Proverbs 10:23-32

Proverbs 10:23-32

10:23 — Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.

What brings us pleasure will often reveal more about our character than anything else. The wicked find pleasure in wicked activities and words (“spoke” “like a joke”).[1] “The idea is that doing evil is something that fools actually relish, not something that circumstances force on them.” (Longman) Man’s heart can harden over time and fall head long into this. “Sinners at first feel much uneasiness from the operation of fear and shame, but they are hardened by the deceitfulness of sin, till at length they not only cast off all restraints, but become impudent in sin, and think it a manly action to cast away the cords of God, and to pour insult and abuse on their fellowmen.” (Lawson)

But pleasure for the righteous is wisdom. The contrast is clear. One delights in mischief and the other in wisdom. Something in each one makes them relish either wickedness or wisdom. In what do we find pleasure?

 

10:24-25 — What the wicked dreads will come upon him, but the desire of the righteous will be granted. When the tempest passes, the wicked is no more, but the righteous is established forever.

As fools take pleasure in wickedness (v. 23), anxieties also plague their hearts. The end result of their dread and desires is nothing good — their fears will be realized. The righteous on the other hand will ultimately receive what they long for. The idea is not so much over what the righteous wants or receives but rather, because he is a man of God, steeped in God’s Word and thus filled with wisdom, he will desire what God wants and in the end will receive it.

Though God is not explicitly mentioned, Proverbs assume it because the Holy God of Israel governs the moral universe. In this life, the truths of these proverbs generally prevail but in eternity, it will most certainly prevail.

Verse 25 expands upon this point. Some sort of calamity will visit the wicked while the righteous endure forever. It does not mean that every one who falls under some kind of natural disaster is particularly wicked. Rather, the righteous will always endure and the wicked will always perish, either in some fashion in this world or in the world to come. Prov. 12:7 states the same, “The wicked are overthrown, and are not: but the house of the righteous shall stand.” We also know of Ps. 1.

 

10:26 — Like vinegar to the teeth and smoke to the eyes, so is the sluggard to those who send him.

This is almost humorous. The first part of the verse is understandable (perhaps something sour can be used to replace vinegar here, as one writer noted, the drinker expected sweet wine but instead received sour vinegar — furthermore, their dental care was not the best). These are not the most comforting experiences. We will always tend to avoid them (vinegar to the teeth and smoke to the eyes).

In ANE culture, the messenger served a very important purpose. Critical matters could be concluded by these messengers. Those who sent sluggards would have been be sorely disappointed; they harm themselves in utilizing them. Might as well experience smoke in your eyes than use sluggards.

Sluggards are often morally bankrupt and they overlook their social obligations and personal responsibilities. Ancient Israel had just as many of them as we do now and the book of Proverbs says nothing good about them (Prov. 6:6-11; 10:4; 12:11, 24; 24:30-34; etc.).

 

10:27 — The fear of the LORD prolongs life, but the years of the wicked will be short.

As the fear of the Lord is foundational to wisdom (1:7), so fearing the Lord can only help us. It does not mean that only the righteous will live long but all things being equal, the righteous will live a pleasant and long life because it pleases the Lord. The wicked can be judged at any moment and their lives will indeed be shortened eternally.

 

10:28 — The hope of the righteous brings joy, but the expectation of the wicked will perish.

This is just like v. 24. Both have an expectation of the future. Neither one of them can control what will come upon them but only the righteous can hope for good because they have God as their God and His Law as their guide. All this is generally true. In terms of eternity, this proverb makes more sense.

 

10:29 — The way of the LORD is a stronghold to the blameless, but destruction to evildoers.

“The “way of the LORD” refers to God’s providential administration of life. Thus divine justice will be security for the righteous and disaster for the wicked.” (EBC) The “way” most likely refers to the manner in which God morally rules and determines events in the world. Therefore, it serves two purposes.

In addition, the wicked do not follow the Lord’s way (what He has revealed) and as a result, the Lord’s way (God’s providential workings) will bring harm to them. God’s ways (both providence and precept) serve as the source of light, hope, and comfort for the wise. The righteous rests in Lord’s way as his stronghold; he does not take refuge in his own wisdom or in the ways of the world. The wicked have defied the Lord’s way and as a result, they will suffer the consequences — the Lord’s way will bring destruction to them. One follows the Lord’s way and the other does not. Both will reap what they sow.

 

10:30 — The righteous will never be removed, but the wicked will not dwell in the land.

See v. 25. One thing needs to be noted in this verse. This proverb clearly notes that the wicked will not dwell “in the land” (i.e. the promised land). They will not inherit what God has promised. The impermanence of the wicked is once against contrasted with the permanence of the righteous.

 

10:31-32 — The mouth of the righteous brings forth wisdom, but the perverse tongue will be cut off. The lips of the righteous know what is acceptable, but the mouth of the wicked, what is perverse.

Once again, the righteous and the wicked are contrasted. This time, the proverb focuses on the tongue. Solomon has already spoken about the function and fruit of the tongue (vv. 17-21). Now the two images (the fate of the righteous/wicked and the fruits of the tongue) coalesce. The enduring righteous will bring forth wisdom and what is acceptable with his mouth. The wicked tongue will be “cut off” because he brings forth perversity.

When our speech is with grace, and seasoned with salt, it ministers grace to the hearers, and keeps ourselves from mischief; whereas the forward tongue shall be cut out. It provokes God, and it oftentimes provokes men. Forward speeches may escape punishment from man, but they shall not escape God’s righteous judgment, who will cut out their tongues, and make them fall upon themselves. (Lawson)


[1] The word often denotes “an outward audible expression of inner mirth and pleasure” like laughter.

Larger Catechism, #78

The Larger Catechism

Question 78

78.       Q. Whence ariseth the imperfection of sanctification in believers?

A. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins,[339] are hindered in all their spiritual services,[340] and their best works are imperfect and defiled in the sight of God.[341]

Scriptural Defense and Commentary

[339] Romans 7:18, 23. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. Mark 14:66. And as Peter was beneath in the palace, there cometh one of the maids of the high priest. Galatians 2:11-12. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. [340] Hebrews 12:1. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. [341] Isaiah 64:6. But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. Exodus 28:38. And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.

