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A wounded spirit who can bear?

18 Sunday Dec 2022

Posted by in Biblical Counseling, Proverbs

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Proverbs 18:14 (KJV)

14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

Original

14 רֽוּחַ־אִ֭ישׁ יְכַלְכֵּ֣ל מַחֲלֵ֑הוּ וְר֥וּחַ נְ֝כֵאָ֗ה מִ֣י יִשָּׂאֶֽנָּה׃

Ruach of a man. The spirit of a man.

[Distinctions between rûaḥ and nepeš: rûaḥ is the principle of man’s rational and immortal life, and possesses reason, will, and conscience. It imparts the divine image to man, and constitutes the animating dynamic which results in man’s nepeš as the subject of personal life. The distinctive personality of the individual inheres in his nepeš, the seat of his emotions and desires. rûaḥ is life-power, having the ground of its vitality in itself; the nepeš has a more subjective and conditioned life. The NT seems to make a clear and substantive distinction between pneuma (rûaḥ) and psychē (nepeš). G.L.A.]

Payne, J. Barton. “2131 רִיַח.” Theological Wordbook of the Old Testament, edited by R. Laird Harris et al., Electronic ed., Moody Press, 1999, p. 837.

’ish, man can mean a human being or a male as opposed to a female, a husband rather than a wife.

יְכַלְכֵּ֣ל

Contain, sustain, endure. The root idea is to hold, take hold of something. The spirit of a man can endure. Could we say “hold it together”/ “not fall apart”?

מַחֲלֵ֑הוּ

His (the man’s) sickness, infirmity

וְר֥וּחַ נְ֝כֵאָ֗ה

But a spirit broken/cross-references
The HALOT gives all the uses:
נָכֵא: נכא: cs. נְכֵא, fem. נְכֵאָה: defeated, רוּחַ נְכֵאָה Pr 15:13 17:22 18:14 (:: לֵב שָׂמֵחַ); נְכֵה־רוּחַ broken in spirit (Gesenius-K. §128x) Is 66:2, 1QIsa pl. נכאי (כאה, see Kutscher Lang. Is. 200), cj. Ps 109:16 נִכְאֵה לֵבָב rd. נְכֵא/ה var. †

Proverbs 15:13 (KJV)
13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.
Proverbs 17:22 (KJV)
22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
Isaiah 66:2 (KJV)
2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
Psalm 109:16 (KJV)
16 Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

Interesting thing as a tentative notice: A broken spirit is something which a human being cannot bear. But, it is simultaneously that which renders one to become a object of God’s mercy.

מִ֣י יִשָּׂאֶֽנָּ

Who can bear/carry?

The spirit can bear infirmity.
But an infirm spirit can bear nothing.

Van Gogh Old Man in Sorrow

Some commentators:

The body can, as it were, fall back upon the support of the spirit, when it is distressed and weakened; but when the spirit itself is broken, grieved, wearied, debilitated, it has no resource, no higher faculty to which it can appeal, and it must succumb beneath the pressure. Here is a lesson, too, concerning the treatment of others. We should be more careful not to wound a brother’s spirit than we are to refrain from doing a bodily injury; the latter may be healed by medical applications; the former is more severe in its effects, and is often irremediable.

Spence-Jones, H. D. M., editor. Proverbs. Funk & Wagnalls Company, 1909, p. 350.

Verse 14 points out that one’s attitude, for good or ill, is the single most important factor in confronting adversity.

Garrett, Duane A. Proverbs, Ecclesiastes, Song of Songs. Broadman & Holman Publishers, 1993, p. 165.

  1. STRENGTHEN YOUR SPIRIT (18:14)

That this proverb makes a true observation, few would doubt. “What can you do when the spirit is crushed?” (THE MESSAGE) “Short of outward resources, life is hard; short of inward, it is insupportable.”9 The purpose of 18:14, however, goes beyond mere observation to help the reader avoid a crushed spirit. God has designed the way of wisdom to bypass problems. The more we walk in this path, the less chance of having our spirits crushed. Broken hearts do happen, sometimes by our mistakes and sometimes through no fault of our own. Knowing this, God endowed others with the capacity to bring us joy (see 17:21–22; 12:25).

Lennox, Stephen J. Proverbs: A Bible Commentary in the Wesleyan Tradition. Wesleyan Publishing House, 1998, p. 185.

It is unusual that the word “spirit” appears twice. In v 14a it stands for the strength and determination of a person that can deal with physical sickness. In v 14b it is a “crushed spirit” that is so far depressed and shaken that it simply destroys a person. The phrase “crushed spirit” occurs in 15:13 and 17:22, where the contrast is with a joyful heart. Here the contrast is with the normal drive for life that anyone would usually have in confronting illness or adversity; the situation may be difficult, but one can recover; cf. Prov 12:25. However, the effect of the rhetorical question in line b is to throw doubt on the possibility of recovery, when one’s courage fails.

Murphy, Rowland E. Proverbs. Thomas Nelson, 1998, p. 136.

Wouldst thou have a sound body; then see to it that thou hast a joyful heart and a good courage, a heart which is assured of the grace of God and well content with His fatherly ordaining.—[T. ADAMS (on ver. 14): The pain of the body is but the body of pain; the very soul of sorrow is the sorrow of the soul.—FLAVEL:—No poniards are so mortal as the wounds of conscience.—WATER-LAND:—On the misery of a dejected mind].

Lange, John Peter, et al. A Commentary on the Holy Scriptures: Proverbs. Logos Bible Software, 2008, p. 169.

  1. Bear up patiently (18:14). “The spirit of a person will sustain his infirmity.” Willpower and determination can counterbalance physical weakness and enable a person to win the day. On the other hand, “a broken spirit who can bear?” If the willpower is undermined, a person cannot endure. He must surely succumb and suffer defeat. In the first clause the term “spirit” is masculine, in the second feminine. The change of gender suggests that the manly quality of the inner person has become weakened through affliction. The implication is that believers should be as reticent to wound a brother’s spirit as they would be to injure his body. The latter may be healed by medical treatment; the former is more severe in its effects, and is sometimes irremediable.

Smith, James E. The Wisdom Literature and Psalms. College Press Pub. Co., 1996, p. 596.

A man’s spirit will endure sickness: TEV has interpreted spirit as “[your] will to live” and translates endure sickness as “can sustain you when you are sick.” In some languages if this model is followed, it will be necessary to say something like “desire to go on living” or “desire to stay alive.”
But a broken spirit who can bear?: A broken spirit renders the same Hebrew expression translated by RSV in 17:22 as “a downcast spirit” meaning “discouragement” or “despair.” However, TEV makes spirit refer to the same “will to live” as in the first line: “but if you lose it.…” Bear renders a word meaning to carry a load. In this case the burden is the emotional one of despair. Stated as a question we may ask “Can anyone stand it?” “Who can bear up under it?” or “Who is able to carry on?” Since the question is rhetorical, it may also be put as a statement; for example, “No one can bear it.”

