January 21 Morning Verse of the Day

A BELIEVING HEART

But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways. (1:5–8)

A fourth means to perseverance in trials is a believing heart, a comprehensive phrase that summarizes these four verses.
The first requirement for such belief is godly understanding. Especially when they are going through trials, believers need a special measure of understanding to help them through, and that need should drive them to ask of God to supply that understanding and wisdom. Strong, sound faith is not based on feelings but on knowledge and understanding of the promises of God’s truth, which is spiritual wisdom.
When believers face times of testing—whether physical, emotional, moral, or spiritual—they have special need of God’s wisdom. At such times one should remember the words of Solomon: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight. Do not be wise in your own eyes; fear the Lord and turn away from evil” (Prov. 3:5–7). He goes on to say of godly wisdom that “her ways are pleasant ways and all her paths are peace” (v. 17). Later in the epistle of James, God’s heavenly wisdom will be described as “first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy” (3:17).
In Job’s final response to his friends and would-be counselors, who had given him much foolish advice, he comments:

But where can wisdom be found? And where is the place of understanding? Man does not know its value, nor is it found in the land of the living. The deep says, “It is not in me”; and the sea says, “It is not with me.” Pure gold cannot be given in exchange for it, nor can silver be weighed as its price. It cannot be valued in the gold of Ophir, in precious onyx, or sapphire. Gold or glass cannot equal it, nor can it be exchanged for articles of fine gold. Coral and crystal are not to be mentioned; and the acquisition of wisdom is above that of pearls. The topaz of Ethiopia cannot equal it, nor can it be valued in pure gold. Where then does wisdom come from? And where is the place of understanding? Thus it is hidden from the eyes of all living and concealed from the birds of the sky. Abaddon and Death say, “With our ears we have heard a report of it.” (Job 28:12–22)

Then, after discounting all of those false and futile sources of wisdom, Job says simply, “God understands its way, and He knows its place” (v. 23). God, and God alone, is the source of wisdom. It was this truth that caused Paul to pray to God for believers to be granted wisdom, knowledge, and enlightenment (Eph. 1:17–18), as well as discernment (Phil. 1:9; cf. Col. 1:9–10). That is also James’s point.
It should go without saying that trials should enhance our prayer life, as we turn to the Lord for guidance, strength, patience, and wisdom. And when we ask of God, our heavenly Father, for His wisdom, James assures us that, far from being miserly in dispensing that gracious gift to His children, He gives to all generously and without reproach. It is the Lord’s loving desire to impart divine understanding abundantly to His faithful saints. That is surely one of the most beautiful and encouraging promises in all of Scripture.
Let him ask translates an imperative verb in the Greek. James is not giving personal advice but a divine command, and therefore our calling on the Lord for wisdom is not an option. It is mandatory. And if a believer who is being tested is not driven to the Lord and does not develop a deeper prayer life, the Lord is likely to keep the test active and even intensify it until His child comes to the throne of grace—until he makes his “ear attentive to wisdom,” and inclines his “heart to understanding” (Prov. 2:2). And “if you cry for discernment,” Solomon continues, “if you seek her as silver and search for her as for hidden treasures; then you will discern the fear of the Lord and discover the knowledge of God” (vv. 3–5; cf. Job 28:12–23; Matt. 13:44–46).
Although God has wisdom in abundance (Rom. 11:33) and is infinitely more willing to impart His wisdom than we are to ask for it, He nevertheless expects us to ask Him for it. It is not something that the Lord will impress on an unwilling heart and mind. “ ‘I know the plans that I have for you,’ declares the Lord, ‘plans for welfare and not for calamity to give you a future and a hope. Then you will call upon Me and come and pray to Me, and I will listen to you. You will seek Me and find Me when you search for Me with all your heart’ ” (Jer. 29:11–13). Jesus calls on us to call on Him, promising that “whatever you ask in My name, that will I do, so that the Father may be glorified in the Son” (John 14:13). To reinforce the promise, He says again, “If you ask Me anything in My name, I will do it” (v. 14).
Generously translates haplōs, which carries the idea of singleness of heart, of doing something unconditionally, without bargaining. The only condition is that we ask. When we simply come in our trials to God asking for His help and wisdom, He immediately and single-mindedly gives it to us generously. That divine liberality is expressed in Jesus’ beautiful promise:

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what man is there among you who, when his son asks for a loaf, will give him a stone? Or if he asks for a fish, he will not give him a snake, will he? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him! (Matt. 7:7–11)

