Learn & Apply God’s Word so
You will Become a Vessel of Honor
You will Become a Vessel of Honor
Grace Fellowship Church
Pastor/Teacher, Jim Rickard
Proverbs 22
1. The wise discipline themselves to follow God in
everything, vs. 1-16.
2. Wisdom tells us
when to speak and when to be silent, vs. 17-21.
3. The wise ones care for and protect the poor, vs. 22-29.
Next, we begin what is called Collection III of Solomon I,
of the Book of Proverbs that encompasses chapters 22:17 - 24:22. Recalling the makeup of this Book:
Solomon I:
Collection I, chapters 1-9;
Collection II, chapters
10:1-22:16,
Collection III, chapters 22:17-24:22
Collection IV chapters 24:23-24:34
Solomon II:
Collection V, chapters 25-29
The Sayings of Agur Son of Jakeh:
Collection VI, chapter 30
The Sayings of Lemuel:
Collection VII, chapter 31
In Collection III, we have the “Thirty sayings of the wise,” Prov 22:17 - 24:22. It is broken down
as follows:
A. Introduction to
the 30 sayings; the prologue, Prov
22:17-21.
B. The 30 sayings, Prov 22:22 - 24:22.
Thirty, being the number of Divine perfect order, symbolizes
a complete and perfect teaching. And, when we have this word in our souls, we
will operate in God’s perfect divine order within society and in our
relationship with Him.
In Chapter 22, we
have now concluded the proverbs encouraging godly living, Prov 16:1-22:16, and will begin the proverbs concerning various
practices, Prov 22:17-24:34, in
Collections III and IV.
Most of these sayings are hortatory, beginning with a
prohibition, followed by an argument, reason or motive. For example, these
verses warn against injustice, Prov
22:22f, 28; 23:10ff; 24:11f, 15f, 23-26, 28f, excessive living, Prov 23:19ff, 29-35, sexual immorality,
Prov 23:26ff, response to the
wicked, Prov 23:1ff, 6ff, 17f; 24:1f,
10, 17-22, and laziness, Prov 22:29;
24:30-34; all topics addressed in the rest of the Book. The positive
commands are like those of the prologue, commanding attention to the teacher’s
instruction.
Specifically, in Chapter
22, we have seen:
1. How the wise discipline themselves to follow God in
everything, vs. 1-16.
And now, in the second half of Chapter 22, we will note:
2. Wisdom tells us when to speak and when to be silent, vs. 17-21.
3. The wise ones care for and protect the poor, vs. 22-29.
Therefore, in the introductory prologue to the “Thirty
sayings,” we have the 2nd main message, “Wisdom tells us when to
speak and when to be silent,” vs. 17-21.
In the second half of this chapter, we have “6 Sayings,” vs. 17-21; 22-23; 24-25; 26-27; 28; 29.
We will study each “saying” in its entirety, rather than verse by verse, as we
have done above.
Saying 1, The
Prologue:
The first “Saying” is the prologue that has three main
points:
1. Motiving the son to hear / learn, vs. 17-18.
2. Theological motivation; trust in the Lord, vs. 19.
3. The Father’s purpose for teaching these things, vs. 20-21.
Prov 22:17-21,
“Incline your ear and hear the words of the wise, and apply your mind to my
knowledge; 18For it will be pleasant if you keep them within you, that
they may be ready on your lips. 19So that your trust may be in the
LORD, I have taught you today, even you. 20Have I not written to you
excellent things of counsels and knowledge, 21To make you know the
certainty of the words of truth that you may correctly answer him who sent
you?”
Interestingly, there is a relationship of this
section of Proverbs to the Wisdom of Amenemope, an ancient Egyptian text of
wisdom, as well as other ancient wisdom texts. When introducing this text,
Bruce Waltke, who at the time was Professor of Old Testament, Regent College,
Vancouver, British Columbia, gave the following parallelism to ancient Egyptian
writings.
