Tag Archives: Fear

The Spiritual Chymist, Meditation XXX

03 Sunday Jun 2018

Posted by in Fear, Fear of the Lord, Uncategorized, William Spurstowe, William Spurstowe

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Who is the favorite of heaven, with whom the high and lofty one, that inhabits eternity, will dwell?

Upon the Palpitation of the Heart

The pearl which is in the oyster is a disease, in the cabinet is a jewel of rich value, and in the ear an ornament of an orient beauty. And such a thin is the trembling or palpitation of the heart; in the body it is a sad malady, in the soul it is a heavenly grace: They who are afflicted with the once, seek earnestly to the physician for a cure; and they who want [lack] the other, importune God to obtain if form him as a blessing when once they know the excellency and worth of it.

Who is the favorite of heaven, with whom the high and lofty one, that inhabits eternity, will dwell? And to whom will he look with an eye of protection, with an eye of grace and delight? Is it not to him that is of a contrite heart and that trembles at his word? [Isaiah 66:1-2]

Who is the best saint on the earth? Is not he who uses most diligence to work out his salvation with fear and trembling? [Phil. 2:12]

All duties are best done with this holy trembling. Prayer and confession of sins are never better made than we imitate those penitent of Ezra who sat trembling in the street of the house of God. [Ezra 10:1] The Word is never more awfully received [received with a sense of awe] as the will and command of a great king, than when received as the elders of Bethlehem did Samuel, who trembling at his coming. [1 Samuel 16:4]

O methinks I cannot without wonder read how Paul lived among the Corinthians, in with fear and much trembling, as sensible of the weight of his ministry. [1 Cor. 2:3] And how they again received Titus, Paul’s messenger, with the like affection, not entertaining him with costly banquets, with court-like salutation, but with fear and trembling, which is the highest respect that can be shown to the doctrine of Christ. [2 Cor. 7:15]

Yea, the Suppoer of the Lord itself, thought it be a feast of love in which, who is all love is the chief and only dish, that a soul has to feed upon, is best celebrated with a divine trembling, which may correct our joy and keep it from degenerating into a carnal mirth.

The sparkling rays of light which are reflected from the polished diamond are much beautified by those tremulous motions which the eye behold in the stone: and so spiritual joy receives no little addition of luster and sweetness by the mixtures of trembling that appear in it.

How great then is the folly and wickedness of the sons of Belial [Deut. 13:13], who scoff at the awful [full of awe] behavior which any exercise in the service of God? As Michal did David’s dancing before the ark [2 Sam. 6:20], as if it were nothing but pusillanimity [cowardice] which would beseem children, better than Christians, who startle often at their own groundless imaginations.

But are the angels cowards which tremble in the presence of God? Is it anything unbecoming them who continually stand in his presence to express a fear of him, as well as love unto him?

How then can it be indecent for worthless creates to serve the great Jehovah with a holy awe and fear of his Majesty?

O God,
I am conscious unto myself
How little all my duties have been intervened with this divine grace.
I have prayed before thee,
But not trembled,
I have not feared thee
The Great Law-Giver,
Nor trembled at they commands.
I have heard often of thee by the hearing of the ear,
Yet I have not abhorred myself.
And therefore, I humbly beg of thee
That thou wouldst help me to sanctify thy name in my heart
And to make thee my fear and my dread;
That so I may neither abuse they mercy
Not yet provoke thy justice.

God is God in all places

21 Thursday Sep 2017

Posted by in Fear, Fear of the Lord, Richard Sibbes, Uncategorized

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It is a curious thing, but true that even we professors (those who profess, not teachers) Christ can more easily be frightened of the knowledge of other people rather than the knowledge of God:

