrickson Publishers, 1988), 144.

[13] Fee, 1 and 2 Timothy, Titus, 145.

A Sight of Christ and Our Tribulations, John Newton

Leave a reply

These two quotes from Newton reveal his profound understanding of Christian experience and our sufferings. All genuine believers can bear witness to the truth of these statements.

“When we can fix our thoughts upon him, as laying aside all his honors, and submitting for our sakes to drink of the bitter cup of the wrath of God to the very dregs; and when we further consider, that He who thus suffered in our nature, who knows and sympathizes with all our weakness, is now the Supreme Disposer of all that concerns us, that He numbers the very hairs of our heads, appoints every trial we meet with in number, weight, and measure, and will suffer nothing to befall us but what shall contribute to our good, this view, I say, is a medicine suited to the disease, and powerfully reconciles us to every cross.”  (Letters of John Newton, 47-48)[1]

“A lively impression of his love, or of his sufferings for us or of the glories within the vail, accompanied with a due sense of the misery form which we are redeemed; these thoughts will enable us to be not only submissive, but even joyful, in tribulation.” (Letters of John Newton, 210)

Newton is surely correct when he wrote, “How little do the thoughtless and the gay know of that intercourse which passes between believers and the invisible world!” (Letters of John Newton, 201)

[1] Josiah Bull, ed., Letters by the Rev. John Newton (London: The Religious Tract Society, 1869), 47-48. The Banner of Truth Trust recently published this volume in hardback; you can also download a free pdf version from google books. I find the pdf version to be very versatile for my ipad and computer.

John 1:1-18

Leave a reply

John 1:1-18

Verses 1-5 introduce us to the “Word” while vv. 6-8 explain who John is. He came to bear witness about the light. The light is described in vv. 9-13. Verses 14-18 resume the “Word” theme in which we learn that the Word is none other than Jesus Christ (v. 17). Ryle says, “The five verses now before us contain a statement of matchless sublimity concerning the divine nature of our Lord Jesus Christ.”

 

Verses 1-5

All Bible students immediately recognize how John’s prologue resembles the opening words of Genesis. Verses 1-3 speak of the Word’s eternity (In the beginning was the Word…He was in the beginning with God), deity (and the Word was God), community (and the Word was with God), and creativity (All things were made through him, and without him was not any thing made that was made). The biography of the creator God who exists before He created in Gen. 1:1 emerges in greater detail in John’s prologue. God the Father eternally dwelt with the Eternal Logos, His Son. He was actively involved in creation.

In him was life only makes sense if all things were made through him. He who was in the beginning and was with God and is Himself God has life in Himself (cf. 5:26). The phrase and the life was the light of men may mean that the Word gives both natural (v. 9) and spiritual illumination (v. 18). But in John, the overwhelming emphasis is the saving light of Christ. Since life and light are probably co-extensive and since this life is not given to everyone, the light of men probably refers to the special saving light that men receive.

Verse 5 anticipates the light/darkness theme. The light shines in the darkness, and the darkness has not overcome it suggests that the light cannot be blocked and that the light of redemption will prevail. The antithesis between darkness and light is made clear. Later, we will find that men love darkness.

JWs say, “the Word was a god.” Though the definite article is not present, the context assumes it. In English, we might say, “He went to the house, garage, and backyard before he got back into his car.” Here, definite articles could be used or left out; the context assumes the garage is related to the house (“the garage” and not some random garage), etc.

 

Verses 6-8

There was a man sent from God, whose name was John indicates that John was divinely sent. John did not decide on his own but God Himself sent Him. John’s role was to bear witness and not be the light: He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. There should be no misunderstanding between the light and the one bearing witness to the light. The point of the witness bearing is that all might believe through him. We should all bear witness so that all might believe in Christ; the goal is not “church growth,” to validate our evangelistic zeal, to prove our skills, etc. We must yearn for men to believe in our Lord!

Ryle’s words are worth quoting because ministers of the gospel cannot presume for themselves some superior role or place.

Christian ministers are not priests, nor mediators between God and man. They are not agents into whose hands men may commit their souls, and carry on their religion by deputy. They are witnesses. They are intended to bear testimony to God’s truth, and specially to the great truth that Christ is the only Savior and light of the world. This was Peter’s ministry on the day of Pentecost. “With many other words did he testify.” (Acts 2:40.) This was the whole tenor of Paul’s ministry. “He testified both to the Jews and Greeks repentance towards God, and faith towards our Lord Jesus Christ.” (Acts 20:21.) Unless a Christian minister bears a full testimony to Christ, he is not faithful to his office. (J. C. Ryle)

 

Verses 9-13

            The Word and the Light are one, Jesus Christ. We read that the true light, which gives light to everyone[1], was coming into the world.  The true light to everyone is John’s way of speaking about saving knowledge. Carson says,

What is at stake, rather, is the objective revelation, the ‘light’, that comes into the world with the incarnation of the Word, the invasion of the ‘true light’. It shines on every man, and divides the race: those who hate the light respond as the world does (1:10): they flee lest their deeds should be exposed by this light (3:19-21). But some receive this revelation (1:12-13), and thereby testify that their deeds have been done through God (3:21).