Reyburn, William David, and Euan McG. Fry. A Handbook on Proverbs. United Bible Societies, 2000, p. 389.

Yet there are bounds beyond which a man cannot go, without almost miraculous assistance. The spirit, like the body, may be borne down by a weight beyond its strength: and when the spirit, which ought to support a man under all his other trials, is itself broken, he must fall of course.

Now there are many things which inflict so deep a wound upon the spirit, as to destroy all its energy, and incapacitate it for its proper office: and that we may provide an antidote against them, and afford some consolation under them, we will,

Simeon, Charles. Horae Homileticae: Proverbs to Isaiah XXVI. Holdsworth and Ball, 1833, p. 193.

Simeon lists 4:
Nervous disorders, bodily ailments.
By great and long-continued afflictions
By guilt upon the conscience
By violent temptations/trials
By spiritual desertion

He then lists three remedies:

  1. There is no affliction which is not sent by God for our good—
    [Afflictions, of whatever kind they be, “spring not out of the ground:” they are all appointed by God, in number, weight, and measure, and duration
  2. Our afflictions, of whatever kind they be, will endure but a little time

Simeon, Charles. Horae Homileticae: Proverbs to Isaiah XXVI. Holdsworth and Ball, 1833, p. 196.

  1. There is in Christ a full sufficiency for every wound

The Lord Jesus “will not break a bruised reed, or quench the smoking flax, but will bring forth judgment unto victory;” and, if we confide in him, “our heaviness may indeed continue for a night, but joy shall come in the morning.”]

Simeon, Charles. Horae Homileticae: Proverbs to Isaiah XXVI. Holdsworth and Ball, 1833, p. 197.

Cross References:
See broken spirit HALOT, above.

There are a few ways to take this spirit:

  1. Body vs. soul/spirit. The spirit can hold up a broken body. But a broken spirit leaves no remedy.
  2. As a matter of self-control/self-will/courage. Sort of a stoic, Kipling’s If
    If you can keep your head when all about you
    Are losing theirs and blaming it on you,
    If you can trust yourself when all men doubt you
  3. As just an observation: If your crushed in spirit, you cannot survive
  4. As pointing to something beyond the immediate verse.

a. First look at the cross-references
b. Second consider the issue of overwhelming grief and trial generally (as Simeon does. He may have gotten here from cross-references, but if so, he doesn’t show his work).
c. What do we find?
i. The unusual phrase broken spirit is used three times in Proverbs as something one cannot bear.
ii. But it is used twice outside of Proverbs as a predicate for the mercy of God. If take the phrase more broadly to include smashed/shattered we get these verse:
Psalm 51:17 (KJV)
17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
Isaiah 61:1 (KJV)
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
Psalm 34:19 (KJV)
19 Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
Psalm 147:3 (KJV)
3 He healeth the broken in heart, and bindeth up their wounds.
iii. A very clear pattern is seen: There is a brokenness which overcomes a human being, a degree of suffering which shatters one heart/spirit. It cannot be overcome
But, this very same irremediable trouble is something which makes one the peculiar object of God’s mercy and grace.

iv. This when thought of more broadly opens up to those passages
a. Rom. 5:1-5

Romans 5:1–5 (KJV)
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

b. James 1:2-3
James 1:2–3 (KJV)
2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience.

Conclusion: We could look at weakness as something to avoid at all costs. Our weakness is something we cannot bear. We then look at God’s help as something which rescues us and puts back on our own feet. But that is not what the texts when taken together tell us. If gaining God is a good which we should seek, then weakness is not an evil but a good for us. We glory in our weakness because our weakness makes us dependent upon God.

Another conclusion: When come to speak with, to counsel and encourage another who is broken in spirit, we should realize they actually cannot bear the trouble they face. They are weak, and that is not bad. An attitude of, “Why don’t you trust Jesus, buck-up” is cruel and harmful. If we are coming in the Spirit of Christ, we should come with the attitude, that you cannot bear this burden and you should not expect that you can. While this is exceptionally painful, it is not bad. This is for your good. God uses this to conform you to the image of the Son:

Romans 8:28–30 (KJV)
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

There is no other way to this end without the benefit of being crushed so that what we now have will give way to what He will give.

Consumerism

19 Friday Jul 2013

Posted by in Biblical Counseling, Contentment, Discipleship

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These are rough notes for a talk on covetousness and consumerism:

 

I.  The Good of Wealth

God seems quite fond of gold and jewels.  In Genesis 2 we read of the gold of Havilah, where there is also bdellium and onyx. When Solomon builds the temple, it is made of gold and cedar. The New Jerusalem in the New Heavens and Earth has streets of pure gold, walls of jasper. “The foundations of the wall of the city were adorned with every kind of jewel” (Rev. 21:19). When describes the glory of God in the place, he compares it to “a most rare jewel, a jasper, clear as crystal” (Rev. 21:11).

Those who search the sky have found a planet completely made of diamond[1] and a star where it rains olivine, a green stone like an emerald; [2] crystals in comets and gems on the surface and mountains of crystal on the moon.[3] Apparently, two neutron stars smashing into each other creates oceans of gold.[4]

When God blessed Job, he gave him wealth (Job 42:10-17). And when Solomon showed humility in asking for wisdom, God blessed Solomon by giving him wealth (1 Kings 3:12-13). Riches are in the right hand of wisdom (Prov. 3:16; 8:18):

            4       The reward for humility and fear of the LORD

      is riches and honor and life. Proverbs 22:4 (ESV)

II  What then is the trouble with stuff?

A) Read from “The Journey to the Bending Light”.

Ask the kids – what’s the trouble with the toys?

Are toys bad? Is it wrong to play with the toys?

They wear them out by chasing the wrong things.

They make them discontent.

The toys lead them to covet and coveting leads to more sin.

B) No amount of property in this world will make us content

1. Ecclesiastes 2:1-11: In the end, he owned an illusion.

a) Riches don’t keep: they are vain. 1:2 Proverbs 27:24, “riches do not last forever”.

James 1:11 (ESV)

11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.

b) Proverbs 11:4 (ESV)

            4       Riches do not profit in the day of wrath,

      but righteousness delivers from death.

2.  When riches are end in themselves, they only leave to covetousness:

a) It ruins us in this life leading in pursuit of something which can never make us happy.