Examine what affections we have to God: for it is affection that makes a Christian. Single out some few that we are most offending in. As, first, for fear, it may shame us all. Indeed, a Christian upon his best resolution is better. But the ordinary carriage of men is, they fear men more than God; they fear everything more than him that they should fear above all. For instance, is the retired carriage of men to God such as their carriage is to the eye of the world? Will not they do that in secret ofttimes that they will not do openly? In secret they will commit this or that sin, and think, Who seeth? There are secret abominations in the closet of their hearts. They will not fear to do that in the eye of God, that they fear to do in the eye of a child of six years old, that is of any discretion. Is this to make God our God, when we fear the eye of a silly mortal creature more than the eye of God, that is ten thousand times brighter than the sun, that is our judge? Is God our God the whiles? Undoubtedly, when God is made our God, there is an awe of the eye of heaven upon a man in all places. Therefore this is the condition of the covenant, ‘Walk before me,’ or ‘Walk as in my sight,’ 1 Sam. 2:30. How do we walk before God as in his sight, when there is such a great deal of difference in our carriage secretly, and before the eyes of men? when we labour more to approve our carriage to men, than we make conscience of our spirits to God? This may shame us. Even the best of us who are in covenant with God, and have made God our God, we have cause to be abased for this: and surely one of the best ways to make God’s children abased and humbled, is to compare the different proportion of their carriage; how they carry themselves to men whom they respect, and to outward things in the world, and how they carry themselves to God. If God be our God, there will be an universal fear and care to please God in all times and in all places, because he is everywhere; darkness and light are all one to him.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 6 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1863), 10.

27 Saturday May 2017

Posted by in Martin Luther

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All the more are human works mortal sins when they are done without fear and in unadulterated, evil self-security.

The inevitable deduction from the preceding thesis is clear. For where there is no fear there is no humility. Where there is no humility there is pride, and where there is pride there are the wrath and judgment of God, for God opposes the haughty. Indeed, if pride would cease there would be no sin anywhere. 

The Annotated Luther, vol. 1, The Roots of Reform, Heidleberg Disputation 1518, no. 8
https://ref.ly/o/annotlutv1/462431?length=418

March Against Irony

26 Saturday Mar 2016

Posted by in Culture, Psychology, Uncategorized

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There are so many things which are said and implied in this single ironic sentence:

Brussels (AFP) – The organisers of a “March Against Fear” planned for Sunday to mark the Brussels terror attacks said they had cancelled the event after the authorities asked them to do so because of security fears.

You can read the rest here

Biblical Counseling Helps: Anxiety & Fear

30 Friday Oct 2015

Posted by in Biblical Counseling

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Definition: “Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the source of religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being he fears” (Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, Mich.: Baker Book House, 1988), 781).

(Sorry about the number formatting: wordpress does some strange stuff to my word docs when I copy them over)
  1. God is Sovereign

 

  1. Creation
  2. Genesis 1 & 2
  3. Heb. 1:3, 11:3
  4. John 1:3
  5. In short, all created things – all existing things – are because of God’s determination. Without God’s action to create & to sustain, no thing would continue to exist. See, Rev. 4:11 (note that the result of such a recognition is to praise God).

 

  1. Providence : No single word in biblical Hebrew or Greek expresses the idea of God’s providence. pronoia is used for God’s purposive foresight by Plato, Stoic writers, Philo, who wrote a book On Providence (Peri pronoias), Josephus, and the authors of Wisdom (cf. 14:3; 17:2) and 3, 4 Macc.; but in the NT pronoia occurs only twice (Acts 24:2; Rom. 13:14), both times denoting, not God’s care and forethought, but man’s. The cognate verb pronoeo, too, is used only of man (Rom. 12:17; 2 Cor. 8:21; 1 Tim. 5:8).

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Biblical Counseling for Depression, Part Three

25 Monday Aug 2014

Posted by in Biblical Counseling, Psalms

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COUNSELING PROBLEMS AND BIBLICAL CHANGE

BIBLICAL SOLUTIONS FOR DEPRESSION, PART THREE

Is there a cure for depression? Yes. But it is not in us. It is in God. The cure is to seek God’s face, so ours will not be downcast, which is what the psalmist does.