 

Introduction

Whereas justification is immediate, sanctification is a process. Sanctification remains imperfect until we are glorified. This question answers why sanctification remains imperfect.

The Remnants of Sin

The LC answers, “The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit…” This answer makes three important points:

1. Our imperfections arise from the remnants of sin.

2. The remnants of sin abide in “every part” of us.

3. The remnants of sin perpetually lusts against the spirit.

 

1. Our imperfections arise from the remnants of sin.

Though regenerated and completely justified, each believer still has indwelling sin (“sin that dwells within me” Rom. 8:17) or the remnants of sin dwelling in him. Paul states that believers “mortify” or put to death the deeds of the flesh (Rom. 8:13, “if by the Spirit you put to death the deeds of the body”). This statement assumes the existence of the remnants of sin in believers. In Romans 7:18, 23, Paul describes personally (and universally descriptive of all believers) the presence of this indwelling sin, these remnants of sin. “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not…. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

We cannot enter into debate over how Rom. 7 ought to be interpreted (is Paul talking about a Christian’s experience, an unbeliever’s, a Jew from a ‘salvation history’ perspective, etc.?). We take the traditional interpretation and agree with John Murray who says that Rom. 7:14-25 “is the delineation of Paul’s experience in the state of grace.”[1] Paul is saying that nothing good dwells in his remaining flesh (his sinful nature). Verse 17 says, “So now it is no longer I who do it, but sin that dwell within me.” Paul is not excusing or disavowing his responsibility. He is explaining how this indwelling has been foiling him.

 

2. The remnants of sin abide in “every part” of us.

The phrase “the remnants of sin abiding in every part of them” does not mean that believers are totally depraved. Rather every part of the regenerate believer is still affected by the remnants of sin. Total depravity means the pervasive effects of Original Sin; there is no part in fallen man not tainted by sin. The believer, once regenerated, still has the effects of the fallen nature dwelling in him. As an unbeliever, no part is regenerated and set free from sin; no part of our fallen condition truly improves and nothing renews itself. On the other hand, as a believer, each part is being renewed day by day though not perfectly.

An illustration may help here. A drug addict is completely under the power of his narcotics. This addict represents the unbeliever. On the other hand, a recovering drug addict is free from drugs but the residual effects and habits still molest him. The former is under its power (representing total depravity) while the latter is free from it but not absolutely — his entire existence after coming free reminds him of his addiction (“remnants of sin abiding in every part of them”).

Paul says in Romans 7:23, “but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.” Here, Paul suggests that the “law of sin” is always present. In v. 21, Paul says “evil lies close at hand” teaching us that the remnant of sin never departs. We cannot believe that some “safe zone” dwells in us from which the remnants of sin cannot assault us. Our spiritual thinking, affections, emotions, appetites, may be new and genuine but they are not immaculate.

 

3. The remnants of sin perpetually lusts against the spirit.

Gal. 5:17-18 teaches that the flesh and the spirit oppose each “to keep you from doing the things you want to do.” Similarly, in Rom. 7:23 (cited above), Paul says a continual war is waged against us. Murray helpfully explain Rom. 7:23:

The “members” in which the law of sin is said to reside will have to be taken in the sense of the same term in 6:13, 19. If the thought is focused on our physical members, as appeared necessary in the earlier instances, we are not to suppose that “the law of sin” springs from or has its seat in the physical. It would merely indicate, as has been maintained already, that the apostle brings to the forefront the concrete and overt ways in which the law of sin expresses itself and that our physical members cannot be divorced from the operation of the law of sin. Our captivity to the law of sin is evidenced by the fact that our physical members are the agents and instruments of the power which sin wields over us. But again we are reminded, as in 6:13, that, however significant may be our physical members, the captivity resulting is not that merely of our members but that of our persons—“bringing me into captivity to the law of sin which is in my members”.[2]

We find our bodies, our members, our flesh, etc. continually opposing us. It never stops; the struggle is ongoing and unrelenting.

 

The Effects of the Indwelling Sin

The effects of this indwelling sin are many — “whereby they are often foiled with temptations, and fall into many sins, are hindered in all their spiritual services, and their best works are imperfect and defiled in the sight of God.” The text used to support the answer appears strange at first. Yet, once again, the use demonstrates the divines’ perception and accuracy. In partial proof of some of the statements in the answer, they cite Mark 14:66 & Gal. 2:11-12. Mark 14:66 reads, “And as Peter was beneath in the palace, there cometh one of the maids of the high priest.” Galatians reads, “But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.

Peter’s fear of man emerged when he denied Christ to a “servant girl” and once again in Antioch as recorded in Galatians. In both cases, Peter was foiled by temptations, “often foiled with temptations.” The supposed “Rock” of the Roman Catholic group served as the perfect specimen of what the effects of indwelling sin looked like. These weighty sins occurred not once but twice. Also, the regenerate King David fell into may sins (adultery, murder, lies, etc.). In both cases, genuine believers continue to fall here and there.

On account of the remnants of sin, we cannot perform the spiritual services in the way we like (“are hindered in all their spiritual services”). As a result our best works are always imperfect and defiled in God’s sight. Ridgley says that the believer

finds his heart disposed to wander from God, and his thoughts taken up with vanity. On this account it may be truly said, that his best works are not only imperfect, but defiled in the sight of God, who searcheth the heart, and observes the various steps by which it treacherously departs from him. Nor can the believer find any way to recover himself till God is pleased to revive his work, take away the guilt which he has contracted, recover him out of the snare into which he has fallen, and so cause the work on grace again to flourish in the soul as it once did.[3]

If the remnants of sin gain too much ground, the effects can be extensive and extremely humbling.