“The
external evidence of the Egyptian Instruction of Amenemope (ca. 1186-1069 b.c.)
confirms the internal evidence that the Thirty Sayings of the Wise is a
distinct anthology of wisdom sayings. Most scholars believe that the Thirty
Sayings of the Wise shows a creative use of Amenemope. The structural model for
this collection, “Do I not write for you thirty sayings,” derives from the last
chapter of Amenemope (27:6): “Look to these thirty chapters.” But, its material
dependence on Amenemope extends only for the first eleven sayings
(22:16-23:11). The next saying introduced by the educational saying at 23:12
that separates it and the next unit of the Thirty Sayings is common to the
Aramaic Ahiqar. The saying against debt surety finds thematic analogy in the
Aramaic and Akkadian wisdom tradition, but not in the Egyptian. The lampooning
saying against drunkenness (23:29-35) descends from the Egyptian tradition, but
not Amenemope.” (New
International Commentary)
He goes on to write:
“Literary Structure and Arrangement
The literary structure of the Egyptian sboyet genre
includes three elements: (a) a title—“the beginning of the instruction of X
which he composed for his son Y”; (b) a prose or poetic introduction—the
setting forth of the details of why the instruction is given; and (c) the
contents—the linking together of admonitions and sayings in mutually
independent sections of very diverse nature.
Aside from the omission of the first section, this
is precisely the structure exhibited in the “Thirty Sayings of the Wise” (Prov 22:17–24:22). The motive behind
the collection is given in 22:17–21
which is followed by the diverse collection of admonitions in 22:22–24:22.
Compare, for example, the first two chapters of
the Instruction of Amen-em-Ope with Proverbs 22:17–23.
Chapter 1
He says:
Give your ears, hear the sayings,
It profits to put them in your heart,
Woe to him who neglects them!
Let them rest in the casket of your belly,
May they be bolted in your heart;
When there rises a whirlwind of words,
They’ll be a mooring post for your
tongue.
If you make your life with these in your heart,
You will find it a success;
You will find my words a storehouse for life,
Your being will prosper upon earth.
Chapter 2
Beware of robbing a wretch,
Of attacking a cripple….
If those
who divided the Bible into its chapters had been aware of these literary forms
and structures found in the pagan sapiential texts, they no doubt would have
made a chapter break between Proverbs
22:16 and 22:17.
The Theology of the Book of
Proverbs
The Egyptian sages seem to have discerned values
in Ma’at similar to those affirmed in Israel for “wisdom.” Since the pioneering
efforts of Budge and Gressmann,50 it has been clear that the
Instruction of Amen-em-Ope most closely approximates the teachings of the Book
of Proverbs, especially the “Thirty Sayings of the Wise” in Proverbs 22:17–24:22.
Simpson called attention to the following
parallels, among many others, between the Hebrew and Egyptian works.
“Do not make friends with a hot-tempered man,
do not associate with one easily
angered,
or you may learn his ways
and get yourself ensnared” (Prov
22:24–25, NIV).
“Do not associate to thyself a
passionate man,
nor approach him for conversation.
Leap not to cleave to that [fellow],
lest a terror carry thee away” (Amen.
11:13–15; 13:8–9).
“Do not wear yourself out to get rich;
have the wisdom to show restraint.
Cast but a glance at riches, and they
are gone,
for they will surely sprout wings
and fly off to the sky like an eagle”
(Prov 23:4–5, NIV).
“Labor not to seek increase
[perchance] they have made themselves wings
like geese,
they have flown to heaven” (Amen.
9:14–10:4).
These individual sayings not only agree in form
and sometimes even in wording, but when viewed collectively they share the same
ethical and social ideals. Lichtheim summarizes the ideal man, “the silent
man,” in this Egyptian text in this way:
[He] is
content with a humble position and a minimal amount of material possessions.
His chief characteristic is modesty. He is self-controlled, quiet, and kind
toward people, and he is humble before God. This ideal man is indeed not a
perfect man, for perfection is now viewed as belonging only to God.
Here again space does not permit discussion of a
much-debated issue related to these sapiential texts, namely, how this striking
relationship between the Bible and these pagan texts is to be accounted for.
Suffice it to say here that Oesterley seems to have the best of the arguments
in his contention that both go back to a common stock of international,
pan-oriental, proverbial literature.”
