Seek Her as Silver, Sermon on Proverbs 2:

It’s true: Mice actually sing, especially when they’re looking for a mate. That’s not anything new. But unlike birdsong, mouse-song is much too high-pitched for humans to hear. So no, it’s not exactly Cinderella-esque, as you can hear for yourself in the above video. But it is shockingly intricate.

God seems utterly delighted with music. While not exhaustive, here a few things to consider

First, it is the mark of a righteous man:

Proverbs 29:6 (ESV)

⁶ An evil man is ensnared in his transgression,

but a righteous man sings and rejoices.

Continue reading →

Introduction to Biblical Counseling, Week Four: The Heart

31 Friday Jan 2014

Posted by memoirandremains in Biblical Counseling, Keep the heart, Proverbs

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1 Corinthians 4:5, 1 Samuel 14:7, Baker Encyclopedia of the Bible, Biblical Counseling, Conduct, Desires, Foo, Francis Schaeffer, heart, Hidden Person, How People Change, Inner Man, Intentions, Introduction to Biblical Cousnseling, John Calvin, Keeping the Heart, Motives, Paul David Tripp, Proverbs, Self, The Heart, Timothy S. Lane, Walter A. Elwell and Barry J. Beitzel, Wise

The previous post in this series can be found here: https://memoirandremains.wordpress.com/2014/01/18/introduction-to-biblical-counseling-week-three-worship/

Introduction to Biblical Counseling, Week Four: The Heart

Biblical counseling entails “heart” work: “What would you say if you were asked to summarize what it meant to be a Christian? When pressed by the teachers of the Law, Jesus says that all true obedience grows out of a transformed heart.”^{^[1]} Numerous examples could be given to demonstrate this statement.

The language of “heart” work or change has become a cliché of sorts among Christians. Now it is right that we should think of change as taking place within the heart; yet what we mean by “heart work” at times falls short of the biblical concept.

I. A General Description of the Heart

A. It goes without saying that while the word “heart” can refer to the physical organ in one’s chest, the change which must take place within the “heart” does not mean surgery on arteries and tissue.

B. General nature of the heart.

1. The “heart is the locus and organ of thought and the faculty of understanding. . . The intellectual exercise of the mind is not really detached from the emotional and the modern dichotomy is artificial.”^{^[2]}

2. For “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Gn 17:17; Ps 62:8; Mt 15:18, 19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, disposition, “of man” or “of beast” (Dn 7:4 KJV; 4:16; cf. Mt 12:33–37).^{^[3]}

3. “Moderns connect some of the heart’s emotional-intellectual-moral functions with the brain and glands, but its functions are not precisely equivalent for three reasons.

“First, moderns do not normally associate the brain/mind with both rational and non-rational activities, yet the ancients did not divorce them (Ps. 20:4).

“Second, the heart’s reasoning, as well as its feeling, depends on its moral condition. Jesus said that “from within, out of men’s hearts, come evil thoughts” (Mark 7:21). Because the human heart is deceitful above all things (Jer. 17:9) and folly is bound up in the heart of a child (Prov. 22:15), the Spirit of God must give humans a new heart (Jer. 31:33; Ezek. 36:26) through faith that purifies it (Acts 15:9; cf. Eph. 3:17).

“Third, moderns distinguish between the brain’s thoughts and a person’s actions, but the distinction between thought and action is inappropriate for heart. “The word is very near you,” says Moses to a regenerated Israel, “in your mouth and in your heart” (Deut. 30:14).”^{^[4]}

4. The heart is the space of one’s emotional life:

a. And they told him, “Joseph is still alive, and he is ruler over all the land of Egypt.” And his heart became numb, for he did not believe them. Genesis 45:26 (ESV)

b. And Hannah prayed and said,

“My heart exults in the LORD;

my horn is exalted in the LORD.

My mouth derides my enemies,

because I rejoice in your salvation. 1 Samuel 2:1

c. When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 1 Samuel 28:5 (ESV)

d. “Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6 KJV), irresolution (2 Chr 13:7 KJV), and much besides.”^{^[5]}

5. The heart is the locus of one’s intellectual and intentional activity.

a. The heart has “motives” (1 Corinthians 4:5).

b. It has intentions: “And his armor-bearer said to him, ‘Do all that is in your heart. Do as you wish. Behold, I am with you heart and soul’” 1 Samuel 14:7 (ESV).

c. It moves one to conduct: “²¹And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the Lord’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments. ²²So they came, both men and women. All who were of a willing heart brought brooches and earrings and signet rings and armlets, all sorts of gold objects, every man dedicating an offering of gold to the Lord” Exodus 35:21–22 (ESV).

d. Contrives evil: “While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? You have not lied to man but to God.” Acts 5:4 (ESV)

e. The heart thinks: “⁴But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts?’” Matthew 9:4 (ESV).

f. Meditates:

5 I consider the days of old, the years long ago.

6 I said, “Let me remember my song in the night;

let me meditate in my heart.”

Then my spirit made a diligent search: Psalm 77:5–6 (ESV)

6. The information and affections within the heart give rise to outward manifestation.

a. We see this frequently in Proverbs:

[A worthless person] with perverted heart devises evil

Continually sowing discord ….Proverbs 6:14 (ESV).^{^[6]}

Deceit is in the heart of those who devise evil,

but those who plan peace have joy. Proverbs 12:20; (ESV)

A prudent man conceals knowledge,

but the heart of fools proclaims folly. Proverbs 12: 23 (ESV)

Anxiety in a man’s heart weighs him down,

but a good word makes him glad. Proverbs 12:25 (ESV).

The lips of the wise spread knowledge;

not so the hearts of fools. Proverbs 15:7 (ESV)

A glad heart makes a cheerful face,

but by sorrow of heart the spirit is crushed. Proverbs 15:13 (ESV)

The heart of the wise makes his speech judicious

and adds persuasiveness to his lips. Proverbs 16:23 (ESV)

As in water face reflects face,

so the heart of man reflects the man. Proverbs 27:19 (ESV)

b. Thus if the “heart” determines a matter, the entire self is said to be so determined, “Do not let your heart turn aside to her ways” (Proverbs 7:25a).

c. The state of the heart can affect one’s physical state: “A tranquil heart gives life to the flesh, but envy makes the bones rot” (Proverbs 14:30). “A joyful heart is good medicine but a crushed spirit dries up the bones” (Proverbs 17:22).

d. SEQ CHAPTER \h \r 1Yet, care must always be taken when evaluating the content of the heart on the basis of conduct, because the heart is capable of overt deceit (6:10; 23:7; 26:23-24). Longman writes of 14:10, “[N]o one can really knows what is going on emotionally insider another person.”^{^[7]} And, “the heart of the king is unsearchable” (25:3[8]; see also, 23:7). The problem with evaluation of the heart exists even with self-evaluation: “To trust in one’s own heart . . .is the epitome of folly”.^{^[9]}

7. SEQ CHAPTER \h \r 1Being the locus of information and font of desire (which as Edwards notes leads to will) the heart has the ability to determine both conduct and emotion (7:25: 6:14; 14:30; 17:22; 23:19; 23:26).