James Boice, “An Upward Look by a Downcast Soul”

 

  1. BE CAREFUL ABOUT THE WORD “DEPRESSION”

A mistake which can easily be made is that all “depression” is created equal. As we noted before, not every distress called “depression” has the same cause nor does it require the same response. Indeed, the Bible doesn’t use the word “depression” as a catch-all category for moods and behaviors which result in extreme bouts of unhappiness.

In the early 17th Century, Richard Sibbes wrote a book called, “The Soul’s Conflict With Itself” which details many different sorts of pain, sorrow, withdrawing — all of which might be loosely termed “depression.”

As we stated before, there are medical problems which can fall under the title, “depression.” Where there is a medical problem, then medicine is an appropriate treatment.  However, much of the medical treatment for “depression” has proven to be of little help:

In the January 2010 issue of the Journal of the American Medical Association, a large study found that in patients with mild, moderate or even severe depression, a placebo had the same therapeutic benefit as an active antidepressant medication.  Depending on the study, patients in these three categories make up 70 to 87 percent of all patients who present with depression. The study concluded that unless a person had very severe depression, a placebo pill was as effective as antidepressant medication. Even when treating very severe depression, the placebo effect could account for up to 80 percent of the effect of the antidepressant medication[1].

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Biblical Counseling: Anxiety Part One

19 Saturday Jul 2014

Posted by in Biblical Counseling, Discipleship, Martyn Lloyd-Jones, Meekness, Psalms

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COUNSELING PROBLEMS AND BIBLICAL CHANGE

BIBLICAL SOLUTIONS FOR ANXIETY, PART ONE

 

What comes into our minds when we think about God is the most important thing about us.

–The Knowledge of the Holy

A.W. Tozer

If you were to pick up a Christian book on anxiety it would likely contain a thorough going treatment of anxiety. There might a look at someone in the Bible who was anxious (say Saul in 1 Samuel 13); perhaps some Bible verses on anxiety, et cetera. There may be another section about medical aspects of anxiety; perhaps some secular material on anxiety, et cetera. In essence, you would find a systematic theology of anxiety.

There is nothing wrong with a systematic approach to theology, but it is not the only way to consider a topic.

The Bible nowhere has a book on anxiety (or depression, anger, marriage, childrearing, et cetera). When the Bible tackles a subject, it takes place in the context of several other often seemingly unrelated subjects.[1] Peter addresses marriage in the midst of a discussion of worship, suffering, glory, the Second Coming, the atonement and congregational church life. In placing marriage in this context, Peter transforms the question of marriage from a matter of merely a woman, a man and their personal happiness. When we understand it this way, there is a reason Peter does not address marriage until chapter 3 of his letter – and a reason he has to more chapters to follow. Peter wants us to think of marriage in a particular context.

In this series of lessons we are going to look at problems not in a systematic manner but rather in a contextual way. We are going to look at problems as they are embedded in Biblical texts to see how something like anxiety relates to the resurrection (as Paul makes the connection in Philippians) or depression relates to worship (as is done in Psalms 42-43). At first, this may seem strange, because it is unfamiliar to us. However, in the end, I hope that you will learn to see your entire life through a Scriptural lens and begin to understand that your hopes and sorrows and fears and joys all ultimately relate to your theology: To put it another way, as you learn to understand God you will begin to understand how the way you relate to God affects everything in your life.

I. KING DAVID & ANXIETY

David led an anxiety producing life. The first time we see David, Samuel anoints David as King (1 Samuel 16:1-13). Normally, being made king would be considered a good thing. But David was anointed King while Saul was still king – and Saul was insane. David was hired by Saul to play soothing music whenever Saul fell into a fit.

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The Freedom of a Christian

26 Friday Jul 2013

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Freedom of the Christian: 1 Peter 2:16

In the midst of his instructions on how the Christian is to live with the State (1 Peter 2:13-17), Peter writes, “Live as people who are free” (1 Peter 2:16a).

There are two aspects in which this is true. First, the Christian is free from the power of the State. Second, the Christian owes allegiance to a power greater than the State.

The power of the State is violence (Romans 13:4). When the State sets boundaries, gives directives or whatnot, the rules and power and are not self-enforcing. Thus, to enforce it power, the State must rely upon violence.