Reproach translates a participial form of a verb that means “to upbraid, to severely reprimand.” In Matthew 5:11 it is rendered “cast insults,” or “revile” (KJV). The term is used in Matthew 11:20 of the Lord’s reproach of the cities of Chorazin and Bethsaida, of whom He said, “It will be more tolerable for Tyre and Sidon in the day of judgment than for you” (v. 22); and of Capernaum, who, He warned, “will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day” (v. 23).
But the Lord will never cast even the mildest reproach on a child of His who comes seeking wisdom in time of trouble and testing. He will not remind us of how undeserving and unworthy we are, obvious as that might be. Nor will He chide us for not asking sooner, fully understanding that “the spirit is willing, but the flesh is weak” (Mark 14:38). Without hesitation, reluctance, or reservation, His divine wisdom will be given to us in generous abundance. He will say to us, in effect, what He said to His people Israel through the psalmist, “I, the Lord, am your God, who brought you up from the land of Egypt; open your mouth wide and I will fill it” (Ps. 81:10).
James next turns from the willing Father to the waiting child, making clear that the Lord requires the right kind of asking, which must be in faith without any doubting (cf. v. 8). In other words, it must be a request backed by genuine trust in God’s character, purpose, and promises.
Some Christians simply doubt that God will give them what they need, and rationalize their doubt in countless ways. They believe they are undeserving, which is true, but, as already pointed out, irrelevant. Or they may think their needs are not worthy of God’s attention, which also is true but irrelevant, for, in His boundless grace and love, He sovereignly chooses to take great interest in things that, in the grand scheme of things, seem utterly insignificant. Other Christians are inclined to dispute with God, wondering why He allowed a calamity to come upon them in the first place or why He doesn’t provide them a way out.
A request that does not take God at His word, that doubts either His ability or His trustworthiness, is presumptuous and worthless and is an affront. “Without faith it is impossible to please Him,” the writer of Hebrews reminds us, “for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb. 11:6). As Paul admonishes, we are “to pray, lifting up holy hands, without wrath and dissension” (1 Tim. 2:8). We are to remember Jesus’ promise: “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. And all things you ask in prayer, believing, you will receive” (Matt. 21:21–22). Reinforcing those words of Jesus, Paul assures us that “my God will supply all your needs according to His riches in glory in Christ Jesus” (Phil. 4:19).
The believer who doubts, however, is like the surf of the sea, driven and tossed by the wind. His request is not really a request at all, because he foolishly and disdainfully does not believe it will be honored by God. Among other things, such a person is terribly immature, like a child, “tossed here and there by waves.” Tragically, that immaturity leads to the even greater danger of being “carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming” (Eph. 4:14). When God is not trusted, the only course is to go from bad to worse to worse still.
Such a person cannot expect that he will receive anything from the Lord. He is like ancient Israel, whom Elijah rebuked, saying, “How long will you hesitate between two opinions? If the Lord is God, follow Him; but if Baal, follow him” (1 Kings 18:21). He becomes a Laodicean, a sham Christian who is “neither hot nor cold,” whom the Lord “will spit … out of [His] mouth” (Rev. 3:16).
Simply put, he is a double-minded man, unstable in all his ways. Although he claims to be a believer, his action reveals he is an unbeliever. When he goes through a severe trial, he turns to human resources rather than singularly trusting the Lord for answers and for help. Or he becomes bitter and resentful and seeks no help at all. He does not renounce God, but he acts as if God doesn’t exist, doesn’t care, or isn’t capable of delivering him from trouble. He knows something of God’s Word and of God’s love, grace, and providence; but he refuses to avail himself of those divine resources. As James points out later in the letter, that person’s problem, of course, is sin. “Draw near to God and He will draw near to you,” he admonishes. “Cleanse your hands, you sinners; and purify your hearts, you double-minded” (4:8). There the “double-minded” are called “sinners,” a term used only for unbelievers (see comments on 4:8).
Regardless of how he may view himself, the double-minded person is trying to serve two gods, which, as the Lord declares, is impossible. “Either [you] will hate the one and love the other, or [you] will be devoted to one and despise the other” (Matt. 6:24). In his classic allegory, Pilgrim’s Progress, John Bunyan calls such a man Mister Facing Both Ways. That feat is just as impossible spiritually as it is physically. “A friend of the world makes himself an enemy of God” (James 4:4); and, conversely, a person who is truly a friend of God is an enemy of the world. “You shall love the Lord your God with all your heart and with all your soul and with all your might” (Deut. 6:5, emphasis added). There is no other way to truly love Him, trust Him, or serve Him.

MacArthur, J. F., Jr. (1998). James (pp. 35–39). Moody Press.