8. SEQ CHAPTER \h \r 1It is a place of cognitive determination (2:2^{^[10]}) and the place of desire (6:25 & 7:25; 23:17). It is the locus of information, whether good or evil (2:10[11]; 3:3[12]; 4:21; 7:30; 14:33; 22:15; 26:24; 26: 25). The son is commanded to store wisdom in the heart (7:3). The information in the heart is not solely cognitive or moral: it also holds the affections (14:10; 24:17).

9. A wise heart is one that carefully determines its conduct:

a. “A heart devises wicked plans” (Proverbs 6:18).

b. “The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things.” Proverbs 15:28 (ESV)

c. “The wise of heart is called discerning” (Proverbs 16:21).

10. The foolish heart may be impulsive (“The lips of the wise spread knowledge; not so the hearts of fools.” Proverbs 15:7 (ESV). In contrast, “The heart of the righteous ponders how to answer, but the mouth of the wicked pours out evil things.” Proverbs 15:28 (ESV) ) There does also seem to be some deliberate deception possible for such a heart (Proverbs 7:10, “And behold the woman meets him, dressed as a prostitute, wily of heart”).

11. SEQ CHAPTER \h \r 1The heart exists in a recursive system: information flows outward from the heart into will and conduct; and, information flows inward from conduct and the environment: which information flow affects the state of the heart

a. Proverbs 13:12 (ESV)

¹² Hope deferred makes the heart sick,

but a desire fulfilled is a tree of life.

b. Proverbs 15:30 (ESV)

³⁰ The light of the eyes rejoices the heart,

and good news refreshes the bones.

c. Proverbs 27:9 (ESV)

⁹ Oil and perfume make the heart glad,

and the sweetness of a friend comes from his earnest counsel.

d. Proverbs 27:11 (ESV)

¹¹ Be wise, my son, and make my heart glad,

that I may answer him who reproaches me.

e. Proverbs 31:11 (ESV)

¹¹ The heart of her husband trusts in her,

and he will have no lack of gain.

f. The heart can be taught. Proverbs 2:2; 3:3, Deuteronomy 6:6. The word of God stored in the heart transforms the life:

I have stored up your word in my heart,

that I might not sin against you. Psalm 119:11 (ESV)[13]

II. The Heart and God

A. The Heart is the Place of Moral Determination

1. It can “think evil” (Matthew 9:4).

2. It can be stubborn before God’s command (Jeremiah 18:12; 23:17).

3. It can be haughty (Jeremiah 48:29).

4. It can contain idols (Ezekiel 14:4 & 7).

5. It can be faithfully set before the Lord (Psalm 112:7-8).

6. It can be hardened. Exodus 4:21.

7. It can be gentle and lowly. Matthew 11:29.

8. It can be hard and impenitent. Romans 2:5.

9. It can be blameless and holy. 1 Thessalonians 3:3.

10. It can be self-deceived. James 1:26.

11. It can be deceitful. Jeremiah 17:9.[14]

12. The conscience can strike the heart. 1 Samuel 24:5. The men who heard Peter’s sermon were “cut to the heart”. Acts 2:37.

B. The heart is the source of good. Luke 6:45; 8:15.

C. The heart is also the source of evils:

¹⁴And he called the people to him again and said to them, “Hear me, all of you, and understand: ¹⁵There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.” ¹⁷And when he had entered the house and left the people, his disciples asked him about the parable. ¹⁸And he said to them, “Then are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile him, ¹⁹since it enters not his heart but his stomach, and is expelled?” (Thus he declared all foods clean.) ²⁰And he said, “What comes out of a person is what defiles him. ²¹For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, ²²coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. Mark 7:14–22 (ESV)

D. The heart is the place of interaction with God.

1. One believes “with the heart”. Romans 10:9.

2. It is the record of evidence used for judgment:

¹⁵They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them ¹⁶on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. Romans 2:15–16 (ESV)

Francis Schaeffer illustrates it thus:

Let me use an illustration again that I have used in other places. If every little baby that was ever born anywhere in the world had a tape recorder hung about its neck, and if this tape recorder only recorded the moral judgments with which this child as he grew bound other men, the moral precepts might be much lower than the biblical law, but they would still be moral judgments. Eventually each person comes to that great moment when he stands before God as judge. Suppose, then, that God simply touched the tape recorder button and each man heard played out in his own words all those statements by which he had bound other men in moral judgment. He could hear it going on for years—thousands and thousands of moral judgments made against other men, not aesthetic judgments, but moral judgments. Then God would simply say to the man, though he had never heard the Bible, now where do you stand in the light of your own moral judgments. The Bible points out in the passage quoted above that every voice would be stilled. All men would have to acknowledge that they have deliberately done those things which they knew to be wrong. Nobody could deny it.^{^[15]}

3. The heart does not exist in a hermetic naturalistic system. While the creature, in all manifestations, does interact with the heart, so does the Creator: The heart “lies open” before God (Proverbs 15:11). God controls the heart, and thus controls behavior (Proverbs 16:1; 19:21; 21:1). God responds to and judges the heart (Proverbs 17:3). As it reads in Proverbs 16:5: “Everyone who is proud in heart is an abomination to the Lord.” The heart itself can foolishly “rage against the Lord” (Proverbs 19:3).

4. One fundamental assumption of Scripture is that the human heart is constantly open to influences from above and from below. God would “lay hold of [human] hearts” (Ez 14:5), “incline hearts” to his truth and ways (Ps 119:36), “put into … hearts to carry out his purposes,” both for judgment and for salvation (Rv 17:17). The alternative to divine “possession” is the demonic influence that can drag the heart down to utmost evil (Jn 13:2; Acts 5:3). The same heart that can be “deceitful above all things, and desperately wicked” (Jer 17:9) can also become the shrine of divine love and the Spirit (Rom 5:5).^{^[16]}

5. “In more than three hundred cases where the word refers to the human heart it has a spiritual significance and refers to a person’s relationship with God. This does not mean that in its religious sense the heart has no relationship to a person’s thoughts, intentions, and feelings, but rather that these are motivated and driven by the heart, which is the religious point of departure for all of human life. The religious use of heart in the Old Testament, however, expresses not only directedness toward God, but often also appears in the context of turning away from him (e.g., Deut. 8:14, 17; 9:4; 2 Chr. 26:16, KJV; Isa. 9:9; 10:12, KJV; 47:8; Ezek. 31:10; Hos. 13:6; Obad. 3). As the source of virtually every manifestation of human religion and as that point in the person to which the revelation of God is ultimately directed, the human heart forms the focal point of God’s dealings with the person.