1 Timothy 6:9–10 (ESV)

9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

b) It ruins us for the life to come:

Luke 12:13–21 (ESV)

13 Someone in the crowd said to him, “Teacher, tell my brother to divide the inheritance with me.” 14 But he said to him, “Man, who made me a judge or arbitrator over you?” 15 And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions.” 16 And he told them a parable, saying, “The land of a rich man produced plentifully, 17 and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ 18 And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.” ’ 20 But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ 21 So is the one who lays up treasure for himself and is not rich toward God.”

III How does covetousness work?

A) What is going on with the desire for wealth?

1) When a young man wishes to marry a young lady, he may give her a ring. The ring causes her to think of him. The ring is a token. But what if she were to love the ring and not the boy?

2) Think of the ways in which wealth is spoken of as a good thing:

a) The Garden,

b) The New Jerusalem

c) God’s glory

d) The Temple

e) Wealth given as a blessing alleviates some of the pain caused by the Fall.

3) Wealth appeals to our desire for something greater than this vain, fallen world.

B) What then is the trouble with wealth?

a) Our focus is directed to the toy alone.

b) The rich fool who forgot God.

c) The wicked whose wealth causes them to forget God:

Psalm 73:11–12 (ESV)

11  And they say, “How can God know?

Is there knowledge in the Most High?”

12  Behold, these are the wicked;

always at ease, they increase in riches.

 

d) Wealth becomes the end.

4): Augustine Book 10, Chapter 29:

For he loves You too little who loves anything with You, which he loves not for You, O love, who ever burnest, and art never quenched!

5) Here then is the secret:

a) We must receive all things – wealth as a gift from God:

Ecclesiastes 5:18–20 (ESV)

18 Behold, what I have seen to be good and fitting is to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of his life that God has given him, for this is his lot. 19 Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. 20 For he will not much remember the days of his life because God keeps him occupied with joy in his heart.

b) We must allow wealth or poverty to cause us to forget God:

Proverbs 30:7–9 (ESV)

7  Two things I ask of you;

deny them not to me before I die:

8  Remove far from me falsehood and lying;

give me neither poverty nor riches;

feed me with the food that is needful for me,

9  lest I be full and deny you

and say, “Who is the Lord?”

or lest I be poor and steal

and profane the name of my God.

Philippians 4:11–12 (ESV)

11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need.

c) Contentment, ultimately, is a gift which comes by means of faith from Christ:

13 I can do all things through him who strengthens me. Philippians 4:13 (ESV)

Comparison and Contrast, Ecclesiastes 2:23 and Proverbs 13:22

23 Saturday Feb 2013

Posted by in Ecclesiastes

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Proverbs 13:22
A good man leaves an inheritance to his children’s children, but the sinner’s wealth is laid up for the righteous.

Ecclesiastes 2:
18 I hated all my toil in which I toil under the sun, seeing that I must leave it to the man who will come after me,
19 and who knows whether he will be wise or a fool? Yet he will be master of all for which I toiled and used my wisdom under the sun. This also is vanity.
20 So I turned about and gave my heart up to despair over all the toil of my labors under the sun,
21 because sometimes a person who has toiled with wisdom and knowledge and skill must leave everything to be enjoyed by someone who did not toil for it. This also is vanity and a great evil.
22 What has a man from all the toil and striving of heart with which he toils beneath the sun?
23 For all his days are full of sorrow, and his work is a vexation. Even in the night his heart does not rest. This also is vanity.

Some Notes on the Use of the Word “Heart” in Proverbs

06 Wednesday Feb 2013

Posted by in Biblical Counseling

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 Heart:

Usage[1]: AHeart@ is used 69 times in the book of Proverbs (NASB). Fox summarizes the details as follows, The Aheart 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]  This definition well covers the evidence. The Aheart@ is central control; it is the heart of human life[3].  It is a place of cognitive determination (2:2[4]) and the place of desire (6:25 & 7:25; 23:17).   It is the locus of information, whether good or evil (2:10[5]; 3:3[6]; 4:21; 7:30; 14:33; 22:15[7]; 26:24; 26: 25).  The son is commanded to store wisdom in the heart (7:3)[8].   The information in the heart is not solely cognitive or moral: it also holds the affections (14:10; 24:17).

Being the locus of information and font of desire (which as Edwards notes leads to will[9]) the heart has the ability to determine both conduct and emotion (7:25: 6:14[10]; 14:30; 17:22; 23:19; 23:26).   It can even lead to disease or heath (14:30 ;[11] 17:22[12]).  The movement from information and desire to conduct is not solely spontaneous, but also includes deliberate planning (6:18; 7:10;


15:7[13]; 15:28[14]; 16:21; 19:21; 20:5). 

Since information and desire within the heart couple to give rise to behavior and emotion,  the overt conduct conveys information concerning the subjective state of the heart[15] (10:20[16]; 12:20; 12;23; 12:25; 15:7; 15:13[17]; 15:15; 16:23[18]; 22:11[19]; 27:19).  One can fairly reference the heart based upon the objective status of the human:   AThe wise in heart will be called understanding@ (16:21).

This correspondence between the content and the heart and conduct supports a synecdoche by which the heart answers for the entire man.  Thus, the reference in 2:2 to Aincline the heart@>is another idiomatic expression meaning Acommit yourself to Y=[20]  as seen in the following three examples: AThe wise of heart will receive commands@ (10:8; see also, 21:4; 23:15; 26:23).  AThe heart of the wicked is worth little@ (10:20).  AThe perverse in heart are an abomination before the Lord@ (11:20).

Yet, 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[21]; 23:7; 26:23-24[22]).  Longman writes of 14:10, A[N]o one can really know what is going on emotionally insider another person.@[23]  And, Athe heart of the king is unsearchable@ (25:3[24]; see also, 23:7).  The problem with evaluation of the heart exists even with self-evaluation: ATo trust in one=s own heart . . .is the epitome of folly@.[25]

The 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 flows affects the state of the heart (13:12; 15:30; 25:20; 27:9; 27:11; 31:11). 


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 Alies open@ before God (15:11).  God controls the heart, and thus controls behavior (16:1; 19:21; 21:1).  God responds to and judges the heart (17:3)[26].   As it reads in Proverbs 16:5: AEveryone who is proud in heart is an abomination to the Lord.@  The heart itself can foolishly Arage against the Lord@ (19:3).