 

Why we are allowed to be Imperfect

We should not be surprised by the prevalence and power of the remnants of sin in us. Though God could have gotten rid of all our sins in an instant, He chose not to. Therefore, He has reasons for allowing these imperfections to exist in us. Ridgley gives three possible reasons but I’ve added a few more and changed one of his.

1. This helps us to be sensible of our past sins, to repent of them, and also to presently humble and compel us to depend more on our God on a daily and moment by moment basis.

2. By the continuous struggles with our sins and then through eventual victories (by God’s grace), we can, Ridgley says, “be qualified to administer suitable advice and warning to those who are in a state of unregeneracy, that they may be persuaded to see the evil of sin, which at present they do not.”

Perhaps even better, with these imperfections and failures, we are enabled more to help our brethren who also might be going through similar struggles, temptations, and sins.

3. God allows it to help us to hate it, to mortify it, etc. There was a time when we did not care about sin and righteousness but now we do and it greatly bothers us.

4. God allows it so that we will yearn for absolute holiness, heaven, and glory. Were we comfortable with our sins (a believer ultimately cannot), then we would not see the benefit of glory!

5. God allows it so that we might see how wonderful Christ is and the glories of our justification.

 

Some Practical Inferences

Using a few writers to help us here, let us draw some helpful inferences.

1. Let us not be too harsh or censorious at the imperfections of others.

Since sinless perfection is not attainable in this life, we should take occasion to give a check to our censorious thoughts concerning persons or things, so as not to determine persons to be in an unconverted state, because they are chargeable with many sinful infirmities, which are not inconsistent with the truth of grace. Some abatements are to be made for their being sanctified but in part, and having the remnants of sin in them. Indeed, the greatest degree of grace which can be attained here, comes far short of that which the saints have arrived at in heaven. (Ridgley, 162)

2. Let us be sensible of our own imperfections so as to remain humble.

3. Let us give God the glory for any victories we might have.

From the opposition which corrupt nature makes in believers to the work of grace, we may infer that the standing of the best of men, or their not being chargeable with the greatest sins, is owing not so much to themselves as to the grace of God, by which we are what we are; that therefore the glory of our being preserved from such sins belongs entirely to him; that we have reason, when we are praying against our spiritual enemies, to beg that God would deliver us from the greatest of them, namely, ourselves; and that he who has a sovereignty over the hearts of all men, and can govern and sanctify their natural tempers and dispositions, would keep us from being drawn away by these; and that we ought to walk watchfully, and be always on our guard, depending on the grace of God for help, that indwelling sin may not so far prevail as to turn aside and alienate our affections from him. (Ridgley, 163)

4. Let us recognize that being unsettled by our sins bodes well for us.

James Fraser made a very helpful observation. He argued that the holier the person, the “more his heart is sanctified, it is reasonable to suppose he shall have the more quick sense and painful feeling of what sin may remain in him…” Furthermore, a wicked person would remain untouched by his small sins – he is hardened to them and “his sins give him little or no uneasiness, not even the unholiness of his outward practice; much less the unholiness of his heart.” Fraser then observes:

A person unholy, and impenitent, fixes his attention on any good thing he can observe with himself, whereby he can in any degree support a favourable opinion of his own state, and be somewhat easy in an evil course. On the other hand, a person truly sanctified is ready to overlook his own good attainments, to forget the things that are behind in this respect, and rather consider how far he is behind, and defective in holiness; and to fix his attention with much painful feeling, on his remaining sinfulness, for matter of godly sorrow, or serious regret to him. With a just view of the majesty and holiness of God, he is ready to say with Job, chap. 42:6. I abhor myself.[4]

5. Let us not secretly give up ourselves to sin simply because the remnants of sin dwells in us and often can and do foil us.

Again, we might infer from the consequences of the prevalence of corruption, as we are liable hereby to be discouraged from duty or hindered in the performance of it, that we ought, if we find it thus with us, to take occasion to inquire whether some secret sin be not indulged and entertained by us, which gives occasion to the prevalence of corrupt nature, and for which we ought to be humbled. Or if we have lived in the omission of those duties which are incumbent on us, or have provoked God to leave us to ourselves, and so have had a hand in our present evils, we have occasion for great humiliation. And we ought to be very importunate with God for restoring grace, not only that our faith may not fail, but that we may be recovered out of the snare in which we are entangled, and may be brought off victorious over all our spiritual enemies. (Ridgley, 163)



[1] John Murray, Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1959-1965), 1:259. William Young argued that a misunderstanding of this passage will cultivate “a superficial religion.” See Joel R. Beeke and Ray B. Lanning, eds., Reformed Thought: Selected Writings of William Young (Grand Rapids: Reformation Heritage Books, 2011), 255-258. This position has been maintained by Augustine, Luther, Calvin, Beza, Charles Hodge, John Brown of Wamphray, James Fraser of Alness, Chalmers, Haldane, Shedd, etc.

[2] John Murray, Epistle to the Romans, 1:267-8.

[3] Thomas Ridgley, A Body of Divinity, Volume 2 (New York: Robert Carter & Brothers, 1855), 161.

[4] James Fraser, The Treatise on Sanctification (London: Bliss, Sands & Co., 1897), 266-7.

Larger Catechism, #77

The Larger Catechism

Question 77

77.       Q. Wherein do justification and sanctification differ?

A. Although sanctification be inseparably joined with justification,[330] yet they differ, in that God in justification imputeth the righteousness of Christ;[331] in sanctification of his Spirit infuseth grace, and enableth to the exercise thereof;[332] in the former, sin is pardoned;[333] in the other, it is subdued:[334] the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation[335] the other is neither equal in all,[336] nor in this life perfect in any,[337] but growing up to perfection.[338]

Scriptural Defense and Commentary

[330] 1 Corinthians 6:11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 1 Corinthians 1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. [331] Romans 4:6, 8. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works…. Blessed is the man to whom the Lord will not impute sin. [332] Ezekiel 36:27. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. [333] Romans 3:24-25. Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. [334] Romans 6:6, 14. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin…. For sin shall not have dominion over you: for ye are not under the law, but under grace. [335] Romans 8:33-34. Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. [336] 1 John 2:12-14. I write unto you, little children, because your sins are forgiven you for his name’s sake. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Hebrews 5:12-14. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. [337] 1 John 1:8, 10. If we say that we have no sin, we deceive ourselves, and the truth is not in us…. If we say that we have not sinned, we make him a liar, and his word is not in us. [338] 2 Corinthians 7:1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Philippians 3:12-14. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.