Sometimes the use of force can be a good thing. The ability to stop a murderer rampaging through a playground is good. Paul writes that the State has the power of the sword to stop the “wrongdoer.”  Peter writes that such authority has been given, “to punish those who do evil and to praise those who do good” (1 Peter 2:14). (While there may be differences as to what constitutes the “good” or the “evil”, it is a generally assumed position that some-things must be stopped and others rewarded.)

However, the use of force often and easily turns to oppression (Ecclesiastes 4:1-3); therefore, wouldn’t shouldn’t be “amazed” at the matter (Ecclesiastes 5:8), even though we know oppression to be an evil.

Christians, of all people, should be the understanding and sensitive to the matter of oppressive use of political violence. Jesus was executed in a context of political oppression. Pilate’s concerns were profoundly political as well as personal (he was trying to figure a way to avoid a riot, among other concerns). Herod killed James, because it pleased a constituency (Acts 12:1-3). The book of Acts reads in part like a series of political arrests.

Both Peter and Paul would find themselves at the wrong end of Roman political violence. Why then would both counsel a general position of obedience to the government’s laws?

Because ultimately the Christian is “free.”

4 “I tell you, my friends, do not fear those who kill the body, and after that have nothing more that they can do. 5 But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him! 6 Are not five sparrows sold for two pennies? And not one of them is forgotten before God. 7 Why, even the hairs of your head are all numbered. Fear not; you are of more value than many sparrows. Luke 12:4–7 (ESV)

The power of the State can run no further than the edge of the grave.  During the 19th Century wars between the United States and the Plains Indians, the Native Americans learned the US troops wouldn’t cross the Canadian border. To the Native Americans, something magic seemed at work and thus they called it the “medicine line.”

The grave acts as a sort of medicine line which the State cannot cross. When the Christian dies (and dies not at the same time), the Christian is forever free of the State’s conduct.

What the Christian must learn then is the freedom is existent now. The State seeks to gain power by means of fear.  The Christian who follows the instruction of Jesus has nothing to fear. Jesus commands us not to fear the one who can only kill us.

In Pilgrim’s Progress, Timorous and Mistrust come running down the hill due to the lions. Yet, as Christian soon learns, the lions are chained.

Even at its most violent, the State can go no further than permitted by God:

9 He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” 11 Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.” John 19:9–11 (ESV)

Thus, not only is the State’s power limited to violence; even the violence can go no further than God will permit.

In fact, the violence and threat of the State can only work to the Christian’s good. The trial of this world is real and wickedness is common. Yet, even in the infliction of trial, God transforms such trial into blessing:

For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. Romans 8:18 (ESV)

16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. 17 For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. 2 Corinthians 4:16–18 (ESV)

6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 1 Peter 1:6–7 (ESV)

3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” Revelation 21:3–4 (ESV)

Thus, the Christian is free of any constraint imposed by the State.

Second, the Christian is the citizen of another kingdom – and thus not at home in this world. Peter calls Christians “exiles of the dispersion” (1 Peter 1:1); those in a “time of .. exile” (1:17); “sojourners and exiles” (2:11).

13 These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. Hebrews 11:13 (ESV)

Yet, the Christian is not without a home, “Our citizenship is in heaven” (Phil. 3:20). Yet, the Christian does not seek to disrupt the nature of this world with bare political rebellion:

36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” John 18:36 (ESV)

The response of the Christian is not for political rebellion. In the end, all political revolution will fail. While history bears this out, the Christian knows that the ultimate reason for oppression is not merely political structures, but sin welling out of the human heart:

20 And he said, “What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.” Mark 7:20–23 (ESV)

Therefore, while the Christian must abhor oppression and wickedness; and while the Christian must call upon those with power to use their power in a righteous manner; we must also realize that such work will always fall far short of what is required. Until God transforms the heart, there can be no real transformation of any individual human being – much less a society.  The Christian must labor as Wilberforce to stand up against wickedness in all its forms. But the Christian must never settle for the lesser goal of a change in law and seek the greater change of a change of heart.