Since the heart is the true center of the human, both for the source and the reception of natural and supramundane information, it appropriate to direct commands to the heart (3:1; 3:3; 4:4; 23:12).   This critical and control element of the man requires the utmost care and concern.  Hence, the command in Proverb 3:25 (ESV), AKeep your heart with all vigilance, for from it flow the springs of life.@

 

[1]  A>Heart= (Hebrew leb) seems to be a word that in Proverbs is used to describe the entire internal life of a person.10 It is an internal reflection of the man (19:8, 20:5, 27:19). In Proverbs the uses of the word break down into the following percentages: it is the center of emotions (21%), reason (40%), behavior (3%), and volition (14%).11 The dominant feature seems to be   the rational element.@  George Schwab, AThe Proverbs and the Art of Persuasion,@ The Journal of Biblical Counseling 14, no. 1 (Fall 1995), 8.  AIn biblical anthropology, heart has to do with man=s relationship either to God or to false gods of world, flesh and devil. The issue of the heart is the question, >Who or what rules me? For which voice(s) do I have ears?=@ David Powlison, ACritiquing Modern Integrationists,@ The Journal of Biblical Counseling (Spring 1993): 27.

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

[3]  AIt is from the heart that life derives. . . . The heart can remain beating, but a person be dead in other ways.  An evil heart is a dead heart@ (Longman, 154).

[4]   Patrick Simon paraphrases this command in part with, A[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, AThe 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.

[5]  By incorporating information into the heart, it Awill 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).

[6]  Moses Stuart, A Commentary on the Book of Proverbs (Andover: Warren F. Draper, 1870), 167.  Here the Aheart@ Astand[s] for his core personality@ (Longman, 131).

[7]  Longman, 408.

[8]  Staurt, 207.

[9]  See, Jonathan Edwards, The Freedom of the Will, Part I, chapters 1 & 2.

[10]  Respecting 6:14, Longman writes, AThe heart is the core of a person form which emanate all actions, motives, and speech.  The heart of an evil person is bent on evil@ (Longman, 174).

[11]  The verbs Adenote habitual action@ (Stuart, 199); see, Longman, 307.

[12]  Longman, 349-350.

[13]  The heart of the fool seems to be unable to plan to receive knowledge (Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon, Vol. I, trans. M.G. Easton, D.D. (New York: T & T Clark, 1884), 319‑20).

[14]  Delitzsch 1884, 331.

[15]  The Scripture evidence being consistent with logical inference.  In light of both the plain meaning of the verses and the deduction from the inference, I posit this is a proper exegetical conclusion.

[16]  Longman, 239.

[17]  Arnott, 318-322.

[18]  Longman, 336.

[19]  AIt all begins with a pure heart@ (Longman, 407).

[20]William David   [20]Reyburn,  Euan Fry: UBS Handbook Series; Helps for Translators:  A Handbook on Proverbs. (New York : United Bible Societies, 2000) S. 54.

[21]  AThe 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).

[22]  Longman, 470.

[23]  Longman, 299.

[24]  AIt may also warn them about trying to psychoanalyze the monarch@ (Longman, 451).

[25]  Longman, 496-497.

[26]  Longman, 343.

Suffering can make one self-centered

29 Saturday Dec 2012

Posted by in Biblical Counseling, Job

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The demands of the physical body seeks to bend the desire and soul to the present need. One in physical pain can be overwhelmed by the immediate need to resolve the pain:

Job 14

18 “But the mountain falls and crumbles away, and the rock is removed from its place;
19 the waters wear away the stones; the torrents wash away the soil of the earth; so you destroy the hope of man.
20 You prevail forever against him, and he passes; you change his countenance, and send him away.
21 His sons come to honor, and he does not know it; they are brought low, and he perceives it not.
22 He feels only the pain of his own body, and he mourns only for himself.”

Proverbs 14:10

The heart knows its own bitterness, and no stranger shares its joy.

While Jesus sympathizes with our weakness (Heb. 4:15), we must also realize that our physical difficulties do not compel our behavior. For this I give the example of Jesus who in overwhelming physical distress continue to submit to the will of the Father:

39 And he came out and went, as was his custom, to the Mount of Olives, and the disciples followed him.
40 And when he came to the place, he said to them, “Pray that you may not enter into temptation.”
41 And he withdrew from them about a stone’s throw, and knelt down and prayed,
42 saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
43 And there appeared to him an angel from heaven, strengthening him.
44 And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.
45 And when he rose from prayer, he came to the disciples and found them sleeping for sorrow,
46 and he said to them, “Why are you sleeping? Rise and pray that you may not enter into temptation.”

Luke 22:40-46. Thus, the counselor must both sympathize with the weakness of another; yet, we must not go the step further and state that the end of alleviating physical pain justifies the means of any escape:

No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

1 Cor. 10:13

How We Must Govern Our Tongues, Part 2

06 Thursday Dec 2012

Posted by in Acts, Discipleship, James, Obedience, Preaching, Psalms, Puritan

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The first part is found here: https://memoirandremains.wordpress.com/2012/12/06/how-must-we-govern-our-tongues-part-1/

C. The tongue possesses a capacity for sin like no other aspect of our lives[1]: It is a “world of iniquity” (James 3:6). It injures the speaker, the hearer, and the one of who the tale is told.

1. The tongue flies at everyone and everything: The one who would not strike an authority will slander the same. As Peter writes of the false teachers, “Bold and willful, they do not tremble as they blaspheme the glorious ones,” 2 Peter 2:10 (ESV). Jude adds, “9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.” 10 But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively” Jude 9–10 (ESV).

2. The tongue, like an uncontrollable water house, flies about in every vein of sin: The tongue will lie to destroy or flatter; the tongue can poison whether we are in a good or bad mood; it is always ready to destroy and has a means for every opportunity and time.

3. It can destroy like nothing else: it can destroy a person’s reputation, marriage, job, life. Its darts sink deepest, and its wounds heal slowest of any other. (Psalm 69:19, 21.) And in this respect the tongue may be expressed not only by a rod, by a scourge, by a sword, but by the sting and poison of a serpent, to note the anguish of its biting, and the difficulty of its curing. (Psalm 140:3; 42:10; Prov. 14:3.)

D. What Conclusions Should We Draw From This?

1.     We should do everything necessary to control the tongue: we should treat it like a dog known to bite; or, (as West puts it)That in all reason and righteousness such a member should be strictly kept-in, even as an ox that is wont to goring.

2. That if we keep it not in, God will cut it out:: God will need to eventually correct his children to prevent their sin. Thus, with Ananias and Sapphira, God brought their death to stop their sin (Acts 5:1-10). God punished the unquestioned unbeliever Herod for his sin (Acts 12:23).

II  The Excellence of the Tongue: When properly governed, the tongue has power to do excellent good.