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WISDOM TO LEARN FROM TRIALS (1:5–8)

James says the goal of trials is “that you may be mature and complete, not lacking anything. If any of you lacks wisdom, he should ask God” (1:4–5). The goal, says James, is that we “lack nothing” spiritually. But to turn tests into maturity, the one thing you must not lack is wisdom. God intends trials to produce endurance and maturity. But trials do not always lead to spiritual growth. Suffering can create fear, despair, a determination to “look out for number one,” or anger toward God. Abundance (which is also a trial) can lead to selfish indulgence. Therefore, James now says, we need to ask God for wisdom, so we can gain from trials. In James’s words, “If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him” (1:5).
James encourages prayer with four successive phrases in verse 5. He says we should ask God (1) who gives (2) generously (3) to all (4) without finding fault. Each element merits our consideration.
First, James 1:5 literally reads, “Let him ask the giving God.” It matches the final statement “and it will be given to him.” James labels the Lord “the giving God.” When God gives, he acts according to his nature or character.
Second, James says God gives to all “generously.” The word literally means “simply.” Simplicity is generous in this sense: the simple gift is a pure gift. It neither returns a favor previously given nor expects a favor in return. The simple gift neither pays back nor expects a payback. That is, God’s gifts do not become debts. He delights in giving; it is his nature to give without calculating the return.
Third, the Lord gives “to all.” That is, he does not play favorites. God is generous to all his children.
Fourth, God gives “without finding fault” (NIV) or, better, “without reproach” (ESV). It is possible, even easy, to give and to add a reproach. We can say, “Yes, I can loan you more money, but what happened to the money I gave you last month?” We can say, “Yes, I will help you get ready for your trip, but you should have started preparing two weeks ago.” That is giving with reproach. But God gives without adding a rebuke; he simply gives.

ASKING IN FAITH

Still, when we seek God’s gifts, we must ask in faith, wholeheartedly seeking God, fully expecting to receive wisdom from him. James says that anyone who asks “must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord; he is a double-minded man, unstable in all he does.” As James does so often, here he harkens to a teaching from Jesus, who says, “If you have faith and do not doubt … you will receive whatever you ask for in prayer” (Matt. 21:21–22; cf. Mark 11:22–24).
God does give some gifts to his enemies (Matt. 5:45), but James promises nothing to the man who doubts even as he asks. The doubter asks God for aid, but before he finishes his prayer, he thinks, “This will never work.” He vacillates, tossing from one idea to the next, with no more stability of direction or purpose than a wind-whipped wave.
James sees doubt as the opposite of faith: “He must believe and not doubt.” The doubter is called double-minded and unstable, and he should expect to receive nothing. Like unbelievers, doubters cannot assume God will give them anything.
Our culture often views doubt as a noble thing. Philosophers such as Descartes use doubt as an organizing principle for their investigations, and popular culture often views doubters as courageous loners. But the Bible never views doubt as an activity or condition that is good in itself. Certainly, the Psalms encourage believers to take their questions to God when he is hidden or when evil seems stronger than good (Pss. 22; 73). And we must admit our doubts in order to seek the truth. Further, Jesus was always tender with doubters: he was patient with John the Baptist, when he asked if Jesus was indeed the Messiah (Matt. 11:1–12); he was forbearing with “doubting Thomas” (John 20:24–29); and he showed mercy to the father who said, “I believe; help my unbelief” (Mark 9:24 ESV). Still, doubt is never intrinsically good. If doubt leads to a blessing, it is the result of the honesty of the doubter and his or her willingness to accept God’s answers. Doubters must be willing to leave their questions behind and trust God with a whole heart.
But the book of Acts commends Peter for refusing to hesitate or doubt when God gave him a hard command (10:20; 11:12). More to our point, Paul (like James) contrasts faith and doubt (using the same term, diakrinō) in Romans 4:20 (cf. Rom. 14:23). He says Abraham “did not waver [same word] through unbelief regarding the promise of God, but was strengthened in his faith … being fully persuaded that God had power to do what he had promised” (4:20–21). Clearly, Abraham had some moments of doubt (Gen. 12:2–3; 17:17–18), but over the years, he displayed a consistent faith in God. James is not teaching that only perfectly confident prayers will be answered. But God does want us to trust him consistently. We do not shift ceaselessly, like the swells of waves out in the ocean. We seek God for wisdom every day.
After James exhorts the church to view trials as a blessing and to seek wisdom to make them so, he briefly addresses the trials of riches and poverty. We have already made a few comments on James 1:9–11, but a point or two remains.

Doriani, D. M. (2007). James (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.; pp. 24–27). P&R Publishing.