“This Old Testament meaning of heart is continued in the New Testament, particularly the Gospels (Matt. 6:21; 15:18–19; 22:37; Luke 6:45; John 14:1, 27) and the letters of Paul. As in the Old Testament, the New Testament word for heart (Gk. kardía) can indicate a person’s mind, will, and feelings, but Paul’s use of the term in reference to the spiritual or religious quality of human life expresses the idea that all of these facets of personhood are spiritually determined (cf. 2 Cor. 3:14ff., KJV; RSV “mind”; Phil. 4:7). Paul explicitly declares the connection between the heart and God, saying that God’s revelation bears witness to or within the human heart as the true center of human existence (cf. Rom. 2:14ff.). Just as the heart or core of a person’s being is the recipient of divine revelation, so it is the subject of the response, positive or negative, one makes to God. With the heart one believes (Rom. 10:10), desires (1:24), obeys (6:17), and performs the will of God (Eph. 6:6). The redeemed heart is the dwelling place of Christ (3:17) and of his peace (Col. 3:15) and love (Rom. 5:5).

“The use of the word heart in all of these contexts suggests that on the deepest level human beings are guided and determined from one central point which represents their true humanity, the heart. This is true both of their response to the revelation of God and of their responsibility for their own thinking, willing, and acting.”^{^[17]}

E. The heart is the place of temptation:

Whilst it knocks at the door we are at liberty; but when any temptation comes in and parleys with the heart, reasons with the mind, entices and allures the affections, be it a long or a short time, do it thus insensibly and imperceptibly, or do the soul take notice of it, we “enter into temptation.”^{^[18]}

III. Some Counseling Observations

A. The heart, in some manner, may be known.

1. As shown above, the heart does exhibit itself in overt behavior and affections.

2. The purpose in a man’s heart is like deep water, but a man of understanding will draw it out. Proverbs 20:5 (ESV)

3. SEQ CHAPTER \h \r 1Yet, care must always be taken when evaluating the content of the heart from objective conduct, because the heart is capable of overt deceit (6:10^{^[19]}; 23:7; 26:23-24). Longman writes of 14:10, “[N]o one can really know what is going on emotionally insider another person.”^{^[20]} And, “the heart of the king is unsearchable” (25:3; see also, 23:7). The problem with evaluation of the heart exists even with self-evaluation: “To trust in one’s own heart . . .is the epitome of folly”.^{^[21]}

4. When we are presented with sin in others, we are liable to distortion ourselves:

(1.) For we have the ground of the matter in ourselves.—“Hearts deceitful above all things, and desperately wicked: who can know thy wickedness? I the Lord search the heart, I try the reins,” &c. (Jer. 17:9, 10.) As if none beside the Lord knew the bottomless depths and deceits of the heart! In the heart are those lusts and affections, that feed and foment all the hypocrisy in the world,—pride, vain-glory, concupiscence, carnal wisdom: were it not for these, there would not be an hypocrite living.^{^[22]}

5. Jeremiah 17:9-10 explains that the evil of the heart makes it truly unknowable to any but God:

These two verses, though expressing different ideas, belong together. Taken together they form the center of the entire unit from v 1 through v 13. The contrast these two verses speak are the very contrast of the entire unit: deceitful, sinful humanity in contrast to a holy and just God. Verse 9 is probably a proverbial saying or riddle that looks back to the previous unit, to v 5, the one cursed who turns his heart from Yahweh. It also looks further back to v 1, where Judah’s sin is inscribed on her heart. Indeed, the heart is deceitful and incurably sick. (On the sick heart, cf. Jer. 8:18, where the reference is to heartsickness from grief over Judah’s sin.) Because it is so deceitful, the poet wonders who may know it? From human perspective it may seem that no one can know the inscrutable heart of a person who is deliberately deceitful. Yet the answer is swift in coming. Yahweh knows! Yahweh is the one who searches the heart and tests the inward parts of humankind (cf. ובחנתלבי, Jer. 12:3). He knows the heart and gives to each according to the fruit of his/her deeds. This reference to fruit again links this passage with the preceding one (v 8). Another link with the first section of this unit may be seen in the repetition of the word “give.” Yahweh who had given the inheritance to his people (v 4) will now give to each according to his way, according to the fruit of his/her deeds (v 10). A link is also provided within this passage for the confession in vv 14–18. Although the heart is incurable (v 9), a source of healing is available, Yahweh himself (v 14). In one sense, the hope of healing in v 14 answers the incurable nature of the heart’s sickness precisely as Yahweh’s searching of the heart (v 10) answers the question of its unknowable qualities (v 9).^{^[23]}

B. The content of the heart is determined by the relationship one has at the level of his heart toward God.

1. By nature the heart is subject to corruption. Note that continuity of the corruption of the human heart before and after the flood: Genesis 6:5 & 8:21.

2. The corruption is so great that only a new heart can transform the human being (Jeremiah 13:23). This is the great blessing promised in the New Covenant.

17 Therefore say, ‘Thus says the Lord GOD: I will gather you from the peoples and assemble you out of the countries where you have been scattered, and I will give you the land of Israel.’ 18 And when they come there, they will remove from it all its detestable things and all its abominations. 19 And I will give them one heart, and a new spirit I will put within them. I will remove the heart of stone from their flesh and give them a heart of flesh, 20 that they may walk in my statutes and keep my rules and obey them. And they shall be my people, and I will be their God. 21 But as for those whose heart goes after their detestable things and their abominations, I will bring their deeds upon their own heads, declares the Lord GOD.” Ezekiel 11:17–21 (ESV)

3. God must write the law upon the heart of those redeemed under the New Covenant.

31 “Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and the house of Judah, 32 not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the LORD. 33 For this is the covenant that I will make with the house of Israel after those days, declares the LORD: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” Jeremiah 31:31–34 (ESV)

4. God pours out his love into our hearts:

5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. Romans 5:5 (ESV)

5. Christ will dwell in our hearts:

14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Ephesians 3:14–19 (ESV)

6. We are in the process of being renewed in that we have been rescued from our previous “hardness of heart” and “deceitful desires”:

17 Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds.[24] 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. 20 But that is not the way you learned Christ!— 21 assuming that you have heard about him and were taught in him, as the truth is in Jesus, 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness. Ephesians 4:17–24 (ESV)^{^[25]}

7. The renovation of the heart/mind (Romans 12:2; Ephesians 4:23) is the current process of transformation:

10 and have put on the new self, which is being renewed in knowledge after the image of its creator. Colossians 3:10 (ESV)

This process of renewing our mind will be seen in future lessons.^{^[26]}

8. It is God who brings forth the transformation of the heart:

Psalm 51:7–10 (ESV)

⁷ Purge me with hyssop, and I shall be clean;

wash me, and I shall be whiter than snow.

⁸ Let me hear joy and gladness;

let the bones that you have broken rejoice.

⁹ Hide your face from my sins,

and blot out all my iniquities.

¹⁰ Create in me a clean heart, O God,

and renew a right spirit within me.

9. The human being brings to God a broken heart:

a. Psalm 51:16–17 (ESV)

¹⁶ For you will not delight in sacrifice, or I would give it;

you will not be pleased with a burnt offering.