A.  The Tongue Permits to Speak to God: Consider throughout the Psalms, the psalmists call out to God to see his circumstances, to rescue from one’s enemies (Psalm 3); to hear his prayer (Psalm 5); to cease from correction (Psalm 6);  to remember and come near (Psalm 13); et cetera.  The prophets set forth many such prayers (Habakkuk 1:1-3).

B. The Tongue permits us to praise and thank God: The Psalms are again filled with such praise.[2] And example of such praise, remembrance, and thanksgiving can be found in Psalm 105; see, e.g., Psalm 51:15, 145:21).

C. To Bring Rebels Into Reconciliation With God:  2 Corinthians 5:16–21 (ESV)

16 From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer. 17 Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. 18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

D. Believers can encourage, exhort, comfort, bless one-another: Proverbs 10:21 (ESV)The lips of the righteous feed many, but fools die for lack of sense. Proverbs 10:11 (ESV) The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence. See, also Proverbs 12:18 & 15:4.  The entire Bible is a book of words. The proclamation of Jesus lies at the heart of the Christian’s duty, Matthew 28:18-20.

E. Inferences:

1. The Advantage to Others: Since our tongues can bring such good, we should use diligence to bring our tongues to order.

2.  God Delights in Ordering our Tongues: God delights to do the things he commands.  16 Then those who feared the LORD spoke with one another. The LORD paid attention and heard them, and a book of remembrance was written before him of those who feared the LORD and esteemed his name. 17 “They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him. Malachi 3:16–17 (ESV)

III It is the Glory of a Man to Govern His Tongue:

A.     General Observations:

1. Not Speaking: Proverbs 17:28 (ESV) Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent.

2. Foolish Speaking Makes a Fool: Proverbs 10:18–19 (ESV) 18 The one who conceals hatred has lying lips, and whoever utters slander is a fool. 19 When words are many, transgression is not lacking, but whoever restrains his lips is prudent.

3. Control is  Mark Of Godliness: James 3:2 (ESV) For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.

4. Impotence: Whereas, on the other hand, he is fit for nothing that has a loose and licentious tongue; and it is generally a token of an impotent man.

5. A Worse Friend: As bad a neighbour as he is, he is yet a worse friend: he trifles away our time, he tires our patience, he betrays our trusts: there can be no confidence in him; we must still be upon the watch; one may as well make a whole town our friend as such an one. But yet, too, a much worse relation he makes: it is next [to] dwelling in a mill, to dwell with him; his clack is always going, only not in so good tune and order as that we allude to. The wise man could not think of a condition so intolerable as the being yoked with such a relation (Prov. 25:24).

B.     The Measure of Right Government

1.     Don’t Be Too Silent:  Though it is rare, there are times when we should speak.

a. We should speak when justice will be denied or obstructed. When our silence permits wickedness to flourish, we have sinned. Jeremiah 1 gives a vivid picture of God requiring speech.

b. We should be speak to promote love, comfort or good. There many commands to affirmatively speak to our fellows: Hebrews 3:12-13; Matthew 28:18-20; Acts 4:19-20; Lev. 19:17; Matt. 18:15-20.

c. If our own spirits be soured by it.—Words kept-in are, many times, like humours struck-in,—go to the heart and offend the vital parts. Maliciousness, censoriousness, are often so fed; vent might give relief in this case, and be the only means for our cure, immoderately and discreetly given. Proverbs 28:13 (ESV) 13 Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.

d. Where it would offend those about us: There are times when keeping silence will be a grief to those about us: “you had as good send your horse among them, if you will not converse like a man with them.”

e. If God’s cause requires public testimony: Matthew 21:15-16; Luke 19:40.

2. Don’t Speak Too Much:

a. When talking excludes thinking: Don’t talk if you have not thought: “but it is an intolerable presumption upon men to entertain them with words more crude than our belches, that we fetch not so low as our breath, and that little differ from an ass’s braying.”

b. When we should listen, particularly where someone more appropriated and fitted to the occasion can and will speak. James 1:19 (ESV) Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger;

c. When talking stops work – our work, the work of others, or the honor of Christ. These are people who keep others distracted at work and away from their work. 1 Timothy 5:13 (ESV) 13 Besides that, they learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not.

3. Wisdom lies between these Extremes

 

[1] West has the quaint line, “The tongue is a very mischievous outlaw, no member like it, if it get loose.”

[2] There is the strange thought of why does God ordain Psalm of himself in the Psalms. C.S. Lewis provides an extraordinary and insightful observation, discussed here, http://www.enjoyinggodministries.com/article/27-c-s-lewiss-most-important-discovery/

Keep the Heart.6

20 Saturday Oct 2012

Posted by in Biblical Counseling, Discipleship, John Flavel, Puritan

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Watch for Indwelling Sin (The Flesh).

 

                We are born with a traitor within the walls of our heart.    Indwelling sin is present at birth, and it will stay with us throughout our lives.  Sin will betray us to our temptations.  Sin will open the gate to any corruption from outside.

 

                We don’t need Satan to sin.  We can sin on our own.  Look at Genesis 6:5: “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.” (Genesis 6:5, ESV)  And what does God say after the Flood?  “And when the Lord smelled the pleasing aroma, the Lord said in his heart, “I will never again curse the ground because of man, for the intention of man’s heart is evil from his youth.” (Genesis 8:21, ESV).

 

                So then where do our sins come?  What is the source of our anger or lust? 

 

But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death. (James 1:14-15, ESV)

 

In Southern California, powerful dry winds blow from off the of the desert and rage across the hills and through the valleys.  After a few days of blowing, the summer brush becomes perfectly dry.  To make matters even more dangerous, certain plants actually contain chemicals which ready them to burst into flames.  Thus, by October of a dry year the least spark will explode in the grass.  In moments, the hillsides will be raging with fire. 

 

The sin of our heart is ready to burst into flames of lust and anger.  In California, when  the land becomes dry and dangerous, campfires are banned.  Likewise, our dangerous heart is best kept from sparks if we want to avoid a fire. 

 

As Thomas Manton writes:  “We proceed every step to heaven by conflict and contest, because sin is always at hand, ready to assault us and taint us ; so that a serious Christian cannot but take himself to be still in danger.”

Keep the Heart.4

19 Friday Oct 2012

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Chapter Two:  What to Watch[1]

                There are two basic types of watching:  Watching to avoid evil.  Watching to pursue good.

                Watching to Protect Yourself in Your Present Circumstances:

                As we live and move and have our being, we are in constant danger:  our own indwelling sin and our enemy (Satan and his demons) seek to draw us into sin; into discrediting God, ruining our lives; if possible, damning our souls.  Thus, our present safety depends much upon watching against sin.   

