Introduction To Wisdom

Wisdom literature has two types of literary genre that are very significant and quite different from the material found in the Historical books: Hebrew poetry and Hebrew wisdom literature. We will give a cursory introduction now so that we can appreciate the material we are studying.

1. Hebrew Poetry. See discussion under Psalms.

2. Hebrew Wisdom Literature

LaSor, et al. point out two main types of wisdom writing: proverbial wisdom—short, pithy sayings which state rules for personal happiness and welfare or condense the wisdom of experience and make acute observations about life; and contemplative or speculative wisdom—monologues, dialogues, or essays which delve into basic problems of human existence such as the meaning of life and the problem of suffering. They hasten to add that “speculative” and “contemplative” should not be interpreted in a philosophical sense because the Hebrews always thought in historical, concrete terms.¹

Most of Proverbs fit the first category, and Job and Ecclesiastes (Qoheleth) fit the second. Some of each will be found in the Psalms, and other parts of Scripture. Some of Jesus’ teaching will fall into the category of wisdom literature as he uses proverbs, pithy sayings, monologues and essays to convey his teaching. See also the discussion of Psalm 49 as a wisdom Psalm.

I am putting Proverbs first in the notes because they are in the first category. We know from 1 Kings 4:29-31 as well as the extrabiblical literature, that wisdom was common in that world. Wisdom deals with what is “under the sun.” In other words, how do we conduct ourselves in this world. All wisdom teaching was concerned with right conduct, but Proverbs brings an element absent from non-biblical wisdom: “The fear of the Lord is the beginning of wisdom.” Generally speaking, wisdom teaches that A (right conduct) leads to B (God’s blessing), C (wicked conduct) leads to D (God’s judgment). John 9:1-3 is an example of how the disciples were still following this paradigm. Job and Qoheleth are attacking the absolute application of this formula. Of course, it generally works out according to the paradigm, but not always. Wise conduct is always right, but it does not always bring the looked-for blessing. Still, it is to be followed.²

Proverbs

I. Introductory data.

A. Contents. “Proverbs seems to contain at least eight separate collections, distinguishable by either an introductory subtitle or a striking change in literary style. Prov. 1:1‑6 is a general introduction or superscription, clarifying both the book’s purpose and its connection with Solomon, Israel’s master sage.”³

Contents—LaSor, eight separate collections, Crenshaw, James L. Old Testament Wisdom, an Introduction, Atlanta: John Knox Press, 1981, in brackets.

B. Authorship. There is more than one author to the proverbs. Solomon, as the principal and best-known author is listed in the heading, but there are others, some of whom are non-Israelite. Kidner is probably correct about the composition of the book: “As to its editing Proverbs gives us one statement (25:1), which shows that the book was still in the making at c. 700 BC, about 250 years after Solomon. It is a fair assumption, but no more, that chapters 30‑31 were added later as existing collections, and chapters 1‑9 placed as the introduction to the whole by the final editor.”⁴

C. “Limits of Wisdom. In seeking to interpret the various proverbs and apply them to life, one must bear in mind that they are generalizations. Though stated as absolutes—as their literary form requires—they are meant to be applied in specific situations and not indiscriminately. Knowing the right time to use a proverb was part of being wise: ‘A word fitly spoken is like apples of gold in a setting of silver’ (25:11).”⁵ “Haste makes waste. “He who hesitates is lost.”

D. Proverbs tend to be stated in absolutes: A = B; that is, if one obeys God, one is blessed with health, long life, and prosperity. On the contrary, C = D; that is if one disobeys God, one is cursed with bad health, early death, and poverty. Job and Ecclesiastes are wisdom books written to wrestle with the exceptions. Job’s friends are determined to prove that in his case the prevailing idea of wisdom controls: C = D. Job, however, argues (rightly) that in his case A = D. He can only conclude that God is unjust. In the end, the question of “why” is not answered; God simply says, I am sovereign and can do what I wish. Man must trust God; that He will always do right. But even in Proverbs A does not equal B and C does not equal D. See Prov. 16:8, 16, 19, 32; 17:1.

E. The place of torah תּוֹרָה (law) in the book.

The word “law” occurs in the introduction (1:8—9:18) six times; in the proverbs of Solomon (10:1—22:16) one time; in Solomon’s proverbs copied out by Hezekiah’s men (25:1—29:27) four times; and in the section by Lemuel’s mother one time.

At no time is the phrase “the law of Moses” used, nor “God’s law,” nor any other phrase that would tie the teaching of Proverbs directly to the law. However, the phrases “my law,” “the law of your mother” (parallel to “instruction of your father” and “commandment of your father”) seem to have a subtle indication that behind the instruction of father, mother, teacher, lies the covenant law of God. This is particularly indicated in such phrases as “wreath to your head” and “ornaments about your neck,” (1:8,9); “bind them about your neck; write them upon the tablet of your heart,” (3:3, here it is kindness and truth) “bind them continually on your heart; tie them around your neck; when you walk about, etc.,” (6:21-22) “bind them on your fingers; write them on the tablet of your heart,” (7:3); which sound much like the Deuteronomic admonitions that eventually led to the practice of wearing phylacteries (Deut 6:1-9). The pertinent references are 1:8; 3:1; 4:2; 6:20,23; 7:2; 13:14; 28:4,7,9; 29:18; 31:26.

There is a cluster at the beginning and one at the end of the book. 13:14 could be mere teaching (vs. the law), but all the other references are set out on the backdrop of the Mosaic covenant (with the exception of 31:26 and even there it is the “law of kindness” torath ḥesed תּוֹרַת חֶסֶד). Consequently, at least in these two units where the clusters occur, it would be inappropriate to argue that the law is not subtly in the background.

F. At the same time, we must understand a distinction between the casuistic law of Moses and wisdom. The emphasis on the latter is the practical outworking of the “instruction of Yahweh” and, therefore, must be understood as the kind of conduct experience has taught is the right way to be “perfect” with God and man.⁶

G. Bad side of wisdom.⁷

1. Serpent who was subtle or crafty (Gen 3).

2. Jonadab and Amnon (2 Sam 13).

3. Wise woman of Tekoa (2 Sam 14) and the wise woman of Abel (2 Sam 20) seemed to use wisdom for questionable ends.

H. Jeremiah 18:18 seems to indicate a separate class of Wise Men. See also 25:1, Hezekiah's Men.

I. Categories:

1. Proverbs (mašal): basic similitude, likeness, or a powerful word (second meaning of this word is “to rule”).

2. Parables (meliṣah) seems to point in the directions of sayings which carry a sting hidden within their clever formulation and may by extension refer to admonitions and warnings.

3. Wise Sayings: general category and serves as headings.

4. Riddles: (ḥidoth) designates enigmatic sayings and perhaps even extensive reflections on the meaning of life and its inequities. (1 Kings 10:1-13 Solomon with Queen of Sheba).

5. Two allegorical texts stand out as worthy links with riddles (old age Ecc 12:1-8 and marital fidelity Prov 5:15-23)

6. Didactic narrative (Prov 7:6-23 Seductress leading the fool).⁸

J. The canonical book of Proverbs has been given a carefully worded introduction which functions to set the several collections into a common framework. This valuable section (Proverbs 1:2-7) uses many different words to characterize those who master the Solomonic proverbs: wisdom (חָכְמָה ḥokmah), instruction, (מוּסַר musar) understanding (בִּינָה binah), intelligence, discretion (הַשְׂכֵּל haśkil), righteousness ( צֶדֶקṣedek), justice (מִשְׁפָט mišpat), equity (מֵישָׁרִים mešarim), knowledge (דַּעַת da‘ath), prudence ( עָרְמָה ‘armah), learning (לֶקַח leqaḥ), and skill (מְזִמָה m^ezimah).⁹

K. Some structural observations.

1. Two invitations (1:8-33).

a. Sinners call (1:8-19).

b. Wisdom calls (1:20-33).

2. Right relationships (3:1-35).

a. With the Lord (3:1-12) “Lord,” “God,” and “He” appear 10 times in 1-35.

b. With Wisdom (3:13-26).

c. With your neighbor (3:27-35).

3. Contrasts (5:1-23).

a. Sin with an adulteress (5:1-14). Live righteously with your wife (5:15-23).

b. The adulteress (7:1-26). Lady wisdom (8:1-36).

c. Lady wisdom (9:1-6). Rival minds: wisdom (9:7-12//folly (9:13-18).

4. Numerology

a. Proverbs of Solomon (10:1-22:16) 375 lines = Solomon (300, 30, 40, 5).

b. Hezekiah's men (25—29) 130 lines = Hezekiah (8, 7, 100, 10, 5).

c. Total proverbs (1-31) c. 932 lines = David (14), Solomon (375), Israel (541) = 930.

5. Fear of the Lord

a. 9:10 end of first unit.

b. 15:33 Middle of book and of second unit (Massora = middle is 16:18)

c. 31:30 End of the book.

6. Acrostic (31:10-31).

L. Sources of Wisdom

1. Family or clan (father and mother as teachers and son, may be taken literally).

2. Court (perhaps “men of Hezekiah”)

3. School (perhaps, but definitely in Ben Sira).¹⁰

II. An Attempt to Develop Principles for Interpreting Proverbs.

A. We must understand dispensational truth.

This principle means that God revealed certain things in certain periods of time that had limited application (to that period). Failure to distinguish this basic hermeneutical principle will result in the error of Seventh Day Adventism. On the other hand, some truths are universal and will be valid in each of the dispensations. The problem is distinguishing these two types of revelation.

B. Old Testament teaching must be sifted through the grid of revelation given directly to the Church: Acts and the Epistles.

Each teaching of the OT must be compared with Church teaching to see whether it is applicable in the current dispensation. At least three types of statements would be applicable:

1. Reiterated statements.

These are statements that appear in the NT epistles in the same or similar form. “Thou shalt not bear false witness against your neighbor” Exod. 20:16. This statement appears in Eph. 4:25 as “Stop lying to one another.” The Christian knows that this is wrong, not because it appears in Exodus, but because it appears in Ephesians. The fact that it appears in both shows its universality and allows the Christian to emphasize it from both dispensational passages.

2. Quoted statements.

When the OT passage is quoted in the NT as an applicational truth, it should be considered applicational to the Church. “If your enemy hungers, feed him” Prov. 25:21 (cf. also Matt. 5:44). Paul quotes this proverb in Rom. 12:20.

3. Parallel statements.

This is similar to 1 above. It differs in that the parallels will be more general than “reiterated statements.” “That they [wise words] may keep you from the adulteress, from the foreigner who flatters with her lips” Prov. 8:5. This idea is found in 1 Thes. 4:3: “For this is the will of God even your sanctification that you abstain from fornication.”

4. Items that do not fall under these categories, i.e., neither commanded nor forbidden in the NT, should not be treated as commands. If they are consonant with NT teaching in general, they may be applied as principles. An example would be tithing which is taught in the Law and practiced before the law. However, since it is not taught in the NT, and Paul does not mention it in the passages where he talks about giving, it should not be considered binding teaching on the Church. Some may follow the practice, but they should not impose it on others.

C. Proverbs presents special problems for interpretation and application.

The very nature of wisdom literature is that it is the distillation of observation of human nature and is designed to provide general guidance for right living. It is indeed inspired literature, but its genre demands that we understand it to be a collection of general observations and principles of wise conduct. Take the statement: “Wealth brings many friends, but a poor man’s friend deserts him.” This is comparable to our proverb: “A friend in need is a friend indeed.” The proverb means that people with money tend to attract those who hope to receive benefits, but when wealth is gone, such people tend to disappear. It is not saying that wealth always brings friends, nor that poverty always causes friends to desert; it is saying that such behavior often occurs. Each proverb must be studied carefully in its context and under the discipline of NT revelation to determine whether and how the statement is to be applied in the church age.

D. The following proverbs are a paradigm for interpretation. Ask how each one fits into the above scheme of things and see whether it is a general observation or a universal truth (text from the NASB).