¹⁷ The sacrifices of God are a broken spirit;

a broken and contrite heart, O God, you will not despise.

b. Calvin explains of this verse:

I might observe, that David is not speaking at this time of the meritorious condition by which pardon is procured, but, on the contrary, asserting our absolute destitution of merit by enjoining humiliation and contrition of spirit, in opposition to everything like an attempt to render a compensation to God. The man of broken spirit is one who has been emptied of all vain-glorious confidence, and brought to acknowledge that he is nothing. The contrite heart abjures the idea of merit, and has no dealings with God upon the principle of exchange. Is it objected, that faith is a more excellent sacrifice that that which is here commended by the Psalmist, and of greater efficacy in procuring the Divine favor, as it presents to the view of God that Savior who is the true and only propitiation? I would observe, that faith cannot be separated from the humility of which David speaks. This is such a humility as is altogether unknown to the wicked. They may tremble in the presence of God, and the obstinacy and rebellion of their hearts may be partially restrained, but they still retain some remainders of inward pride. Where the spirit has been broken, on the other hand, and the heart has become contrite, through a felt sense of the anger of the Lord, a man is brought to genuine fear and self-loathing, with a deep conviction that of himself he can do or deserve nothing, and must be indebted unconditionally for salvation to Divine mercy. That this should be represented by David as constituting all which God desires in the shape of sacrifice, need not excite our surprise. He does not exclude faith, he does not condescend upon any nice division of true penitence into its several parts, but asserts in general, that the only way of obtaining the favor of God is by prostrating ourselves with a wounded heart at the feet of his Divine mercy, and supplicating his grace with ingenuous confessions of our own helplessness.^{^[27]}

C. Keeping the heart. Since the heart controls the life, one must take care to protect the heart. Hence, the command in Proverb 3:25 (ESV), “Keep your heart with all vigilance, for from it flow the springs of life.”

O God, Who, the more we hide our sins, the more bringest them into open day; Who out of doubt dost bring certainty, out of error, truth; visit us with the dew of Thy mercy: so putting out all our misdeeds, as to make us a new heart by the infusion of Thy Holy Ghost, to the end that we, rejoicing in such an indweller, may have our mouth opened for the declaration of Thy praise. Amen. Through^{^[28]}

[1]Timothy S. Lane, Paul David Tripp, How People Change, 195.

[2]Michael Fox, Proverbs 1‑9 (New York: Doubleday, 2000), 109.

[3]Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[4]Walter A. Elwell and Walter A. Elwell, Evangelical Dictionary of Biblical Theology, Baker Reference Library; Logos Library System (Grand Rapids: Baker Book House, 1996).

[5]Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[6] SEQ CHAPTER \h \r 1 Respecting 6:14, Longman (Proverbs) writes, “The heart is the core of a person from which emanates all actions, motives, and speech. The heart of an evil person is bent on evil” (Longman, 174).

[7] Longman, 299.

[8] “It may also warn them about trying to psychoanalyze the monarch” (Longman, 451).

[9] SEQ CHAPTER \h \r 1 SEQ CHAPTER \h \r 1Longman, 496-497.

[10] Patrick Simon paraphrases this command in part with, “[W]ith sincere affection applying thy mind to understanding they duty” (Patrik Simon, The Proverbs of Solomon Paraphrased with Arguments of Each Chapter (London: M. Flesher, 1683), 23). Proverbs 2:2 presents an interesting exegetical problem: The heart is elsewhere credited with acting, desiring, planning et cetera (examples of such usage will be provided below). In 2:2, the son is told to move his heart toward some end. What then is to incline the heart if it is not the heart, itself? Longman explains of this verse, “The heart represents what we would call the basic personality or character of a person. Though ‘heart’ stands for the whole inner person, on occasions the cognitive. . . . More than the simple act of hearing is involved in the reception of the father’s teaching; one must be predisposed toward wisdom to benefit from it.” Longman, 119-120. It seems that the heart must incline itself to respond to this command. Perhaps the best way to understand this command is to understand the desire, hence will is to cause the heart to incline its cognitive faculties.

[11] By incorporating information into the heart, it “will become an integral part of the son’s character” (Longman, 122; see, also, William Arnott, Laws From Heaven for Life on Earth (New York: T. Nelson and Sons, 1873), 67).

[12] Moses Stuart, A Commentary on the Book of Proverbs (Andover: Warren F. Draper, 1870), 167. Here the “heart” “stand[s] for his core personality” (Longman, 131).

[13] See the sermon of Thomas Manton on Psalm 119:11, also available on the website.

[14] 17:9–10 Verse 9 is another wisdom saying. It contains an emphatic denial of a popular belief that people are basically good (cf. Isa 64:6; Rom 3:23). Judah’s problem of sin is a common one, extending to the whole fallen human race. The word ʿāqōb, “deceitful,” is elsewhere translated “stained” (Hos 6:8) and “rough ground” (Isa 40:4). A similar word ʿōqbāh, “deception,” describes Jehu’s tricks by which he slaughtered the servants of Baal (2 Kgs 10:19). The root occurs first in Gen 3:15 in the word for “heel” (ʿāqēb), where Satan would attack Eve’s messianic offspring (cf. Pss 41:9; 89:51). Deceitfulness is said to be characteristic of Satan and his followers (John 8:44). The same word, ʿăqēs, is translated “ambush” in Josh 8:13, describing Joshua’s strategy of deceit by which he conquered Ai (cf. Job 18:9). The name of Jacob, the great deceiver, is also from the same root (Gen 25:26; 27:36). The human heart has an unlimited capacity for wickedness and deceit so that human resources are incapable of dealing with it (Mark 7:21–23; Gal 5:19–21). The only remedy is a radical change, nothing less than rebirth (John 3:7; 2 Cor 5:17).

F. B. Huey, Jeremiah, Lamentations, vol. 16, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 174.

[15] Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer: a Christian Worldview, vol. 4 (Westchester, IL: Crossway Books, 1982), 41–42.

God is fit to govern the world upon the account of his wisdom and knowledge.—His “eyes run to and fro throughout the whole earth.” He observes all the motions and ways of men. He understands what hath been, is, and shall be. “Hell is naked before him;” (Job 26:6;) how much more, earth! His eye is upon the conclave of Rome, the cabals of princes, and the closets of particular persons. Excellently doth David set forth the divine omniscience: “Thou knowest my down-sitting and mine up-rising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before.” (Psalm 139:2–5.) He knows not only what is done by man, but also what is in man; all his goodness, and all his wickedness; all his contrivances, purposes, and designs. “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9.) Do you ask, “Who?” The answer is ready,—“Jehovah.” He “searcheth the heart;” he “trieth and possesseth the reins.” Those are dark places, far removed from the eyes of all the world: but God’s “eyes are like a flame of fire;” they carry their own light with them, and discover those recesses, run through all the labyrinths of the heart; they look into each nook and corner of it, and see what lurks there, what is doing there. O, what manner of persons should we be! with what diligence should we keep our hearts, since God observes them with so much exactness! Men may take a view of the practices of others; but God sees their principles, and to what they do incline them. Yea, he knows how to order and command the heart; not only how to affright it with terrors, and to allure it with kindnesses, and persuade it with arguments, but likewise how to change and alter and mend it by his power. He can not only debilitate and enfeeble it, when set upon evil; but also confirm and fix and fortify it, when carried out to that which is good. “The hearts of kings are in the hands of the Lord, and he turneth them as the rivers of water.” (Prov. 21:1.)

