Author Archives: Mark Herzer

A Sight of Christ and Our Tribulations, John Newton

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

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

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

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

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

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.”

Proverbs 8:1-11

Proverbs 8:1-11

One commentator said, “Chapter 8 is the most difficult and profound chapter in the book.”[1] This has to do with verses 22ff. Chapter 8 is nonetheless the culmination of the previous chapters. Another writer says that this is the “summit of Old Testament discipleship.”[2] It is the final call; Wisdom once again cries out in the streets.

 

8:1-3 — Does not wisdom call? Does not understanding raise her voice? 2 On the heights beside the way, at the crossroads she takes her stand; 3 beside the gates in front of the town, at the entrance of the portals she cries aloud:

Wisdom is in the third person in these verses. Wisdom already cried out (1:20-33) in the streets and once again she does the same — “wisdom does call. She shouts, in fact. She cares too much to keep silent.” (Hubbard) She appeals to all the simple ones in their every day lives, at the crossroads, at the gates, that is, “at the entrance of the portals” (v. 3). “Hers is not a private word of inner piety alone. It sounds from the hilltop like watchman’s warning; it rings from the junctions of the main roads where merchants, travelers, pilgrims, farmers, and soldiers salute each other; it echoes in the gates of the city where deals are struck, political decisions made, and judicial verdicts rendered.” (Hubbard) Wisdom must emerge in all the important decisions, both private and public. The gates in front of the town represent that truth.

 

8:4-11 — “To you, O men, I call, and my cry is to the children of man. 5 O simple ones, learn prudence; O fools, learn sense. 6 Hear, for I will speak noble things, and from my lips will come what is right, 7 for my mouth will utter truth; wickedness is an abomination to my lips. 8 All the words of my mouth are righteous; there is nothing twisted or crooked in them. 9 They are all straight to him who understands, and right to those who find knowledge. 10 Take my instruction instead of silver, and knowledge rather than choice gold, 11 for wisdom is better than jewels, and all that you may desire cannot compare with her.

Wisdom is in the first person and addresses men as fools and simpleminded (v. 5). Men & the children of men are the simpletons; we are all capable of being fools. “Every human being has great capacity for simpleminded foolishness. The address is not specifically to a group of naïve or wicked persons but to all of us who carry the constant potential of foolish conduct.” (Hubbard)

Wisdom tells the naïve all that she has to offer, her self-evident moral excellence (cf. Kidner). She will give an autobiography in vv. 12-31. In verse 5, she calls men to learn “prudence” which means an “ability to use reason, in context and under the fear of God, to navigate the problems of life.” (Longman)

Verses 6-9 tell us that she is reliable. We can bank on her words (unlike madam folly). They are right, noble, righteous, straight, etc. She will not mislead — not twisted or crooked (v. 8). As one writer noted, “Concretely, that means that they avoid speech characterized as gossip, rumor; slander; and lies.” (Longman)

Verses 10-11 teach us to prize wisdom above the most precious metals and jewels. Why? Because all that we desire “cannot compare with her.” (v. 11) “Material success was undoubtedly a high ambition of the ‘Yuppies’ of antiquity. Wisdom claims, with cogency that our materialistic generation needs to hear, to be of infinitely more value than any material goods.” (Hubbard)

Wisdom will not mislead since she is excellent and incomparable. Unless we are convinced of this, we will not pursue her. If wisdom is better than gold and silver, then “if it were put to our choice whether to be rich or holy, we ought not for a moment to hesitate in deciding.” (Lawson) We quote Lawson’s words one more time:

If we are resolved at any rate to be rich; if we value the means of enriching ourselves with gold above the means of grace; if we grudge the necessary expense that may attend the means of religious instruction; then we receive gold, and not wisdom. …Silver and gold are good things, under the direction of wisdom. But they must not be the chief object or our esteem; for if any man love the world, the love of the Father is not in him. (Lawson)



[1] Longman, 197.

[2] Hubbard, 117.