10:4	Poor is he who works with a negligent hand, But the hand of the diligent makes rich.
Exceptions:	Not all diligent workers become rich.
NT parallels:	For even when we were with you, we used to give you this order: if anyone will not work, neither let him eat (2 Thes. 3:10).
10:5	He who gathers in summer is a son who acts wisely, but he who sleeps in harvest is a son who acts shamefully.
Exceptions:	No. This is a statement that is general and always true. It makes no specific promise.
NT parallels:	Perhaps: “Whatever you do, do your work heartily as for the Lord rather than for men” Col. 3:23.
12:11	He who tills his land will have plenty of bread. But he who pursues vain things lacks sense.
Exceptions:	We all know believers and unbelievers alike who work hard but do not have plenty of bread. This is still a general observation of what is usually true.
12:24	The hand of the diligent will rule, But the slack hand will be put to forced labor.
Exceptions:	Do all diligent people wind up in places of leadership?
12:27	A slothful man does not roast his prey, But the precious possession of a man is diligence.
13:4	The soul of the sluggard craves and gets nothing, But the soul of the diligent is made fat.
14:23	In all labor there is profit, But mere talk leads only to poverty.
Exceptions:	Not all labor brings profit, although it usually does.
All general observations
15:19	The way of the sluggard is as a hedge of thorns, But the path of the upright is a highway.
18:9	He also who is slack in his work, Is brother to him who destroys.
19:15	Laziness casts into deep sleep, and an idle man will suffer hunger.
19:24	The sluggard buries his hand in the dish and will not even bring it back to his mouth.
20:4	The sluggard does not plow after the autumn, so he begs during the harvest and has nothing.
20:13	Do not love sleep, lest you become poor; Open your eyes, and you will be satisfied with food.
21:25	The desire of the sluggard puts him to death, For his hands refuse to work;
21:26	All day long he is craving, While the righteous gives and does not hold back.
22:13	The sluggard says, “There is a lion outside; I shall be slain in the streets!”
26:13	The sluggard says, “There is a lion in the road! A lion is in the open square!”
26:14	As the door turns on its hinges, so does the sluggard on his bed.
26:15	The sluggard buries his hand in the dish; He is weary of bringing it to his mouth again.
26:16	The sluggard is wiser in his own eyes, than seven men who can give a discreet answer.
28:19	He who tills his land will have plenty of food, but he who follows empty pursuits will have poverty in plenty.

III. Outline notes on Proverbs.

A. Introduction (1:1‑7).

The introduction is written to establish at the outset the primary place of wisdom as “godliness in work clothes.” Verse 7 can be taken as the overriding theme in the book: Even though Proverbs is the practical outworking of the religious life, it is a covenant book that never strays from the foundation of Yahweh’s covenant with His people. This verse contains six words that will recur again and again in the book: fear, Yahweh, knowledge, fools, wisdom, and instruction.

B. Importance of Wisdom (1:8‑9:18).

In 2 Kings we meet Solomon’s son, and we are not impressed with his wisdom. As a matter of fact, he followed the foolish advice of his younger contemporaries and lost most of the kingdom. This might lead us to question whether this section represents Solomon addressing his son, and the answer is “probably not.” This unit is more likely the product of the “sages” who compiled the book of Proverbs. The father in this unit is the teacher and the son is the pupil.

The teacher addresses the pupil as son.¹¹ His purpose is to draw a contrast between the results of seeking and finding wisdom and those of pursuing a life of folly.¹²

1. Two invitations and two refusals (1:8‑33).

a. The invitation from sinners (1:8‑19).

The enticement from these wicked people is to become involved in violent stealing (mafia style). Becoming rich is the lure, but the method is to lie in wait like brigands along the highway. In actuality these people bring death to themselves through their illicit actions: the wealth gained by stealth actually deprives its possessor of life itself. In the contemporary atmosphere this is a very apropos warning.

b. The invitation of wisdom (1:20‑33).

Stark contrast is wisdom, personified as a lady, who stands in the street and beckons to any who will hear to come to the place in life where they can “live securely and be at ease from the dread of evil.” She addresses the “naive ones” (pethim פְּתִים). This word as a verb is translated “entice” at 1:10. This person is an easily enticed person. “Scoffers” (leṣim לֵצִים) appear some seventeen times in Proverbs. Kidner says: “His presence there [coupled with the fool] makes it finally clear that mental attitude, not mental capacity, classifies the man. He shares with his fellows their strong dislike of correction . . ., and it is this, not any lack of intelligence, that blocks any move he makes towards wisdom.”¹³ The “fools” (kesilim כְּסִילִים) hate knowledge. These strong terms are used to describe deliberate rejection of God’s truth. They are not to imply, as Kidner says, lack of intellectual capacity, but lack of moral strength. Their way is correctable, but they must choose to follow wisdom not folly.

2. The benefits of seeking wisdom (22 lines as in the alphabet) (2:1‑22).

The sage uses a series of protases (“if” clauses) to lay down the conditions for blessing (2:1‑3). The result of the first series is in 2:5: “Then you will discern the fear of the Lord, and discover the knowledge of God.” (Note the equation of fear [yir’ath יִרְאַת] and knowledge [da’th דַּעַת]. Note further the covenant name of Yahweh.) The apodoses (“then” clauses) come in 2:5‑11. The practical outworking of such acquisition is given in 2:12‑22: “To deliver you from the way of evil;” “To deliver you from the strange woman.”

3. The Father (teacher) encourages his son to have the right relationship with the Lord, wisdom and his neighbor (3:1‑35).

This triad is in the list in the same sequence of their appropriation: God must be first. There is a great emphasis on knowing God. Practical wisdom is very important, but it never supersedes God. “Lean not to your own understanding,” is a warning from a sage with much understanding. Knowing God brings wisdom, the marvelous ability used by God in creating the universe. Finally, when one has come to know God, and through that knowledge, wisdom, he is in a position to act with propriety toward his neighbor. This order is essential in the Christian ministry. You will only be able to deal with people properly when you are in proper vertical relationship with God. This in turn gives you wisdom to deal with people.

4. The Father (teacher) instructs the son to seek the traditional value of wisdom (4:1‑9).

As the sage was taught as a youngster by his father and mother, so he instructs his pupil to accept proper teaching. The effect on his life will be as a garland on the head. His life will be graceful and gracious.

5. The father (teacher) instructs the son to choose the way of righteous-ness and avoid the way of wickedness (4:10‑19).

Habitual conduct cuts both ways. The one who lives a habitually wicked life will become entrenched in such conduct. Conversely, the one who makes it a practice to do right will find that becoming his character. The student is urged to pursue the right way.

6. The father instructs his son to discipline himself (4:20‑27).

Good words are important. What one reads and listens to will have an effect on him. This proper attitude, of course, requires discipline, but the impact is well worth it.

7. The father instructs his son against harlotry (5:1‑23).

Two unchanging truths are presented in this chapter: the avoidance of the prostitute and the pursuit of a proper relationship with one’s wife. This theme appears several times in Proverbs. Adultery is devastating (5:22‑23), and no one is above the possibility. It is God who watches all and sees all. This chapter should be read often by all those in Christian work.

8. The father instructs the son about three follies and seven abominations to the Lord (6:1‑19).

“Co‑signing” is a dangerous process. However, like all the proverbs, there may very well be times when it is the proper thing to do. Because it is dangerous, the student is advised to avoid it with all diligence (6:1‑5).

Laziness is the second folly. It is a thief of productivity and happiness. Avoid it in the Lord’s work as well. Since there is often little or no supervision, the full‑time Christian worker must be careful not to be lazy (6:6‑11).

The third folly is worthlessness. This is the word we encountered in earlier books (b^eliyya‘al בְּלִיַּעַל): “without value.” What a pronounce-ment to be made over a person! This individual is slick and devious; to be avoided at all costs (6:12‑15).

The seven abominations to Yahweh are: haughty eyes (pride), lying tongue (deceit), hands that shed innocent blood (violence), heart that devises wicked plans (deviousness), feet that run rapidly to evil (immoral conduct), a false witness (perversion of truth), and one who spreads strife (divisive spirit) (6:16‑19).

9. The father instructs the son against adultery (6:20‑35).

The sage returns to this serious problem of adultery. Walking in the truth of the Scripture will avoid this devastating entanglement with another person’s spouse.

10. The father gives a description of two women—the harlot and wisdom (7:1—8:36).

The sage seems to blend the idea of literal adultery with that of spiritual unfaithfulness. The positive is pursuit of wisdom, the negative is the harlot (or lack of wisdom). A detailed description is given of the seduction of a young man (7:1‑27).

Having dealt with the negative facet of purity, the sage now turns to the positive: wisdom. The student is to listen to the call of the one who brings sound living and conduct. The closing part of this praise of wisdom (8:22‑36) personifies wisdom almost the same way as does John the Logos (John 1:1‑12).¹⁴

11. The father speaks of two rival feasts and two rival minds (9:1‑18).

The introduction to Proverbs is ending, and the statement that the fear of Yahweh is the beginning of wisdom is reiterated (9:10). Wisdom has attractively prepared a feast to call the simple to the place of understanding (9:1‑6).

But some minds are so set against spiritual truth that they obstinately refuse to be instructed. The wise man becomes wiser (the one talent is given to the man with ten), but the foolish man becomes more foolish. Yet there is hope: if the fool will turn to God, he can become wise (9:7‑12).

The woman of folly (literally the prostitute, but figuratively the rejection of wisdom) calls people to her feast also, but the end of it is the depths of Sheol (9:13-18).

C. Proverbs of Solomon (10:1—22:16).

The biblical claims for Solomonic activity in the realm of wisdom are found in 1 Kings 4:29ff; Prov. 1:1; 10:1; 25:1. There are approximately 375 proverbs in this section.¹⁵ They are primarily based on practical observations from everyday life. They are very practical, and stress the profits or rewards of right living.

Scott says: “‘The Wise Sayings of Solomon,’ covers the collection of independent and mostly miscellaneous two-line aphorisms and precepts which comprise Part II. A second collection, also connected with the name of Solomon, is found in chaps. xxv-xxix (Part IV); it is broadly similar to the first collection but is more secular and less didactic in tone.”¹⁶

Rather than go through the section verse by verse, we will arrange the proverbs topically, following Scott’s layout.¹⁷

Read through the following proverbs, synthesize them and summarize the teaching in each group.

1. A son and his parents.

A wise son makes a father glad, But a foolish son is a grief to his mother (10:1).

He who gathers in summer is a son who acts wisely, But he who sleeps in harvest is a son who acts shamefully (10:5).

13:1, 24; 15:20; 17:21, 25; 19:26; 20:20.

2. Character and its consequences.

What the wicked fears will come upon him, And the desire of the righteous will be granted (10:24).

The hope of the righteous is gladness, But the expectation of the wicked perishes (10:28).

11:27, 30; 12:3, 7, 12, 20, 21, 28; 13:6, 9, 10; 14:19, 22, 30, 32; 16:20; 17:19, 20; 18:3; 19:16; 20:7; 21:5, 16, 17, 18, 21; 22:5.

3. Providential rewards and punishments.

The Lord will not allow the righteous to hunger, But He will thrust aside the craving of the wicked (10:3).

The way of the Lord is a stronghold to the upright, But ruin to the workers of iniquity (10:29).

11:18, 21, 23, 25, 31; 12:2; 13:21, 22; 14:9, 11, 14; 15:6, 10, 25; 19:29; 20:30; 22:4.

4. Poverty and wealth.

Ill-gotten gains do not profit, But righteousness delivers from death (10:2).

Poor is he who works with a negligent hand, But the hand of the diligent makes rich (10:4).

10:15, 22; 11:4, 24, 28; 13:8, 11; 14:20; 18:11, 23; 19:1, 4, 7, 22; 20:21; 21:6, 20; 22:27.

5. Good and evil men.

Blessings are on the head of the righteous, But the mouth of the wicked conceals violence (10:6).

The memory of the righteous is blessed, But the name of the wicked will rot (10:7).

10:9, 10, 11, 16, 21, 25, 27, 30; 11:5, 6, 8, 19, 30; 12:5, 26; 16:27, 28, 29, 30; 17:4; 21:8, 12, 26, 29; 22:10.

6. Wise men and fools.

The wise of heart will receive commands, But a babbling fool will be thrown down (10:8).

On the lips of the discerning, wisdom is found, But a rod is for the back of him who lacks understanding (10:13).

10:14, 23; 12:1, 8, 15, 23; 13:15, 16; 14:6, 7, 8, 15, 16, 18, 24, 33; 15:7, 14, 21; 17:10, 12, 24.

7. Slander.

He who conceals hatred has lying lips, And he who spreads slander is a fool (10:18).

The words of a whisperer are like dainty morsels, And they go down into the innermost parts of the body (18:8).

19:5, 9, 28.

8. The self-disciplined life.

He is on the path of life who heeds instruction, But he who forsakes reproof goes astray (10:17).

The one who despises the word will be in debt to it, But the one who fears the commandment will be rewarded (13:13).

13:14, 18; 16:32.

9. Foolish talk, temperate speech, and wise silence.

When there are many words, transgression is unavoidable, But he who restrains his lips is wise (10:19).

The tongue of the righteous is as choice silver, The heart of the wicked is worth little (10:20).

10:31, 32; 11:12, 13; 12:6, 13, 14, 18; 13:2, 3; 14:3, 23; 15:1, 2, 4, 23, 28; 16:21, 23, 24; 17:27, 28; 18:4, 6, 7, 13, 20, 21; 20:19; 21:23; 22:11.

10. Work and idleness.

Like vinegar to the teeth and smoke to the eyes, So is the lazy one to those who send him (10:26).

He who tills his land will have plenty of bread, But he who pursues vain things lacks sense (12:11).

12:24, 27; 13:4; 14:4, 23; 15:19; 16:26; 18:9; 19:15, 24; 20:4, 13; 21:25; 22:13.

11. Women and marriage.

A gracious woman attains honor, And violent men attain (only?) riches (11:16).