            Application: How then must the Christian live in this world? Does the Christian simply deny all law, being free?

            Of course not. Jesus, Peter, and Paul all instruct Christians, as a general rule, to lead lives of lawful compliance: paying taxes, being civil, et cetera; even though the country and the government have serious bents toward wickedness. However, such obedience is not aim primarily at the civil authority but rather at God. As Peter writes, “Be subject for the Lord’s sake ….” (1 Peter 2:13). The obedience is owed to the Lord alone. Our Lord instructs us to live quiet and peaceable lives in the midst of the countries where we may find ourselves.

            In the second century, Justin Martyr wrote to the Roman Emperor and explained the lives of Christians. He noted that the Christian is no threat to good civil order, because the Christian owes his allegiance ultimately toward God:

And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish.

 

 

 

 

 

 

 

 

 

 

 

 

 

And Hope of Heart to be Helped by Him.

12 Sunday May 2013

Posted by in Biblical Counseling, David Dickson, Faith, Fear, John Calvin, Prayer, Psalms

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In Psalm 55, David prays:

4 My heart is in anguish within me; the terrors of death have fallen upon me.
5 Fear and trembling come upon me, and horror overwhelms me.
6 And I say, “Oh, that I had wings like a dove! I would fly away and be at rest;
7 yes, I would wander far away; I would lodge in the wilderness; Selah
8 I would hurry to find a shelter from the raging wind and tempest.”

Such a thing may seem beneath a warrior such as David. Or, to bring the matter forward, one may think it wrong of a Christian to know fear. Shouldn’t faith be such as one would never suffer trouble? David Dickson explains that such fear may easily become the fount of faith:

It is not a thing inconsistent with godliness to be much moved with fear in time of danger; natural affections are not taken away in conversion, but sanctified and moderated: my heart is ore pained within me. 2. Natural sagacity and courage re not sufficient to bear a man out in a great stress, for they will fail him; and if a man have not stronger supporters than his natural parts, he is undone; for here the terrors of death are fallen upon me, and horror hath overwhelmed me. 3. The godly have an advantage above all natural men: for when natural strength and courage fail them, they have nothing behind; but the godly have faith in God, to open a fountain of fresh supply of wisdom, courage, and strength to them, when all natural parts fail them; for, David being now emptied of natural strength, hath wisdom and strength to go to God, and hope of heart to be helped by him.

David Dickson, A Brief Explication of the Psalms.

Calvin, who had more than once a reason to fear, wrote of this Psalm:

We may learn from the passage, therefore, not only that the sufferings which David endured at this time were heavy, but that the fortitude of the greatest servants of God fails them in the hour of severe trial. We are all good soldiers so long as things go well with us, but when brought to close combat, our weakness is soon apparent. Satan avails himself of the advantage, suggests that God has withdrawn the supports of his Spirit, and instigates us to despair.

This instigation should then lead us to prayer:

He does not content himself with saying that he will pray, for many do this in a perfunctory manner, and soon become wearied with the exercise; but he resolves to display both assiduity and vehemency. From the particular mention he makes of evening, morning, and noon, we are left to infer that these must have been the stated hours of prayer amongst the godly at that period. Sacrifices were offered daily in the temple morning and evening, and by this they were taught to engage privately in prayer within their own houses. At noon also it was the practice to offer additional sacrifices. As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule.

Here is the great hope: not that we will never fail, but that God can turn the worst into good. Even our fear will be turned to faith — for to whom else can we turn in fear?

Ecclesiastes 8 — Rough Draft Notes for a Lesson

10 Friday May 2013

Posted by in Ecclesiastes, Wisdom

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(Some rough draft notes for Ecclesiastes 8 lesson – next Sunday. This is only one strand of thought which runs through the passage.) 

The chapter begins with the basic proposition: Don’t cross the king, because : 1) one has an obligation toward God; and 2) the king has great power. In short, this is the safe and wise course.