The coming is the incarnation and His ministry. He was not universally accepted. He was in the world, and the world was made through him, yet the world did not know him.  He came to his own, and his own people did not receive him. The light/darkness antithesis already introduced becomes more specific. The Word came to the very world that was made through him. Yet, it did not receive Him. We read that his own people did not receive him which probably means the Jewish people. The phrase He came to his own also suggests He came to His own property (which He made).

Verses 12-13 however modify vv. 10-11. In general, the world rejected Him and yet, some did receive him, that is, those who believed in his name. These who believed, he gave the right to become children of God. Though they believed and became children of God, we find that such an act was not a human decision who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.[2]

 

Verses 14-18

The eternal Word became flesh which boldly declares His incarnation. “Flesh draws attention to the entry of the Word into the full flow of human affairs. The divine Word had become the human Jesus.” (IVP Commentary) The phrase and dwelt among us alludes to the fact that the Word pitched his tabernacle among us (pitch a tent, tabernacle, etc. from the verb dwelt). John indicates that since the Word dwelt among men, he can say and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. As the tabernacle housed the glory of God so the Word dwelling among men enabled John and the people to see the Word’s glory which was, full of grace and truth (an allusion to Ex. 34:5-7, love [covenant love] and faithfulness [or truth]).

Verse 15 reiterates the point made in vv. 6-8. John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’” John came to do this and in this verse, he does it and declares the preeminence of Jesus the Word.

The Word who is full of grace and truth graciously gives of Himself: For from his fullness we have all received, grace upon grace. John does not only bear witness to the light but declares that he has received from the light grace upon grace. Carson believes it should be translated as “grace instead of grace.” This grace replaces the previous grace. So the sentence For the law was given through Moses; grace and truth came through Jesus Christ does not mean no grace was present but only that in comparison, grace and truth in all its fullness came through Christ. Carson states it this way,

But the law that was given through Moses, and the grace and truth that came through Jesus Christ (v. 17), alike sprang from the fulness of the Word (v. 16), whether in his pre-existent oneness with the Father, or in his status as the Word-made-flesh. It is from that ‘fulness’ that we have received ‘One grace replacing another’. It is in this sense that v. 16 is an explanation of v. 14 (it begins with hoti, ‘for’ or ‘because’): we have seen his glory, John writes, because from the fulness of his grace and truth we have received grace that replaces the earlier grace—the grace of the incarnation, of the Word-made-flesh, of the glory of the Son ‘tabernacling’ with us, now replacing the grace of the antecedent but essentially promissory revelation. The ‘we’ who have received this new grace may have begun with John and the earliest eyewitnesses (cf. 1:14), but it now includes all who share the same faith (cf. 20:29).

Finally, we read that No one has ever seen God; the only God, who is at the Father’s side, he has made him known. This Word made flesh made God the Father known (made him known). The word for known is exegesis, Jesus is the exegesis of God or narrates God. He alone can do that because No one has ever seen God but the Word was always at the Father’s side.

The culmination of this prologue in v 18 is intended to remind the reader of v 1. There was no other possibility of our knowing God except through Jesus Christ, the Word. The statement no–one has ever seen God is a reflection from the OT. Even Moses was not allowed to see him. In this, therefore, the revelation of Jesus is infinitely superior since he is the one who has made God known.[3]

[1] Carson says, “It speaks not of the Word serving as (potential) light for every man, but of giving light to every man.”

[2] “Believers receive the power to become children of God in the sense of God’s covenant people. John is not talking of natural descent (13). There is here an allusion to the new birth, which recurs more explicitly in ch. 3. Since spiritual birth is different from physical birth, John excludes sexual means (human decision, a husband’s will).” (IVP Bible Commentary)

[3] IVP Commentary

Larger Catechism, #76

Leave a reply

The Larger Catechism

Question 76

76.       Q. What is repentance unto life?

A. Repentance unto life is a saving grace,[320] wrought in the heart of a sinner by the Spirit[321] and Word of God,[322] whereby, out of the sight and sense, not only of the danger,[323] but also of the filthiness and odiousness of his sins,[324] and upon the apprehension of God’s mercy in Christ to such as are penitent,[325] he so grieves for[326] and hates his sins,[327] as that he turns from them all to God,[328] purposing and endeavouring constantly to walk with him in all the ways of new obedience.[329]

Scriptural Defense and Commentary

[320] 2 Timothy 2:25. In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth. [321] Zechariah 12:10. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. [322] Acts 11:18, 20-21. When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life…. And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. [323] Ezekiel 18:28, 30, 32. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die…. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin…. For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. Luke 15:17-18. And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee. Hosea 2:6-7. Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. [324] Ezekiel 36:31. Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations. Isaiah 30:22. Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. [325] Joel 2:12-13. Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. [326] Jeremiah 31:18-19. I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. [327] 2 Corinthians 7:11. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter. [328] Acts 26:18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Ezekiel 14:6. Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. 1 Kings 8:47-48. Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name. [329] Psalm 119:6, 59, 128. Then shall I not be ashamed, when I have respect unto all thy commandments…. I thought on my ways, and turned my feet unto thy testimonies…. Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way. Luke 1:6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 2 Kings 23:25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.