Proverbs 7:21-27

Proverbs 7:21-27

7:21-23 — 21 With much seductive speech she persuades him; with her smooth talk she compels him. 22 All at once he follows her, as an ox goes to the slaughter, or as a stag is caught fast 23 till an arrow pierces its liver; as a bird rushes into a snare; he does not know that it will cost him his life.

“The proposition, so slickly put, so piously argued, so winsomely supported, gained the response she had in mind (vv. 21-22).” (Hubbard) The trap was set, the seduction accepted, and now the young man’s life ruined — “it will cost him his life.” (v. 23) The outcome was not what she advertised, the end was not what his sensual heart envisioned. Here is an interesting point: “It is her talk, not her beauty, that does the trick. Her flattery appeals to his vanity, and he goes after her.” (Longman)

Immorality always ends in death; there is no other outcome. It is the deceitful nature of sin that masks this. The deception came through the adulteress’s mouth but it can come through other means. If we are not aware of the pitfalls before the temptation, then we will surely fall. “The bedroom was a slaughterhouse and the lad a dumb ‘ox’ who walked blandly into the butcher’s knife (v. 22) or a stag who pranced gleefully to the hunter’s noose only to feel the bite of an ‘arrow’ in his ‘liver’… or a ‘bird’ flitting into the ‘snare’ that spells its doom.” (Hubbard)

To the morally astute, this outcome is easy to see. The connection between immorality and death is evident. “Stupid animals see no connection between traps and death, and morally stupid people see no connection between their sin and death (cf. 1:17-18; Hos. 7:11).” (Waltke)

 

7:24-27 — 24 And now, O sons, listen to me, and be attentive to the words of my mouth. 25 Let not your heart turn aside to her ways; do not stray into her paths, 26 for many a victim has she laid low, and all her slain are a mighty throng. 27 Her house is the way to Sheol, going down to the chambers of death.

From one son to a group, the father appeals to all his sons to listen to him. The only solution is to not turn aside to her. It starts with the heart. It is important to note that all who have flirted with this woman have been destroyed — “many a victim has she laid low, and all her slain are a mighty throng.” It is sheer folly and arrogance for a young man to think he is so unique that he will escape Sheol.  Her bed chambers are “chambers of death” and we must avoid it by embracing wisdom. This palace of pleasure is actually the place of death — wisdom says to avoid it at all cost.

 

Some Lessons

1. Falling into sexual immorality will easily come to the thoughtless. The trap is set for the gullible. We must remember that this sin can ruin us. If we do not guard ourselves against it, then we will most certainly fall.

2. Wisdom alone can protect us from such a death (vv. 1-5). That is the point of this chapter; wisdom will guard us. But this wisdom must be cherished (not tolerated or casually embraced).

3. Caution is required. It is not “legalism” or “prudishness” to fear this and take extreme measures to avoid it. What the father witnessed should compel us to take action.

4. “Trace this sad end to its beginning. Was not idleness the parent of this mischief? (2 Sam. xi. 2.) The loitering evening walk; the unseasonable hour (Job, xxiv.15. Rom. xiii. 12, 13); the vacant mind — all bring the youth into contact with evil company (chap. xiii. 20. 1 Cor. xv. 33) — was not this courting sin, tempting the tempter? ‘The house was empty,’ and therefore ready for his reception, and soon altogether in his possession. (Matt. xii. 44, 45.) How valuable are self-discipline, self-control, constant employment, active energy of pursuit, as preservatives under the Divine blessing from fearful danger!” (Bridges, 69)

Proverbs 7:1-20

Proverbs 7:1-20

7:1-5 — 1 My son, keep my words and treasure up my commandments with you; 2 keep my commandments and live; keep my teaching as the apple of your eye; 3 bind them on your fingers; write them on the tablet of your heart. 4 Say to wisdom, “You are my sister,” and call insight your intimate friend, 5 to keep you from the forbidden woman, from the adulteress with her smooth words.