 

2 I say: Keep the king’s command, because of God’s oath to him.3 Be not hasty to go from his presence. Do not take your stand in an evil cause, for he does whatever he pleases.4 For the word of the king is supreme, and who may say to him, “What are you doing?”5 Whoever keeps a command will know no evil thing,

 

In the middle of v. 5 comes a pivot.

 

Proposition:

 

and the wise heart will know the proper time and the just way.

 

The proposition is supported by the argument/axiom:

 

6 For there is a time and a way for everything,

 

However, the proposition and support are undercut by a series of three ki statements [the parallel structure is not immediately apparent in English. The word ki carries multiple translations.]

 

 

although [ki] man’s trouble lies heavy on him.

7 For [ki]he does not know what is to be,

for [ki] who can tell him how it will be?

 

 

There is a time – but such decisions will be made in the midst of trouble & no one actually knows the future. Therefore, who could anyone know the right way. There be a time and a way for everything (v. 6a) — but who would know it?

 

The limitations on human beings is made even more explicit in v. 8 (this has the implicit effect of limiting one’s concern about the king: be respectful — but the king does not command one’s ultimate allegiance or fear )(Luke 12:13-14).

8 No man has power to retain the spirit,

or power over the day of death.

There is no discharge from war,

nor will wickedness deliver those who are given to it.

 

The first three all concerns limitations on human power. The last clause emphasizes there is no way around God’s sovereignty (for wickedness is ultimately an attack upon God as king and law giver). The last phrase is literally, “masters of evil” — those who are experts at evil.

 

Qoheleth here picks up the question of the wicked (in language which echoes his original quest set forth in Ecclesiastes 1:13):

 

9 All this I observed while applying my heart to all that is done under the sun,

when man had power over man to his hurt.

 

This sentence ties the argument of the entire passage together. First, it points backwards “I observed”. Second, it explains the wicked referenced in v. 8. When Qoheleth seeks to summarize evil, it is a matter of oppression: 4:1-3; 5:8-9. Thus, evil is the precise opposite of love.  When the matter is compared to the remainder of the OT, evil in its worst consists of idolatry and oppression of the weak. Indeed, false worship (no matter how precise in performance of the rite) and oppression are inseparably linked: to not fear God flows out in oppression:

 

“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the LORD of hosts.” Malachi 3:5.

 

Ecclesiastes is aiming precisely at the matter of fearing God. Ecclesiastes 12:13-14. He is building the case that fearing God is the only rational solution. But he does not simply state the proposition; he ruthlessly works through facts to make such a conclusion unavoidable.

 

The power of oppression is the power of wickedness. But really doesn’t help: Since no one has power over death or life, evil can’t deliver anyone.

 

10 Then I saw the wicked buried.

They used to go in and out of the holy place

and were praised in the city where they had done such things.

This also is vanity.

 

There is a translation issue: “Praised” in the third clause might be “abandoned” — that is, their corpses were abandoned in the city. The ambiguity of the usage makes for a very poetic turn of thought: they are both praised then abandoned. Wickedness does not really generate any abiding love or loyalty.

 

Now he explains the “why” of evil behavior (not the existence of evil, or the desire for evil; but rather the pyschological justification for evil): It looks like it works.

 

11 Because the sentence against an evil deed is not executed speedily,

 the heart of the children of man is fully set to do evil.

12 Though a sinner does evil a hundred times and prolongs his life,

yet I know that it will be well with those who fear God,

      because they fear before him.

 

Verse 12 moves from the first level of knowledge to the second: it appears like evil pays — the evil man can even prolong his life by evil. At the mid-point, Qoheleth moves from sight to faith: Even though evil looks like it works, I do know that it is better to fear God.

 

This raises the question: Why should I fear God? Is there any support for such a conclusion?

 

13 But it will not be well with the wicked,

neither will he prolong his days like a shadow,

because he does not fear before God.