 

Introduction

We tend to think of repentance unto life as the work of grace in the heart that emerges right at conversion. Faith and repentance go together. Quite often, we focus on those two in terms of one’s conversion, justification, etc.  Yet, the LC lists justification (#70), adoption (#74), and sanctification (#75) prior to “repentance unto life.” This question assumes that the person is justified, adopted and in Christ sanctified. Repentance unto life is an expression of sanctification, a development of “those graces…stirred up” (#75). After sanctification, the SC does not ask the question about repentance unto life until later on. The phrase is not used in the SC until #85 & 87. In those questions, the divines highlight its initial expression in conversion, “What doth God require of us, that we may escape his wrath and curse due to us for sin?” (#85) Repentance unto life is part of the answer and it is defined in #87.

It seems clear that repentance unto life is expressed at the beginning of our spiritual lives as well as subsequent to it. That is, repentance unto life permeates our entire existence because full sanctification (glorification) awaits us. Repentance exemplifies true believers. Zachary Crofton said that repentance “is a habit, power, principle, spring, root, and disposition; not a bare, single, and transient action, as the Papists and some ignorant souls do imagine…Repentance is not the work of an hour, or a day; but a constant frame, course, and bent of the soul, on all renewed guilt flowing afresh, and bringing forth renewed acts.”[1] This observation is important because repentance reveals the true bent of the soul. All can profess faith but genuine repentance cannot be mimicked because it springs from a renewed nature. It is not perfection but penitence that matters; it is not regret unto despair but repentance unto life that matters.

 

Repentance is a Saving Grace

Like all of these questions, repentance unto life is also a saving grace. Repentance unto life is not the work of man though it is his duty; he is required to do what he cannot perform. Because man is a sinner, he must repent. It is not something that can be side stepped or rushed through; it is at the heart of the sinner and saint coming to grips with who he really is. Repentance unto life implies that there exists a form of repentance that is not unto life. Vain regrets, despairing remorse, etc. abound in our lives. Not one person can look at his life and claim he has nothing to for which he must repent. Paul distinguishes between a “godly grief” and a “worldly grief” in 2Cor. 7:10, “For godly grief (ἡ γὰρ κατὰ θεὸν λύπη, literally, grief or sorrow according to God) produces a repentance that leads to salvation without regret, whereas worldly grief (ἡ δὲ τοῦ κόσμου λύπη) produces death.” The Corinthians “grieved into repenting” (2Cor. 7:9, ἐλυπήθητε εἰς μετάνοιαν) and verse 11 explains what that repentance looked like: “For see what earnestness this godly grief has produced in you, but also what eagerness to clear yourselves, what indignation, what fear, what longing, what zeal, what punishment! At every point you have proved yourselves innocent in the matter.” That is the kind of repentance we are to exhibit.

Repentance is not natural to us; we are naturally adverse to it. Therefore, God must grant this ability. In 2Tim. 2:25, 26 Paul says to young Timothy, “God may perhaps grant them repentance (μήποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν) leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.” It is God who must give or grant repentance. Repentance is God’s gift and it is up to Him to bestow it if and when He pleases (“perhaps” μήποτε). Also, the phrase literally translated means “repentance unto the knowledge of the truth” (μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας). In this context, it is not enough to simply repent of error but also to affirm the truth. Both steps make up the one repentance. When God grants repentance, He enables a man to admit his error and to embrace the truth. That is what the LC underscores in its answer.

 

The Spirit and Word in Repentance

Since repentance unto life is a saving grace, it follows that God produces it: wrought in the heart of a sinner by the Spirit and Word of God. In the OT, The Holy Spirit will enable the sinner to cry out unto God for mercy and mourn (Zech. 12:10): “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced [cf. Jn. 19:37], they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.”[2] We see this pouring out in Acts 2. The Spirit enables them to repent and He convicts them. The “Spirit of grace and pleas for mercy” (or, “of grace and supplication”), means that new believers will be enabled to ask for mercy — which is another way of expressing repentance.