As a ring of gold in a swine’s snout, So is a beautiful woman who lacks discretion (11:22).

12:4; 18:22; 19:14; 21:9, 19.

12. Family relationships.

He who troubles his own house will inherit wind, And the foolish will be servant to the wise-hearted (11:29).

Grandchildren are the crown of old men, And the glory of sons is their fathers (17:6).

18:19; 19:13.

13. Civic morality.

When it goes well with the righteous, the city rejoices, And when the wicked perish, there is glad shouting (11:10).

By the blessing of the upright a city is exalted, But by the mouth of the wicked it is torn down (11:11).

11:14, 26; 14:34; 21:15.

14. Rash promises.

He who is surety for a stranger will surely suffer for it, But he who hates going surety is safe (11:15).

A man lacking in sense pledges, And becomes surety in the presence of his neighbor (17:18).

20:16, 25.

15. Truth and falsehood.

He who speaks truth tells what is right, But a false witness, deceit (12:17).

Truthful lips will be established forever, But a lying tongue is only for a moment (12:19).

12:22; 13:5; 14:5, 25; 17:7.

16. Honesty and dishonesty.

The righteous has enough to satisfy his appetite, But the stomach of the wicked is in want (13:25).

He who profits illicitly troubles his own house, But he who hates bribes will live (15:27).

16:11; 20:10, 14, 23.

17. Morality and religion.

He who walks in his uprightness fears the Lord, But he who is crooked in his ways despises Him (14:2).

The fear of the Lord is a fountain of life, That one may avoid the snares of death (14:27).

21:3, 4, 27.

18. A king and his people.

In a multitude of people is a king’s glory, But in the dearth of people is a prince’s ruin (14:28).

The king’s favor is toward a servant who acts wisely, But his anger is toward him who acts shamefully (14:35).

16:10, 12, 13, 14, 15; 19:12; 20:2, 8, 9, 26, 28; 21:1.

19. Material and moral values.

Better is a little with righteousness Than great income with injustice (16:8).

How much better it is to get wisdom than gold! And to get understanding is to be chosen above silver (16:16).

16:19; 20:15; 22:1.

20. The administration of justice.

Abundant food is in the fallow ground of the poor, But it is swept away by injustice (13:23).

He who justifies the wicked, and he who condemns the righteous, Both of them alike are an abomination to the Lord (17:15).

17:23, 26; 18:5, 17, 18; 21:28.

21. The discipline of education.

A fool rejects his father’s discipline, But he who regards reproof is prudent (15:5).

He whose ear listens to the life-giving reproof Will dwell among the wise (15:31).

15:32; 17:16; 18:15; 19:8, 18, 20, 27; 22:6, 15.

22. God’s oversight of man’s life.

The plans of the heart belong to man, But the answer of the tongue is from the Lord (16:1).

All the ways of a man are clean in his own sight, But the Lord weighs the motives (16:2).

16:3, 4, 5, 6, 7, 9, 33; 17:3; 19:21; 20:12, 24, 27; 21:2, 30, 31; 22:12.

23. Behavior acceptable to God.

The perverse in heart are an abomination to the Lord, But the blameless in their walk are His delight (11:20).

The sacrifice of the wicked is an abomination to the Lord, But the prayer of the upright is His delight (15:8).

15:9, 26, 29.

24. The nemesis of folly and wrongdoing.

A rebellious man seeks only evil, So a cruel messenger will be sent against him (17:11).

He who returns evil for good, Evil will not depart from his house (17:13).

19:19; 20:17; 21:7; 22:8, 16.

25. Happiness.

A joyful heart makes a cheerful face, But when the heart is sad, the spirit is broken (15:13).

All the days of the afflicted are bad, But a cheerful heart has a continual feast (15:15).

15:16, 17, 30; 17:22.

26. Cruelty and compassion.

A righteous man has regard for the life of his beast, But the compassion of the wicked is cruel (12:10).

He who despises his neighbor sins, But happy is he who is gracious to the poor (14:21).

14:31; 17:5; 19:17; 21:10, 13; 22:9.

27. The path of life.

There is a way which seems right to a man, But its end is the way of death (14:12).

The path of life leads upward for the wise, That he may keep away from Sheol below (15:24).

16:12, 17.

28. Various virtues and vices.

Hatred stirs up strife, But love covers all transgressions (10:12).

A false balance is an abomination to the Lord, But a just weight is His delight (11:1).

11:2, 3, 9, 17; 12:9, 16, 25; 13:7; 14:17, 29; 15:12, 22, 33; 16:18; 17:9, 11, 17; 18:1, 12, 24; 19:2, 6, 11; 20:1, 6, 11, 22; 21:24.

29. The power of religious faith.

In the fear of the Lord there is strong confidence, And his children will have refuge (14:26).

The fear of the Lord is a fountain of life, That one may avoid the snares of death (14:27).

18:10; 19:23.

30. Sickness and grief.

The heart knows its own bitterness, And a stranger does not share its joy (14:10).

Even in laughter the heart may be in pain, And the end of joy may be grief (14:13).

18:14.

31. Quarrels.

A hot-tempered man stirs up strife, But the slow to anger pacifies contention (15:18).

Better is a dry morsel and quietness with it Than a house full of feasting with strife (17:1).

17:14; 20:3.

32. Plans and expectations.

When a wicked man dies, his expectation will perish, And the hope of strong men perishes (11:7).

Hope deferred makes the heart sick, But desire fulfilled is a tree of life (13:12).

13:19.

33. Wisdom and folly.

The wise woman builds her house, But the foolish tears it down with her own hands (14:1).

Understanding is a fountain of life to him who has it, But the discipline of fools is folly (16:22).

20:5, 18; 21:22.

34. Divine omniscience.

The eyes of the Lord are in every place, Watching the evil and the good (15:3).

Sheol and Abaddon lie open before the Lord, How much more the hearts of men! (15:11).

35. Old age.

A gray head is a crown of glory; It is found in the way of righteousness (16:31).

The glory of young men is their strength, And the honor of old men is their gray hair (20:29).

36. Gifts and bribes.

A bribe is a charm in the sight of its owner; Wherever he turns, he prospers (17:8).

A man’s gift makes room for him, And brings him before great men (18:16).

15:27; 21:14.

37. Messengers and servants.

A wicked messenger falls into adversity, But a faithful envoy brings healing (13:17).

A servant who acts wisely will rule over a son who acts shamefully, And will share in the inheritance among brothers (17:2).

38. Good and bad company.

He who walks with wise men will be wise, But the companion of fools will suffer harm (13:20).

The mouth of an adulteress is a deep pit; He who is cursed of the Lord will fall into it (22:14).

D. Words of the Wise (See NIV) (22:17—24:22).

The phrase “words of the wise” (divre ḥ^akamim דִּבְרֵי חֲכָמִים) was probably originally a heading that later became part of the first line. The authorship is unknown, but these proverbs may have been copied out by Hezekiah’s scribes as in 25:1. They are usually longer than those of the previous section. The phrase “thirty [sayings]” (22:20) may have some connection with Egyptian wisdom (as did the last two sections). Kidner says, “Egyptian jewels, as at the Exodus, have been reset to their advan-tage and put to finer use.”¹⁸

1. Introduction (22:17‑21).

a. The student is admonished to listen to wise words (22:17).

b. The results of listening will be pleasant (22:18).

c. The teacher speaks of his curriculum (22:19‑21).

2. There are thirty precepts in what follows: (22:22—24:22).

a. The student is admonished not to take advantage of helpless people (22:22‑23).

b. The student is warned against associating with hot-tempered people (22:24‑25).

c. He is warned against co‑signing for people (22:26‑27).

d. He is warned against moving boundary markers (22:28).

e. He is admonished to become skillful in his work (22:29).

f. He is taught to use discretion when eating at a ruler’s table (23:1‑3).

g. He is warned against the struggle to be rich (23:4‑5).

h. He is warned against becoming entangled with a selfish man (23:6‑8).

i. He is warned against wasting his wisdom on fools (23:9). “Do not cast your pearls before swine.”

j. He is warned again about moving boundary markers (23:10‑12). Note the word Redeemer (Heb.: goel גֹּאֵל); the same designation as in Job 19:25 with a similar function.

k. He is instructed to discipline children (23:13‑14).

l. He is told that his wisdom will make his teacher happy (23:15‑16).

m. He is to put his confidence in the Lord and not be envious, for God promises him a future (23:17‑18).

n. He is to avoid incontinence in drinking and eating (23:19‑21).

o. He is to listen to sound advice and thus “buy truth and get wisdom” (23:22‑23).

p. He is encouraged to be wise and to listen to his teacher (23:24‑25).

q. He is warned to avoid the harlot (23:26‑28).

r. He is warned against drunkenness (23:29‑35). (This is the descript-tion of an alcoholic).

s. He is warned against envy of evil men (24:1‑2).

t. Wise living brings good results (24:3‑4).

u. Wisdom brings victory (24:5‑6).

v. Wisdom is not for fools (24:7).

w. Trouble makers are fools (24:8‑9).

x. The wise person is not to withdraw in a time of distress (24:10).

y. He is to deliver those being taken to death (24:11-12). (He cannot make an excuse that he did not know.)

z. The teacher compares wisdom to honey (24:13‑14).

aa. The wicked is warned not to cheat the righteous (24:15‑16).

bb. The student is admonished not to rejoice at the fall of his enemy (24:17‑18).

cc. The student is told not to be envious of the wicked (24:19‑20).

dd. The student is admonished to respect existing institutions (24:21‑22).

E. Additional Sayings of the Wise (24:23‑34).

These are the product of an anonymous group of wise men.

1. Fairness and justice are a blessing (24:23‑26).

2. Diligence requires work to be done that produces money before work that produces relaxation (24:27).

3. The student is warned about being a false witness (24:28‑29).

4. He is warned against laziness (24:30‑34).

F. Proverbs of Solomon Copied by Hezekiah’s men (25:1‑29:27).

Hezekiah was interested in the temple, singing, Psalms, and other liturgy (2 Chron. 29:25‑30). This is a brief glimpse into some of the process of collecting wisdom sayings and transmitting them.

The following topical arrangement comes from Scott, Proverbs, p. 171.

1. The discipline of education.

Like an earring of gold and an ornament of fine gold Is a wise reprover to a listening ear (25:12).

Iron sharpens iron, So one man sharpens another (27:17).

29:1, 15, 17, 19, 21.

2. Reward and retribution.

He who digs a pit will fall into it, And he who rolls a stone, it will come back on him (26:27).

He who tends the fig tree will eat its fruit; And he who cares for his master will be honored (27:18).

28:10, 17, 18, 19, 20, 25.

3. Good and evil men.

The wicked flee when no one is pursuing, But the righteous are bold as a lion (28:1).

Those who forsake the law praise the wicked, But those who keep the law strive with them (28:4).

28:5, 12, 16, 28; 29:6, 7, 10, 27.

4. The fool. 26:1-12.

Like snow in summer and like rain in harvest, So honor is not fitting for a fool (26:1).

A whip is for the horse, a bridle for the donkey, And a rod for the back of fools (26:3).

26:4, 5, 6, 7, 8, 9, 10, 11; 27:3, 22; 29:9.

5. Wisdom and folly.

Do you see a man wise in his own eyes? There is more hope for a fool than for him (26:12).

He who trusts in his own heart is a fool, But he who walks wisely will be delivered (28:26).

6. Gossip and slander.

Do not go out hastily to argue your case; Otherwise, what will you do in the end, When your neighbor puts you to shame? (25:8).

Argue your case with your neighbor, And do not reveal the secret of another (25:9).

25:10, 11, 18, 23; 26:22.

7. Other vices and follies.

Like one who takes off a garment on a cold day, or like vinegar on soda, Is he who sings songs to a troubled heart (25:20).

Like a trampled spring and a polluted well Is a righteous man who gives way before the wicked (25:26).

25:27, 28; 26:13, 14, 15, 16; 27:4, 8, 13, 20; 28:22, 23; 29:22, 23.

8. Various virtues.

Like the cold of snow in the time of harvest Is a faithful messenger to those who send him, For he refreshes the soul of his masters (25:13).

Like clouds and wind without rain Is a man who boasts of his gifts falsely (25:14).

25:15, 16, 17, 19; 27:9, 10, 12; 28:27.

9. Morality and religion.

He who turns away his ear from listening to the law, Even his prayer is an abomination (28:9).

He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion (28:13).

28:14; 29:25, 26.

10. Character.

As in water face reflects face, So the heart of man reflects man (27:19).

The crucible is for silver and the furnace for gold, And a man is tested by the praise accorded him (27:21).

11. Rich and poor.

A sated man loathes honey, But to a famished man any bitter thing is sweet (27:7).

A poor man who oppresses the lowly Is like a driving rain which leaves no food (28:3).

28:6, 8, 11; 29:13.

12. The royal court.

It is the glory of God to conceal a matter, But the glory of kings is to search out a matter (25:2).

As the heavens for height and the earth for depth, So the heart of kings is unsearchable (25:3).