 

There are three ways to understand the movement from v. 12 to 13. The three options explain the radically different readings one may have of this book. First, some people think the book was written by multipl authors.  Verse 12a is the work of the original author, a complete cynic. 12b-13 is the work of a second pious author, cleaning up an evil, wicked book. While it is possible, I wonder: Why would anyone take the time to rewrite an evil book? Wouldn’t it be better to just chuck it and condemn it? If the book was “popular”, wouldn’t the original “popular” book have maintained its status anyway?  If someone could sufficiently control the book to make only the edited version avialable, wouldn’t it have been simpler just to suppress the original?

 

Second, some people think Qoheleth was simply cynical and purposefully paradoxical for the sake of spite. But that doesn’t make much sense of things: Why would he be purposefully paradoxical and commend a pious position? It might be fun game playing but it is ultimatley meaningless.

 

Third, one writer is moving between points of view: He first looks at the world “under the sun” — whcih forces a hope for another world. The world is meaningless if there is no God who will judge in righteousness.

 

There is at least a hint of eternal life in v. 13: The one who fear God will prolong his days — not under the sun; but, he will prolong his days nonetheless.

 

This corresponds to a great many Proverbs: 11:6, 8, 9; 12:6, et cetera.

 

As an honest observer, Qoheleth cannot merely stop at the proposition, It is better to fear God. When we look at this world, we must admit there is a bias to favor the wicked.:

 

 

14 There is a vanity that takes place on earth,

that there are righteous people to whom it happens according to the deeds of the wicked,

and there are wicked people to whom it happens according to the deeds of the righteous.

I said that this also is vanity.

 

This is a serious and painful aspect of the vanity which takes place under the sun. But it is not the total of life.  Since the advantages of evil are only illusory, there is no cause for bitterness.  In fact, the comforts and joys of this life should be received: first, becasue they are meant to ease the pain of this world. Second, it will go well for those who fear God. Therefore, our comforts now are promises, previews, stays and grounds for hope.

 

Richard Sibbes noted that we often make our crosses worse than God designed. While the world hurts, we need not fall to despair.

 

15 And I commend joy,

for man has nothing better under the sun but to eat

      and drink

      and be joyful,

for this will go with him in his toil through the days of his life

      that God has given him under the sun.

 

This is a necessary corrective: When we see the evil of this world, we can sometimes think it is wrong or morally insensitive to not go about in a perpetual mourning.

 

Objection: But didn’t Qoheleth state that the fool was the one who rejoiced here? Isn’t the wiseman the one who keeps his heart at the graveside?

 

Answer: A joy which is not settled upon this world as an end is to be commended. A joy which anticipates the marriage feast which is coming is a godly joy. A frivolity which sees no further than today is a wicked, foolish pleasure.

 

12 In that day the Lord GOD of hosts called for weeping and mourning,

 for baldness and wearing sackcloth;

13 and behold, joy and gladness,

killing oxen and slaughtering sheep,

eating flesh and drinking wine.

“Let us eat and drink,

for tomorrow we die.”

 

14 The LORD of hosts has revealed himself in my ears: “Surely this iniquity will not be atoned for you until you die,” says the Lord GOD of hosts. Isaiah 22:12-14

 

What do I gain if, humanly speaking,

I fought with beasts at Ephesus?

If the dead are not raised,

“Let us eat and drink, for tomorrow we die.”1 Corinthians 15:32

 

 Eating and drinking and “rejoicing” without regard to God, to judgment, to the resurrection is a wicked, foolish thing.

 

Well, then, what must we think about this world? We should live wisely within the actual structures of our world (such as the king).  There is a right way to live — but no one knows what is going to happen. Human power is constrained on all side. The wicked’s strategems provide some temporary advantage — but that advantage can’t take them past the grave.

 

There is a judgment which is coming — therefore, we can and should enjoy this world. — That brings up another point. It would be a great sorrow to us, if fearing God merely lead one to sorrow in this life. But, the future judgment of God, the reconciliation of all accounts leaves us the freedom to enjoy life. If there were no future judgment, it would be incumbent upon us to settle all accounts else justice would be denied. But Qoheleth hints at such things throughout the book:

 

If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official is watched by a higher, and there are yet higher ones over them. 5:8

 

He makes this explicit at the end:

 

For God will bring every deed into judgment, with every secret thing, whether good or evil. 12:14.