This Spirit of God is one of “grace and supplication.” “Grace” (hen) is often used to denote the favor a person receives and enjoys with another person (e.g., Gen. 30:27), even someone in authority over them, such as the king (e.g., Est. 8:5) or God (e.g., Gen. 6:8). “Supplication” (tahanunim) is linked to the same root as the first term, but in this case denotes seeking favor from God (e.g., Ps. 28:2, 6), which in the later period of Israel’s history appears in texts guiding the penitential response of the people (2 Chron. 6:21; 31:9; Dan. 9:3, 17, 18, 23). These terms highlight two aspects of the ministry of God’s Spirit: granting his people favor with himself through renewed relationship and invigorating them to respond to him in penitence.[3]

As the Spirit convicts, He also uses His truth. The Spirit often brings about repentance unto life with His truth. Vos says, “Repentance unto life is not wrought by the Spirit alone without the Word, nor by the Word alone without the Spirit, but by the two together, the Holy Spirit using and applying the truth of the Word.” (171) The divines use Acts 11:18, 20-21 to prove this point. The setting is most instructive. The angel told Cornelius to go to Joppa, “Send to Joppa and bring Simon who is called Peter; he will declare to you a message by which you will be saved, you and all your household.” (Acts 11:13, 14) When the Spirit fell on them, the judgment of the church was, “When they heard these things they fell silent. And they glorified God, saying,  “Then to the Gentiles also God has granted repentance that leads to life.”” Here is the exact phrase; the granting of the Spirit through the preaching of the message all meant (as they received it) that “God has granted repentance that leads to life” (ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκε). The Gospel was preached; the Spirit was poured out and this event is summarized as God granting repentance unto life.[4]

The Spirit uses the truth to grant repentance; it is not a work that happens in a void. Something has to impact the mind and heart of a person. Repentance is wrought in the heart by the Spirit as He takes the truth preached, read, brought to mind, etc. Every feeling of guilt does not indicate the granting of repentance. We are created in God’s image and our moral sense of right and wrong, feeling guilty and feeling righteous, etc. only reveal we are human beings created in God’s image.

 

Sight and Sense of Sin[5]

Repentance always has to do with sin. In fact, we come to terms to the true nature of sin: “whereby, out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins…” Two elements included in this answer must always be present. The first is the sight and sense of the danger of sin. The person realizes his course of action is no longer safe. His happy-go-lucky life turns to a life of alarm bells and warning signs.  From the preaching of the Word, the sinner recognizes that death and ruin await him (cf. Ezek. 18:28, 30, 32, text above). This is not the only thing but it is part of it. Notice how the divines phrased it, “out of the sight and sense, not only of the danger…of his sins.” He sees his path of life differently; he has a clear sight of it; he senses dread and danger awaiting him.[6] The Ninevites saw and sensed what was threatened. They “believed God” (2:5) and repented and said, “God may turn and relent and turn from his fierce anger, so that we may not perish.” (2:9) There was a sight of that danger! That is not enough but it is necessary. Many are afraid of the consequences of their actions because of the shame and dishonor it might bring them; they see some danger in their actions and turn from it only because of the consequences. That is good but not sufficient. As Ridgeley said,

Repentance, of what kind soever it be, includes a sense of sin. But if the sense of sin be such as an unregenerate person may have, it includes little more than a sense of the danger and misery which he has exposed himself to by sins committed. The principal motives leading to it are the threatenings which the law of God denounces against those who violate it. Destruction from God is a terror to him who has such a sense of sin; and if this were not the consequence of sin, he would be so far from repenting of it, that it would be the object of his chief delight.[7]

The second is the sight and sense of the sheer filthiness and odiousness of our sins (“out of the sight and sense…of the filthiness and odiousness of his sins”). The repenting sinner sees and senses sin’s danger and sin’s depravity. They not only fear sin’s consequences but also see sin for what it is, its wicked filthiness (its nature) and how obnoxious it is to God (odious to themselves as well as to God). Let us reflect on the verses used to support this definition. Ezek. 36:31 says, “Then you will remember your evil ways, and your deeds that were not good, and you will loathe yourselves for your iniquities and your abominations.” One commentator said that “the people will remember their former practices, immorality and idolatry, and will “loathe” themselves (v. 31). This terminology was used in 6:9 to describe Israel’s repentance in exile. Here and in 20:43 it describes their feeling of revulsion after the return when they would recall their former life-style.”[8] We don’t boast about our sins against God; we see them and a “feeling of revulsion” grips us. This breeds humility and praise. We see it and are humbled; we see its sheer wickedness and adore God for his matchless mercy. If we do not see its odiousness, then we be drawn back to it. We must labor to see its filthy and odious nature.

The other verse used to support the definition of repentance is Isaiah 30:22, “Then you will defile your carved idols overlaid with silver and your gold-plated metal images. You will scatter them as unclean things. You will say to them, “Be gone!”” The repenting sinner defiles his darling wicked sins he once treasured and nursed. The beautiful idols (“with silver and gold-plated metal images”) will be treated with disdain. Repentance means the person sees his sins for what it is.