Just like 6:20-35, the father exhorts the son to treasure his words of instruction. In 6:24, it is “to preserve (לִ֭שְׁמָרְךָ) you from the evil ( רָ֑ע) woman, from the smooth tongue of the adulteress.” Similarly, in 7:5, it is also “to keep (לִ֭שְׁמָרְךָ) you from the forbidden ( זָרָ֑ה) woman, from the adulteress with her smooth words.” The purpose in both chs. 6 and 7 is the same — that is, to keep (same verb in both verses) his son from the kind of women that will destroy his soul (the two verses contain minor differences).

The way to keep from falling into this wicked woman’s arms is to cultivate an intimate relationship with wisdom — “Say to wisdom, ‘You are my sister,’ and call insight your intimate friend.” (v. 4) To relish her is to resist the adulteress. One cannot resist the temptation simply by denying it; the young man must also pursue something. Pursue lady wisdom and flee from the licentious wench.

 

7:6-9 — 6 For at the window of my house I have looked out through my lattice, 7 and I have seen among the simple, I have perceived among the youths, a young man lacking sense, 8 passing along the street near her corner, taking the road to her house 9 in the twilight, in the evening, at the time of night and darkness.

Here, the father recounts a scene (perhaps he saw it — yet, we can all easily imagine such a scenario) that describes the situation he wants his son to avoid. Observation and experience come to the aid of wisdom. Here is a naïve young man walking along, perhaps haphazardly or with some intent. Either way, he should have known better. The point is not over the actual intent of the young man but the real actions of the young man. Whether purposeful or not, he walks on dangerous ground.

Hubbard notes that he leaves the group (“among the youths”) and walks into an area that only invites trouble: “The bad choice began with the impulse to leave the group and venture out alone into an evening so ‘black’ and ‘dark’ that it seemed to offer anonymity and obscurity. The thirst for illicit adventures, untried experiences, is part of the deceptiveness of immorality. It was as though the teacher could have predicted what the youth had only subliminal hankerings for.” (Hubbard) This suggests that the young man kind of sensed it wasn’t the best idea but more or less tempted himself into it. “I wasn’t looking for this woman; she came to me.” But what did he expect to find walking around aimlessly at night around a domicile that housed a woman of ill repute? It was not a wise course of action. [Can we not hear some say, “What was wrong with walking around at night? It wasn’t his fault.”] “The gullible here exhibits his fundamental flaw; he is dull and incautious, unaware of the danger of making his way through the darkening streets in her domain.…He is not a downright immoral fellow…because she has to find him and seduce him, but a dimwit who needs some powerful persuasion to get him into bed with the unchaste wife.” (Waltke)

Another commentator succinctly portrays the young naïve “victim”: “Young, inexperienced, featherbrained, he is the very sort to need arming with borrowed wisdom. He wanders into temptation, where place (8) and time (9) can join forces against him; and if he is aimless, his temptress is not.” (Kidner)

Basically, this gullible fellow was at the wrong place at the wrong time and ran into the wrong woman. If he is a victim, he is one by foolish decisions. Some people just tend to make wrong decisions all the time and what befalls them is only inevitable. Wisdom would have asked, “What good can come from walking alone in the dark late at night?” Folly says, “There is no harm in walking around at night.” The fool calls the wise, “Legalist!” The wise knows what end holds.

 

7:10-20 — 10 And behold, the woman meets him, dressed as a prostitute, wily of heart. 11 She is loud and wayward; her feet do not stay at home; 12 now in the street, now in the market, and at every corner she lies in wait. 13 She seizes him and kisses him, and with bold face she says to him, 14 “I had to offer sacrifices, and today I have paid my vows; 15 so now I have come out to meet you, to seek you eagerly, and I have found you. 16 I have spread my couch with coverings, colored linens from Egyptian linen; 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love till morning; let us delight ourselves with love. 19 For my husband is not at home; he has gone on a long journey; 20 he took a bag of money with him; at full moon he will come home.”

The young naïve fool is no match for this woman. This woman’s attire gives her away — she is wily of heart, loud, and always in the streets (vv. 11b-12). She plays her part by forcing  herself upon him (v. 13). It is not mere sensuality that wins the day; her speech is used to persuade and seduce the gullible.