 

Putting his thoughts into the context of both the entire book of Ecclesiastes and the rest of the canon makes the paradox more seemly. Note that Qoeheleth will first unwind and contradict that which he stated at the first of the chapter.  In v. 5b he said a wise heart will know. Here he will say, wisdom can’t work it out:

 

16 When I applied my heart to know wisdom,

and to see the business that is done on earth,

how neither day nor night do one’s eyes see sleep,

17 then I saw all the work of God,

that man cannot find out the work that is done under the sun.

However much man may toil in seeking,

he will not find it out.

Even though a wise man claims to know,

he cannot find it out.

 

Zophar in Job 11 expresses a similar sentiment:

7 “Can you find out the deep things of God? Can you find out the limit of the Almighty?

8 It is higher than heaven-what can you do? Deeper than Sheol-what can you know?

9 Its measure is longer than the earth and broader than the sea.

10 If he passes through and imprisons and summons the court, who can turn him back?

11 For he knows worthless men; when he sees iniquity, will he not consider it?

12 But a stupid man will get understanding when a wild donkey’s colt is born a man! Job 11:7-12

 

So what then can we do? This world, viewed from under the sun, cannot be resolved.  A paradox and trouble runs through the world which cannot be resolved: It is the damage caused by sin: We know that the world was supposed to have been different — we know, this is not the way it is supposed to be. And yet, at the same time, sinfulness is seemingly the best means of living.

 

It is as if we live in a “fun house” where mirrors distort our vision at every turn. We “know” the twisted images cannot be right — and yet, the twisted images are all that seem to make sense. We can’t “see” anyway through the confusion.

 

Dallas Willard (The Divine Conspiracy) uses the image of flying upside down — without realizing our predicament. The call of Christ is to live in a manner utterly at odds with everything we see:

 

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

4 “Blessed are those who mourn, for they shall be comforted.

5 “Blessed are the meek, for they shall inherit the earth.

6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

7 “Blessed are the merciful, for they shall receive mercy.

8 “Blessed are the pure in heart, for they shall see God.

9 “Blessed are the peacemakers, for they shall be called sons of God.

10 “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

11 “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.

12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. Matthew 5:3-12.

 

How is that even those who utterly reject the claims of Christ can see such a call as “true”? How can our sight of this as true and beautiful square with our knowledge that it is utterly impossible? How can our need for wisdom reconcile with our lack of wisdom?

 

It is at that precise cleavage that God makes himself apparent.  The Gospel is reversal and resolution of the trouble caused by sin. In the cross, God’s weakness and foolishness became strength and wisdom. There is no wisdom within this world which can work. Sin has made such a resolution impossible (there seems to be a way here to think through matter of Kant, “liberal” Christianity, and the matter response of the “funadmentalist” and Neo-Orthodox; but that is for another time). However, in the cross, God both resolves the trouble of sin and rescues:

 

 

27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong;

28 God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,

29 so that no human being might boast in the presence of God.

30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption,

31 so that, as it is written, “Let the one who boasts, boast in the Lord.”

1 And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom.

2 For I decided to know nothing among you except Jesus Christ and him crucified.

3 And I was with you in weakness and in fear and much trembling,

4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power,

5 so that your faith might not rest in the wisdom of men but in the power of God. 1 Corinthians 1:27-2:5.

 

There is a way and time — but we cannot reach it ourselves. We can’t even know what will happen — but God will call this world to judgment. It will be resolved. And, there will be a rescue for those who do not rely upon their own wisdom (which cannot save) but rather the wisdom of God:

 

33 Oh, the depth of the riches and wisdom and knowledge of God!

How unsearchable are his judgments and how inscrutable his ways!

 

34 “For who has known the mind of the Lord,

or who has been his counselor?”

35 “Or who has given a gift to him that he might be repaid?”

 

36 For from him and through him and to him are all things. To him be glory forever. Amen. Romans 11:33-36.