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5. If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
   James demonstrates the art of writing by linking key words and phrases. In verse 3 he stresses the word perseverance; he puts it last in the sentence to give it emphasis. In verse 4, “perseverance” is the first expression he uses. The last phrase in verse 4 is “not lacking anything”; the first clause of the next phrase repeats this verb, “If any of you lacks wisdom.” The writer knows how to communicate effectively in simple, direct prose.
   Note these points:

a. Need

The clause if any of you lacks wisdom is the first part of a factual statement in a conditional sentence. The author is saying to the reader: “I know you will not admit it, but you need wisdom.” James tackles a delicate problem, for no person wants to hear that he is stupid, that he makes mistakes, and that he needs help. By nature man is independent. He wants to solve his own problems and make his own decisions. Eighteenth-century German theologian John Albert Bengel put it rather succinctly: “Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter is to be asked for.” Man has to overcome pride to admit that he needs wisdom. But wisdom is not something he possesses. Wisdom belongs to God, for it is his divine virtue. Anyone who admits the need for wisdom must go to God and ask him. James appeals to the individual reader and hearer. He writes, “If any of you lacks wisdom” (italics added). This approach is tactful, for he could have said, “Everyone lacks wisdom.” But by saying “any of you,” James gives the reader a chance to examine himself, to come to the conclusion that he needs wisdom, and to follow James’s advice to ask God.

b. Request

The believer must ask God for wisdom. James implies that God is the source of wisdom. It belongs to him.
What is wisdom? Both the Old and the New Testaments seek to explain this term. Solomon expresses it in typical Hebraic parallelism. Says he, “For the LORD gives wisdom, and from his mouth come knowledge and understanding” (Prov. 2:6). Solomon equates wisdom with knowledge and understanding.
Also, the New Testament states that the Christian receives wisdom and that knowledge comes from God (see, for instance, 1 Cor. 1:30). True, we make a distinction between wisdom and knowledge when we say that knowledge devoid of wisdom is of little value. Observes Donald Guthrie, “If wisdom is the right use of knowledge, perfect wisdom presupposes perfect knowledge.” To become mature and complete, the believer must go to God for wisdom. God is willing to impart wisdom to anyone who asks humbly. God’s storehouse of wisdom is infinite, and he will give this gift “generously to all without finding fault.”

c. Gift

God is not partial. He gives to everyone, no matter who he is, because God wants to give. Giving is a characteristic of God. He keeps on giving. Every time someone comes to him with a request, he opens his treasury and freely distributes wisdom. Just as the sun continues to give light, so God keeps on giving wisdom. We cannot imagine a sun that fails to give light; much less can we think of God failing to give wisdom. God’s gift is free, without interest, and without the request to pay it back. It is gratis.
Moreover, God gives “without finding fault.” When we ask God for wisdom, we need not be afraid that he will express displeasure or will utter reproach. When we come to him in childlike faith, he will never send us away empty. We have the assurance that when we ask for wisdom, it “will be given” to us. God never fails the one who asks in faith.

Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, pp. 37–38). Baker Book House.

November 19 Morning Verse of the Day

31:26. Not only does she live wisely, but she also teaches wisdom to others. Her wise instruction is described as the teaching of kindness (chesed). This phrase probably indicates that all her instructions “to her staff, family, and friends are motivated by covenant love that treats others with the loyal consideration that characterizes God’s dealings with His people” (Hubbard, Proverbs, 496).

Finkbeiner, D. (2014). Proverbs. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 969). Moody Publishers.

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31:26. She opens her mouth in wisdom, And the teaching of kindness is on her tongue.
For the first time, we learn something of the speech of this ‘excellent wife.’ Until now, we have observed her behavior and studied her character, but her speech has been unexamined. Not surprisingly, when ‘She opens her mouth,’ we discover ‘wisdom’ flowing from it. Who she speaks to is not designated, but it likely includes her household servants (v. 15), her children (vv. 21, 28), and her husband (vv. 11–12, 25). A mother is to give instruction to her children (Prov. 1:8; 6:20), and this she faithfully carried out. ‘The mouth of the righteous flows with wisdom’ (Prov. 10:31).
Not only does she speak wisdom, but ‘the teaching of kindness is on her tongue.’ This brings together two of the richest Hebrew words in the Old Testament: torah (‘teaching’ or law) and ḥesed (‘kindness’ or covenant love). These two words might be said to embody Old Testament religion. The Law and the covenant love of God were the pillars upon which the Israelite’s relationship to God rested. Here, she has so thoroughly integrated them into her life that her very words are salted with their flavor.

Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (p. 720). Mentor.

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She is wise in her speech (v. 26)

She exemplifies all of the characteristics of wise speech taught in Proverbs. She is discreet. She doesn’t get her husband into trouble by saying foolish things (18:7; 20:19). Nor does she nag him (27:15). She builds up her husband and others with her kind words (15:4). She teaches her children and grandchildren (1:8; 31:1; Titus 2:3–5).

Newheiser, J. (2008). Opening up Proverbs (p. 179). Day One Publications.