 

Introduction

Confusing these two important doctrines leads not only to heresy but also consigns one to a miserable spiritual life. Observing careful distinctions between justification and sanctification enables the believer to understand his standing and calling. Murky thoughts on these matters affect us practically. Clarity is required. These are not trivial matters; they go at the heart of the gospel.

We are well aware of our “sanctification” or the lack thereof. This doctrine stares us in the face — we cannot avoid its reality. We know if we are growing in grace and if we are not. In a sense (though not completely), we can say that we recognize this doctrine by sight whereas the doctrine of justification is by faith. We are justified by faith alone and we also recognize our justification as an act of faith. Something of sanctification can be seen but justification is a declaration before God to be received by faith. For this reason, we tend to size up our justification in terms of our sanctification and this can only lead to misery.

 

Same and Different

There are several ways in which they are the same. Both of these benefits come to us by God’s grace. These benefits are found in all God’s children and therefore each child of God is justified and sanctified. They are inseparably joined in the elect of God, as the LC says, Although sanctification be inseparably joined with justification… One cannot be justified and not sanctified; one cannot be declared righteous while at the same time not progressively made holy. The two verses used to prove this simple point are 1Cor. 6:11 and 1 Cor. 1:30. Paul says, “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” The Corinthians were both sanctified and justified. Jesus “became to us wisdom from God, righteousness and sanctification and redemption” (1Cor. 1:30). The Savior who justified us is the same Lord who sanctifies us.

From the connection which there is between justification and sanctification, we infer that no one has ground to conclude that his sins are pardoned, and that he shall be saved, while he is in an unsanctified state. For as such a supposition tends to turn the grace of God into wantonness; so it separates what he has joined together, and, in those who entertain it, is a certain evidence that they are neither justified nor sanctified. Let us therefore give diligence to evince the truth of our justification, by our sanctification; or that we have a right and title to Christ’s righteousness, by the life of faith, and the exercise of all those other graces which accompany or flow from it.[1]

 Though “inseparably joined”, the two radically differ from each other. Justification and sanctification differ in the following ways[2]

Justification is:

1. An act of God’s free grace.

2. An act by which God imputes Christ’s righteousness.

3. An act in which God pardons sin.

4. Total and equal in all cases.

5. Complete and perfect in this life.

6. A judicial verdict which frees from condemnation and awards eternal life.

Sanctification is:

1. A work of God’s free grace.

2. A work by which God infuses grace and power.

3. A work in which God subdues sin.

4. Different in degree in different persons.

5. Incomplete and imperfect in this life.

 

Impute vs. Infuse

What stands out are the two different verbs, impute and infuse. The LC says, “yet they differ, in that God in justification imputeth the righteousness of Christ; in sanctification of his Spirit infuseth grace, and enableth to the exercise thereof…” In justification, God “accepteth and accounteth their persons righteous in his sight” (LC #70).[3] God accounts Christ’s righteousness as our own. The word “impute” comes from the Latin imputare which means to ‘enter into an account.’ We are considered, accounted, legally viewed as righteous in God’s sight. Rom. 4:6, 8 states, “Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works…. Blessed is the man to whom the Lord will not impute sin.” In the ESV, “to whom God counts righteousness apart from works.”

In sanctification, the person is already accounted righteous (his justification) and enabled to walk in a holy manner like Ezek. 36:27 states, “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” The divines use the phrase “his Spirit infuseth grace” – that is, He puts into us grace and enables us to act upon that energy. Ridgley says, “the graces of the Spirit are wrought and excited in us.” John Dick helpfully develops this distinction:

In justification, the righteousness of Christ is imputed to us; in sanctification, an inherent righteousness is communicated; and upon the whole it appears, that in justification we receive a title to heaven, and by sanctification we are prepared for it, or “made meet to be partakers of the inheritance of the saints in light.”[4]

Justification imputes Christ’s righteousness and sanctification infuses the power to live a holy life. Justification is done for us and sanctification is done in us. Conversely, sanctification does not justify us; our justification is not based on our sanctification.[5]

So in sanctification, we really do become holy; in justification, we really are not made personally righteous in the truest sense. John Dick put it like this,

To be really righteous, and to be righteous by imputation, or, in the language of our church, to be accepted as righteous, are, I presume, two things exceedingly different. Jesus Christ himself is truly, and in the strictest sense, righteous; but those who believe in him are only accounted righteous.[6]

Pardoned and Subdued

These benefits that come to us in our union with Christ relate to sin. They relate to it differently: in the former, sin is pardoned; in the other, it is subdued…” In justification, our sins are forgiven or pardoned (in addition to imputing Christ’s righteousness to us; see Rom. 4:7, 8; cf. Ps. 32:1, 2 where justification and forgiveness are related). For Christ’s sake, God forgives our sins and does not count them against us but declares us righteous in His sight. The same person thus forgiven is not left unchanged. The other blessing that inseparably comes to believers has to do with his ability to overcome and subdue sin. As Romans 6:6, 14 says, “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin…. For sin shall not have dominion over you: for ye are not under the law, but under grace.” The believer has pardoned sins and power over sin. Ridgley says, “The former takes away its guilt; the latter its reigning power. When sin is pardoned, it shall not be our ruin; yet it gives us daily disturbance and uneasiness, makes work for repentance, and is to be opposed by our dying to it, and living to righteousness.”[7]

As God forgives us of our sins, He also enables us to fight sin. Sin shall not have dominion over us. Believers no longer live in or for sin. He has died to sin; he has been pardoned of and rescued from his sin.