 

Legal and Evangelical Repentance

A vast difference exists between legal and evangelical repentance.[9] Though the LC does not utilize those terms yet the LC definitions faithfully render what has traditionally been called legal and evangelical repentance. Legal repentance takes into account only the threats and judgments (some speak of seeing the gospel as a “fire insurance”); out of fear and dread, the sinner repents. This legal repentance is always short lived. This also could be called “law work” (and may in fact be preparatory to evangelical repentance).  Edward Veal in his sermon “What is the Danger of Death-Bed Repentance?” speaks of evangelical repentance proceeding from “an apprehension and belief in the mercy of God in Christ Jesus to them that do repent.” Furthermore, he adds:

Though the terrors of the law may help to drive men from sin, yet there must be gospel-attractives to draw them to God, either in a way of faith or repentance. Who will dare to trust him from whom he expects no mercy, or care for serving him from whom he looks for no acceptance? Hence it is that God’s mercy is used as the grand motive to persuade men to repentance: “The kingdom of heaven is at hand.” (Matt. 3:2.) And, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” (Isai. 55:7.)[10]

This is how our LC defines evangelical repentance — “and upon the apprehension of God’s mercy in Christ to such as are penitent…” This is indispensable. One may bewail his sins and yet never change. “They are full of conviction and seeming contrition; but never reach unto conversion. They lament sin; but lie in sin…”[11] The sinner must also apprehend God’s mercy in Christ or his efforts will be in vain. With a knowledge of our sins is the firm belief in and sight of God’s mercy in Christ. Notice how Joel 2:12-13 says it, ““Yet even now,” declares the LORD, “return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.” Return to the LORD your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster.” We return to Him who is gracious and merciful. We recognize that God will be merciful to us in Christ.

In Bunyan’s famous and moving autobiography “Grace Abounding,” one reads of this lengthy and heavy law work of humbling. His apprehension of God’s mercy in Christ did not come until later. Though conviction of sin often precedes repentance, it must also come with an apprehension of God’s mercy in Christ to the penitent. The last three words are critical, it is to the penitent, to the one who repents and looks to God’s mercy in Christ. Why is this important? Too often, God is simply always forgiving, pardoning, etc. A person simply must accept the fact that God is love and accepting. People may condemn but God doesn’t, we are told. He is ready to forgive; you need to come to terms with this. Don’t condemn yourself; haven’t you heard that there is therefore no condemnation for those in Christ Jesus? All these statements have a thin sliver of truth to them. God is merciful to us in Christ far more than we dare imagine or can even fathom but it is to those who repent. A person defiant and presumptuous will not receive mercy.

Yet, we must restate the point. He is merciful to us in Christ. We must believe that and not despair. He is gracious to us not on the merit of our penitent but merciful to us on account of His mercy in Christ, that his, on the basis and merit of Christ’s finished work. That is the only basis for pardon and mercy.

 

Grieving and Hating

Of course, the repenting believer also grieves for and hates his sins: “he so grieves for and hates his sins…” That is, genuine repentance entails grief for sin and hatred of the sin. This is different from what we addressed above. The phrase “out of the sight and sense, not only of the danger, but also of the filthiness and odiousness of his sins” has more to do with our estimation of the sin before God. We judge it as God does. But grieving and hating it pertain to our personal reactions to sin. We grieve over it because we sinned against God (and not find satisfaction in having committed it). For example, an adulterer may recognize his sin was dangerous and odious and yet in his heart, he feels quite relieved and satisfied in the wickedness in which he indulged. A child may realize he offended his mom for eating the cookie he was told not to but secretly conclude that the offense was worth the pleasure of eating the chocolate chip cookies.

Of course we never grieve over them as much as we need to nor hate them as much as we should. There has to be personal grief over the sin as Jer. 31:18, 19 states, “I have heard Ephraim grieving, ‘You have disciplined me, and I was disciplined, like an untrained calf; bring me back that I may be restored, for you are the LORD my God. For after I had turned away, I relented, and after I was instructed, I struck my thigh; I was ashamed, and I was confounded, because I bore the disgrace of my youth.’” In these verses, God hears Ephraim grieving. In these verses, Ephraim combines grief with his recognition of God’s just dealings with him. Grief expressed itself in seeing his defection (“like an untrained calf”):

Ephraim expressed godly sorrow for his sins (vv. 18-19). He prayed for the Lord to help restore him. In grief over his own waywardness, he reviewed the Lord’s dealings with him. He admitted that he has been brought under control by the chastisement of the Lord. At last he recognized the need for repentance before restoration. He was formerly like an untrained calf, refractory and in need of training. Through the Lord’s judgments he learned discipline.[12]

With that grief is hatred towards one’s sin (we saw this in 2Cor. 7:11, see above). Here is where we can easily stumble. What if we love our sins? We grieve over it and we are appalled by the way our hearts lust after the wicked sin for which we are repenting. What do we do? Shall we not repent of that also? Yes! Bewail your dark heart. Bewail your shallow repentance and cast yourself upon Him by saying, “Lord, I pray to you to enable me to hate this sin — I protest against my heart and cry out to you for deliverance. This taint and infection of sin is so deep, I do not hate it as I ought. Will you not forgive? Will you not deliver me from my wicked self? I hate my lack of hatred. O Lord forgive! O Lord help!”

 

Turning to God

With the grieve and hatred, the Larger Catechism includes in its definition of repentance the following act: “as that he turns from them all to God,” In repentance, one does not simply go back to the way he was. He turns from the sins for which he repented and turns toward God. We read that Paul preached to turn sinners “from darkness to light, and from the power of Satan unto God…” (Acts 26:18). We are to turn away from those things that God hates (Ezek. 14:6) and must return unto the Lord (1Kings 8:47-48).[13] This is no small matter.