25:4, 5, 6, 7.

13. Rulers.

By the transgression of a land many are its princes, But by a man of understanding and knowledge, so it endures (28:2).

Like a roaring lion and a rushing bear Is a wicked ruler over a poor people (28:15).

29:2, 4, 8, 12, 14, 16, 18.

14. Foolish speech.

A lying tongue hates those it crushes, And a flattering mouth works ruin (26:28).

Do not boast about tomorrow, For you do not know what a day may bring forth (27:1).

27:2; 29:11, 20.

15. Father and son.

Be wise, my son, and make my heart glad, That I may reply to him who reproaches me (27:11).

He who keeps the law is a discerning son, But he who is a companion of gluttons humiliates his father (28:7).

28:24; 29:3.

16. Enemies.

If your enemy is hungry, give him food to eat; And if he is thirsty, give him water to drink (25:21).

For you will heap burning coals on his head, And the Lord will reward you (25:22).

27:5, 6.

17. Women and marriage.

It is better to live in a corner of the roof Than in a house shared with a contentious woman (25:24).

A constant dripping on a day of steady rain And a contentious woman are alike (27:15).

27:16.

18. Good news.

Like cold water to a weary soul, So is good news from a distant land (25:25).

19. Curses.

Like a sparrow in its flitting, like a swallow in its flying, So a curse without cause does not alight (26:2).

He who is a partner with a thief hates his own life; He hears the oath but tells nothing (29:24).

20. Quarrels.

Like one who takes a dog by the ears Is he who passes by and meddles with strife not belonging to him (26:17).

For lack of wood the fire goes out, And where there is no whisperer, contention quiets down (26:20).

26:21.

21. Hypocrisy.

Like an earthen vessel overlaid with silver dross Are burning lips and a wicked heart (26:23).

He who hates disguises it with his lips, But he lays up deceit in his heart (26:24).

26:25, 26; 29:5.

22. The practical joker.

Like a madman who throws Firebrands, arrows and death (26:18).

So is the man who deceives his neighbor, And says, “Was I not joking?” (26:19).

27:14.

23. The diligent farmer.

Know well the condition of your flocks, And pay attention to your herds (27:23).

For riches are not forever, Nor does a crown endure to all generations (27:24).

27:25, 26, 27.

G. Words of Agur (30:1‑33).

The word “oracle” is the Hebrew word Masa (מַשָּׂא) but may refer to a tribe rather than an oracle. The tribe would be a descendant of Ishmael (Gen 25:14). The use of this material indicates the international character of wisdom literature, which, under divine inspiration, was brought into the canon.

The two names in v. 2 should probably be repointed and divided into phrases rather than proper names: “I have wearied myself, Oh God, I have wearied myself and am consumed.”¹⁹

This material is different from the preceding both in content and style.

1. The greatness of God is extolled (30:1‑4).

The section sounds like Job.

“What is His name or His son’s name?” should be related to 8:22‑31 where wisdom is personified in the creation process. We indicated there that the mediating “word” was a subtle reference to the coming “Word.” The “son” of this section should be related to the wisdom of chapter 8. Delitzsch: “God the creator and His son the mediator.”

2. The word of God is extolled (30:5‑6).

3. The prayer of the King is not to have too much or too little (30:7‑9).

4. A general statement is made about slandering slaves (30:10).

5. There are four kinds of evil men: those who curse parents, profess to be pure when filthy and are arrogant (30:11‑14).

6. A series of truths are set forth in the ascending number style (30:15‑31).

a. Things never satisfied: Sheol, barren womb, arid earth, and fire. (An additional statement about mocking parents) (30:15‑17).

b. Amazing things: eagle, snake, ship, and man with a maid (30:18‑20).

c. Obnoxious things: slave/king, fool/sated, unloved woman/marries, maidservant/supplanting her mistress (30:21‑23).

d. Small but capable things: ants (strong), badgers (in rock houses), locusts (form ranks), lizard (lives in kings’ houses) (30:24‑31).

e. He then gives a conclusion about self-control (30:32‑33).

H. Words of King Lemuel (31:1‑9).

King Lemuel is unknown apart from the passage. The Rabbis identified him with Solomon, but most would argue that he and Agur the Massite are probably from the same place (see Gen. 25:14; 1 Chron. 1:30).

The unit consists of his mother’s sage advice to prepare him to rule.

1. The king’s mother teaches him (31:1‑2).

2. He is warned against dissipation with women (31:3).

3. He is warned against drunkenness (31:4‑7).

4. He is admonished to protect the weak (31:8‑9).

I. The Paean to the excellent woman (31:10‑31).

This is an acrostic piece that is thus different from the rest of Proverbs and should be considered as a unit.

“This portrait of an industrious, competent, conscientious, pious woman is a conclusion well-suited to a book which teaches the nature and importance of a life lived in obedience to God in every detail.”²⁰ Perhaps it is tied in with “wisdom” as a woman (Cf. chaps. 1—9).

The word excellent in Hebrew is ḥayil חַיִל usually translated “strength,” “wealth,” or even “army.” Here it is speaking of the high qualities of the woman.

1. She provides an excellent counterpart to her husband (31:10‑12).

2. She provides food like a merchant ship (31:13‑14).

3. She rises early to provide for her household (31:15).

4. She barters real estate (31:16).

5. She looks after crops (31:17‑18).

6. She spins and helps the needy (31:19‑20).

7. She provides clothes for her family (31:21‑22).

8. Her character lends dignity to her husband (31:23).

9. She makes enough to trade (31:24‑25).

10. She speaks wisely (31:26‑27).

11. Her husband and her children praise her (31:28‑31).

This woman is a paragon, to which all may aspire, but few attain. In Proverbs, the woman often has more than a literal meaning. So here, this paragon may also represent wisdom.

Thus, ends the book of Proverbs. a veritable mine of wise teaching. May the Lord help us to become more like the Christian ideal through its reading.

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I. Introductory data.

The name of this book in the Hebrew is Qoheleth from the word qahal to call an assembly (the verb) or an assembly (the noun). (Note the similarity to Greek kaleo and English “call”). The LXX working from ekklesia translated it as Ecclesiastes or one who speaks to an assembly. The idea of the “preacher” is not so much the modern one, but refers to a teacher of disciples.

Tradition relates this book to Solomon, and the opening chapters (1:1, 12, 16) imply that he is the subject. When this is added to Solomon’s identification with wisdom literature in general, it is possible that Solomon was the author.¹ But it could just as easily come from a later king. “Son of David” merely means descended from David (cf. Matt. 21:9).

We must keep in mind the place of wisdom literature in progressive revelation. The concept of the afterlife was ill-formed and dim. The emphasis was on this life, and blessing was viewed in terms of long life, full days, and gray hair. Sheol was a dim dark place where all went at death. It was unknown and unknowable. Only the NT revelation brings the light of Christ’s resurrection to bear on the problem of the afterlife (Heb. 2:14-15). The NT believer has hope as never before. The OT saint had hope beyond the grave, but it was circumscribed by the limits of his revelation. Consequently, the preacher’s message refers to this life. It would appear that Qoheleth is designed to counter a glib, unbridled optimism about life. We have seen that the proverbs are generalizations that teach what normally happens. However, there are always exceptions to the generalization. Qoheleth is dealing with the “buts” of life: the exceptions to the generalizations.

Qoheleth sounds pessimistic. He is often called a skeptic, but if that were true, life would be so futile it could only lead to suicide. On the contrary, he says: “Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works” (i.e., enjoy life) (9:7). Delitzsch aptly points out that while the book of Esther makes no direct mention of God, Ecclesiastes refers directly to God 37 times (there are also 38 references to “vanity”). “The Book of Qoheleth is, on the one side, a proof of the power of revealed religion which has grounded faith in God, the One God, the All‑wise Creator and Governor of the world, so deeply and firmly in the religious consciousness, that even the most dissonant and confused impressions of the present world are unable to shake it; and on the other side, it is a proof of the inadequacy of revealed religion in its O. T. form, since the discontent and the grief which the monotony, the confusion, and the misery of this earth occasion, remain thus long without a counterbalance, till the facts of the history of redemption shall have disclosed and unveiled the heavens above the earth.”²

Qoheleth argues that while wisdom teaching is correct, there are many exceptions to it. Normally, just living will produce long life and wicked living will produce shortened lives, but this is not always the case. Wisdom teaching says that there is a proper time for everything. Qoheleth says, “yes there is, but only God knows what that time is.” Consequently, since we do not know the future, we can only trust God for it and live the present with keen enjoyment even as we expect some calamities to take place. People are responsible to use well what God has given, e.g., wealth. The balanced life is the emphasis. Yet, God will ultimately judge everything, so we must be careful how we live.

Contribution to OT Theology. LaSor, et al. list the following contributions to OT theology:

A. Freedom of God and Limits of Wisdom.

1. People are limited by the way in which God has determined the events of their lives (1:5, 7:13).

2. Human creatures are limited by their inability to discover God’s ways. They know He controls their lives, but they cannot understand how or why (3:11).

B. Facing Life’s Realities.

1. Grace—2:24ff; 3:13 (God gives to man the ability to enjoy life).

2. Death—2:14f; 9:2f. Death is the great unifying force. It is inevitable and comes to all alike.

3. Enjoyment. Even though toil dominates Qoheleth’s thinking, he speaks often of joy or enjoyment—2:24f.; 3:12, 22; 5:18‑20; 7:14; 8:15; 9:7‑9; 11:8f.

C. Preparation for the Gospel.

There is no explicit prophecy or even typology that refers to the Gospel, but “its realism in depicting the ironies of suffering and death helps explain the crucial importance of Jesus’ crucifixion and resurrection. Qoheleth’s insistence on the inscrutability of God’s ways underscores the magnificent breakthrough in divine and human communication which the Incarnation effected.”³

II. Outline of Ecclesiastes.

A. Introduction (1:1‑11).

1. The author is Qoheleth, the son of David, King in Jerusalem. This requires it to be a king and possibly Solomon. But the point is not to provide biography but a philosophy.

2. The main idea of the book is set out in verse 2 with the oft recurring phrase: “Vanity of Vanities.” This word is used 38 times in the book. It is intensive in 1:2; 12:7: “the most futile.”⁴ The word “God” appears 39 times in the book. “Under the sun” occurs 29 times.

3. The preacher begins to develop his theme: the repetitive nature of life (1:3‑11).

a. People come and go in the same way (1:3‑4).

b. Nature comes and goes (1:5‑7).

The sun (1:5).

The wind (1:6).

The rivers (1:7).

c. People are not able to comprehend all that transpires (1:8).

d. Nothing new occurs; all that is, was (1:9‑10).

e. Each new generation forgets what went on before (1:11).

B. The preacher provides a counterpoint to the teaching of wisdom by showing the exceptions to the general rule (1:12‑18).

1. His position allowed him to pursue wisdom (1:12).

2. His search showed him that life is full of futility (1:13‑16).

a. The crooked cannot be made straight (i.e., what God has done cannot be undone) (1:15).

b. Wisdom, though it is the result of fear of the Lord, brings pain because of the knowledge it provides (1:17‑18).

C. The preacher sets out to determine what would make life worthwhile (2:1‑26).

1. He discusses the process of the search (2:1‑11).

a. He tested pleasure, laughter, and wine (2:1‑3).

b. He tested building projects (2:4‑6).

c. He tested life through slaves and other experiences including concubines (2:7‑8).

d. He had more than anyone had before him—the result was futility (2:9‑11).

2. He evaluates what he has learned (2:12‑17).

a. He acknowledges that wisdom is better than foolishness (a standard wisdom teaching, of course) (2:12‑14).

b. Yet, he says, both the wise man and the fool must die and there is no memory of them (2:15‑16).

c. As a result, he is despondent about his life (2:17).

3. He draws a conclusion from his observations (2:18‑23).

a. Since he must leave the results of his labor to others, he hates it (2:18).

b. Even though he does not know whether his heir will be a fool or a wise man, the heir will control the fruit of Qoheleth’s labor and receive that for which he has not labored (2:19‑21).

c. The laborer has nothing to show for his labor (2:22‑23).

4. This brings him to his ultimate conclusion: to the theme of the book (2:24‑26).

a. A person must simply enjoy life as it is and not worry about it (2:24a).

b. The ability to enjoy life is a gift from God (2:24b‑26).

D. Qoheleth argues that God has a time for everything, but people do not know what that time is (3:1‑23).

1. He lists 14 pairs of opposites to show that there is a time for everything (3:1‑8).

2. He argues that in this lifetime, even though God has set eternity in the heart (a God consciousness?), man cannot find out God’s work (3:9‑11).

3. He concludes again that the only thing a person can do is enjoy the life God has given him (3:12‑13).

4. He argues strongly that God is responsible for the universe and everything in it (3:14‑15).

5. In spite of that fact, there is injustice and inequity in the world, but God will judge people ultimately (3:16‑17).

6. He concludes that God wants people to see their limitations; that they really are like the animal kingdom (3:18‑21).

a. Both people and animals die and go back to the dust (3:18‑20).

b. No one can actually prove that the breath (spirit) of a human goes up (to God) and that the breath of the animal goes down to the earth (3:21). (Does this not show that an idea existed of direction after death?)