Several things can be noticed here: she is unabashed in her intentions (v. 13); she gives a noble twist to perverse intentions (“I had to offer sacrifices…”) (v. 14); she flatters him by singling him out (“I have come out to meet YOU, to seek YOU eagerly, and I have found YOU”) (v. 15) — but surely Waltke is right, “In fact he is the right one because he looks brainless.”; she presents the perfect sensual vision and circumstance (vv. 16-17); she is unreserved and explicit about her intentions and desires (v. 18); all possible dangers in this encounter are removed — no reason to hold back (vv. 19-20— her husband is physically (v. 19) and temporally (v. 20) removed). In this last point, she is suggesting that the encounter could well be for more than one evening.

The point here is simple to see. A gullible thoughtless young man will be no match for a sensual conniving adulteress. If wisdom is not our intimate friend, then we will eventually fall prey to this evil forbidden woman. If Lady Wisdom is not cherished then Madam Folly will seduce us.

Proverbs 6:20-35

Proverbs 6:20-35

Once again, wisdom addresses the topic of sexual temptations. He spoke of it early on in 2:16-19 and ch. 5. The son’s entire future could be ruined in this area if he does not follow. That is why it is mentioned so often in these six (actually seven) chapters. The young man could be permanently damaged by going after the wrong woman. How many have we known whose future was wrecked because of mistakes in this area?

 

6:20-22 — 20 My son, keep your father’s commandment, and forsake not your mother’s teaching. 21 Bind them on your heart always; tie them around your neck. 22 When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you.

In these verses, the father exhorts his son to maintain the parent’s instruction or command (vv. 20-21). Like Deut. 4:4-9, the son is to bind them to his heart. Why? Because the exhortations are called “teaching, instruction, command (תֹּורַ֥ת)”  and “instruction or command (מִצְוַ֣ת)” (vv. 20, 23) “conveying the father’s belief that the behavior he is prohibiting carries the weight of divine law.” (Longman) What he has to say will guide the son in everything he does (walk, lie down, awake in v. 22). The benefits are not just for his waking moments but for his lying down (or sleeping hours) as well.

 

6:23-24 —23 For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life, 24 to preserve you from the evil woman, from the smooth tongue of the adulteress.

Light and life are promised to those who follow in this matter. But it is not easy; “reproof of discipline” (often used with reference to hard work, corporal punishment, etc.) means that it is going to be hard. “One’s natural propensity would be to give in to the strong temptations that lead one to leave the right path, so the parents remind the son that it takes work.” (Longman)

The father has addressed this before. In 5:7ff., the fathers warns against going near the woman’s door (5:8). In this, the father seems to warn his son against a sensual woman’s advances. Illegitimate sexual relationships are forbidden by God (seventh commandment, Ex. 20:14). In v. 24, her smooth tongue (smoothness, slipperiness) will seek to seduce the young man.  If the matter is not settled in the heart, her smooth words will nestle deeply there.

 

6:25-26 — 25 Do not desire her beauty in your heart, and do not let her capture you with her eyelashes; 26 for the price of a prostitute is only a loaf of bread, but a married woman hunts down a precious life. 27 Can a man carry fire next to his chest and his clothes not be burned? 28 Or can one walk on hot coals and his feet not be scorched?

A young man may know it is wrong to pursue an adulteress but still desire or lust for her. If his heart desires her, then her glance and beauty will captivate him. If her words were ineffective (v. 24), then her looks will easily seduce him. Here, we must remember to keep our eyes to ourselves. Wandering eyes with an unsettled heart can easily fall prey to such women. Of course the principle applies to both young men and women. The smooth words of a young man and his attempt to captivate her may be more than she can handle. The matter must be settled first in the heart — “Do not desire her beauty in your heart…”

Two kinds of women are to be avoided. The evil woman (or prostitute as in v. 26) and a seductive woman or adulteress (vv. 24, 26). “The point seems to be that the prostitute will sap material resources, but when one sleeps with a married woman, one must reckon with her jealous husband, who will have the support of the law behind him as he seeks revenge.” (Longman)