Both of these acts of the heart and will found in repentance. It is not enough to say, “I’m not going to do it again.” and then continue to entertain the same sin. We flee, we turn away from it so that the temptation is no longer there and with humility we also turn to God. For example, a drunkard might turn away from the bar and life of drunkenness and just try to “sweat” it out. A positive act must also emerge; he must also go to church (as it were) [of course, he in fact needs to turn to God]. We turn from sin and turn to God.

 

New Obedience

Lastly, the LC adds, “purposing and endeavouring constantly to walk with him in all the ways of new obedience.” This is not a life of perfection but the heart’s purposing. Godly resolutions, effort, attempts, purposing, contriving, etc. fill the hearts of the repentant (see the verses cited). “This purpose to walk with God does not so much respect what a person will do hereafter; but it contains a resolution which is immediately put in execution; and so is opposed to the penitent’s former obstinacy, when determining to go on in the way of his own heart.”[14] A great example would be someone like Josiah (2K. 23:25), “Before him there was no king like him, who turned to the LORD with all his heart and with all his soul and with all his might, according to all the Law of Moses, nor did any like him arise after him.”

[1] James Nichols, Puritan Sermons, Volume 5 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 373.

[2] “While it is possible to construe “spirit” in the sense of “disposition,” it seems preferable to follow the NIV margin (and Perowne above) and see here a reference to the Spirit of God. This would be more in keeping with what appear to be parallel passages (Isa 32:15; 44:3; 59:20-21; Jer 31:31, 33; Ezek 36:26-27; 39:29; Joel 2:28-29). Because of the convicting work of God’s Spirit, Israel will turn to the Messiah with mourning” (Kenneth Barker, Zechariah (EBC 7; ed. Frank E. Gaebelein and J. D. Douglas; Accordance electronic ed. Grand Rapids: Zondervan, 1985), n.p.).

[3] Mark J. Boda, Haggai, Zechariah (NIVAC; Accordance electronic ed. Grand Rapids: Zondervan, 2004), 472.

[4] In 2Tim. 2:26, God grants repentance unto the knowledge of the truth (μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας) and in Acts 11:18, God granted repentance unto life (μετάνοιαν εἰς ζωὴν). In both, God grants repentance from something unto something else (unto the knowledge of the truth; unto life).

[5] The Shorter Catechism summarizes these points with “out of a true sense of his sin” (#87).

[6] Again, we dare not argue that a certain defined amount of seeing and sensing must accompany each person; that he sees and senses it is sufficient.

[7] Thomas Ridgeley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 149.

[8] Lamar Eugene Cooper Sr., Ezekiel (NAC 17; ed. E. Ray Clendenen; Accordance electronic ed. Nashville: Broadman & Holman Publishers, 1994), 317.

[9] For example, see John Owen, Works, 6:369.

[10] James Nichols, Puritan Sermons, Volume 4 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 348.

[11] James Nichols, Puritan Sermons, Volume 5 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 396.

[12] Charles L. Feinberg, Jeremiah (EBC 6; ed. Frank E. Gaebelein and J. D. Douglas; Accordance electronic ed. Grand Rapids: Zondervan, 1986), 570.

[13] “Notice the conditions of restoration: a change of heart, i.e., a repentant spirit that leads to confession of sin; a turning back to God with all her heart and soul; and a praying toward the land of her fathers and the temple (trusting in God’s promise; cf. Dan 6:10)” (Richard D. Patterson and Hermann J. Austel, 1 and 2 Kings [EBC 4; ed. Frank E. Gaebelein and J. D. Douglas; Accordance electronic ed. Grand Rapids: Zondervan, 1988], 88).

[14] Thomas Ridgley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 151.

Proverbs 9

Leave a reply

Proverbs 9

Much of what is covered in this chapter has been addressed in some measure previously. Lady Wisdom and Madame Folly are contrasted. Their last appeals are given here. Sandwiched between these two, a wise person is contrasted with the scoffer.

This culminates the first eight chapters. A call for a fundamental decision forces itself upon the reader with both Wisdom and Folly issuing invitations. Each one offers something; each one will bring about conclusive ends. One will lead to life and the other to death. The theme for the entire nine chapters is “Choose wisdom and avoid folly.” (cf. Hubbard, 139)

 

9:1-6 — 1 Wisdom has built her house; she has hewn her seven pillars. 2 She has slaughtered her beasts; she has mixed her wine; she has also set her table. 3 She has sent out her young women to call from the highest places in the town, 4 “Whoever is simple, let him turn in here!” To him who lacks sense she says, 5 “Come, eat of my bread and drink of the wine I have mixed. 6 Leave your simple ways, and live, and walk in the way of insight.”