James Nichols, Puritan Sermons, vol. 3 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 325.

[16] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 939.

[17]Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 471.

[18] John Owen, The Works of John Owen, ed. William H. Goold, vol. 6 (Edinburgh: T&T Clark, n.d.), 97.

[19] “The reference to her ‘guarded heart’ is difficult. It may point out that though her actions are outgoing, her motives are hidden. She is loud, but one does not really know what is going on inside of her since she keeps it hidden. It points out just how dangerous she is” (Longman, 189).

[20] Longman, 299.

[21] Longman, 496-497.

[22] “How Shall Hypocrisy be Discoverable and Curable” by Rev. Andrew Bromhall, in James Nichols, Puritan Sermons, vol. 1 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 538.

[23]Peter C. Craigie, Jeremiah 1–25, vol. 26, Word Biblical Commentary (Dallas, TX: Word, Incorporated, 1998), 227–228.

[24] Mind is an equivalent of “heart” in many instances:

The heart’s connection with thinking in Hebrew thought is so close that modern translations such as the RSV frequently translate lēḇ or lēḇāḇ by “mind” or “understanding” (Job 12:3; Prov. 16:9; Jer. 7:31).

Allen C. Myers, The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 471.

It was essentially the whole man, with all his attributes, physical, intellectual and psychological, of which the Hebrew thought and spoke, and the heart was conceived of as the governing centre for all of these. It is the heart which makes a man, or a beast, what he is, and governs all his actions (Pr. 4:23). Character, personality, will, mind are modern terms which all reflect something of the meaning of ‘heart’ in its biblical usage.

B. O. Banwell, “Heart,” ed. D. R. W. Wood et al., New Bible Dictionary (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 456.

[25] Contrary to much biblical counseling literature, Paul is not commanding the Ephesians to “put off the old man” and “put on the new man”. As explained by Hoehner in his commentary on Ephesians, Paul is stating that the old man was put off at conversion (Colossians 3:10). Thus, in the present one is being renewed in the spirit of the mind; Romans 12:2. The heart is undergoing renovation:

“that you have laid aside.” The verb apoqhmi means to “put away, to store” or in the middle

voice it can be rendered, “to put away from, to lay aside” or “to put off” a garment. . . . In the

present context it has the idea of putting off and laying aside with the contrast in verse 24 of

putting on the new person. The aorist middle infinitive has the idea of an inceptive act that may

have reference to conversion. Also, the lexical verbs of putting off and putting on of clothing

emphasizes accomplished events rather than the process of activities. The middle voice

emphasizes that the subject receives the benefits of his or her action. It is not reflexive idea, for

the person could not do it by his or her own strength. Hence, believers were taught that they

have put off or have laid aside the old person at conversion.

The old person, found in Rom 6:6 and Col 3:9, is the preconversion unregenerate person. Paul

then is teaching that, having been taught in him, believers should know that the old person

according to the former lifestyle was laid aside at the time of their faith in the one who taught

them, namely, Christ.

Harold E. Hoehner, Ephesians, An Exegetical Commentary (Grand Rapids: Baker Academic, 2007),

603 & 605.

[26]

Paul stresses the believer’s solidarity with Christ. Since a believer is “in Christ” and since Christ is in heaven, the believer is “in the heavenlies” (en tois epouraniois). Accordingly, God has blessed the believer “in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3). This precise phrase occurs only five times in the New Testament, and only in Ephesians (1:3; 1:20; 2:6; 3:10; 6:12). The believer’s heavenly blessings depend on Christ’s heavenly session (Eph. 1:20) and the spiritual union each believer shares “with Christ” (Eph. 2:6). God does not merely apply the ministry of Christ to believers. He sees believers with Christ wherever he is—and he is now in heaven. Believers are commanded to adopt an earthly lifestyle of dying to sin and living to righteousness (Rom. 6:4), and to set their minds on the heavenly reality that will soon be revealed in Christ (Col. 4:1–4). In other words, believers should live consistently with who, and where, they really are.

Walter A. Elwell and Walter A. Elwell, Evangelical Dictionary of Biblical Theology, Baker Reference Library; Logos Library System (Grand Rapids: Baker Book House, 1996).

^{^[27]} John Calvin, Psalms, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ps 51:17.

* Mozarabic.

^{^[28]} J. M. Neale and R. F. Littledale, eds., A Commentary on the Psalms from Primitive and Mediæval Writers: Psalm 39 to Psalm 80, vol. 2 (London; New York: Joseph Masters; Pott and Amery, 1868), 180.

Proverbs 22:6: What Kind of Way?

19 Thursday Sep 2013

Posted by memoirandremains in Biblical Counseling, Discipleship, Proverbs, Uncategorized

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Child training, Hebrew Translation, Proverbs, Proverbs 22:6, Train up a child

(some quick notes)

Proverbs 22:6 has been the hope and the dashed hope of many parents:

⁶ Train up a child in the way he should go;

even when he is old he will not depart from it. Proverbs 22:6 (ESV)

While there is a tendency for children to follow after their parents’ instruction, there are many instances of parents from careful, loving parents who find their children become something quite a bit different than they had hoped. In practice, this proverb seems to not hold its promise as well as it seems like should.

The usual response is that the proverbs are general statements and not universal promises (this is true). All of the proverbs must be read together (as well as the rest of the scripture) – we can’t pluck one sentence out and make it more definitive than it is (which is true).

However, there may be a better way to understand this proverb. I first heard this reading suggested by Dr. John Street (TMC), and I have since found it to be both a better translation linguistically and a better understanding pastorally.

Here’s the Hebrew (don’t worry if you can’t follow the letters).

Proverbs 22:6 (BHS/WHM 4.2)

6 חֲנֹ֣ךְ לַ֭נַּעַר עַל־פִּ֣י דַרְכּ֑וֹ גַּ֥ם כִּֽי־יַ֝זְקִ֗ין לֹֽא־יָס֥וּר מִמֶּֽנָּה׃

First word: hnk: it is an imperative. It means to “train up” or “dedicate”. The word is used in three other places: Deuteronomy 20:5, 1 Kings 8:63 & 2 Chronicles 7:5 where it refers to “dedicating” something, turning it over to a use.

If we take the otherwise translated meaning, we have “Dedicate a child” that is, turn a child over to … what? That is the question.

Here is some more on the word:

ḥānak is best understood as “inaugurate.” There is not in the term itself the notion that dedication is to someone or to something, though that concept is present in the synonyms. With one exception (Prov 22:6, where the meaning is “start”; cf. neb), ḥānak and its derivates refer to an action in connection with structures such as a building (I Kgs 8:63), wall (Neh 12:27), an altar (Num 7:10), or an image (Dan 3:2).

ḥānak is almost certainly a community action which in the case of cult structures involves offerings. The ceremony of dedication (ḥănūkkâ) for Solomon’s altar extended over seven days (II Chr 7:9). Dedication of Solomon’s temple as well as the temple at Ezra’s time was marked by numerous sacrifices (I Kgs 8:63; Ezr 6:17).