Now, for our
understanding in application to the Christian way of life, we begin with:
1. Motivating the Son to Hear, vs. 17-18.
Vs. 17.
Prov 22:17, “Incline your ear and hear the words
of the wise, and apply your mind (heart) to my knowledge.”
Reminding us of Prov 5:1, this calls attention that
equates the teacher’s words with the teachings of “the wise.” Just as when the
Pastor-Teacher teaches God’s Word, He is teaching the mind of Jesus Christ, the
wisdom of God for life.
Once again we are
instructed to learn God’s Word, which is true wisdom so that we can apply it to
our daily lives. It reminds us of the admonition repeated seven times in Rev 2 and 3, “He that has an ear, let him hear...”
The Word “incline” is the Hebrew Verb NATAH that
means, ”to spread out, to turn aside, to bend down,” in the causative active Hiphil Imperative for
a command. It means, “to pay close attention to something.” Stop what you are
or have been doing and pay attention to this thing, (i.e., the Word of God). In
that, we are to use the “ear gate,” OZEN, “ear,”
to “listen to,” SHAMA, in the Qal
Imperative for another command, to take in the “words of the wise,” DAVAR CHAKAM, “the speech or sayings of the
wise,” i.e., the wisdom of God’s Word, Bible Doctrine. This may have been the
heading for this section, “The sayings of the wise.”
In our learning, we are
to “apply” SHITH, ourselves to think
about what the Word of God says, contemplate it in the mentality of our souls,
as we compare it to other things we already know about God’s Word and the way
the world works. We should not be strictly mechanical or robotic in our intake
and application of Bible Doctrine. We are to be highly interactive with it,
based on our own personal and unique situations of life.
“Mind” or better translated “heart,”
which is LEB or heart of your soul, the right lobe of your soul, tells us of
the application of God’s Word. The heart is where we store and apply the “knowledge,” DA’ATH, of God’s Word.
The parallels, “the
sayings of the wise” and “to my knowledge,” indicate that Solomon is adopting
and adapting the wisdom of his sage-peers. And, we see that the ear, as the
exterior organ that receives the information, and the heart, as the interior
organ that directs the whole body with it, Prov
4:20-27; cf. Prov 2:2, tell us
of the outer and inner workings of God’s Word through our souls.
Vs. 18
Prov 22:18, “For it will be pleasant if you keep
them within you, that they may be ready on your lips.”
Here, we are taught that
the intake and application of Bible Doctrine will be “pleasant or lovely,” the
Adjective NA’IM, to us and in our lives. Yet, there is a caveat, “if you keep them within you.” The
Hebrew reads, “when you are observing them,” with the Qal Imperfect of the Verb
SHAMAR that means, “to observe, guard, protect, or keep.” It means to not allow
the thoughts or temptations of the world or the Old Sin Nature steal God’s Word
away from you. Instead, we are to hold on to the Word of God in our souls,
guard it, and protect it, so that we can apply it to our lives. It emphasizes
memorizing these teachings so that they are in us forever. And, when you do, it
will be pleasant or lovely to you and your life.
“Within you,” is the Hebrew BETEN that means, “stomach, womb, or
inner parts.” Interestingly, “in your stomach,” may be a shortened form of the
Egyptianism, “in the casket of your heart.” It means, your inner most being,
your soul, your spirit, your heart, etc. So, it means, keep it in your heart
and it will be pleasant within your soul and spirit.
The psalmist reflected on
the pleasantness of the atmosphere in a society when brothers dwell together in
unity, Psa 133:1. Likewise, singing
praises to God is not only a good thing to do, but is also pleasant and
beautiful Psa 135:3; 147:1.
Therefore, when you take in, guard, and apply God’s Word in your life, it will
lead to having a great relationship with those around you and with God.
“That they may be ready on your lips,” uses the passive Niphal Imperfect of the verb KUN
to mean, “they will be prepared or established.” The Imperfect says that this
is an ongoing situation. The Passive says we receive this action as result of
having God’s Word in our soul. In other words, you will always be ready to
apply God’s Word in your speech, “lips,” SAPHAH, no matter what the situation
is. You will always be ready to give an account of the faith that is in, 1 Peter 3:15.