 

Equal and Unequal

Justification does not come to us in “degrees.” It is not a process but a completed action. The LC says, “the one doth equally free all believers from the revenging wrath of God, and that perfectly in this life, that they never fall into condemnation the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.”

Each believer no longer lives under the judicial wrath of God. We are all equally free from the revenging wrath of God. We are perfectly or completely free from the wrath of God in this life and will never fall back into condemnation. No brother is less under God’s wrath than another; no believer is accounted more righteous than another. Justification admits of no degree; we are completely and perfectly forgiven, declared righteousness and no longer under the wrath of God. When it comes to justification, God has no favorites. Romans 8:33, 34 states, “Who shall bring any charge against God’s elect?  It is God who justifies.  Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.” God views all His elect as a class. They are all justified; none are condemned. Dick’s words, once again, bring clarity, “The one, therefore, is called an act, to signify that it is perfected at once; the other is called a work, to signify that it is progressive. Justification being an act passed in a moment, is equal in all believers; sanctification exists in different degrees of advancement in different individuals.”[8] If not equal, then Christ is no longer the sole ground of our justification; the inequality can only be found in the individual. Ridgley explains why this is important,

Were it not so, a person might be said to be justified, and not have a right to eternal life, which implies a contradiction; for though he might be acquitted, as to the guilt charged upon him by one indictment, he would be condemned by that which is contained in another. We may hence infer, that all justified persons have an equal right to conclude themselves discharged from guilt, and the condemning sentence of the law of God; though all cannot see their right to claim this privilege by reason of the weakness of their faith.[9]

Once justified, always justified; once justified, completely justified; once justified, equally justified; once justified, never condemned. The practical point behind this must not be overlooked. Every believer has equally changed his status in relation to God. God does not half justify some believers and completely justify others. John Calvin is no more justified than you. Christ is our righteousness; none of us have more of it than another — His righteousness is credited to all of us. The “no condemnation” equally applies to all believers by faith alone in Christ alone.

Do we not sometimes imagine that the better saint somehow will be more justified before God — that his acceptance and acquittal will be more just, more sure, more majestic, etc.? Justification is not like getting on a plane with a ticket. One person gets on with an economy class ticket while the other with the first class ticket. We all receive first class tickets because it is Christ’s righteousness imputed to us.

Lastly, unlike justification, sanctification is progressive: “the other is neither equal in all, nor in this life perfect in any, but growing up to perfection.” We have some who are mature and some who are babes in Christ (cf. 1Jn. 2:12-14; Heb. 5:12-14). Sanctification is not equal in all of us. But none of us will be perfectly sanctified in this life (1Jn. 1:8, 10) but we must all grow up into that perfection (Phil. 3:12-14; 2 Cor. 7:1).

The next two questions explain how this imperfection can exist in believers. Yet we can draw one simple lesson from this.  True believers truly justified will not say, “If I can’t be perfect and will never come close, then what is the use of trying?” True acknowledgement of God’s grace (once experienced) compels the child of God to fear offending God. “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” (2Cor. 7:1)

 

Conclusion

Vos well summarized why this distinction is so important for us. Our generation may charge us of being too precise (guilty of theological hair-splitting). This distinction rightly separates Protestants from Catholics and also helps true believers to place their faith in Christ alone for their justification. Without this distinction, we cannot have assurance and comfort.

This distinction is extremely important for the life, because there is always some tendency to confuse these two things. The person who thinks that justification includes all the sanctification he needs, so that he need not seek personal holiness of character and life, stands in peril because he is not truly justified. On the other hand, the person who thinks that sanctification includes all the justification he needs stands in peril because lie is trying to save himself by good works. Thus the distinction between justification and sanctification is extremely important in avoiding the two extremes of antinomianism and legalism. The true believer will avoid both of these extremes, and will realize that justification is the foundation of his salvation, while sanctification is the fruit of his salvation. We should hold and teach the whole Bible truth about both of these great doctrines, noting carefully their similarities and differences, and the relation between the two. (Vos, 177 emphasis added)


[1] Ridgley, A Body of Divinity, 2:153.

[2] The following outline is taken from Johannes G. Vos, The Westminster Larger Catechism: A Commentary (Phillipsburg, NJ: P&R, 2002), 174-175.

[3] See our study on LC #70, “What is justification?”

[4] John Dick, vol. 2, Lectures on Theology (New York: M. W. Dodd, 1850), 235.

[5] Roman Catholics say the exact opposite — “justification is wholly and fully accomplished by the infusion of sanctifying grace.” See Joseph Pohle and Arthur Preuss, Grace, Actual and Habitual: A Dogmatic Treatise, Dogmatic Theology (Toronto: W. E. Blake & Son, 1919), 322.

[6] John Dick, vol. 2, Lectures on Theology (New York: M. W. Dodd, 1850), 203.

[7] Ridgley, A Body of Divinity, 2:153.

[8] John Dick, Lectures on Theology, 2:235 (emphasis added).

[9] Ridgley, A Body of Divinity, 2:153-154.

Passive Objects of God’s Glory

In Thomas Manton’s exposition of the Lord’s Prayer, he explains what is included in the petition, “Hallowed be your name.” It means we are willing to submit to God’s choice of instruments and ways of hallowing His name in our lives. It also means we humbly give Him all the glory should He choose to use us. Part of that submission is the willingness to be Passive Objects of God’s Glory. He says, “Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Passive Objects of God’s Glory

That God would glorify Himself

by our poverty

by our disgrace

by our pain and sickness

 We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be.

If he will have us rich and full, that he might be glorified in our bounty;

if he will have us poor and low, that he may be glorified in our patience;

if he will have us healthy, that he may be glorified in our labour;

if he will have us sick, that he may be glorified in our pain;

if he will have us live, that he may be glorified in our lives;

if he will have us die, that he may be glori­fied in our deaths:

and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. xiv. 9.

 The above was adapted from the following text.