Victor P. Hamilton, “693 חָנַך,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 301.

1) TO MAKE NARROW, and intrans. TO BE NARROW, enge fehn, i.q. חָנַק, עָנַק, which see. Hence חֵךְ for חֵנֶךְ, Arab. حَنَكُ jaws; compare עֲנָק a neck, (from the kindred root עָנַק, ) & הָנַק to strangle.

(2) denom. from חֵךְ, حَنَكُ jaws, palate, properly ἐμβύειν, to put something into the mouth, to give to be tasted; then by a common metaphor, in which taste is applied to understanding (see טַעַם and Job 12:11)—(a) to imbue some one with any thing, to instruct, to train up (compare نشع to put something into one’s mouth, also to instruct, to train). Pro. 22:6, “train up a child according to his way,” as to his manners and habits. It is thus applied to inanimate things, hence—(b) to initiate, a house (that is to dedicate, or to commence to use). Deu. 20:5, the temple, 1 Kings 8:63; 2 Chr. 7:5. (Arabic حَنَكَ to understand. As to the meaning to perceive as ascribed to the Æth. ሐነከ፡ it does not rest upon sufficient authority; see Ludolfi Lex. Æth., page 40, whilst the additional meanings to know, to perceive by the sense, are altogether incorrect).

Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Bible Software, 2003), 292.

Next word: lan‘ar: a boy, a child (it is male, but it can be used generically of children). As used in the Proverbs, it usually means a “foolish child” – because children haven’t learned anything yet. The “simple” in the Proverbs are those who simply don’t know. Proverbs 1:4, 7:7, 20:11, 22:6, 22:15, 29:15.

Here is the tricky part

‘al-piy: according to the mouth of

Darekko: His way

The rest is simply: because when he is old, he will not turn from it (literally turn from “her”. “Way” (path, course of life) is feminine in Hebrew.

The phrase “according to his mouth” is used 50 times in the Hebrew OT. Most uses refer to something which is said (such as a command; see, e.g., 2 Kings 24:3). However, Leviticus 24:12 translates the phrase there as “the will of” (the LORD).[1]

Thus, the phrase means “the way he wants to go” – that is what the child desires to do.

The LXX does not have this Proverb (the text goes from v. 5 to v. 7); so we have no help there.

Waltke (who is the great expert here) states that Grammatically and rhetorically the proverb could be translated as, “Dedicate a youth according to his foolish way, and when he is old he will not depart from it!”

Even though that is the straightforward reading, he goes and says, it can’t really mean that. The sarcasm of the proverb seems to sharp. Waltke argues that old age is crowned with glory (Prov. 20:29). But an old fool with grey hair is still a fool – so I don’t find that persuasive.

When we look at the surrounding proverbs (which may give a hint) we have warnings of what NOT to do: V. 5: keep away or suffer the consequence. V. 7: Don’t borrow, or suffer the consequence. V. 8, don’t be unjust, or suffer the consequence.

And so, dedicate your child to his desire and he’ll be happy to go there – and stay there.

The parallel here may be:

15 The rod and reproof give wisdom,

but a child left to himself brings shame to his mother.

Proverbs 29:15 (ESV)

Commentators:

Murphy (Word Commentary) calls the key clause “according to the mouth of his way” “obscure Hebrew” and merely goes with the “”common translation,” “The way he should go”.

עַל־פִידַרְכּוֹ can have no other meaning than “according to the standard of his way” (Gen. 43:7; Lev. 27:8, etc.), i.e., according to the way that is determined for him, according to the calling and the manner of life for which he is intended. With this interpretation, which is as simple as it is pertinent, HITZIG’S emendation may be dismissed as superfluous: עַל־פִּירֻכּוֹ, “according to his tenderness, since he is still tender.” [Notwithstanding the “simplicity” of the interpretation “in accordance with his way, or his going,” three different meanings have been found in it. It may be, a) “his way” in the sense of his own natural and characteristic style and manner,—and then his training will have reference to that to which he is naturally fitted; or b), the way in life which he is intended by parents or guardians to pursue; or c) the way in which he ought to go. The last is moral and relates to the general Divine intention concerning man’s earthly course; the second is human and economical; the first is individual and to some extent even physical. Yet although the third presents the highest standard and has been generally adopted and used where little account is made of the original, it has the least support from the Hebrew idiom. So DE W., B., K., S., H. (?), and others.—A.]

John Peter Lange, Philip Schaff, et al., A Commentary on the Holy Scriptures: Proverbs (Bellingham, WA: Logos Bible Software, 2008), 192.

Train up a child in the way he should go: Train up a child is rather unnatural English, but the sense is clear. Other English versions say “teach children,” “give children training,” or “start a child.” The way he should go could refer to what is good and right in life, which may be expressed as “in the right way” (NRSV) or “on the right road” (REB). Or it may have the sense of training for life, as in “Teach children how they should live” (TEV) or “Give a lad the training he needs for life” (Scott). A common rendering in Pacific languages is “Teach children to do what is right.”

William David Reyburn and Euan McG. Fry, A Handbook on Proverbs, UBS Handbook Series (New York: United Bible Societies, 2000), 463–465.

The NET note reads:

tn The expression in Hebrew is עַל־פִּידַּרְכּוֹ (’al-pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way – the way of life – and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.

[1]

Lev 24:12

וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהוָֽה׃ פ

And they put him in custody, till the will of the Lord should be clear to them.

Translation and Notes, 1 Clement 14.2 (The pattern of teaching and the pattern of the quotation)

22 Monday Jul 2013

Posted by memoirandremains in 1 Clement, Biblical Counseling, Humility, Preaching, Proverbs, Psalms

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1 Clement, 1 Clement 14, 1 Clement translation, Biblical Counseling, First Clement, nahum, peace, Poetry, Proverbs 2:21-22, Psalm 37, Teaching

The previous post in this series is found here: https://memoirandremains.wordpress.com/2013/07/09/translation-and-notes-1-clement-14-1-let-us-do-kindness/

For it is written

The kind shall live in the land and the innocent shall remain upon it. But the lawless will be utterly destroyed from the land.

And again it says,

I saw the ungodly –raised up, towering like the cedars of Lebanon! Then, I passed by; I looked, yet he was not. I searched everywhere for him, but found him not.

Protect innocence; observe righteousness: a future remains for the man of peace.

Comment:

As good counselor, Clement lays out the consequence for both warring and peace. For those who seek peace, there will be a future. They will “live in the land.” For those who bring disorder, “the ungodly”, there will be utter destruction.

The pattern of demonstrating the consequence, whether good or ill, of decisions is the pattern of wisdom literature. Biblical counselors should not merely use the conclusions of Scripture, but should also use the pattern of presentation. When Clement used narrative, he briefly recounted the narratives and then drew a conclusion. In this instance, using wisdom literature, he presents his counsel in the same pattern as his original.