 

                Watch to Avoid Evil in the Heart

 

                There is in us all a sinful proneness to evil, which we must seek to cure and prevent.  In Proverbs 4:23, Solomon plainly warns,

 

Keep your heart with all vigilance,

                for from it flow the springs of life.

 

 

                God aims at the heart in everything which we do.  The heart is the source, the ground for all our of actions.  If the heart is good, then the life will be good.  Imagine that you are walking through the forest.  You come upon a stream which is filthy, dirty water.  As you follow the stream up its course you come to the source and you see that a filthy run-off pours into the pond.  If you clear up the source, the flow will be pure.  In the same manner, if you clear the heart, the life will change.

 

                You also think of the heart as a city.  Your conscience sits at the gate to the sin and examines what goes in and out through the gate.  It is our duty to examine the thoughts, words, actions, affections (emotions and desires and aversions).  We must keep great care to make sure that no temptation be given free access to our hearts.  We must be careful to make sure that no corrupt word or action proceed out from our hearts.

 

                If we do not keep care to guard our heart, we will never be able to give glory to God.  If we do not care for heart, to keep it from sin, we will never be loyal to God.  Thus, a husband who does not refrain from adultery cannot please and love his wife – no matter what he says or does in the remainder of his time.

[1] The following is adapted Thomas Manton on Matthew 25.  You find this section in his collected works in volume 9, beginning on page 414

Some Characteristics of the Fool (ksl)

15 Monday Oct 2012

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The predominate word translated as “fool” in the OT is כְּסִיל (ksyl). The following is a brief analysis of the characteristics, both moral and behavioral of the fool.  The Theological Wordbook of the Old Testament notes of the word:

כְסִיל (kĕsîl) I. Fool, dullard. This noun, except for three occurrences in Ps, is found only in Prov and Eccl. In Prov three words are rendered fool, kĕsîl referring to the dull or obstinate one, referring not to mental deficiency, but to a propensity to make wrong choices. ʾewîl refers to moral insolence, and nābāl to the boorish man of mean disposition.

 Gesenius notes of the root:

כָּסַל a root scarcely ever used as a verb, from which derived nouns are formed of various significations. The primary meaning appears to be—

(1) to be fleshy, to be fat, whence כֶּסֶל loin, flank. This as a word of middle signification—

(2) is applied in a good sense to strength (comp. שָׁמַן), firmness, boldness, whence כֶּסֶל, כִּסְלָה confidence; and—

(3) in a bad sense to languor and inertness (Arab. كَسِلَ to be languid, inert); also applied to that which is nearly allied to these, folly (compare נָבַל, נָבָל, נְבָלָה, and on the contrary compare words signifying strength applied to virtue, as חַיִל). So once as a verb fut. A., Jer. 10:8 (compare the transposed verb סָכַל); also in the derivatives כְּסִיל a fool, foolish, כְּסִילוּת, כֶּסֶל folly.[1]

Fools do not understand (Ps. 92:7). They hate knowledge (Prov. 1:22) – he takes no pleasure in understanding (Prov. 18:3), rather, he lives in the complacency of ignorance (Prov. 1:32). He doesn’t know what he is doing when it comes to worship (Eccl. 4:17).  The fool thinks doing wrong (zmh: shameful behavior, especially fornication and incest, HALOT) is a joke – he does not have appropriate moral valuations (Prov. 10:23). For a fool it is an abomination to turn away from evil (Prov. 13:19).  Rather, the fool trusts in his own wisdom (Prov. 26:12, 28:26). He will not take advice (Eccl. 4:13).

And yet fools cannot completely escape the presence of wisdom (Prov. 14:33).   The fool cannot learn – even after 100 blows! (Prov. 17:10).   He cannot use wisdom (Prov. 26:9); rather, he will repeat his folly – like a dog returning to vomit (Prov. 26:11). There is little hope for  a fool (Prov. 26:12).

If you speak with him, he will despise your wisdom (Prov. 23:9). Therefore, great care must be used when responding to a fool (Prov. 26:4-5).

The fool seeks that which cannot be obtained – far from God (Prov. 17:24).[2]

Fools utter slander (Prov. 10:18), proclaims folly (Prov. 12:23), flaunts his folly (Prov. 13:16), pours out folly (Prov. 15:2). The fool is reckless and careless (Prov. 14:16).  He does not spread wisdom (Prov. 15:7).  His mouth feeds on folly (Prov. 15:14).

His foolishness is such that it provokes others to beat him – he deserves it! (Prov. 18:6-7; 19:29; 26:3).  The fool has crooked speech (Prov. 19:1). He gives vent to his anger and is hasty with his words (Prov. 29:11 & 20) for anger resides in his heart (Eccl. 7:9). His many words, foolish songs and laughter mark him as a fool (Eccl. 5:2, 7:5-6).

He uses precious things carelessly (Prov. 21:20) – he devours it.

He despises his mother (Prov. 15:20). 

Fool’s should not live in luxury – it is not fitting (Prov. 19:10); neither is honor (Prov. 26:1).

 

Verses referenced:

Ps 92:7

 

אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃

 

The stupid man cannot know; the fool cannot understand this:

 

 

Prov 1:22

 

עַד־מָתַ֣י׀ פְּתָיִם֮ תְּֽאֵהֲב֫וּ פֶ֥תִי וְלֵצִ֗ים לָ֭צוֹן חָמְד֣וּ לָהֶ֑ם וּ֝כְסִילִ֗ים יִשְׂנְאוּ־דָֽעַת׃

 

“How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?

 

Prov 1:32

 

כִּ֤י מְשׁוּבַ֣ת פְּתָיִ֣ם תַּֽהַרְגֵ֑ם וְשַׁלְוַ֖ת כְּסִילִ֣ים תְּאַבְּדֵֽם׃

 

For the simple are killed by their turning away, and the complacency of fools destroys them;

 

Prov 10:18

 

מְכַסֶּ֣ה שִׂ֭נְאָה שִׂפְתֵי־שָׁ֑קֶר וּמוֹצִ֥א דִ֝בָּ֗ה ה֣וּא כְסִֽיל׃

 

The one who conceals hatred has lying lips, and whoever utters slander is a fool.

 

Prov 10:23

 

כִּשְׂח֣וֹק לִ֭כְסִיל עֲשׂ֣וֹת זִמָּ֑ה וְ֝חָכְמָ֗ה לְאִ֣ישׁ תְּבוּנָֽה׃

 

Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.