Hallowed be your name. (Mt. 6:9)[1]

[1.] As to the choice of instruments. There is in us an envy, and wicked emulation. Oh, how hard a matter is it to rejoice in the gifts, and graces, and services of others, and be content with the dispensa­tion, when God will cast us by as unworthy, and use others for the glorifying of his name!  Therefore that we may refer the choice of instruments to God, we need go to him and say, Lord, ‘hallowed be thy name;’ do it which way, and by whom thou pleasest. We are troubled, if others glorify God, and not we, or more than we; if they be more holy, more useful, or more serious, self will not yield to this.

Now by putting up this prayer to God, we refer it to him to choose the instrument whom he will employ. It was a commendable modesty and self-denial in John Baptist, which is described, John 3:13, ‘He must increase, I must decrease.’ When we are contented to be abased and obscured, provided Christ may be honoured and exalted; and be content with such a dispensation, though with our loss and decrease. Many are of a private station, and straitened in gifts, and can have no public instrumentality for God; now these need to pray, ‘Hallowed be thy name,’ that they may rejoice when God useth others whom he hath furnished with greater abilities.

 

[2.] A submission for the way; that we may submit to those un-pleasing means and circumstances of his providence, that God will take up and make use of, for the glorifying of his holy name. Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Therefore we need to deal with God seriously about this matter, that we may submit to the Lord’s will, as Jesus Christ did: John 12:27, 28, ‘Save me from this hour; but for this cause came I unto this hour: Father, glorify thy name. And there was a voice from heaven that said, I have glorified it, and will glorify it again.’ Put me to shame, suffering, to endure the cross, the curse, so thou mayest be glorified. This was the humble submission of Christ Jesus, and such a submission should be in us. The martyrs were contented to be bound to the stake, if that way God will use them to his glory. Phil. 1:20, saith Paul, ‘So Christ shall be magnified in my body, whether it be by life, or by death:’ if my body be taken to heaven in glory, or whether it be exercised or worn out with ministerial labour.

We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be. If he will have us rich and full, that he might be glorified in our bounty; if he will have us poor and low, that he may be glorified in our patience; if he will have us healthy, that he may be glorified in our labour; if he will have us sick, that he may be glorified in our pain; if he will have us live, that he may be glorified in our lives; if he will have us die, that he may be glori­fied in our deaths: and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. 14:9.

A Christian is to be like a die in the hand of providence, content whether he be cast high or low, and not to grudge at it, whether he will continue us longer or take us out of the world. As a servant employed beyond the seas, if his master will him tarry, there he tarries; if he would have him come home, home he comes: so that we had need to deal seriously with God about this submissive spirit.

 

[3.] Humility; that we may not put the crown upon our own heads but may cast it at the Lamb’s feet; that we may not take the glory of our graces to ourselves. God’s great aim in the covenant is, ‘that no flesh should glory in itself; but whosoever glories, may glory in the Lord:’ 1Cor. 1:27-31. He would have us still come and own him, in all that we are, and in all that we do.

As the good servant gave account of his diligence, Luke 19:16, he doth not say, My in­dustry, but, ‘Thy pound hath gained ten pounds.’ And Paul was a zealous instrument, that went up and down doing good; he ‘laboured more abundantly than they all: yet not I, but the grace of God, which was with me:’ 1 Cor. 15:10. In this case if we would honour and glorify God, we must do as Joab did, when he was likely to take Rabbah: he sent for David to gather up more forces, and encamp against the city and take it, ‘Lest I take the city, and it be called after my name:’ 2 Sam. 12:28. How careful was he that his sovereign might have the honour!

So careful should we be that the crown be set upon Christ’s head, and that he may have the glory of our graces and services, that they may not be called after our own name, that God may be more owned in them than we.

Now what more natural, than for creatures to intercept the revenues of the crown of heaven, and to convert them to their own use? It is a vile sacri­lege, to rob God of the glory of that grace he hath bestowed upon us; and yet what [is] more common? The flesh is apt to interpose upon all occasions; and therefore we need to put up this request, ‘Hallowed be thy name.’


[1] Expanded from Voices from the Past, Jan. 8. The above text is taken from Thomas Manton, The Complete Works of Thomas Manton, D. D. (London: James Nisbet, 1870-1875), 1:77-78. Emphasis added and paragraphs broken into several (none of the content has been changed).

 

Proverbs 10:22

Proverbs 10:22

10:22 — The blessing of the LORD makes rich, and he adds no sorrow with it.

Delitzch says that this proverb “is a compendium of Ps. cxxvii. 1, 2.” It does not discount labor but highlights what is given to the righteous. It is indeed ora et labora! “The sluggard looks for prosperity without diligence; the practical atheist from diligence alone; the sound-hearted Christian from the blessing of God in the exercise of diligence.” (Bridges) John Mayer says, “Worldly men, who are set upon gathering riches, think that by their own industry and providence they can enrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hook or crook; but it is here declared, that all men may take notice of it, that it is not in man’s power to get riches, but it is God’s blessing, as is also taught, Ps. 127 and Deut. 8:11-18; Ps. 113, etc.”

Waltke interprets the latter part of the verse to mean that we will not toil for it — “but his blessing does not depend on hard, strenuous labor alone.” This seems to be a traditional interpretation (cf. Delitzch) of some of the Rabbis. Taking the NIV translation, Longman says, “Taken alone, this proverb is amazing indeed. It says that the blessing of Yahweh comes with wealth and no trouble.”  He also notes that this is not the only thing the Bible says about wealth and blessings but it still conveys an important aspect of God’s truth.

The latter phrase has been interpreted by good men in the following ways.  “This blessing confers riches and preserves them, without exposing to harassing cares, their natural and common attendants.…But the blessing of the Lord is a hedge about all that a righteous man hath. His labors are pleasant, his gains are safe. His portion is beyond the reach of danger, and his heart is preserved from vexation, in getting, or keeping, or using, or loving the world, because the Lord is his confidence.” (Lawson) Perowne says, “It is without alloy, free from the drawbacks and anxieties which attach to earthly riches.” John Mayer says, “That is, when riches are a blessing, they neither fade soon again, as when they are ill gotten to make the possessor of them sorrowful; neither are their minds, that have them troubled in thinking by what oppressions, lying, forswearing,.. they have gotten them…” John Trapp’s statement is probably the most accurate (I believe): “Those three vultures shall be driven away, that constantly feed on the wealthy worldling’s heart. Care in getting, fear in keeping, grief in losing the things of this life. God gives to his wealth without woe, store without sore, gold without guilt, one little drop whereof troubles the whole sea of all outward comforts.”