The house wisdom has constructed is well built — it is a house of seven pillars. She prepares a feast for the simple or naïve. She openly invites and promises the reward of life. Wisdom offers “insight” to those who will heed. The listener therefore must admit he is simple and needs insight. If we think ourselves self-sufficient, then we will never heed her call.

 

9:7-12 — 7 Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8 Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. 9 Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. 10 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. 11 For by me your days will be multiplied, and years will be added to your life. 12 If you are wise, you are wise for yourself; if you scoff, you alone will bear it.

How one responds to Wisdom’s invitation reveals if he or she is a scoffer or a wise person. The scoffer is contrasted with the wise person by the way they heed instruction. “This section shows wisdom in a positive light and folly in a negative light.” (Longman)

The scoffer cannot be corrected (vv. 7-8). He will never be wrong and those who seek to correct him will suffer harm. The phrase “incurs injury” (ESV) is better than “they are blemished” (NIV). “Trying to coax one who mocks truth, morality, and wisdom to change his ways will only intensify his ire and turn him completely against you (‘hate’). Your efforts will only add insult to injury. Spite will be the tuition paid you for your services.” (Hubbard)

As is taught in many places in the book (3:11-12; 10:17; 12:1; 15:10, 12; etc.), the ability to hear and respond in an honest way to criticism is crucial to positive personal growth. In a word, there is no growth in wisdom without acknowledgment of one’s errors. If one does not listen to criticism and change, then one is doomed to perpetually repeat the same mistake. (Longman)

In a sense, sometimes when one interacts with a scoffer, it reveals his own foolishness. In vv. 8b-9, the wise or righteous are those who open up to instruction. They are never too wise or too full where they cannot receive more. They will continue to increase in learning.

Verse 10a is virtually the same as the verse introduced at the beginning of this book (1:7). Again Wisdom promises much (v. 11) and she will deliver if we will heed.

Verse 12 is remarkable for its simplicity. Who stands to benefit from wisdom? The one who has it alone will benefit. Who will suffer from scoffing? The one who scoffs will bear the repercussions of his own ways. Foolishly, the scoffer will blame everyone else though he must bear his own folly.

This is perhaps the strongest expression of individualism in the Bible. Such statements (cf. Ezk. 18; Gal. 6:4, 5) are not meant to deny that people benefit or suffer form each other’s characters (cf. 10:1), but to emphasize that the ultimate gainer or loser is the man himself. Your character is the one thing you cannot borrow, lend or escape, for it is you. Cf. 14:10. (Kidner)

 

9:13-18 — 13 The woman Folly is loud; she is seductive and knows nothing. 14 She sits at the door of her house; she takes a seat on the highest places of the town, 15 calling to those who pass by, who are going straight on their way, 16 “Whoever is simple, let him turn in here!” And to him who lacks sense she says, 17 “Stolen water is sweet, and bread eaten in secret is pleasant.” 18 But he does not know that the dead are there, that her guests are in the depths of Sheol.

We have already seen Madame Folly. She has nothing good to offer. She is first of all “LOUD” (v. 13). This boisterous woman trades in lies (v. 17) because the outcome of ways is certain, i.e. death (v. 18). She appeals to the same crowd as Wisdom (the simple ones). Wisdom promises life (v. 6) but Folly conceals the death she offers (v. 18). The life of wisdom is life; the course of folly is death. No middle ground exists; neutrality does not exist in this moral situation.

Proverbs 8:22-36

Leave a reply

Proverbs 8:22-36

8:22-31 — “The LORD possessed me at the beginning of his work, the first of his acts of old. 23 Ages ago I was set up, at the first, before the beginning of the earth. 24 When there were no depths I was brought forth, when there were no springs abounding with water. 25 Before the mountains had been shaped, before the hills, I was brought forth, 26 before he had made the earth with its fields, or the first of the dust of the world. 27 When he established the heavens, I was there; when he drew a circle on the face of the deep, 28 when he made firm the skies above, when he established the fountains of the deep, 29 when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, 30 then I was beside him, like a master workman, and I was daily his delight, rejoicing before him always, 31 rejoicing in his inhabited world and delighting in the children of man.

Not only do kings rule by wisdom (vv. 15-16) but wisdom has always dwelt with God. Wisdom is older than the universe and fundamental to it (Kidner). Some have wondered if this passage was not a reference to Christ (a hypostasis) or a literary – metaphorical personification. I believe it is the latter. The point of this passage is very simple: “we must do nothing without wisdom, God Himself has made and done nothing without it. The wisdom by which the world is rightly used is none other than the wisdom by which it exists.” (Kidner, 79)

Jesus is personified as Wisdom in the NT and no doubt those passages allude to this one in Proverbs (cf. Col. 1:15-17; 2:3; Rev. 3:14) — this Proverbs passage is in preparation of it. The Son was active in the creation of the world and He is the wisdom and power of God (Jn. 1:1-14; 1 Cor. 1:24, 30; Heb. 1:1-4).