October 18 Morning Verse of the Day

THE TEST OF WISDOM

Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom. (3:13)

Some interpreters believe the phrase who among you refers only to the teachers, or would-be teachers, addressed in verse 1. But it seems more probable that, like the intervening section on the tongue (vv. 2–12), this section on wisdom (vv. 13–18) applies to everyone in the churches to whom James was writing, true believers and mere professed believers. James is seeking to identify who is truly skilled in the art of righteous living. “In what way are you wise?” he is saying, in effect, “and in what way are you understanding? The answer will reveal not only your inner character but the spiritual condition of your soul.”
It is hard to find a self-professed fool. Most people have an elevated and unrealistically high opinion of their wisdom, although they might not say so. They believe they are just as “savvy” as the next person and that their opinion is usually better than anyone else’s. In this day of relativism, such perception is virtually universal.
Although the two terms seem to be used synonymously here, wise and understanding carry a shade of difference in meaning. Sophos (wise) is a general word, often used by the Greeks to designate speculative knowledge, theory, or philosophy. For the Jews, as noted earlier, it carried the deeper meaning of careful application of knowledge to personal living. Epistēmōn (understanding) appears only here in the New Testament and carries the idea of specialized knowledge, such as that of a highly skilled tradesman or professional.
Let him show translates an aorist imperative, making the verb a command. “If you claim wisdom and understanding,” he is saying, “show it first by your good behavior, your exemplary lifestyle.” As with faith (2:17), wisdom and understanding that are not demonstrated in righteous, godly living are devoid of spiritual value.
Second, and somewhat more specifically, James admonishes readers to show their wisdom and understanding by their good (implied) deeds, by all the particular activities and endeavors they are involved in.
Third, believers are to demonstrate wisdom and understanding by an attitude of gentleness. People who are wise in their own eyes are generally arrogant about it, which would be expected, because an elevated self-view is based on pride. As made clear in the following verse, selfish ambition is a common companion of arrogance.
Prautēs (gentleness) and its related adjective praus (gentle) carry the idea of tenderness and graciousness, and can be accurately translated “meekness” and “meek,” respectively. But unlike those English words, the Greek terms do not connote weakness but rather power under control. The adjective was often used of a wild horse that was broken and made useful to its owner. For believers, gentleness is to be willingly under the sovereign control of God. Numbers 12:3 (KJV) describes Moses as “very meek, above all the men which were upon the face of the earth.” Yet that same Moses could act decisively, and flared up in anger when provoked.
Gentleness is a God-honored character trait, a fruit of the Spirit (Gal. 5:23). It is never bitter, malicious, self-seeking, self-promoting, arrogant, or vengeful. James has earlier admonished believers, “Therefore, putting aside all filthiness and all that remains of wickedness, in humility (prautēs) receive the word implanted, which is able to save your souls” (1:21). Gentleness or meekness is to characterize everyone in the kingdom of God. In the Sermon on the Mount, Jesus said, “Blessed are the gentle, for they shall inherit the earth” (Matt. 5:5). Our Lord used it of Himself, saying, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart” (Matt. 11:29; cf. 21:5).
In his excellent nineteenth-century commentary on James, Robert Johnstone wrote:

I do not know that at any point the opposition between the spirit of the world and the Spirit of Christ is more marked, more obviously diametrical, than with regard to this feature of character. That “the meek” should “inherit the earth”—they who bear wrongs, and exemplify that love which “seeketh not her own,”—to a world which believes in high-handedness and self-assertion, and pushing the weakest to the wall, a statement like this of the Lord from heaven cannot but appear an utter paradox. The man of the world desires to be counted anything but “meek” or “poor in spirit,” and would deem such a description of him equivalent to a charge of unmanliness. Ah, brethren, this is because we have taken in Satan’s conception of manliness instead of God’s. One Man has been shown us by God, in whom His ideal of man was embodied; and He, “when He was reviled, reviled not again; when He suffered, threatened not, but committed Himself to Him that judgeth righteously”; He for those who nailed Him to the tree prayed, “Father, forgive them; for they know not what they do.” The world’s spirit of wrath, then, must be folly; whilst than a spirit of meekness like His, in the midst of controversy, oppositions, trials of whatever kind, there can be no surer evidence that “Jesus is made of God to His people wisdom.” …
We have here again what may be described as the central thought of this epistle, that where religion [the gospel] has real saving hold of a mind and heart, it cannot from its nature but powerfully influence the outward life; and that the more a Christian has of true wisdom and spiritual knowledge, the more manifestly will his life at all points be governed by his religion [faith]. Talk of orthodoxy and Christian experience, however fluent and animated and clever, does not of itself prove wisdom; the really wise man will “show his work.” (A Commentary on James [reprint; Edinburgh: Banner of Truth, 1977], 261–62; 259)

MacArthur, J. F., Jr. (1998). James (pp. 168–170). Moody Press.