 

Prov 12:23

 

אָדָ֣ם עָ֭רוּם כֹּ֣סֶה דָּ֑עַת וְלֵ֥ב כְּ֝סִילִ֗ים יִקְרָ֥א אִוֶּֽלֶת׃

 

A prudent man conceals knowledge, but the heart of fools proclaims folly.

 

Prov 13:16

 

כָּל־עָ֭רוּם יַעֲשֶׂ֣ה בְדָ֑עַת וּ֝כְסִ֗יל יִפְרֹ֥שׂ אִוֶּֽלֶת׃

 

In everything the prudent acts with knowledge, but a fool flaunts his folly.

 

Prov 13:19

 

תַּאֲוָ֣ה נִ֭הְיָה תֶעֱרַ֣ב לְנָ֑פֶשׁ וְתוֹעֲבַ֥ת כְּ֝סִילִ֗ים ס֣וּר מֵרָֽע׃

 

A desire fulfilled is sweet to the soul, but to turn away from evil is an abomination to fools.

 

Prov 14:16

 

חָכָ֣ם יָ֭רֵא וְסָ֣ר מֵרָ֑ע וּ֝כְסִ֗יל מִתְעַבֵּ֥ר וּבוֹטֵֽחַ׃

 

One who is wise is cautious and turns away from evil, but a fool is reckless and careless.

 

 

 

 

Prov 14:33

 

בְּלֵ֣ב נָ֭בוֹן תָּנ֣וּחַ חָכְמָ֑ה וּבְקֶ֥רֶב כְּ֝סִילִ֗ים תִּוָּדֵֽעַ׃

 

Wisdom rests in the heart of a man of understanding, but it makes itself known even in the midst of fools.

 

Prov 15:2

 

לְשׁ֣וֹן חֲ֭כָמִים תֵּיטִ֣יב דָּ֑עַת וּפִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת׃

 

The tongue of the wise commends knowledge, but the mouths of fools pour out folly.

 

Prov 15:7

 

שִׂפְתֵ֣י חֲ֭כָמִים יְזָ֣רוּ דָ֑עַת וְלֵ֖ב כְּסִילִ֣ים לֹא־כֵֽן׃

 

The lips of the wise spread knowledge; not so the hearts of fools.

 

Prov 15:14

 

לֵ֣ב נָ֭בוֹן יְבַקֶּשׁ־דָּ֑עַת וּפִ֥֯ני כְ֝סִילִ֗ים יִרְעֶ֥ה אִוֶּֽלֶת׃

 

The heart of him who has understanding seeks knowledge, but the mouths of fools feed on folly.

 

 

Prov 15:20

 

בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב וּכְסִ֥יל אָ֝דָ֗ם בּוֹזֶ֥ה אִמּֽוֹ׃

 

A wise son makes a glad father, but a foolish man despises his mother.

 

 

Prov 17:10

 

תֵּ֣חַת גְּעָרָ֣ה בְמֵבִ֑ין מֵהַכּ֖וֹת כְּסִ֣יל מֵאָֽה׃

 

A rebuke goes deeper into a man of understanding than a hundred blows into a fool.

 

 

Prov 17:24

 

אֶת־פְּנֵ֣י מֵבִ֣ין חָכְמָ֑ה וְעֵינֵ֥י כְ֝סִ֗יל בִּקְצֵה־אָֽרֶץ׃

 

The discerning sets his face toward wisdom, but the eyes of a fool are on the ends of the earth.

 

 

Prov 18:2

 

לֹֽא־יַחְפֹּ֣ץ כְּ֭סִיל בִּתְבוּנָ֑ה כִּ֝֗י אִֽם־בְּהִתְגַּלּ֥וֹת לִבּֽוֹ׃

 

A fool takes no pleasure in understanding, but only in expressing his opinion.

 

Prov 18:6

 

שִׂפְתֵ֣י כְ֭סִיל יָבֹ֣אֽוּ בְרִ֑יב וּ֝פִ֗יו לְֽמַהֲלֻמ֥וֹת יִקְרָֽא׃

 

A fool’s lips walk into a fight, and his mouth invites a beating.

 

Prov 18:7

 

פִּֽי־כְ֭סִיל מְחִתָּה־ל֑וֹ וּ֝שְׂפָתָ֗יו מוֹקֵ֥שׁ נַפְשֽׁוֹ׃

 

A fool’s mouth is his ruin, and his lips are a snare to his soul.

 

Prov 19:1

 

טֽוֹב־רָ֭שׁ הוֹלֵ֣ךְ בְּתֻמּ֑וֹ מֵעִקֵּ֥שׁ שְׂ֝פָתָ֗יו וְה֣וּא כְסִֽיל׃

 

Better is a poor person who walks in his integrity than one who is crooked in speech and is a fool.

 

Prov 19:10

 

לֹֽא־נָאוֶ֣ה לִכְסִ֣יל תַּעֲנ֑וּג אַ֝֗ף כִּֽי־לְעֶ֤בֶד׀ מְשֹׁ֬ל בְּשָׂרִֽים׃

 

It is not fitting for a fool to live in luxury, much less for a slave to rule over princes.

 

 

 

 

Prov 19:29

 

נָכ֣וֹנוּ לַלֵּצִ֣ים שְׁפָטִ֑ים וּ֝מַהֲלֻמ֗וֹת לְגֵ֣ו כְּסִילִֽים׃

 

Condemnation is ready for scoffers, and beating for the backs of fools.

 

Prov 21:20

 

אוֹצָ֤ר׀ נֶחְמָ֣ד וָ֭שֶׁמֶן בִּנְוֵ֣ה חָכָ֑ם וּכְסִ֖יל אָדָ֣ם יְבַלְּעֶֽנּוּ׃

 

Precious treasure and oil are in a wise man’s dwelling, but a foolish man devours it.

 

Prov 23:9

 

בְּאָזְנֵ֣י כְ֭סִיל אַל־תְּדַבֵּ֑ר כִּֽי־יָ֝ב֗וּז לְשֵׂ֣כֶל מִלֶּֽיךָ׃

 

Do not speak in the hearing of a fool, for he will despise the good sense of your words.

 

Prov 26:1

 

כַּשֶּׁ֤לֶג׀ בַּקַּ֗יִץ וְכַמָּטָ֥ר בַּקָּצִ֑יר כֵּ֤ן לֹא־נָאוֶ֖ה לִכְסִ֣יל כָּבֽוֹד׃

 

Like snow in summer or rain in harvest, so honor is not fitting for a fool.

 

Prov 26:3

 

שׁ֣וֹט לַ֭סּוּס מֶ֣תֶג לַחֲמ֑וֹר וְ֝שֵׁ֗בֶט לְגֵ֣ו כְּסִילִֽים׃

 

A whip for the horse, a bridle for the donkey, and a rod for the back of fools.