Many people have a particular idiom of thought and then try to stuff all their presentation in that idiom. Young men fresh out of seminary are often drawn to Paul’s propositional argument. While such a structure is valid; such a structure is not the only appropriate structure. To force everything into the same mold it is to (1) misrepresent the original; and (2) ignore your audience.

For example, when the poetry of a prophet is stuffed into an analytical framework, the beauty and mystery of the original is lost. The prophet/poet does not draw out images merely to make a emphatic statement: God will judge! Or, God will restore! Certainly that is true, but it is not everything.

When Nahum writes, the Lord will “pursue his enemies into darkness” (Nahum 1:8), he does not merely mean that God can see in the dark. Rather he means to convey the utter horror of the enemy who realizes that he cannot hide. When the criminal runs, he dashes into a dark alley and dives behind a dumpster. The camera comes in close. In the poor light of a dim overhead bulb we see the shivering and fear as the he realizes there is no escape. When teaching (where in a sermon to a congregation or to an individual in counseling) a line from a prophet, the goal must be convey both the proposition – you cannot escape God – and the recognition of that truth – you must know a shiver of fear.

Too often the teacher transforms the poetry into proposition. In so doing, he radically misrepresents the original. By stripping out the beauty, he makes the prophet sound long-winded. The audience will begin to think, “Why didn’t Amos just say, God will judge you! Didn’t he waste a lot of words by going on for three paragraphs?”

It also cheats the hearer. First, the teacher simply hides the text from the audience by misrepresenting the text. Second, he it cheats the audience, because some people will be more sensitive to poetry or narrative than to proposition and argument. To reduce everything to argument is to cheat everyone.

The same takes place with wisdom. The pointedness of wisdom literature is to drop the point of a proposition squarely in the conscience. It must come in so sharply that is seen as self-evident. Of course, the godly will remain and the wicked will be destroyed!

Since the proposition is so plain, merely stating and restating the proposition will have little effect. Therefore, the emphasis in teaching wisdom will (most often) be upon heeding.

Look at how Clement makes his argument (in chapter 14):

Therefore, it is just and holy, men and brothers, that we should be obedient to God – rather than follow leaders of a loathsome jealousy in their arrogance and chaos. For we will not suffer common harm, but rather endure profound danger if we recklessly surrender ourselves to the will of mere men – men who hurl you out into strife and rebellion, separating you from everything good. Rather, let us do kindness to them, according to the compassion and sweetness of the One who made us.

For it is written

The kind shall live in the land and the innocent shall remain upon it. But the lawless will be utterly destroyed from the land.

And again it says,

I saw the ungodly –raised up, towering like the cedars of Lebanon! Then, I passed by; I looked, yet he was not. I searched everywhere for him, but found him not.

Protect innocence; observe righteousness: a future remains for the man of peace.

Clement’s understanding of Scripture is also interesting. He considers it beyond cavil that what Scripture says is true and authoritative. Having made his argument he sets it beyond question by quoting Scripture.

Comment on Clement’s Quotations

He first quotes Proverbs 2:21(-22):

Proverbs 2:21–22 (ESV)

²¹ For the upright will inhabit the land,

and those with integrity will remain in it,

²² but the wicked will be cut off from the land,

and the treacherous will be rooted out of it.

Proverbs 2:21–22 (LXX)

²¹χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐν αὐτῇ, ὅτι εὐθεῖς κατασκηνώσουσι γῆν, καὶ ὅσιοι ὑπολειφθήσονται ἐν αὐτῇ, ²²ὁδοὶ ἀσεβῶν ἐκ γῆς ὀλοῦνται, οἱ δὲ παράνομοι ἐξωσθήσονται ἀπ̓ αὐτῆς.

In the first two clauses he differs from Ralfs in the final prepositional phrase: Clement substitutes (? Is he working from a different original) epi + genitive for en + dative. The difference in meaning is negligible in this instance.

Clement does not quote verse 22, although the concept is present in his next quotation:

Psalm 37:35–37 (ESV)

³⁵ I have seen a wicked, ruthless man,

spreading himself like a green laurel tree.

³⁶ But he passed away, and behold, he was no more;

though I sought him, he could not be found.

³⁷ Mark the blameless and behold the upright,

for there is a future for the man of peace.

Psalm 36:35–37 (LXX)

³⁵εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου, ³⁶καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτόν, καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. ³⁷φύλασσε ἀκακίαν καὶ ἰδὲ εὐθύτητα, ὅτι ἔστιν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ,

Clement here also shows some minor variations.

In verse 36, Clement uses ekzeteo rather than zeteo. The difference is that Clement uses what is often a more emphatic form of the verb; although, the meaning is substantially the same.

In addition, LXX has, “I sought him, but [and] it was not found the place of him [his place]”; while Clement has “I sought the place of him, but [and] not I found [I didn’t find (it)].” The difference in writing does not change the essential meaning.

I do not know whether Clement altered his text; worked from a different text; or quoted from memory.

Greek Text:

1 Clement 14.2

4 * γέγραπται γάρ· Χρηστοὶ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπʼ αὐτῆς· οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπʼ αὐτῆς. 5 * καὶ πάλιν λέγει· Εἶδον ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν, καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ, καὶ οὐχ εὗρον. φύλασσε ἀκακίαν καὶ ἴδε εὐθύτητα, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ

γέγραπται γάρ

For it is has been written

This is an introductory formula for Scriptural quotation: Matthew 4:6, 26:31; Luke 4:10; Acts 1:20, et cetera. It is used in Plutarch’s “Ceasar” at 65.1: γέγραπται γὰρ ὑπὲρ πραγμάτων μεγάλων καὶ σοὶ διαφερόντων^.

Χρηστοὶ ἔσονται οἰκήτορες γῆς

The kind, they shall be those who inhabit the earth

Gh, earth, is anarthrous and definite as a generic noun.

ἄκακοι δὲ ὑπολειφθήσονται ἐπʼ αὐτῆς

Even the innocent they shall be left upon it.

οἱ δὲ παρανομοῦντες ἐξολεθρευθήσονται ἀπʼ αὐτῆς

But the law breakers they shall be completely destroyed from it.

οἱ παρανομοῦντες: substantive, articular participle. The participle emphasizes the action: they are destroyed because they are law breakers.

ἐξολεθρεύω: an emphatic form of destruction: utterly destroyed.

καὶ πάλιν λέγει: And again it says [Scripture]

Scripture has been written and yet it presently speaks. No need to overstate the case.

Εἶδον ἀσεβῆ ὑπερυψούμενον:

I saw the ungodly lifted up high/exalted/praised.

ὑπερυψούμενον: complementary participle. It completes the idea of “seeing”.

καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου: and lifted up as the cedars of Lebanon.

The participle matches is ahendiadys: two nouns expressing a single idea. The effect is emphatic. The emphasis is completed with the simile, “as the cedars of Lebanon.” The ungodly were supremely exalted. This makes the disappearance more pointed.

καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν: I passed by, and behold, he [the ungodly] was not.