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13. Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom.
    James addresses the members of the church. He assumes that they pray to God for wisdom, that they possess this virtue, and that the world looks to them for leadership. Knowing, however, that these things are not always true of Christians, James wants his readers to examine themselves.

a. Examination

“Who is wise and understanding among you?” A wise and understanding person demonstrates in what he says and by what he does that he possesses wisdom. Whether James wants to designate the teachers of his day wise men is not quite clear. If this is the case, we see a direct connection between the beginning of this chapter (“Not many of you should presume to be teachers,” v. 1) and the rhetorical question here (v. 13).
James qualifies the term wise with the word understanding. This means that a wise person also has experience, knowledge, and ability. Wisdom consists of having insight and expertise to draw conclusions that are correct. An old proverb sums this up: “Foresight is better than hindsight, but insight is best.”
Countless instances prove that knowledgeable people are not necessarily wise. But when a knowledgeable person has insight, he indeed is wise. If there is a wise and understanding person among you, says James, let him demonstrate this in his life.

b. Demonstration

James encourages the wise man to show by his conduct that he has received the gift of wisdom. “Let him show it by his good life.” James seems to indicate that among Christians wise and understanding men are in the minority, for not everyone who belongs to the Christian community acquires wisdom. But those who have it are exhorted to demonstrate by word and deed that they indeed are wise. James uses the verb to show in the sense of “to prove.” Let a man provide actual proof that he possesses wisdom and understanding. Let him confirm this by means of his daily conduct.
What does James mean by the expression good life? He refers to noble, praiseworthy behavior. True, James stresses “deeds done in the humility that comes from wisdom.” But a wise man affirms his noble conduct in words and deeds.

c. Affirmation

“Actions speak louder than words.” This proverbial truth underscores the necessity of looking at a person’s deeds to see whether his actions match his words. What are these deeds? They are performed in a humble, gentle spirit that is controlled by a spirit of heavenly wisdom.
The emphasis in this verse falls on that characteristic of wisdom described as humility. This quality can also be described as meekness or gentleness. Gentleness comes to expression in the person who is endowed with wisdom and who affirms this in all his deeds.
In Ecclesiasticus, also known as the Wisdom of Jesus the Son of Sirach, the writer lists a few precepts on humility and says, “My son, perform your tasks in meekness; then you will be loved by those whom God accepts” (Sir. 3:17, RSV).

Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of James and the Epistles of John (Vol. 14, pp. 117–118). Baker Book House.

October 15 Morning Verse of the Day

9:8. Do not reprove a scoffer, lest he hate you, Reprove a wise man, and he will love you.
To ‘reprove’ someone is a powerful thing. The word has strong judicial and forensic connections. It can mean to decide, judge and prove. It is a word found often in courtroom contexts. This same word is then used to describe the action of reproving, rebuking or correcting one that has gone astray. Little wonder, then, that the ‘scoffer’ has no time for the person who takes this tack with him. In fact, the scoffer will ‘hate’ you for such righteous judgments. This ‘hate’ can have the sense of deep-seated negative emotions, but the idea is more clearly that of flat rejection of a person or thing. Note Proverbs 5:12, where hate is made synonymous with turning away reproof: ‘And you say, “How I have hated instruction! And my heart spurned reproof!” ’ A similar contrast is seen in Proverbs 1:29: ‘Because they hated knowledge, And did not choose the fear of the LORD.’ Here, hate is the opposite of choosing or embracing the fear of the Lord. Thus, a scoffer may say, ‘I don’t hate you’ (meaning they don’t hold a deep emotional dislike toward you) and mean it. But, their rejection of God’s reproof through you is ‘hate’ in this biblical sense (cf. 1 Kings 22:8).
On the other hand, the same action of reproof will draw a markedly different response from one who possesses some kernel of wisdom. When confronted, exposed and judged by your rebuke, the wise man will ‘love’ you. This, too, may not necessarily speak of overflowing positive emotion, but has more to do with accepting, embracing and learning from the truth as you have presented it. Indeed, a rebuke will likely unsettle the emotions and make one uncomfortable in your presence, but the wise one will hear the truth and recognize in it the gift of life from God. Frequently, this notion of ‘love’ and ‘hate’ as acceptance and rejection are set over against one another (Prov. 1:22; 8:36; 12:1; 13:24; 14:20).
What was a general principle in verse 7 has now become a clear prohibition in verse 8. It is not only a waste of time and an opportunity for personal heartache to reprove a scoffer, it is wrong. ‘Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces’ (Matt. 7:6).

Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 205–206). Mentor.

September 20 Morning Verse of the Day

16:22 / Antithetic and juxtapositional. Fountain of life is a common metaphor (cf. 10:11; 13:14; 14:27) and indicates the blessings which wisdom brings. The meaning of verse 22b is that folly itself is the chastisement for fools. Any teaching simply compounds their innate folly (cf. 15:10).

Murphy, R. E., & Carm, O. (2012). Proverbs. In W. W. Gasque, R. L. Hubbard Jr., & R. K. Johnston (Eds.), Proverbs, Ecclesiastes, Song of Songs (p. 82). Baker Books.