7. He reiterates his earlier conclusion—that people must simply enjoy life and not worry that they cannot control events (3:22).

E. Qoheleth discusses again the pain and struggle in the world (4:1‑16).

1. Because there is so much inequity, he says it is better to be dead (4:1‑3).

2. He argues that skill and labor come about only because of rivalry (4:4).

3. He argues that the fool is a fool because he is not fulfilling his God‑given task of working and therefore enjoying life (4:5).

4. He argues that honest rest is better than striving in rivalry to succeed against others (4:6).

5. He argues that it is silly to work hard if you have no heir to receive the legacy (4:7‑9).

6. He uses a series of proverbs and shows the exceptions (4:9‑16).

a. Two are better than one—but it is bad if there is only one (4:9‑10).

b. Two warm one another—but a single person will be cold (4:11).

c. Two are strong as is a cord of three strands (4:12).

d. A poor, wise youth is better than an old foolish king (4:13‑16).

He was wise enough to rise from prison to the throne (4:14).

The second lad must be the lad spoken of above (4:15).

The crowds thronged to him at the beginning, but were later unhappy with him (4:16).

F. Qoheleth uses proverbs to urge care in worship (5:1‑7).

1. He urges precision in worship (sacrifice) (5:1). (James says “be not many teachers.”)

2. He urges care in speaking to God (5:2‑3). (Much thought should be given to spiritual communication.)

3. He says that vows should be made carefully and fulfilled when made (5:4‑5).

4. In fine he says that care and limits should be placed upon all religious activities, since God is going to hold us accountable for them (5:6‑7).

G. Qoheleth returns to his discussion of the vanity of life (5:8‑20).

1. Oppression and self-aggrandizement unfortunately are part of the system of human rule (yet, Qoheleth seems to imply that God is watching over them—to judge them) (5:8).

2. An agrarian system in which the king is identified with the earth rather than the despotic system of the normal ruler is better (5:9).

3. Lust for money will bring dissatisfaction (5:10‑12).

a. Money will not bring satisfaction to its seekers (5:10).

b. More money will bring more people to consume it (5:11).

c. Honest labor brings sweet sleep (5:12).

4. Hoarded riches will not bring satisfaction (5:13‑17).

a. Riches are hoarded to one’s own harm (5:13).

b. A bad investment can set him back to nothing (5:14‑15).

c. He is no better off than when he was born (5:16‑17).

5. The preacher comes to his now recurring conclusion: enjoy life and do not worry over it (5:18‑20).

a. God has given people the privilege of enjoying their work (5:18).

b. God has empowered them to eat from their wealth (5:19).

c. By keeping themselves busy and enjoying life, he will not fret over the brevity and difficulty of life (5:20).

H. Qoheleth speaks of the ignorance of what is to come after one dies (6:1‑12).

1. He addresses the problem of not being able to enjoy the results of one’s labor (6:1‑6).

a. Some men have plenty, but a stranger receives the man’s goods (6:1‑2). (Does this refer to pillaging by other nations?)

b. Some have many children, but nothing else and die in poverty. They are worse off than a miscarriage (6:3‑6).

2. He speaks of the futility of laboring hard to meet human needs, but the needs are never satisfied (6:7‑9).

3. He speaks again of the people’s ignorance of the future (6:10‑12).

a. Nothing is new, and man is limited. God is greater than man, therefore, man cannot argue with God (6:10‑11).

b. No one knows what is good for man. His life is like a shadow (6:12). (cf. 7:1.)

I. Qoheleth uses proverbs and their flip side to deal with the realities of life (7:1‑14).

Man’s limitations prevent him from explaining everything, and so wis-dom has its limits. Even so, there are some things better than others.

1. The reality of death (7:1‑4).

a. A good name is good—but death is a reality (7:1). (Because it ends life.)

b. To go to the house of mourning is better than that of feasting, because it reminds us of the reality of death (7:2).

c. Sorrow is better than laughter for it provokes serious thinking (joy should be tempered with seriousness) (7:3).

d. Intelligence requires sober thinking about death (7:4).

2. Wisdom is better than foolishness (7:5‑7).

a. Wisdom is better if for no other reason than that it is difficult to listen to fools (7:5‑6).

b. Wisdom brings mental anguish to the wise because he discerns oppression. The connection of this thought with bribery is difficult to see, unless it means that the wise man advises against such conduct, and when it is ignored, he is troubled (7:7).

3. He gives a series of practical wisdom teachings (7:8‑9).

a. End of a matter is better than the beginning (a good beginning is fine, but the obtaining of the goal is better) (7:8).

b. Patience is better than pride (7:8b).

c. Anger is devastating (7:9).

4. He gives a summary statement showing his theology (7:10‑14).

a. It is foolish to compare the present with the past (7:10).

b. Wisdom has its advantages (7:11‑12).

c. God is sovereign but inscrutable (7:13).

d. Enjoy prosperity while it exists but recognize that God is also the author of adversity. This keeps man humbly unaware of what will come after him (7:14).

J. Qoheleth speaks further on the limits of wisdom and the necessity of bal-ance (7:15‑29).

1. He says that wisdom has limits (7:15‑22).

a. Wisdom teaches that the righteous man lives long, and the sinner dies early—Qoheleth says he has seen the opposite (7:15).

The pursuit of wisdom and righteousness will not protect believers from vanity hevel. Yet, in the fear of God, one responds to His special revelation and submits to his general revelation, thus producing righteousness and wisdom.

b. Consequently, he argues that since wisdom does not guarantee long life, one should not overly exert himself in obtaining it (7:16).⁵

c. The corollary statement is to avoid wickedness lest it result in early death (7:17). (Perhaps he is arguing that one should shake himself loose from legalism, but not go to a life of license.)

d. Qoheleth’s final statement is that a wise person lives a balanced life (7:18).

e. Wisdom indeed strengthens a wise man more than ten rulers in a city, but even so, wise men sin. Therefore, even wise men must be listened to with care (7:19‑20).

f. In the same way one should avoid taking too seriously negative comments by his servants (especially when he himself may have spoken in the same way in a light moment) (7:21‑22).

2. Qoheleth says that he has searched out wisdom (7:23‑29).

a. He was unable to understand the past (7:23‑24).

b. He tested folly and foolishness (7:25).

c. His biggest disappointment was a woman of snares (7:26).

d. Few men (one in a thousand) are worthy, but he found no worthy women (7:27‑28).

e. God designed men to be upright, but they have sought out many ways not to be upright (7:29).

K. Qoheleth questions wisdom teaching in the matter of authority and when to do things (8:1‑9).

1. Wisdom is beneficial because it tells one when to make decisions about authority (8:1).

2. Qoheleth says to obey the king because he is in charge and will cause much trouble if there is disloyalty (8:2‑4).

3. Qoheleth deals with the other side of the proverb that there is a right time to do everything. No man controls the day of his death or anything else, so obey authority (8:5‑9).

L. Exceptions to wisdom ideas do not vitiate them (8:10‑15).

1. The wicked die and enter (tombs? perhaps read q^evarim muba’arim קְבָרִים מוּבָאִים), but those who do justice (ken כֵּן) are forgotten (8:10‑11).

2. Sometimes sinners live long lives and righteous people do not (8:12‑14).

3. In light of this, Qoheleth commends a balanced enjoyed life (8:15).

4. He concludes with the statement that wise men have severe limits on what they can know (8:16‑17).

M. A common destiny for all demands a balanced life (9:1‑18).

1. No one knows his destiny (9:1).

2. Death awaits all as a common destiny (9:2‑6).

3. Therefore, enjoy life (God has approved enjoyment), for this is the reward (9:7‑10).

4. Victory is not to those of whom it is expected; so, balance is required (9:11‑13).

5. Wisdom is indeed beneficial, but the wise man often goes unrecognized (9:14‑17).

6. Furthermore, one sinner can do as much harm as one wise man, and it only takes a few flies to make perfume stink (9:18—10:1).

N. Qoheleth gives a series of proverbs to illustrate his last point (10:2‑20).

1. Wise men know the direction of good, but the fool is always lost (10:2‑3).

2. Tact in dealing with even an angry ruler will bring good results (10:4).

3. The social order sometimes is upside down (10:5‑7).

4. Misconduct will often lead to self-hurt (10:8‑9).

5. Sharp tools are more productive! (10:10‑11).

6. Fools and unnecessary words go together (10:12‑15).

7. A land with a youth for a king and lazy prince is in trouble, and the converse is true (10:16‑17).

8. Laziness creates many problems (10:18).

9. Pleasant things are nice, but they cost money (10:19).

10. Keeping one’s own counsel is the safest approach (10:20).

O. Qoheleth says that since we do not know what the future holds, we should be diligent to do good (11:1‑10).

1. Cast bread on many waters, divide your portion, sow your seed (11:1,2,6).

2. The reason is that we do not know the future (11:4, 5, 6b).

3. Enjoy life to the fullest and expect bad days (11:8).

4. Rejoice in youth and recognize that God will judge you for your conduct (11:9‑10).

P. The Creator is to be remembered in youth while the opportunity exists (12:1‑8).

1. Youth is urged to enjoy God while he is able (12:1‑5).

a. Before the time of difficulty (evil) (12:1).

b. Before the body wastes away (12:2‑5).

Watchmen—eyes (Delitzsch says “arms”).

Mighty men—shoulders or legs.

Grinders—teeth.

Lookers—eyes.

Doors—mouth (jaws).

Grinding mill—noises.

Fears.

2. Youth is urged to enjoy God before death (12:6‑8).

a. The silver cord, golden bowl, pitcher, and wheel represent life (12:6).

b. The mortal body will return to the earth, and the spirit will return to the God who gave it (12:7).

c. All is transient (12:8).

Q. Qoheleth concludes his discourse (12:9‑14).

1. Qoheleth accomplished much in the sphere of wisdom (12:9‑10).

2. Qoheleth warns his students to pay attention (12:11‑12).

3. Qoheleth concludes with the teaching that it is proper to fear God, keep his commandments, and recognize that we must all be judged by Him (12:13‑14).

Structure/synthesis of Ecclesiastes

Heading (1:1‑2).

Introduction to the problem (1:3‑11).

ROUND ONE—God/man and use of human resources (1:3—2:23).

Inquiry into the problem (1:12‑2:23).

Wisdom (1:12‑18).

Pleasure (2:1‑11).

Wisdom better but results same (2:12‑17).

Results of Wisdom/work are beyond human control (2:18‑23).

Conclusion (2:24‑26).

“There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen, that it is from the hand of God. For who can eat and who can have enjoyment without Him? For to a person who is good in His sight He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to the one who is good in God’s sight. This too is vanity and striving after wind.”

ROUND TWO—God/man and predictable events (3:1-22).

Major premise: God has sovereignly appointed a time for everything (3:1‑8).

Minor premise: Man has no profit in his toil, for he cannot discern God’s time even though he has eternity in his heart (3:9‑11).

Conclusion (3:12‑13).

“I know that there is nothing better for them than to rejoice and to do good in one’s lifetime; moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God.”

Sub-major premise: God is involved sovereignly in the events of history so that men should fear Him. Inequity will someday be set right (3:14‑18).

Sub-minor premise: Man should recognize his utter dependence on God and his human limitation (3:19‑21).

Sub-Conclusion (3:22).

“And I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him?”

ROUND THREE (4:1—5:17).

He gives a series of proverbs and observations to warn people to be careful and to point up the futility and temporality of life (4:1—5:17).

Conclusion (5:18‑20).

“Here is what I have seen to be good and fitting; to eat, to drink and enjoy oneself in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. For he will not often consider the years of his life, because God keeps him occupied with the gladness of his heart.”

ROUND FOUR—Limitations of Wisdom (6:1—9:1).

Conclusion (8:15).

“So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun.”

Major conclusion to this point in the book (8:16—9:1).

“When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, “I know,’ he cannot discover. For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him.”

ROUND FIVE (9:2—11:10).

Major premise: All people have the same fate (death) (9:2‑6).

Death is the great leveler. God deals with man in his arrogance to show him he is no better than animals.

Conclusion (9:7‑10).

“Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works. Let your clothes be white all the time, and let not oil be lacking on your head. Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life, and in your toil in which you have labored under the sun. Whatever your hand finds to do, verily, do it with all your might; for there is no activity or planning or wisdom in Sheol where you are going.”

Major premise: Not ability but time and “chance” determine outcome (9:11—11:4).

Second major conclusion (1:5‑6).

“Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things. Sow your seed in the morning, and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good.”

FINAL CONCLUSION (11:8—12:7).