No one who commits adultery by taking another man’s wife will be safe. Verses 27-28 tell us that he will inevitably be burned. Both kinds of women are wrong but the latter is worse. The prostitute may cost him his money but a relationship with an adulteress may cost him his life. One cannot get away unscathed; it is inescapable punishment. “The danger of sleeping with a woman other than one’s wife is comparable to scooping hot coals in one’s lap.” (Longman)

The NT teaches the same. Hebrews 13:4 says, “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” Too often in our culture, adultery is seen as a bad but tolerable sin. Men excuse other men and politicians believe all will be forgotten. God will hold such men accountable; it is one of those sins specially listed in Heb. that promises God’s punishment. Remember, 1 Corinthians 6:9-10, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God.” In 1Cor. 6:15-20, Paul exhorts us to “flee from sexual immorality” (v. 18; cf. Acts 15:29) and that we are not to be joined to a prostitute.

 

6:29-36 29 So is he who goes in to his neighbor’s wife; none who touches her will go unpunished. 30 People do not despise a thief if he steals to satisfy his appetite when he is hungry, 31 but if he is caught, he will pay sevenfold; he will give all the goods of his house. 32 He who commits adultery lacks sense; he who does it destroys himself. 33 Wounds and dishonor will he get, and his disgrace will not be wiped away. 34 For jealousy makes a man furious, and he will not spare when he takes revenge. 35 He will accept no compensation; he will refuse though you multiply gifts.

As relationship with another man’s wife is doubly heinous, so wisdom explains it in greater detail here. The argument here is more practical than ethical. One could readily understand why a hungry thief might still but he will still pay for it when he is caught (vv. 31-32)— he can be pitied as well as punished. But adultery is not spawned by necessity but by folly. The hungry thief can learn but an adulterer will only destroy himself. No pity will be given to an adulterer. “But the sin of the adulterer claims no sympathy. His plea is not the cry of hunger, but of lust; not want, but wantonness; not the lack of bread, but of understanding.” (Bridges)

First of all, he will be punished and disgraced (v. 33). He will be publicly exposed; everyone will know of his folly. This will mark his life “his disgrace will not be wiped away.” Do we not remember King David? Do we not know of fallen “evangelists”? Pleasure for an hour will yield shame for a lifetime.

In an adulterous situation, two marriages are damaged. The jealous husband will not be satisfied until he avenges the adulterer. No amount of money can give way to the jealous man’s anger. In Deut. 22:22, death was the penalty for both the man and the woman. There seems to be some suggestion that certain offences could be commuted into monetary fines (cf. Ex. 21:30) but in this situation, the jealous husband will not be satisfied.

Both the OT and the New view sexual sins as being heinous and damaging (spiritually and physically). Are STDs God’s way of dealing with a society that tolerates rampant sexual sins? Why are sexual sins so rampant in the church? Who here has never heard of it in the church? I scarcely know of a church that has not been impacted one way or another in this area. It is not legalism to warn against these things; it is folly if the church does not. Are we better than wisdom? Are we wiser than God?

ONE — It is important that we instruct our children in these matters. That is what the wise father does. Prudishness without instruction will surely ruin our children.

TWO — We must also speak of the practical repercussions of such sins. Such concrete examples may persuade the heart.

THREE — We must remind them of the inevitability of punishment on account of these sins. God will not idly sit by.

FOUR — We must not believe any of our children are “beyond” these instructions. It is God’s Word for all our children. Let none of our children think that they are “beyond” such things: “Self-confidence sees and fears no danger. ‘I can look to myself; I need not go too far, and I shall get no harm.’ But the temptation sets upon a congenial nature like fuel, not water, on the fire.” (Bridges)

FIVE — Though Proverbs does not highlight the redemption in Christ, we must also remember that Christ is merciful to all sinners. He rescued and cleansed the sexually immoral, adulterers, homosexuals, etc. — “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 God.” (1Cor. 6:11) Our Lord can and has redeemed and cleansed the sexually immoral.

SIX — For all of us, “Let us learn to seek Divine strength to ‘watch and pray’ continually; and, while we ‘think we stand, to take heed lest we fall.’” (1 Cor. x. 12)