Wisdom was brought into being in the service of God at creation (vv. 22-23). Wisdom recounts her presence and priority in creation (cf. Hubbard). She rejoiced in what was made (vv. 30-31) [as God rejoice in her (v. 30, depending on the translation)]. Verse 31 shows her delight in the children of men. “Remember that she had cried out to the sons of men in verse 4. No wonder she cared about them; she had watched their mother and father come fresh from the hand of God.” (Hubbard)

If God delighted in wisdom and always used wisdom, then how much more the sons of men? She offers herself to us and her credentials are impeccable.

 

8:32-36 — “And now, O sons, listen to me: blessed are those who keep my ways. 33 Hear instruction and be wise, and do not neglect it. 34 Blessed is the one who listens to me, watching daily at my gates, waiting beside my doors. 35 For whoever finds me finds life and obtains favor from the LORD, 36 but he who fails to find me injures himself; all who hate me love death.”

Since she is indispensable to God, kings, and men, we ought to heed her call and not neglect her. As she calls out to us in the streets and at the gates, so we are to likewise look for her at her gates, beside her doors — we are not to miss to opportunity of admission. If we find her, we’ll have life and favor from the Lord. To reject her is our ruin. Life and death are before us; wisdom is life, folly is death. “Both Wisdom and the parents promise their obedient sons the most precious prize of all, eternal life, suggesting again the equation of Wisdom and her words with the father and his teaching (see 3:1-2, 21-22; 4:10, 13, 20-22; 6:23).” (Waltke)

So the path of wisdom is not an “added” bonus to life; it is life. To follow the fear of the Lord is not an additional dimension to one’s existence, it is the only path to everlasting existence. The world wants to marginalize or trivialize the Lord’s way of life; the Bible presents it as the only way to life. The issue is not open to debate — it calls us to decide — seek life or death.

1. Wisdom’s repeated calls for wisdom should challenge us. Surely our situation must be desperate if God’s Word should give so much attention to this and we give so little to it.

2. There is everything to gain and nothing to lose in seeking and asking for wisdom. The opposite will only end in death.

Proverbs 8:12-21

Leave a reply

Proverbs 8:12-21

8:12-21 — “I, wisdom, dwell with prudence, and I find knowledge and discretion. 13 The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate. 14 I have counsel and sound wisdom; I have insight; I have strength. 15 By me kings reign, and rulers decree what is just; 16 by me princes rule, and nobles, all who govern justly. 17 I love those who love me, and those who seek me diligently find me. 18 Riches and honor are with me, enduring wealth and righteousness. 19 My fruit is better than gold, even fine gold, and my yield than choice silver. 20 I walk in the way of righteousness, in the paths of justice, 21 granting an inheritance to those who love me, and filling their treasuries.

It is said that this autobiography is quite similar to those found in the Ancient Near East autobiographies. Wisdom tells us the traits with which she is associated (prudence, knowledge, and discretion). Wisdom also recognizes that her fear of the Lord (cf. 1:7) means that she hates evil, evil speech, and pride, arrogance (v. 13). “Some men refrain from evil actions through fear of shame or punishment; but true wisdom teaches men not only to refrain from evil, but to hate it, through the fear of God.” (Lawson)

Verses 14-20 set forth all that she offers. Verse 14 speaks of counsel, sound wisdom, insight and strength — only she has them. In fact, the most powerful men have some of these and they received them from her (v. 15). If we would be like the great powerful men, then we must have wisdom.

We are to seek wisdom in a diligent fashion (v. 17)[1] — she is not hard to find but difficult to attain and she will only be given to those who diligently seek her. The same is taught in ch. 2. In finding her, we find much more — she is the gateway unto riches, honor, enduring wealth, and righteousness. “Part of what makes wisdom different is her care (“love”) of those who value her (v. 17). Her call conceals no plan to exploit, no desire to use and then abandon. She is not only bright, she is good; she makes herself available to all who single-mindedly pursue her. Their welfare is her aim.” (Hubbard)

Interestingly, the wise are often “wealthy” — not that all wealthy people are wise but rather, the wise are blessed with wealth. “Enduring wealth” is promised by wisdom. Two comments by commentators are worth quoting.

“Paradoxically when wealth is sought it corrupts, but when wisdom is sought, edifying wealth is given (cf. 1 K. 3:4-15). A person who through striving after wisdom achieves wealth, and with it inevitably power, will be humane and civilized.” (Waltke)

“Are the benefits material or immaterial? Certainly both, but predominantly the latter. If men in authority (15, 16) need wisdom, it is for justice, not advantage. If riches (18) are conferred by it, they are coupled with honour and righteousness…” (Kidner)

Yet, lest we misunderstand, we are reminded of the value of these rewards in v. 19. She is better than all the wealth she confers. Though she fills our treasures (v. 21), she is better than gold, even fine gold. Still, Proverbs quite often links righteousness with riches, links wisdom with wealth (as we will see later on). It is not a simple equation but quite often, the Lord blesses with wisdom and all the other blessings that come with it. The wise know how to value their wealth in a godly fashion.

[1] Jeremiah 29:13, “And you will seek Me and find Me, when you search for Me with all your heart.”