1 Peter 3:15, “But sanctify Christ as Lord in your
hearts, always being ready to make a defense to everyone who asks you to give
an account for the hope that is in you, yet with gentleness and reverence.”
The Hebrew also uses the Adverb YACHDAW in this verse that
means, “together or at the same time.” It is derived from YACHAD that means,
“to be united.” This emphasizes that our inner most being, the mentality of our
soul, will be in sync with the words that come forth from our lips. The two
will be united and there will be harmony between our thoughts and words; which
sometimes can be in great conflict. Yet,
with the power of God’s Word resident within our souls and the filling of God
the Holy Spirit, there will be unity within us.
We see then, that when God’s Word has been internalized,
i.e., made part of our way of thinking, then it will be pleasing to our souls.
Therefore, these verses outline three stages of wise living:
1. Listening, vs. 17a.
2. Learning, vs.
17b-18a.
3. Using or applying, vs.
18b.
The third stage, speaking wisely and truthfully, vs. 18b; cf. vs. 21, is the reason for both listening and learning, and grows
out of the trust in the Lord that results from this knowledge, as noted in the
next verse.
As we have seen in this saying, the imagery of organs
associated with the learning process, ear, heart, stomach, and lips, bind the
admonition together to accept and memorize God’s Word with motivation, vs. 18. Therefore, the learning process
progresses from the outward ear that acquires God’s Word, vs. 17a, to the interior heart set upon the acquisition of God’s
Word, vs. 17b, to preserving God’s
Word in the stomach, vs. 18, (that
was thought to house the heart), to the outward lips that present God’s Word to
others, cf. Prov 4:20-27.
2. The Theological
Motivation, vs. 19.
Vs. 19
Prov 22:19, “So that
your trust may be in the LORD, I have taught you today, even you.”
This passage shifts from the son’s role in the learning
process to that of the teacher, and more
importantly, adjusts the adopted sayings of the wise, to faith in God.
“Trust” is the
Hebrew Noun MIBTAH, that means, “trust or security.” It refers to trust or confidence,
that in which one trusts or an attitude of confidence itself. This trust,
confidence, or sense of security should be placed “in the Lord,” YHWH, which includes His Word.
Beyond making you charming to others, these teachings enable
you to realize a dynamic, trusting relationship with God.
“I have taught”
is the causative active Hiphil Perfect of the Verb YADHA that means, “to make
known, to make understand, to teach.” The perfect speaks of the completed past
action. The teacher has taught his student(s) these things. It has the double
emphasis of “even you,” at the end.
This is not an insult, but a double emphasis that the teacher has taught the
student these principles and precepts of God.
It offers another motivation for the exhortations of vs. 17, that the son’s trust may have
its proper object in the Lord and his wisdom, rather than in his own
understanding, Prov 3:5f. And, it is
saying, “Yes, I am talking to you, not somebody else. Trust in the Lord!”
So, this tells us that God inspired the teaching of His Word
in writing it down and teaching it through His Spirit so that you and I, the
believer, may have a relationship with Him. Through the mediation of the
inspired Word, that is so trustworthy, we have the Lord as our object of trust,
power, and authority.
The daily calling to mind of God’s Word, becomes the
“today,” not just one day in the past when they were first learned or
memorized. It also entails the contemporary relevance of God’s Word for each
day into the indefinite future.
Therefore, the active trust in the Lord, who reveals His
will through His Word, entails a constant commitment to the Lord and His words,
not an autonomous reliance upon self, cf. Prov
3:5-7, or a passive resignation to fate. This faith distinguishes Solomon’s
teaching from those of his peers in the ancient Near East.
3. The Father’s
Purpose, vs. 20-21.
Vs. 20
Prov 22:20, “Have I
not written to you excellent things of counsels and knowledge.”
“Excellent things,”
is actually an idiom using the word SHILSHOM that literally means, “the day
before yesterday, three days ago, or the third day.” It means, “some time ago
or previously.” This term usually refers to a point in the past when conditions
were different than the present. Therefore, the teacher wrote this information
some time ago for the student to learn. At that time, the student was ignorant
of these things, now, after learning them, he has wisdom.