Life is fleeting, enjoy your life while you are young and recognize your responsibility to God as you enjoy it. There are many dark days ahead; bear them in mind as you enjoy the happy days. The Creator should be remembered while you are young, for the time will come for old age and a return of the spirit to God who gave it. The ne plus ultra word is “Fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil” (12:13‑14). There is nothing worthwhile apart from the fear of God. Ecclesiastes, however good, is an inadequate philosophy of life. The new dispensation also says, “lay hold of life heartily” (Col. 3:17), but there is an eternal motivation that Qoheleth did not have.

More Thoughts on Ecclesiastes

God’s sovereignty:

God does things in the world that cannot be changed. “What is crooked cannot be straightened, and what is lacking cannot be counted” (1:15 with 7:13).

The idea that there is a time appointed for everything (3:1-8) implies that God is sovereignly in control of the events of this life. This idea is taken up in 9:1 when he says that “righteous men, wise men, and their deeds are in the hand of God.” A similar idea is found in 11:5 where God’s work is beyond man’s knowledge.

God’s work in the lives of people (3:9-11) as well as the fact that God’s work will remain forever (3:14) and that nothing can be added or subtracted from it, indicates that God is sovereign.

God has the ability to “empower” men to enjoy life and by implication to restrict them from enjoying it. Hence, he controls the destiny of people (6:2).

God’s inscrutability, if not sovereignty, is taught when Qoheleth says that man cannot discover the work of God which He has done under the sun (8:17).

Many of the things listed here can also be subsumed under “man’s limitation,” but the implication is that God is so controlling the events of this life (under the sun) that man’s limitation is a natural result.

Man’s limitation

Whatever profit, advantage (yether יֶתֶר) means, the implication of 1:3 and other verses like it is that man is limited in his ability to enjoy life. Related to this is the inability of man to comprehend the vast creation of God (1:8). This sounds a bit like Job who is silenced when challenged to do this very thing.

Man’s ignorance of life is set out in 3:11 (“yet so that man will not find out the work which God has done from the beginning even to the end”), in 7:14 (“So that man may not discover anything that will be after him”) and in 7:24 (“What has been remote and exceedingly mysterious. Who can discover it?”), and 8:17 “Even though man should seek laboriously, he will not discover; and though the wise man should say, ‘I know,’ he cannot discover.” A concluding statement is made about man’s ignorance of life in 9:1, “righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him.” His ignorance extends to the time events will transpire: 8:7-8 “If no one knows what will happen, who can tell him when it will happen?” This same sentiment is echoed in 11:5-6 where the ways of God cannot be anticipated or known. Unexpected and unhappy things happen beyond one’s control according to 9:12.

One’s inability to control the events of his life is graphically stated in 9:11: “the race is not to the swift, and the battle is not to the warriors, and neither is bread to the wise, nor wealth to the discerning, nor favor to men of ability; for time and chance (peg‘a פֶּגַע) overtake them all.” This inability is also expressed in 6:2 where God allows a foreigner to eat the wealthy man’s goods.

In tones reminiscent of Job, Qoheleth states (without complaining as Job does) that one cannot dispute with God in 6:12 (“for he cannot dispute with him who is stronger than he is”).

Above all, man’s limitation is illustrated in the matter of life and death. They have only a few days under the sun (2:3); death levels any attempts to climb in life (3:19-20); one leaves life naked just as he entered it (5:16).

Limits of Wisdom

In his opening unit, Qoheleth uses the word “wisdom” five times to say that he used wisdom in the sense of special ability to accomplish something without producing answers to the riddle of life (1:13-18). Furthermore, all the wealth gained by wise actions is eaten up (6:7-9). By wise action, one should be able to learn what life is all about, but Qoheleth says that all his efforts only led him to the conclusion that the wise man cannot really say, “I know” (8:17). The fool and the wise man suffer the same fate, even though “wisdom excels folly as light excels darkness” (2:12-14), and the wise man cannot control what happens to the stuff he accumulated by wisdom after he is gone (2:19-21).

At the same time, it is important to understand that Qoheleth does not deny the importance and primary place of wisdom. He says that a “poor but wise lad is better than an old and foolish king who no longer knows how to receive instruction” (4:13). “Wisdom,” he says, “strengthens a wise man more than ten rulers who are in a city” (7:19), even so, no one is perfect (7:20). Wisdom is good because it allows a person to understand a matter (8:1); a poor wise man was able to deliver a city from the siege of a great king, and so wisdom is better than strength (9:13-18), but the poor wise man was soon forgotten (9:15). Proverbs extolling the virtues of wisdom are found at 10:10-12 and 7:5-7, 11-12. Finally, “the words of the wise are like goads, and masters of these collections are like well-driven nails; they are given by one shepherd” (12:11). That the concept of wisdom is important to Qoheleth is indicated by the fact that ḥokmah (חָכְמָה) and ḥakam (חָכַם) appear some 59 times. Other key terms are “God” Elohim (אֲלהִים) (39 x’s); “vanity” hevel (הֶבֶל) (38 x’s) “under the sun” taḥeth haššemesh (תַחַת הַשֶּׁמֶשׁ) (30 x’s); “fear” yare’ (יָרֵא) (6 x’s).

Teaching about death

Death for Qoheleth is the linchpin of his argument. In spite of the advantages of wisdom in this life, the wise and the fool die alike (2:16); worse yet, both humans and animals die alike. They all go to the same place (3:19-20; 6:6). The phrase “Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?” is taken by Eaton⁶ to mean “who knows the spirit of man which ascends upward?” In other words, the agnosticism is about the breath/spirit, not whether it goes up or not. He bases this on the clearly positive note in 12:7 where the spirit returns to God who gave it. Either way, he is arguing that we are abysmally ignorant about death. Death is humbling, for after entering the world naked and striving to become “something,” man dies and leaves the world naked (5:15-16). Not only does death humiliate us, we cannot even predict when it will come about (8:8). Because of the bitterness of oppression, Qoheleth congratulates the dead more than the living (4:1-2).

What happens to a man after he dies under the sun is unknown (6:12). The phrase “under the sun” appears some 30 times in the book and should indicate to us that Qoheleth is limiting his discussion to what is observable. He does not enter into the discussion of the afterlife (which he apparently believes in according to 12:7), he is only concerned with this life. Experientially, one cannot know what is beyond the grave. In this sense he can say that a living dog is better than a dead lion (9:4), and that no one knows anything in death. There is no activity or planning or wisdom in Sheol (9:10).

The concluding statement in the book (if 12:9-14 is an addendum by the author) speaks of the process of ageing and dying, culminating with a return of the body to dust and the spirit to God. The young person is admonished to remember his creator while he is young, for these declining days will come quickly enough.

Responsibility to God

In spite of the argument often made about the negative tone and “this worldliness” of Qoheleth, it is instructive to see his attitude about human responsibility toward God. The clearest statements are found in 3:17-18: “God will judge both the righteous man and the wicked man.” This may indeed be in this life (as the rest of the verse may indicate), but man is responsible for his actions to God, nevertheless; 11:9: “Ye know that God will bring you to judgment for all these things”; finally, the last verse in the book says: “For God will bring every act to judgment.” Ecc. 3:15 is difficult, but the NIV renders it: “Whatever is has already been, and what will be has been before; and God will call the past to account.”

Implications of accountability come from the idea that man cannot eat or have enjoyment without God (2:25); that God has given a task to man (3:9); that offerings and vows made to God must be carried out properly (5:1-2, 4-7; 8:2); that labor is a gift from God (5:18; 6:2); and that God will reward those who fear him (8:12).

The importance of trusting and rejoicing

Much of what we have discussed of Qoheleth’s philosophy to this point can be justly characterized as negative and pessimistic. It comes from the musings of one who has carefully observed life from the perspective of wisdom and has become frustrated with the apparent contradictions to the teaching to wisdom. The tension between his faith in the ultimate outworking of wisdom teaching versus the painful observations of violations of that teaching are illustrated in 8:12-13. His experience tells him that sinners do not always die young nor do righteous people always live to an old age, but his faith tells him that “it will be well for those who fear God, who fear Him openly.”

His faith in God gives him the confidence to go on living in spite of the conundrums of life. More even than mere living, he is to rejoice in the life that God has given him. It will contain both good and bad, but he wants to rejoice in the good and be prepared to endure the bad. It seems to me that the “rejoice” sections fit into the cycles of the book as well. The passages are 2:24-26; 3:12-13; 3:22; 5:18-20; 8:15; 9:7-9; 11:8-9.

Given our ignorance about the future (let alone the afterlife), our confidence in the sovereignty of God, and the limitations of man and his wisdom, it is best to trust God for what is going to happen and to live a balanced life. (Is this the meaning of not being excessively righteous, overly wise, or excessively wicked or a fool? (7:16-17). This then is the message of the book, we cannot control our lives, only God does that. We cannot know everything, only God is omniscient. We cannot determine when we will die or what will happen to us, all that is in the hands of almighty God. What are we left with, discouragement and despair? Not at all “Whatever your hand finds to do, verily, do it with all your might” (9:10 with Col. 3:17, 23). Progressive revelation brings hope unthought-of in the Old Testament, but the teaching of Qoheleth is just as relevant today as it was then. Even with our additional information, the things he speaks of “under the sun” are as inaccessible to us today as they were to him. Consequently, we can learn much about trusting and rejoicing.

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Dahood, M. Psalms I-Ill (3 vols.; AB; NY: Doubleday, 1965, 1968, 1970.

Davidson, A. B. A Commentary on the Book of Job (1-14), 1862. (Quoted in Gray, The Book of Job, Pt. I, 25).

Delitzsch, F. Psalms. Grand Rapids: Eerdmans, 1973 (orig. pub. 1867).

Denton, R.C. “Tobit” in The Apocrypha of the Old Testament, Revised Standard Version. B. M. Metzger, ed. New York: Oxford University Press, 1965.

Dhorme, E. A Commentary on the Book of Job. Camden, N. J.: Nelson, 1967 (French edition: La Livre de Job, 1926).

Dillard, R. and Tremper Longman, An Introduction to the Old Testament, Grand Rapids: Zondervan, 1994.

Dillow, J. C. Solomon on Sex. New York: Nelson, 1977.

Dodd, C. H. According to the Scriptures, the sub-structure of New Testament Theology. London: Nisbet, 1953.

Driver. S. R. An Introduction to the Literature of the Old Testament (1897, rep. 1956 NY: Meridian Books).

Eaton, M. A. Ecclesiastes in Tyndale Old Testament Commentaries, Downers Grove: IVP, 1983.

Eissfeldt, O. The Old Testament, An Introduction. New York: Harper and Row. 1965.

Evans, Craig A. “The Messiah in the DSS.” In Richard S. Hess and M. Daniel R. Carroll R., eds. Israel’s Messiah in the Bible and the DSS Grand Rapids: Baker Academic, 2003.

_____ and Peter W. Flint, eds. Eschatology, Messianism, and the Dead Sea Scrolls. Grand Rapids: Eerdmans, 1997.

Fokkelman, J. P. Narrative Art and Poetry in the Books of Samuel. Vol. 1. Netherlands: Van Gorcum, 1981.

Glueck Nelson. Hesed in the Bible. Wipf and Stock Eugene OR, 2011.

Gordis, R. The Song of Solomon and Lamentations, New York: KTAV, 1954.

_____. The Book of Job, NY: JTS, 1978.

Goulder, Michael D. Psalms of the Return. JSOT Supplement Series #158, Ed., David J. A. Cline, Sheffield: Sheffield Academic Press, 1998.

Gunkel, H. The Psalms: A Form-Critical Introduction (1862-1932). Minneapolis: Fortress Press, 1967.

Heater, H. Young David and the Practice of Wisdom,” in Integrity of Heart; Skillfulness of Hands, Eds. Dyer and Zuck, Grand Rapids, Baker, 1994.

_____. “Structure and meaning in Lamentations,” in Vital Old Testament Issues, ed. R. B. Zuck, Grand Rapids: Kregel, 1996.

_____. God Rules among Men. Easley SC: Hesed Publications, 2019.

Hengel, M. “Christological Titles in Early Christianity.” In Charlesworth, James H., ed., The Messiah: Developments in Earliest Judaism and Christianity. Augsburg: Fortress, 2002.

Hess Richard S. and M. Daniel R. Carroll R., eds. Israel’s Messiah in the Bible and the DSS. Grand Rapids: Baker Academic, 2003, p. 108.

Hoftijzet, J. and G. Van Der Kooij, eds., Aramaic Texts from Deir ‘Alla, Leiden: E. J. Brill, 1976.

Hutton, Rodney R. “Korah,” in Anchor Bible Dictionary, New York: Doubleday, 1992.

P. Joüon, Grammaire de l’Hebreu Biblique, Rome: Institut Biblique Pontifical, 1923.

Kee, H. C. “Testaments of the Twelve Patriarchs” in The Old Testament Pseudepigrapha, J. H. Charlesworth, ed. NY: Doubleday, 1983.

Keil, F. C., and F. Delitzsch. Biblical Commentary on the OT. 25 vols. Reissued in 10 vols. Grand Rapids: Eerdmans, 1972.

Kidner, D. Proverbs, An Introduction and Commentary. Downers Grove: IVP, 1964.