καὶ ἐξεζήτησα τὸν τόπον αὐτοῦ: and I thoroughly sought the place of him (his place)

The parallel aorist verbs emphasize the thorough nature of the search and its completion: He is certain the ungodly cannot be found.

καὶ οὐχ εὗρον.: and I did not find [him]

The kai (and) places the passing and searching in conjunction with not-finding. It was all part of a singular [although not instantaneous] event.

φύλασσε ἀκακίαν: guard/protect innocence.

Φύλασσε: present imperative: guard. Thus, some emphasis on continually guarding.

ἀκακίαν: adjective which recalls the “the innocent” who shall remain in the land.

καὶ ἴδε εὐθύτητα: and see uprightness

ἴδε: With a moral object, “observe”: Not merely ‘see’ but also a direction to be upright.

εὐθύτητα: “the scepter of uprightness,” Hebrews 1:8.

ὅτι ἐστὶν ἐγκατάλειμμα: because there is a remnant

Here hoti introduces the dependent causal clause (Wallace, 460).

ἀνθρώπῳ εἰρηνικῷ: for the peaceful man

A dative of interest. This is an example of the fourth attributive position of the adjective (Wallace, 310-311).

Edward Taylor, What a Feast is This.2

24 Wednesday Apr 2013

Posted by memoirandremains in Discipleship, Edward Taylor, Literature, Meditation, Proverbs, Puritan, Song of Solomon

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Desire, Edward Taylor, Lebanon, lees, Mark 8:34-38, Meditation, Meditations, Poetry, Proverbs 9:1-5, Puritan Poetry, Song of Solomon 8:2, wine

(Analysis of the first stanza of this poem is found here: https://memoirandremains.wordpress.com/2013/01/28/edward-taylor-what-feast-is-this-1/)

7 A feast, a feast, a feast of spiced wine
8 Of wines upon the lees, refined well
9 Of fat things full of marrow, things divine
10 Of heavens blest cookery which doth excel.
11 The smell of Lebanon, and Carmel sweet
12 Are earthly damps unto this heavenly reek.

Taylor looking to the Lord’s Supper, continues in his praise for the glory of what is offered in Christ. He alludes to the feasts of wisdom in Proverbs and the bride in Canticles, both of which would be standard sources of imagery and mediation on the matter of the Christian and Christ.

Christ is such a great feast that nothing in the world – not even Lebanon and Carmel – with their highest offerings could offer something which would tempt him away.

Such praise is not hyperbole but rather the true aim of the spiritual life. Christians will often seem songs with language which aims in this direction (“you are the treasure that I seek”), but the profound passion and desire of Taylor is missing in both expression and in life.

Another element of Taylor’s poetry and meditation can be seen when this is compared to Jesus’ injunction:

³⁴ And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. ³⁵ For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it. ³⁶ For what shall it profit a man, if he shall gain the whole world, and lose his own soul? ³⁷ Or what shall a man give in exchange for his soul? ³⁸ Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

Mark 8:34–38 (KJV 1900). When seen in isolation, Jesus’ call to discipleship sounds wholly negative – yet, as shown by Taylor’s poem, the rejection of the world comes about due to the desire for something better. Deny this world, follow me – because you will get me, and I am worth more than all the world.

We miss the radical and delightful nature of Christ and discipleship when we seek to mix Christ with the world – adding Christ as a good thing, a spice; rather than seeing Christ as worth more than all of Lebanon and Carmel (I was speaking a couple of days ago about Lebanon with a man from there – and even now, despite its hardships, the place is one of great beauty).

Such meditation upon the beauty and greatness of Christ makes leaving the world behind not a burden but a joy.

A feast, a feast, a feast: A figure of amplification/repetition like this has effect of increasing the emotional content: A feast, a feast, a feast ! – of spiced wine. “Spiced” should be pronounced as two syllables: spic-ed (as should “refined” in the next line).

A feast of spiced wine: The narrow phrase “spiced wine” occurs in Canticles 8:2

I would lead thee, and bring thee into my mother’s house, who would instruct me:

I would cause thee to drink of spiced wine of the juice of my pomegranate.

Song of Solomon 8:2 (KJV 1900). Fredericks comments on this phrase, “The rare word ‘asis probably refes to stronger win, comparable to the Gr. gleuka in Acts 2:13 ….This drink is probably intended by Shulmmith to stimulate sexual arousal in Solomon.

Another possible reference is to the mixed wine offered at Wisdom’s feast:

Wisdom hath builded her house,

She hath hewn out her seven pillars:

² She hath killed her beasts; she hath mingled her wine;

She hath also furnished her table.

³ She hath sent forth her maidens:

She crieth upon the highest places of the city,

⁴ Whoso is simple, let him turn in hither:

As for him that wanteth understanding, she saith to him,

⁵ Come, eat of my bread,

And drink of the wine which I have mingled.

Proverbs 9:1–5 (KJV 1900). The correspondence of Christ and Wisdom is a common motif (See, e.g. 1 Cor. 1:30), thus the allusion to wisdom’s feast would not be beyond Taylor’s reference.

Wine upon the lees: wine may be left upon the “lees” to development the taste. http://www.wineweekly.com/wine-basics/wine-terms/wine-term-lees/

Earthly damps: Damp had a common usage which revolved around the concept of stopping or lessening a good.

The serving of God with cheerfulness strengtheneth both body and mind; whereas excess of grief damps the spirit and enfeebles the body, unfitting us for the service of either God or man.

James Nichols, Puritan Sermons, Volume 4 (Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 189. “How May we Give Christ a Satisfying Account, Why we Attend Upon the Ministry of the Word?” by Rev. Samuel Annesley, LL.D. Several such examples could be given.

Reek: Reek has no negative connotations. Thomas Brooks (an English Puritan, and thus a bit earlier than Taylor) records the following similar usage:

By all these instances, it is most evident that no earthly portions can satisfy the souls of men. Can a man fill up his chest with air? or can he fill up the huge ocean with a drop of water? or can a few drops of beer quench the thirst of a man in a burning fever? or can the smell of meat, or the reeking fume of a ladle, or dreaming of a banquet, satisfy an hungry stomach? No! no more can any earthly portions fill or satisfy the heart of man. If emptiness can fill the soul, if vanity can satisfy the soul, or if vexation can give content to the soul, then may earthly portions satisfy the soul, but not till then. When a man can gather grapes of thorns, and figs of thistles, and turn day into night, and winter into summer, then shall he find satisfaction in the creatures; but not before. All earthly portions are weighed in the balance of the sanctuary, and they are found to be lighter than the dust of the balance; and this will rather inflame the thirst than quench it.

Thomas Brooks, The Complete Works of Thomas Brooks, Volume 2, ed. “A Matchless Portion”, Alexander Balloch Grosart (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 34-35.

By this time, Taylor’s usage would be old fashioned: by the 1650’s the negative sense of the word was recorded (http://www.etymonline.com/index.php?term=reek&allowed_in_frame=0). Two possible explanations for the old fashioned usage ( beyond the near rhyme): 1) Poetry tends toward old language; and 2) living in New England, his personal vocabulary would not necessarily track the most “modern” usage of England.