It is used in comparison with vs. 19, “I have taught you today.” Therefore, the teacher has
taught in the past and is teaching in the present the principles and precepts
of God. The point is that the teacher’s instruction is and has been consistent.
Though they might be “excellent things,” that were “written,” KATAB, that is not the
emphasis. The emphasis is on the content of this teaching being “counsel,” MO’ETSAH and “knowledge,” DA’ATH. It is real and
tangible information that allows the student to excel in life having been given
the appropriate advice and knowledge to handle all situations. Therefore, it is
this “knowledgeable advice” that is definite, unchangeable, and authoritative
that will lead and guide us beautifully and peacefully in all areas of life.
Vs. 21
Prov 22:21, “To make
you know the certainty of the words of truth that you may correctly answer him
who sent you?”
Here, we see that these “sayings” aim to make us reliable to
the one who commissioned us, i.e., God Himself.
“To make you know,”
is the causative active Hiphil Infinitive Construct for purpose of the verb
YADHA, “to know or understand.” The purpose of the teacher’s teaching is “to
cause the student to know,” God’s Word, i.e., “truth.”
“Certainty” is
the rare Hebrew Noun QOSHET that means, “truth or certainty.” It is only used
here and in Psa 60:4. It means in
our verse, the “realization” of a person’s truthfulness by an intimate
knowledge of that individual; in this case, of God by means of His Word. An
Aramaic cognate and the use of its denominative verb in post-Biblical Hebrew,
also show us that the term has the sense of right, justice, rectitude, and
aptness, and not just truth.
Some say it is the quality of a man whose speech and actions
conform to what reality is and requires. In that sense, it is close to the
meaning of truth, justice, righteousness, correctness, order, and proportion,
whose implications for social justice remind us of what is to follow in the
rest of the 30 Sayings.
“Words” is the
Noun EMER that means, “word, speech, or saying.” This is where we get the
title, “30 Sayings” from. It means the spoken words particularly. Those written
words that are spoken by the teacher when teaching.
“Truth” is the
more common word EMETH that means, “faithfulness, reliability, firmness, or
truth.”
Through these “sayings,” the king insures that the entire
chain of command within his administration will be honest, making its decisions
on the basis of truth, and not on distortions, intrigues, and
misrepresentations. As such, God desires for you and I to operate in the truth
which is highly reliable and trustworthy, and not fall into the snares and
traps that come with the lies and deceptions of Satan’s world, and the OSN.
“That you may
correctly answer him who sent you?,” literally says, “to bring back the
word of truth to the one who sent you,” SHUB EMER EMETH LE SHALACH. It
expresses the purpose of the teaching. It speaks of the man who tells his
councilors, diplomats, ambassadors, or emissaries, to look into various
situations on which he expects reliable reports back.
This brings the “saying” to a conclusion, in that the result
of learning, knowing, and understanding the truth, vs. 21a, is the ability to discern and apply it at the appropriate
time, vs. 21b.
God is the one who sends us out into the world. When the
situations of life come up, if we have learned God’s Word, we will apply it to
the situation, and are in essence giving it back to Him. That gives us the
principle, that when we apply God’s Word, we are in essence giving it back to
the one who gave it to us in the first place. God has given us His Word,
particularly through His Son, Jesus Christ, (the mind of Christ, 1 Cor 2:16, through the teaching
ministry of God the Holy Spirit, utilizing the conduit of the Pastor-Teacher.
When we learn and apply it, through the empowering ministry of the Holy Spirit,
we are in essence applying or giving that Word back to God.
In Conclusion:
The exhortation is given to learn and pass on the teaching
of God’s Word, vs. 17, followed by
three motivations:
1. There will be a
pleasing store of wisdom, vs. 18.
2. There will be a
deeper trust in the Lord, vs. 19.
3. It will build
reliability, as you will grasp the truth, vs.
20.
And, as a result, you will be a special envoy to God to keep
wisdom in your heart and on your lips so you can give it to others as well, vs. 21.
No comments:
Post a Comment