_____. Psalms 1-72; Psalms 73-150 (2 vols.; Tyndale OT Commentaries; Downers Grove: IVP, 1973, 1975).

Kirkpatrick, A. F. The Book of Psalms, Grand Rapids: Baker, 1982. (Reprint of 1902 edition.)

Kitchen, Kenneth. On the Reliability of the Old Testament, Grand Rapids: Eerdmans. 2003.

_____. Ancient Orient and Old Testament, Chicago: IVP, 1966.

Klausner, Joseph. The Messianic Idea in Israel: from Its Beginning to the Completion of the Mishnah. London: Allen and Unwin, 1956.

Knibb, Michael A. “Eschatology and Messianism in the Dead Sea Scrolls” in The Dead Sea Scrolls after Fifty Years, eds Flint, Peter W. and James C. Vanderkam, 2 vols., Leiden: Brill, 1998.

LaSor, et al. Old Testament Survey. Grand Rapids: Eerdmans, 1982.

Leupold, H. C. Exposition of Psalms. Grand Rapids: Baker, 1959.

Lewis, C. S. Reflections on the Psalms. New York: A Harvest Book, 1958.

McCarter, P. Kyle 1 Samuel in the Anchor Bible. Garden City, NY: Doubleday, 1980.

McNamara, Martin “Intertestamental Literature.” Vol. 23 in Old Testament Message. Wilmington, Del.: Michael Glazier, Inc., 1983.

Metzger, Bruce M. ed. The Oxford Annotated Apocrypha: The Apocrypha of the Old Testament. New York: Oxford University Press, 1965.

Mowinckel, S. “The Ideal of Kingship in Ancient Israel,” He That Cometh, Grand Rapids: Eerdmans, Reprint 2005, originally published 1956.

Murphy, Roland. The Tree of Life, New York: Doubleday, 1990.

O’Neill, J. C. “Who is Comparable to Me in My Glory, 4Q491 Fragment 11 (4Q491C) and the New Testament,” Novum Testamentum, XLII 1, Jan 2000.

Orlov, Andrei A. The Enoch-Metatron Tradition in Texts and Studies in Ancient Judaism, 107, Mohr Siebeck, 2005.

Pope, M. H. Job in Anchor Bible. NY: Doubleday, 1977.

_____. Song of Songs in Anchor Bible, NY: Doubleday, 1977.

Rabin, Chaim, “The Song of Songs and Tamil Poetry” in SR 3:205‑219, 1973.

Roberts, J. J. M. “The Old Testament’s Contribution to Messianic Expectations.” In James H. Charlesworth, ed. The Messiah: Developments in Earliest Judaism and Christianity, Augsburg: Fortress, 2002.

Rogers, J. S. “Asaph,” in Anchor Bible Dictionary. New York: Doubleday, 1992.

Sanders, J. S. The Psalms Scrolls of Qumran Cave 11. Oxford: University Press, 1965.

Scott, R. B. Y. Proverbs. In Anchor Bible. NY: Doubleday, 1981.

Seow, C. L. “Ark of the Covenant,” in The Anchor Bible Dictionary, New York: Doubleday, 1992.

Skehan, P. Studies in Israelite Poetry and Wisdom. CBQMS. Washington, D. C., 1971.

Talmon, S. “The Concepts of MASIAH and Messianism in Early Judaism.” In James H. Charlesworth, ed. The Messiah: Developments in Earliest Judaism and Christianity. Augsburg: Fortress, 2002.

Tate, M. E. Psalms 51-100. Word Biblical Commentary. Grand Rapids: Zondervan, 1991.

Thirtle, J. W. The Titles of the Psalms. (https://archive.org/details/titlesof-psalms th00thiruoft/page/1.)

Von Rad. Old Testament Theology. New York: Harper, 1962-65.

Waltke, Bruce and James Houston. The Psalms as Christian Worship. Grand Rapids: Eerdmans, 2010.

_____. Notes on the Book of Psalms, unpublished notes, Dallas Theological Seminary, 1967.

Wright, G. E. Biblical Archaeology. Phila: Westminster, 1957.

Wenham, G. The Psalter Reclaimed. Wheaton: Crossway, 2013.

Würthwein, E. The Text of the OT. Tr. P. Ackroyd. Oxford: Blackwell, 1957.

Yadin, Y. Bar-Kokhba. London: Weidenfeld and Nicolson, 1971.

Zeitlin, Solomon “The Origin of the Idea of the Messiah.” (pp. 99-111 [pp. 447-459 in “The Origin of the Idea of the Messiah,” In Time of Harvest, NY, 1963]).

Apocrypha: Selected Bibliography

Charles, R. H. The Apocrypha and Pseudepigrapha of the Old Testament, 2 vols., Oxford: Clarendon Press, 1913.

This was the standard work for decades. Because it began to go out of print, and because some of the conclusions needed reevaluation, and because of the question about what to include and not include, a revised edition was published in 1984.

Charlesworth, James H, The Old Testament Pseudepigrapha, 2 vols., Garden City, NY: Doubleday & Company, 1983.

The work is superseding Charles’ work, and will no doubt become the classical work in the days to come.

Kee, Howard Clark. The New Testament in Context; Sources and Documents. New Jersey: Prentice-Hall, Inc., 1984.

As the title implies, this book covers a broader area than some of the others. It provides historical and literary background for the New Testament in general, including the Greco-Roman situation.

McNamara, Martin. Intertestamental Literature. Vol. 23 in Old Testament Message; a Biblical-Theological Commentary.

This work by a Roman Catholic Scholar provides an introduction to all the various types of literature and gives examples ranging from the Apocrypha to literature of Judaism and Pharisaism. A concluding chapter summarizes the Jewish situation from 200 B.C. to A. D. 200.

Mendels, Doron. The Land of Israel as a Political Concept in Hasmonean Literature: Recourse to History in Second Century B.C. Claims to the Holy Land. Tübingen: J.C.B. Mohr (Paul Siebeck), 1987.

This monograph is a study of the ideas about the geographical dimensions of the Holy Land in the literature of the period in the title.

Metzger, Bruce M., ed., The Apocrypha of the Old Testament, New York: Oxford University Press, 1965.

The is the RSV translation of the books of the Apocrypha including the books omitted by the Council of Trent.

Sparks, H. F. D., ed. The Apocryphal Old Testament, Oxford: Clarendon Press, 1984.

This work is the revision of Charles spoken of above.

Van Unnik, W. C., ed. La Littérature Juive entre Tenach et Mischna; Quelques Problemes. Vol. 9 in Recherches Bibiques. Leiden: E. J. Brill, 1974.

A series of essays, some specific, some general on the Apocrypha and Pseudepigrapha.

Allen Bible Church

December 26, 2021

Mathew 2:1-12 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, saying, 2 “Where is He who has been born King of the Jews? For we saw His star when it rose in the east and have come to worship Him.” 3 When Herod the king heard about it, he was deeply disturbed, and all Jerusalem with him. 4 And gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They said to him, “In Bethlehem of Judea; for this is what has been written by the prophet:

6 ‘AND YOU, BETHLEHEM, LAND OF JUDAH,
ARE BY NO MEANS LEAST AMONG THE LEADERS OF JUDAH;
FOR FROM YOU WILL COME FORTH A RULER
WHO WILL SHEPHERD MY PEOPLE ISRAEL.’”

7 Then Herod secretly called for the magi and determined from them the exact time the star appeared. 8 And he sent them to Bethlehem and said, “Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him.” 9 After hearing the king, they went on their way; and lo and behold, there it was – the star they had seen in the east! It went on ahead of them until it came to a stop over the place where the Child was to be found. 10 When they saw the star, they rejoiced exceedingly with great joy. 11 And after they came into the house, they saw the Child with His mother Mary; and they fell down and worshiped Him. Then they opened their treasures and presented to Him gifts of gold, frankincense, and myrrh. 12 And after being warned by God in a dream not to return to Herod, the magi left for their own country by another way.1

Introduction

A few years ago, I was asked to conduct the funeral service of a man who attended our church. I learned that his parents had participated in the Oklahoma Land Rush of 1889. The most interesting thing I learned about this man was that he had an uncle who took an entire year to travel to Pike’s Peak in Colorado. . . BY COVERED WAGON!

I can hardly imagine such a journey. And yet the distance (about 550 miles) might be similar to that traveled by the magi, in the event described by our text in Matthew chapter two. 2 You can imagine that the journey to Bethlehem was not an easy one for the magi. After all, a camel does not have first-class seating (though it does have bucket seats)!

Besides Luke’s account of the birth of John the Baptist, and of Jesus, this story of the magi in Matthew’s gospel is the only other description of the events surrounding the birth and early years of our Lord Jesus. Unfortunately, our understanding of what happened here is more influenced by a number of Christmas pageants than it is by the actual account provided us by Matthew.

So, let’s take a careful look at this text with the purpose of seeing what it actually says, and what it does not. And, then, let us consider what we can learn from the story of the magi.

So that you will know what to expect, I will tell you in advance that this message has three parts.

• Part I: What is important, and what is not.
• Part II: The story, as Matthew tells it.
• Part III: What we should learn from the magi.

Part I: What Is Important, And What Is Not

The story revolves around its main characters:

The Main Character Is The Baby Jesus, The King Of The Jews.

A careful look at Matthew and Luke will reveal that very little is said about the actual birth of Jesus. After all, the birth itself is not miraculous. The events leading to Jesus’ birth, and those following it (such as what we are now discussing) are the things that are emphasized. We don’t know why, but there was something about this baby that made it clear to the shepherds, Simeon and Anna (Luke 2), as well as the magi, that this baby was the promised King of the Jews. It is the apocryphal gospels that describe almost magical events which take place in the early life of Jesus.

Tradition, and the apocryphal gospels written many years later, tell many absurd and fanciful things about the flight of the family and their entrance into Egypt. The flowers were said to spring up in their steps as they entered the land; the palm trees to bow down in homage, and wild animals to come near in friendly approach.3

The Magi Are, Of Course, The Central Focus Of Our Text.

I think of the magi as both astronomers and astrologers. As astronomers, these students of the heavens watched and observed what took place in the heavens. In this capacity, the magi observed the appearance of a new “star” and took note of it, watching it carefully.4

The magi were also astrologers, and as such, they believed that the stars and their movements were a source of revelation. And so it was that they sought the meaning of the appearance of this new star in the east. I don’t know how, but in this case, they discerned the “message” of this star. A baby boy was born on the day of the star’s appearance. He was to be the “King of the Jews,” and as such, they were to seek Him out and worship Him. I should add that this implied the deity of Jesus, for one only worships a person who is divine.

We find “magi” in the Book of Daniel (e.g. 2:2,10). These were the “astrologers” who, along with “magicians,” “sorcerers,” and “Chaldeans,” were unable to tell Nebuchadnezzar what his dream was, or what it meant.

While we think fondly of these magi in Matthew, they were not highly regarded in the Bible, for they were usually condemned as a false source of revelation and counsel. For example:’

“You are wearied with your many counsels; Let now the astrologers, Those who prophesy by the stars, Those who predict by the new moons, Stand up and save you from what will come upon you” (Isaiah 47:13, NAU).

Then There Is Herod, The Present “King Of The Jews.”

Herod was one bad dude. He was devious and insanely jealous, and fearful that someone might take his throne, so much so that he had a number of family members killed. From what we read in Matthew of his killing the Bethlehem baby boys, it is easy to believe the secular accounts of his cunning and violence.

The People Of Jerusalem.

It is easy to believe that Herod was greatly troubled by the news of Jesus’ birth. What we might not expect is that this term, “greatly distressed” was used to describe not only Herod’s reaction, but also that of the people of Jerusalem. And to make it clear that he was not speaking of a small segment of the people, Matthew writes that “all Jerusalem” was greatly distressed by the news brought to them by the magi.

And Finally, There Was “The Star.”

To say that the appearance of the star was mysterious would be a great understatement. But the fact is that most of the time when the term “star” or “stars” appeared in the Bible it meant simply that – a star. I would say we are forced to leave it at that.

So How Do We Know What Is Important And What Is Not?

In the simplest of terms, what is important is what we are clearly told, and what is not important is what we are not told. God set this principle down in the Book of Deuteronomy:

“The secret things belong to the LORD our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law” (Deuteronomy 29:29, NAU).

The problem is that we are tempted to focus our attention of what we do not know, more than on what we are told. We are curious, and we don’t like unsolved mysteries. That was true of the prophet Daniel, and here is God’s response:

8 As for me, I heard but could not understand; so I said, “My lord, what will be the outcome of these events?” 9 He said, “Go your way, Daniel, for these words are concealed and sealed up until the end time. 10 “Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. 11 “From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days. 12 “How blessed is he who keeps waiting and attains to the 1,335 days! 13 “But as for you, go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age” (Daniel 12:8-13; see also Luke 10:23-24; 1 Peter 1:10-12).