 

Prov 26:4

 

אַל־תַּ֣עַן כְּ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּֽן־תִּשְׁוֶה־לּ֥וֹ גַם־אָֽתָּה׃

 

Answer not a fool according to his folly, lest you be like him yourself.

 

Prov 26:5

 

עֲנֵ֣ה כְ֭סִיל כְּאִוַּלְתּ֑וֹ פֶּן־יִהְיֶ֖ה חָכָ֣ם בְּעֵינָֽיו׃

 

Answer a fool according to his folly, lest he be wise in his own eyes.

 

Prov 26:7

 

דַּלְי֣וּ שֹׁ֭קַיִם מִפִּסֵּ֑חַ וּ֝מָשָׁ֗ל בְּפִ֣י כְסִילִֽים׃

 

Like a lame man’s legs, which hang useless, is a proverb in the mouth of fools.

 

Prov 26:9

 

ח֭וֹחַ עָלָ֣ה בְיַד־שִׁכּ֑וֹר וּ֝מָשָׁ֗ל בְּפִ֣י כְסִילִֽים׃

 

Like a thorn that goes up into the hand of a drunkard is a proverb in the mouth of fools.

 

Prov 26:11

 

כְּ֭כֶלֶב שָׁ֣ב עַל־קֵא֑וֹ כְּ֝סִ֗יל שׁוֹנֶ֥ה בְאִוַּלְתּֽוֹ׃

 

Like a dog that returns to his vomit is a fool who repeats his folly.

 

Prov 26:12

 

רָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּעֵינָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃

 

Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.

 

Prov 28:26

 

בּוֹטֵ֣חַ בְּ֭לִבּוֹ ה֣וּא כְסִ֑יל וְהוֹלֵ֥ךְ בְּ֝חָכְמָ֗ה ה֣וּא יִמָּלֵֽט׃

 

Whoever trusts in his own mind is a fool, but he who walks in wisdom will be delivered.

 

Prov 29:11

 

כָּל־ר֭וּחוֹ יוֹצִ֣יא כְסִ֑יל וְ֝חָכָ֗ם בְּאָח֥וֹר יְשַׁבְּחֶֽנָּה׃

 

A fool gives full vent to his spirit, but a wise man quietly holds it back.

 

Prov 29:20

 

חָזִ֗יתָ אִ֭ישׁ אָ֣ץ בִּדְבָרָ֑יו תִּקְוָ֖ה לִכְסִ֣יל מִמֶּֽנּוּ׃

 

Do you see a man who is hasty in his words? There is more hope for a fool than for him.

 

Eccles 4:13

 

ט֛וֹב יֶ֥לֶד מִסְכֵּ֖ן וְחָכָ֑ם מִמֶּ֤לֶךְ זָקֵן֙ וּכְסִ֔יל אֲשֶׁ֛ר לֹא־יָדַ֥ע לְהִזָּהֵ֖ר עֽוֹד׃

 

Better was a poor and wise youth than an old and foolish king who no longer knew how to take advice.

 

Eccles 4:17

 

שְׁמֹ֣ר רָגְלְ֯יךָ֗ כַּאֲשֶׁ֤ר תֵּלֵךְ֙ אֶל־בֵּ֣ית הָאֱלֹהִ֔ים וְקָר֣וֹב לִשְׁמֹ֔עַ מִתֵּ֥ת הַכְּסִילִ֖ים זָ֑בַח כִּֽי־אֵינָ֥ם יוֹדְעִ֖ים לַעֲשׂ֥וֹת רָֽע׃

 

Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil.

 

Eccles 5:2

 

כִּ֛י בָּ֥א הַחֲל֖וֹם בְּרֹ֣ב עִנְיָ֑ן וְק֥וֹל כְּסִ֖יל בְּרֹ֥ב דְּבָרִֽים׃

 

For a dream comes with much business, and a fool’s voice with many words.

 

Eccles 7:5

 

ט֕וֹב לִשְׁמֹ֖עַ גַּעֲרַ֣ת חָכָ֑ם מֵאִ֕ישׁ שֹׁמֵ֖עַ שִׁ֥יר כְּסִילִֽים׃

 

It is better for a man to hear the rebuke of the wise than to hear the song of fools.

 

Eccles 7:6

 

כִּ֣י כְק֤וֹל הַסִּירִים֙ תַּ֣חַת הַסִּ֔יר כֵּ֖ן שְׂחֹ֣ק הַכְּסִ֑יל וְגַם־זֶ֖ה הָֽבֶל׃

 

For as the crackling of thorns under a pot, so is the laughter of the fools; this also is vanity.

 

Eccles 7:9

 

אַל־תְּבַהֵ֥ל בְּרֽוּחֲךָ֖ לִכְע֑וֹס כִּ֣י כַ֔עַס בְּחֵ֥יק כְּסִילִ֖ים יָנֽוּחַ׃

 

Be not quick in your spirit to become angry, for anger lodges in the heart of fools.

 

Eccles 10:15

 

עֲמַ֥ל הַכְּסִילִ֖ים תְּיַגְּעֶ֑נּוּ אֲשֶׁ֥ר לֹֽא־יָדַ֖ע לָלֶ֥כֶת אֶל־עִֽיר׃

 

The toil of a fool wearies him, for he does not know the way to the city.

 

 

[1] Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Bible Software, 2003), 408.

[2] “The fools fails because he orients himself to distant, odless, and unattainable goals instead of attainable wisdom that stand nearly ready to serve him well….The imprecision [of the antithetical parallels of 17:24] suggests that the eyes of the wise focus on wisdom, which in turns serves them well, but the fool’s focus flits form one godless, unattainable thing to another that does not profit him….The construction the ends of the earth occurs 24 times. Here is it used as a metaphor for wrong and unattainable goals.  To the Israelite the phrase connoted places with ungodly ways removed from the covenant people” (Waltke, Proverbs vol. 2, 62).

Politics, Proverbs & Oppression

01 Monday Oct 2012

Posted by in Discipleship, Obedience, Preaching

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Proverbs 14:31 (ESV)

31 Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.

Proverbs 31:8–9 (ESV)

8 Open your mouth for the mute, for the rights of all who are destitute. 9 Open your mouth, judge righteously, defend the rights of the poor and needy.

Proverbs 28:15–16 (ESV)

15 Like a roaring lion or a charging bear is a wicked ruler over a poor people. 16 A ruler who lacks understanding is a cruel oppressor, but he who hates unjust gain will prolong his days.