In conclusion, we know that blessings come from the Lord. God is not harsh or deceitful. He does not bless His own to harm them or to entrap them. They come with His blessings; we can enjoy them in genuine humble fear of the Lord. Let our hearts not run after the blessings and thus sour the whole batch. Let us enjoy what He gives us since He adds no sorrow with it while recognizing it cannot fully satisfy our hearts. Let us always remember who is it that has blessed us rather than relishing the blessing without recognizing the benefactor.

We must also remember that our heavenly Father does not bless deceptively. Often, our hearts sinfully wonder if the Lord gave with a built in downside to it. Have we not said, “This is too good to be true; I wonder when I’m going to pay for this thing?” Our Lord adds no sorrow with it; we can enjoy it with humble thanks. True, our sinful hearts may misuse or abuse His blessings but that has everything with our own hearts. God is not a “Genie” blessing us while sneaking in a curse to unravel everything. We can be richly satisfied and humbled by His kindness — really, He adds no sorrow with it. That is how good and large hearted our God is.

Proverbs 10:17-21

Proverbs 10:17-21

10:17 — Whoever heeds instruction is on the path to life, but he who rejects reproof leads others astray.

The person who learns from his mistakes or heeds the instructions and corrections he receives can lead a life that pleases the Lord. The rejection of reproof will eventually enable the same person not only to go astray but will lead other people astray.  “Apostates praise the wicked (28:10)[1] and seek to make converts, perhaps to find security in an unenlightened consensus (cf. 1:10-19; 9:13-18).” (Waltke) The obstinate will not admit his mistakes but only make excuses; he is not on the path to life. His path will lead others astray and in turn, both he and his followers will fall into destruction.

 

10:18 — The one who conceals hatred has lying lips, and whoever utters slander is a fool.

Once again, this verse pertains to the tongue. It is about a fool who “spreads slander, concealing his hatred with lying lips.” (Waltke) That is, the fool slanders another person perhaps under the guise of simply conveying his concerns, observations, or supposed interest in the other person’s welfare by slandering him. He conceals his hatred all the while expressing his lying lips. “He who indulges so wicked and dangerous a passion, is a fool, whether he conceals it under the mask of friendship, or discovers it by reproaches and calumnies. It must neither by concealed nor published, but suppressed and extinguished.” (Lawson)

Longman takes it a little differently. He believes there should be some direct confrontation. “Proverbs understands that it is important to be open and honest with one’s words. If there is a legitimate gripe about something, the wise person will rebuke the other, with the purpose of helping and restoring relationship. Here, however, there is no intention other than to hurt, belittle, or demean the other person. Through such actions, relationships are destroyed.” (Longman)

 

10:19 — When words are many, transgression is not lacking, but whoever restrains his lips is prudent.

Because our hearts are not entirely pure our words will eventually catch up. The wise person carefully speaks and carefully avoids speaking too much.  We are not wise enough to think through all our words; think more, speak less. Again, James 3:2 must be regarded. Not everything should be said and when one says anything, it should be said sparingly. “Indeed a talent for conversation is valueless both to the possessor and to the auditors, except it be connected with a talent for silence.” (Bridges) We must also remember that our tongues need the forgiveness of our Lord. His blood can wash away all our sins.

 

10:20-21 — The tongue of the righteous is choice silver; the heart of the wicked is of little worth. The lips of the righteous feed many, but fools die for lack of sense.

The wise or righteous are once against contrasted in their use of the tongue. What the wise have to say are “choice silver” and they “feed many.” On the other hand, the fool’s heart (which controls the tongue) is of little worth. Whereas the righteous man does good to many with his lips, the fool simply dies away on account of his folly. He brings ruin upon himself by his use of the tongue. Fools “have nothing inside [of their hearts] to share with others or even to sustain themselves.” (Longman)

The righteous man feeds many with knowledge, for he finds it sweet to himself, and wishes not to eat his morsel alone. His heart is a storehouse of provision for the soul, and like a hospitable landlord, he delights in distributing it to others. But the wicked die for want of heart. (Lawson)



[1] Whoever misleads the upright into an evil way will fall into his own pit, but the blameless will have a goodly inheritance.

Proverbs 10:15, 16

Proverbs 10:15, 16

10:15 — A rich man’s wealth is his strong city; the poverty of the poor is their ruin.

This proverb makes a very simple observation. Wealth is to be preferred over poverty because it can protect us from some (not all) of the problems of life. “A strong city can keep an invader out, so wealth can keep problems at bay.” Positive statements about wealth can be found in Proverbs (though Lawson believes this is not one of them since he argues that the rich man has only made his wealth his strong city). In Proverbs, we are reminded that wealth comes from the Lord (cf. 10:22; 3:16). Of course, this is not the only thing it says about wealth (there are other proverbs that speak about the wicked being wealthy)! This proverb needs to be considered with what is taught in 18:11, “A rich man’s wealth is his strong city, and like a high wall in his imagination.” Waltke observes, “Half of the ten occurrences of wealth… in Solomon’s proverbs instruct the youth to prize it… and the other half not to trust it.” (Waltke)

Solomon makes a statement of fact and in this proverb, he avoids making a moral statement. Simply put, the poor man’s poverty can easily lead to his ruin. Eventually, his poverty could rob him of health, protection, etc. Wealth can surely help but it can also deceive and destroy. The man’s character determines how his wealth will help him— his moral nature will govern its effects on him. The next proverb develops this point.