So what is it we are not told? We are not told the exact day of our Lord’s birth, as hard as some try to do so. Ironically, Herod knew Jesus’ birthday, because the magi told him when the star appeared. We are told very little of about these magi, where they came from, or how they came to the conclusions the did about the “King of the Jews.” How we would love to know how the appearance of a star could reveal all that they had come to believe.

How, then, do we know what is truly important? First of all, we pay attention to what we are told. We are told that the events of our text happen after the birth of Jesus (verse 1). We are told that the magi found Jesus “in the house,” not in a manger (verse 11).

There is a very important clue to what is important in our text, and it is the use of the term “behold.” Matthew uses this term twice in our text, once in verse 1, and again in verse 9. Amazing as it is, the latest version of the New American Standard Bible (2020) omits any use of the word “behold.”5 So, too, the NIV, the NIRV, and the NLT omit it as well. The NET weakly renders it “once again.”

In the city of Richardson, where Jeannette and I live, there are some stop signs that folks sometimes overlook (perhaps looking at their cell phones). And so, the city has encircled these signs with a string of flashing lights, so as to call attention to the sign.

Matthew does this with the term behold, and to neglect, ignore, or mistranslate it does the reader no service. I believe that “behold” is a key term in our text. Let me illustrate why.

Years ago we were talking to Don and Maggie, who lived in the apartments we managed. They told us a story about what happened to them, some time before. Don did not appreciate being interrupted when he was in the middle of a project. And so one day he instructed Maggie that when she found him working on a project, she was to quietly wait for him, until he was finished. They he would nod to her, indicating that the time had come.

One day Maggie came outside and found Don busily at work. Dutifully Maggie waited – for some time – until Don had finished, and gave her the nod of permission to interrupt. She quietly said, “The house is on fire.”

No, she needed our word, “behold.” She should have bolted out the door, grabbed Don by the sleeve, and hollered in his ear, “Behold, the house is on fire!”

I believe that the translations that have omitted the word “behold” have treated the text as Maggie did the report that the house was on fire. The word behold is linked to the magi (verse 1) and to the star (verse 9). These are the two most important elements of Matthew’s account, and so we must pay careful attention to what we are told about them (not what we are not told about them).

Part II: The Story, As Matthew Told It6

The magi, as astronomers, carefully watched the heavens, looking for patterns, or for significant changes (like the appearance of a new star). They would then seek, as astrologers, to discern the meaning of these movements. One day, a new star appeared in the east, and the magi perceived this to be of great significance. They concluded (I know not how) that this signified the birth of a child who was the “King of the Jews.” They also reasoned that He was divine, and thus they should find Him and worship Him.

We don’t know how much time passed between the appearance of this new star, and the magi setting out to find the One of whom it spoke. Neither do we know exactly how many magi there were. A caravan of sorts was probably arranged, and security may well have been in mind as well. Traveling with gold, frankincense, and myrrh, all valuable items, could pose some dangers.

When they set out for the Holy Land, the star moved in such a way as to guide them (we saw this at the exodus of Israel as well – Exodus 13:21) along the way.

It was when they were approaching Jerusalem that something significant happened: the star went out; it simply disappeared. Someone turned of their GPS! What to do now? It surely seemed logical to assume that since they were approaching Jerusalem the folks who lived there would also know about the birth of a king.

Here Is Where So Many Get It Wrong, Based Upon Christmas Pageants Or Sunday School Stories.

We are taught that the magi went straight to Herod, and asked him where they might find and worship the new king. There are several reasons why this would not have been the case.

First, the wording of the text should make it clear that the magi went about Jerusalem, seeking directions to the birthplace of Jesus.

Second, the likelihood of mysterious foreigners getting a face-to-face interview with a king was highly unlikely. Think of Esther, risking her life to have entrance to the king (Esther 4:11).

Third, if these men knew anything about Herod, they would never consider talking to him directly. Just imagine the scene: The magi go to Herod’s door and knock. Herod comes to the door, and he hears these words: “Pardon me, king, but would happen to know where we could find the new king, the “King of the Jews,” who must be your replacement?” I don’t think so.

Consequently, I read Matthew’s account differently. The magi respond to the disappearance of the star by going into the city, going down its streets, and asking those they encounter for directions to the birthplace of the new king. We know that this created great distress for the people of Jerusalem, and so it is not surprising that word of these strangers would reach the ears of Herod.

Herod hears this news, and like the others in Jerusalem, is greatly distressed.7 I believe that Herod has not yet talked face-to-face with the magi, and that he privately assembled the religious experts to give their response.8 If there was to be born a “King of the Jews” where would that be? The answer seems to be on the tip of their tongues, based on the prophecy of Micah 5:2.

Having learned that the birthplace of the new king was Bethlehem, Herod privately met with the magi. Herod knew the birthplace of Messiah, but not the time of His birth. And so, the first item on his agenda was to learn from the magi the exact time the star appeared. (All of this was so that he knew the ages of those infants he had resolved to kill.)

Having learned this, all Herod needed to know was where to find the Messiah. He told the magi that they would find the “King of the Jews” in Bethlehem, and no doubt told them the direction they should take to make the 6-mile journey. He also instructed them to report the child’s location to him on their journey home, so that he could “worship” Him.

With this knowledge, the magi set out on the final leg of their journey. Finding Bethlehem would not be difficult. Finding the baby would present more of a challenge. But as they made their way, behold the star mysteriously re-appeared, guiding them not only to Bethlehem, but to the very house where Jesus was to be found, along with His mother.9 Matthew tells us that the magi responded to the return of the star’s guidance with great joy. They were definitely on the right track.

Having found the Messiah, the magi worshipped HIM (not them, and not her), presenting their gifts of gold, frankincense, and myrrh.

This seems to have happened in the night, and thus the magi would not begin their journey home until daylight. During the night, an angel of the Lord warned the magi in a dream that Herod had planned to use them to locate the child and to kill him. They were instructed to return home by another route.

This reaches beyond our text, but I would imagine that Herod anxiously awaited the return of the magi, so that he could carry out his wicked scheme. He waited, and waited, and all the while Joseph, Mary, and the Child were hurriedly making their way toward Egypt. By the time Herod figured out that he had been outwitted he was furious, and he took out his anger on the baby boys of Bethlehem.

Part III: What Are We To Learn From This Story?

Many are the lessons to be learned from this story, but let us focus on a few of them as we conclude.

First, This Story Sets The Stage For What We Should Expect To See In The Rest Of This Gospel.

We should expect trouble, not only from this Herod (who will die fairly soon) and other Roman rulers, but also from Jerusalem and the Jewish religious leaders. Jerusalem will become a dangerous place for Jesus to visit.

The magi are Gentiles, and we have seen the efforts to which God has gone to bring them the good news of salvation through Jesus. That being the case, we should expect to see more Gentiles coming to faith in Matthew. He began by naming Gentile women in the genealogy (chapter 1). In chapter 8 Matthew will write of the Gentile Centurion and his faith, which surpassed that of the Jews:

5 And when Jesus entered Capernaum, a centurion came to Him, imploring Him, 6 and saying, “Lord, my servant is lying paralyzed at home, fearfully tormented.” 7 Jesus said to him, “I will come and heal him.” 8 But the centurion said, “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” 10 Now when Jesus heard this, He marveled and said to those who were following, “Truly I say to you, I have not found such great faith with anyone in Israel. 11 I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12 but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth” (Matthew 8:5-12, NAU).

In chapter 15, we are told of the Gentile (Canaanite, no less!) woman who appealed to Jesus to cast the demon out of her daughter. In spite of being put off for a bit, her request was granted because of her faith.

And let us not forget how this book ends, with the Great Commission:

And Jesus came up and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:18-20).

Second, The Story Of The Magi Assures Us Of The Providence Of God.

Let us be sure we are all on the same page regarding the providence of God. In our contemporary society and thinking, providence would rather quickly be brushed aside as “good luck.” But in biblical terms, providence is divine providence, God’s intervention in earthly affairs. We see a great deal of divine intervention in Matthew related to the birth of Jesus.

• It was divine intervention (a tax, no less) that resulted in the birth of Jesus in Bethlehem, rather than Nazareth.
• God arranged for the birth of Jesus to be proclaimed in Jerusalem (including Herod), (by Gentiles, no less).
• I believe it was the Providence of God that kept the exact day of our Lord’s birth a secret (known only to the magi and to Herod). Had our Lord’s birth date been recorded we would be tempted to celebrate our Lord’s incarnation only one day in the year. But when our Lord established communion (the Lord’s Table) He purposed that the incarnation would be frequently celebrated, as often as the Lord’s Table was celebrated.
• By arranging for the escape of Jesus and his family, at a later time than His birth,10 so that mother and child could make the (approximately 10-day) trip to Egypt. And providing for their material needs with the gifts of gold, frankincense, and myrrh.11
• The providence of God is also evident in the ways in which God fulfilled prophecies related to Messiah.12

Let me suggest two things to reflect upon, related to divine providence as we see it in our passage, in the Bible, and as we experience it in our lives.

We see here that divine providence is seldom, if ever, recognized as such at the time we first experience it. In our story, Rome’s tax and registration was not immediately recognized as God’s means of getting Mary to Bethlehem, so that the birth of Jesus could fulfill the prophecy of Micah 5:2. Likewise, Joseph’s betrayal by his brothers, resulting in his sojourn in Egypt was not understood as divine providence until much later (see Genesis 45:5-7; 50:20).

Likewise, divine providence often comes to us in the form of adversity, suffering, or difficulties. Divine providence may well come to us in the form of our suffering. When Jacob was told that he must release his beloved son, Benjamin, to go to Egypt with his brothers, he saw this as anything but divine providence:

Their father Jacob said to them, “You have bereaved me of my children: Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are against me” (Genesis 42:36).

The Roman requirement to register in the place of one’s origin required a difficult journey to Bethlehem, but in the end, we see the hand of God in it. Divine providence helps us to embrace Paul’s words in Romans chapter 8:

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Romans 8:28).

Most important of all, can we not recognize that the rejection of our Lord, and His suffering and death on the cross of Calvary was divine providence? Notice the change in the outlook of the followers of Jesus as this reality dawned upon them. So, too, God often brings suffering and adversity into the lives of sinners, who need His salvation, to draw them to Himself.

11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12 But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners” (Matthew 9:11-13).

And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them (Matthew 15:30; see also Matthew 5:1-6).

Before I was afflicted I went astray,
But now I keep Your word (Psalm 119:67).

It is good for me that I was afflicted,
That I may learn Your statutes (Psalm 119:71).

I know, O LORD, that Your judgments are righteous,
And that in faithfulness You have afflicted me (Psalm 119:75; see also Psalm 73).

Is it possible that you are presently experiencing adversity, and that this might be the providential hand of God, drawing you to Him?

Which raises a very practical and relevant question for all believers: “Is it possible that the present Covid Crisis is really a part of God’s providential intervention in the affairs of men, and, if so, what should Christians do in response to this?”

Third, Christmas Is About Jesus.

One would hardly think this was necessary to point out, but look around in this Christmas season. How many nativity scenes do you see in front yards, compared to Santa’s, reindeer, and snowmen? And in the plethora of Christmas movies, how many feature Jesus, even mention Him?

Fourth, Christmas Is About Giving, Not Getting.

From Black Friday to pre-Christmas sales, the emphasis is on receiving gifts, big gifts. Children sit on Santa’s lap, so they can give him their list of wanted items. The emphasis of Scripture is on giving, rather than receiving (Acts 20:35; Ephesians 4:28), on serving, rather than on being served (Matthew 20:25-28; Mark 10:45). And let us note the fact that the giving of the magi was to God, not to men. I believe that the generosity of our giving is directly proportional to our grasp of the greatness and goodness of our God.

Fifth, It Isn’t Just What We Know, But What We Do With What We Know.

I don’t understand how, but it amazes me that in the end the magi knew the very same things the people of Jerusalem knew from Micah 5:2. Strangely (and inexplicably), the magi received this revelation from a very different source than Scripture.

• A Messiah was coming – indeed, had come.
• He was divine and human (you worship God, not men).
• He was the “King of the Jews.”
• He was born in Bethlehem.13

How these two groups responded to the revelation they received is very different. Herod responded like Judas, seeking to kill Jesus. The people of Jerusalem could not find it in themselves to walk the meager 6 miles to Bethlehem to check out the report of the magi, even though Messiah’s birth in Bethlehem was foretold in prophecy.

In stark contrast, the magi were Gentiles, not Jews, but they came such a great distance to find and to worship a Jewish King. They travelled many miles, over many days, to find Messiah. And they presented gifts that were most expensive.

In this Christmas season, we would do well to reflect on those texts (whether prophecy or fulfillment) that tell or foretell our Lord’s first coming. And we would likewise do well to consider how (by time and money) we are responding to our Lord’s incarnation.

I should perhaps remind you that neither our Lord, or the apostles, not the Scriptures instituted Christmas. But in the regular celebration of communion, the bread we partake is a symbol of our Lord’s incarnation, fully God and fully human, a Lamb without blemish, so that His death could pay the penalty for our sins.

Merry Christmas!

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