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Ver. 22.—Understanding is a well-spring of life unto him that hath it (ch. 10:11; 13:14). The possessor of understanding has in himself a source of comfort and a vivifying power, which is as refreshing as a cool spring to a thirsty traveller. In all troubles and difficulties he can fall back upon his own good sense and prudence, and satisfy himself therewith. This is not conceit, but the result of a well-grounded experience. But the instruction of fools is folly; i.e. the instruction which fools give is folly and sin; such is the only teaching which they can offer. So the Vulgate, doctrina stultorum fatuitas; and many modern commentators. But musar is better taken in the sense of “discipline” or “chastisement” (as in ch. 1:7; 7:22; 15:5), which the bad man suffers. His own folly is the scourge which punishes him; refusing the teaching of wisdom, he makes misery for himself, deprives himself of the happiness which virtue gives, and pierces himself through with many sorrows. Septuagint, “The instruction of fools is evil.”

Spence-Jones, H. D. M., ed. (1909). Proverbs (p. 314). Funk & Wagnalls Company.

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16:22. The word for understanding in this verse is śēḵel, “prudence or insight,” also used in 13:15 (and in 12:8; 19:11; 23:9, where it is trans. “wisdom”). Prudence is like a fountain of life (cf. 10:11; 13:14; 14:27); it is refreshing, life-sustaining, and inexhaustible. Folly on the other hand results in punishment. Fools do not learn and their foolish conduct requires discipline (mûsār).

Buzzell, S. S. (1985). Proverbs. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 941). Victor Books.

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16:22 The internal fountain of life that insight (see note at 12:8) provides to its possessor is comparable to what Christ is for Christians (Jn 4:14). It is possible that the discipline (see note at 1:2) of fools is referring to the teaching that fools try to do, which results in mere folly; more likely it means that through their own folly, fools are disciplined. They reap the punishment of their errant lifestyle (6:33; 14:14, 24; 19:3).

Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 978). Holman Bible Publishers.

September 19 Morning Verse of the Day

23 The invitation takes the form of a conditional clause—”If only you would respond” (NEB). Wisdom is firmly resolved to pour out her spirit, her active power, on those who respond. Like a copious spring she will gush forth to them.

Ross, A. P. (1991). Proverbs. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 910). Zondervan Publishing House.

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1:23. ‘Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you.’
The first verb is not an imperative (as per the NASB), but an imperfect. It is used conditionally: ‘If only you would respond to my reproof’ (NEB). The response to reproof is to ‘turn’ or perhaps better ‘turn back.’ This is the Hebrew word for repentance. ‘For better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good.’
While reproof is distasteful, it can be liberating if embraced. What we turn from is surpassed by what we receive as we turn to God. Here God’s Spirit and word are promised to those humble enough to turn toward wisdom. The NASB does not see this as a reference to God the Spirit, but compare this with Isaiah 11:2: ‘The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of the knowledge and fear of the Lord’ (NKJV). God promises to ‘pour out’ His Spirit when we turn to Him. The picture is of the ‘uncontrollable or uncontrolled gushing forth’35 of a spring (cf. Prov. 18:4). ‘He who believes in Me, as the Scripture said, “From his innermost being shall flow rivers of living water.” But this He spoke of the Spirit …’ (John 7:38–39a).
Wisdom also promises ‘I will make known my words to you.’ The Spirit and the word always together and always in harmony! ‘It is the Spirit who gives life … the words that I have spoken to you are spirit and are life’ (John 6:63). Never object that you can’t change—of course you can’t! But, once your will is turned toward God, He will enable you by His Spirit and His word to walk in the liberty of His wisdom.

Kitchen, J. A. (2006). Proverbs: A Mentor Commentary (pp. 49–50). Mentor.

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Wisdom promises blessing to those who repent (v. 23)

There is hope, however, that fools can change if they will only heed the voice of Wisdom, who offers to pour out her spirit upon the listener. Who would refuse such a wonderful and gracious invitation? Do you realize that you have been a fool? If so, you are well on your way to wisdom. Seek wisdom from God who will not refuse you (James 1:5).

Newheiser, J. (2008). Opening up Proverbs (p. 40). Day One Publications.

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1:23 This verse may be understood in two ways. First, it may mean,

Since you won’t listen to my invitation, now turn and listen to my rebuke. I will pour out my spirit in words of judgment, and will tell you what lies ahead for you.

According to this interpretation, verses 24–27 are the words which describe their fate.
The second possible meaning is this:

Turn and repent when I reprove you. If you do, then I will pour out my spirit on you in blessing, and make my words of wisdom known to you.

The word “spirit” here probably means “thoughts” or “mind.” While it is true that Christ pours out the Holy Spirit on those who answer His call, this truth was not as clearly stated in the OT as it is in the NT.

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 794). Thomas Nelson.