 

10:16 — The wage of the righteous leads to life, the gain of the wicked to sin.

“This verse assumes that both the righteous and the wicked may gain some material substance, but contrasts the value that it has for them. Money in the hand of the righteous person is a positive thing, but money in the hand of a wicked person is a negative thing.” (Longman) The godly can use the world for good; the wicked will use his wealth for sin. Sin begets more sin.

The fruit of the wicked man’s labours, on the contrary, tends to sin; it does so, whether it be hoarded up by his covetousness, or spent in the gratification of vanity and luxury. With all your getting, get righteousness, which will make your labour pure and profitable.  Without it, your ploughing is sin; your gains loss to your souls. (Lawson)

We can think of many examples. Some will waste their money on sinful things (drugs, sex, wicked amusements, etc.) while the righteous will use is for good (family, those in need, the cause of Christ, etc.). We could list many other examples. Once again, the character of the person will determine how he will employ his wealth (much like how one’s character determines the use of his tongue).

Proverbs 10:13-14

Proverbs 10:13-14

10:13-14 — On the lips of him who has understanding, wisdom is found, but a rod is for the back of him who lacks sense. The wise lay up knowledge, but the mouth of a fool brings ruin near.

One’s lips convey one’s wit or the lack thereof. As Lawson says, “Wisdom seals not up, but governs the mouth, and dictates to it useful words.” (Lawson) The wise also “lays up knowledge” — that is, he accumulates wisdom for future use. He has a storehouse of knowledge out of which he speaks. “By reading the Bible, by meditating, by hearing sermons, by conversation, by observation and experience, by prayer, by faith in Christ, who is made of God unto us wisdom. And when they have found it, they take care not to lose it, but lay it up in their memories and hearts, where it is kept to be used by themselves, and communicated to others.” (Lawson)

On the other hand, the one who lacks “heart” (ble(-rs;x]) or “character “ (since the “heart” is the center of what a man is), that is, the “fool” will suffer the fruit of his words and ways. “While wisdom helps those who have it avoid some of life’s pitfalls, the folly of those who lack heart will lead to pain.” (Longman) In ancient culture, rods were used to punish — “A bridle was necessary to govern asses when men rode on them; a rod is equally necessary for fools.” (Lawson). The one who lacks sense will bring trouble on himself. His mouth is a time bomb and it will bring personal ruin. “The mouth of the fools, like that of an adulteress, is always at hand, just around the corner, ready to explode…” (Waltke) Longman says that “there is also a contrast here between the storing up of wisdom and the spewing out of folly. The wise person tends to use words sparingly, while the fool babbles on and on.” (Longman)

Most of us have not reaped the fruits of our folly; God has been longsuffering with us. James says, “For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” (3:2) Our words reveal our hearts, whether spoken carefully or carelessly. All of us have something to be ashamed in this matter. Let us be slow to speak and lay up knowledge!

Proverbs 10:12

Proverbs 10:12

 

10:12 — Hatred stirs up strife, but love covers all offenses.

This is a terse and forceful statement. Hatred and love are contrasted. Hatred brings strife and estrangement. It never breeds good; it cannot produce concord. Kidner sees a contrast here between the troublemaker and peacemaker. Does the person’s life bring discord or concord?

Here is a challenge for each one of us. “What kind of relationships have I left behind me? Is there any concord or are they all discord? Do I cause strife or do I engender concord? Have I carped on every bad mistake? Have I ever covered over someone’s offenses?” Bridge puts it like this: “Like a subterraneous fire, it continually stirs up mischief, creates or keeps alive rankling coldness, disgusts, dislikes, … carps at the infirmities of others; aggravates the least slip (Isa. 29:21); or resents the most trifling, or even imaginary, provocation.” (Bridges) James indicates what causes strife among brothers (James 4:1ff.) A life of strife indicates that all is not well (James 3:16).

The assumption is that people will have infirmities, weaknesses, etc. How will we react to them? God despises those who cause discord among brothers (6:19). “Love covers, overlooks, speedily forgives and forgets.… What is our brother’s all against us, compared with our all against God?” (Bridges) Remember the words of the NT, “Even as Christ forgave you, so also do ye.” (Col. 3:13) [cf.  Jas 5:20, “…let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”; 1Pe 4:8 “Above all, keep fervent in your love for one another, because love covers a multitude of sins.”]

Rarely do men fault others for their generous love and hearty sympathies. This is not a call for setting aside discernment but surely we could all overlook more and earnestly seek to graciously deal with our brethren?

Proverbs 10:10, 11

Proverbs 10:10, 11

 

10:10 — Whoever winks the eye causes trouble, but a babbling fool will come to ruin.

In our culture, winking can be both benign and mischievous. This verse does not forbid winking — it forbids deceptive gestures. Kidner says that a “tiny gesture can do great damage, and a talkative fool become intolerable.” Those who lust to deceive (e.g. by winking) is in the same boat as the one who talks too much. The end is the same for both of them (trouble, ruin).

Both of these actions reveal the social impact of mischievous winks and foolish speech. Winking brings discord among people (what really is going on here?) and talking too much can harm others as well as self.

 

10:11 — The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.

(This verse perhaps concludes what was introduced in v. 6) We have been speaking about the tongue of the wicked (babbling fool). Now we see the contrast in this verse. The righteous man differs in the use of his tongue. His mouth is a “fountain of life.” The indwelling Spirit of God in each believer will enable him or her to speak truth; he will bring healing and goodness to those who hear — “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear.” (Eph. 4:29)

We have seen in v. 6 that the righteous are blessed. The fool’s tongue has been mentioned a few times already and now the speeches of both are compared. Isn’t it interesting that what a person says reveals much about who they are? What the righteous has to say is steeped in God’s commandments (v. 8) and therefore it is a “fountain of life.” The fool despises instruction (cf. 1:7, 22) and all he has to say come from his empty wicked heart (his mouth “conceals violence”). He believes his many words will not only fill up silence but will also impart wisdom — the way of a fool is death and his mouth hides his violent intentions.