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1:23 reproof. God’s wisdom brings to bear against the sinner indictments for sin that demand repentance. To the one who does repent, God promises the spirit or essence of true wisdom linked to divine revelation.

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 1:23). Thomas Nelson Publishers.

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1:23 my spirit. Proverbs recognizes wisdom as both a divine gift and a human task. The former is seen in 1:7, where the fear of the Lord grows from the grace of God in redemption. Redemption involves renewal of the mind as well as regeneration of the soul (Rom. 12:1, 2; 1 Cor. 1:18–2:6).

Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 874). Ligonier Ministries.

September 18 Morning Verse of the Day

8:17 To love and to search imply emotional passion and diligence.

Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 964). Holman Bible Publishers.

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8:17 I love those who love me. The statements contrast with wisdom being hidden from fools (1:28, 29). Wisdom cares for her own (4:6, 8, 9).

those who seek me … find me. See 2:4, 5; 3:13–15. This suggests a relationship between wisdom and the grace of God that causes Him to draw near to us (Is. 55:6). Jesus, Himself the final revelation of divine wisdom (1 Cor. 1:24, 30; Col. 2:2, 3), possibly alludes to this verse in Matt. 7:7.

Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 884). Ligonier Ministries.

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8:17 those who seek me diligently Both statements in this verse aim to motivate the reader to seek wisdom (compare vv. 18–19). The vocabulary of love suggests that in the pursuit of wisdom, there is a need not just for an emotional commitment, not just a pragmatic vision. Its attainment therefore involves heartfelt satisfaction.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 8:17). Lexham Press.

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8:17 I love those who love me reinforces the calls to seek wisdom (e.g., 2:1–4; 4:5, 7), for she will show favor and then grant multiplied benefits. Those who seek me diligently find me reinforces the promise that the Lord will give wisdom (e.g., 2:5–11; James 1:5) and its benefits (see Prov. 8:18–21, 35).

Crossway Bibles. (2008). The ESV Study Bible (p. 1148). Crossway Bibles.

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8:17 love. Wisdom’s love for the one who receives it is proven by the benefits mentioned in vv. 18–21.

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 8:17). Thomas Nelson Publishers.

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8:17 I love those who love me. Wisdom is set into the context of an intimate relationship. The verse’s second line adds to the thought of the first, promising that those who love and seek Wisdom will find her. Cf 1Co 12:8, 31. seek … find. Words used often in Proverbs for the quest for wisdom (2:4–5; 3:13; 4:22).

Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 1011). Concordia Publishing House.

The True Meaning of ‘Fool’ in Scripture | Elizabeth Prata

The True Meaning of ‘Fool’ in Scripture

By Elizabeth Prata

SYNOPSIS

The term ‘fool’ is used over 300 times in scripture, indicating its seriousness in the biblical context, often linked to rejecting God. Various meanings include deliberate sinfulness and moral corruption. Contrary to light-hearted interpretations, biblical foolishness signifies evil character and ultimate condemnation, emphasizing the importance of recognizing God’s wisdom.

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When we think of a ‘fool’ we often think of silliness, or people doing foolish TikTok trends. It’s a light-hearted word in the secular world.

When we encounter the word fool we might think of this:

The ‘fool’ is mentioned over 400 times in scripture. If you add the words foolish and folly to the list, the number of times it’s mentioned is 360. It’s an important and heavy word in the biblical world.

There are the ‘foolish virgins’, the ‘rich fool’, and the fool who denies God. The different shades of meaning of the word fool can be:
(a) deliberate sinfulness;
(b) simple-mindedness;
(c) malicious simple-mindedness; and
(d) brutal or subhuman activity,
says the Holman Illustrated Bible Dictionary. That is quite a range of meanings.

The fool has said in his heart, “There is no God.” They are corrupt, they have committed detestable acts; There is no one who does good. (Psalm 14:1).

Indeed, apart from Jesus we can do nothing, (nothing good…nothing holy…nothing acceptable). (John 15:5).

Scripture portrays fools as those who have rejected God and His ways and are unable or unwilling to appreciate the wisdom of knowing and obeying him. Rejecting God is a serious offense, and those who do so are labeled the fool. Not a lighthearted jest or a minor prank, the rejecting fool is destined for wrath in hell.

In the Old Testament book of Proverbs we often read about the contrast of wisdom and folly. In the New Testament, Paul said, “Has God not made foolish the wisdom of the world?” (1 Corinthians 1:20b). We don’t often think about ‘foolish wisdom.’

Isaiah gets really serious in chapter 32 verse 6. In the Bible, the word fool often means an evil person.

For a fool speaks nonsense, And his heart inclines toward wickedness: To practice ungodliness and to speak error against the LORD, To keep the hungry person unsatisfied And to withhold drink from the thirsty.

The International Standard Bible Encyclopaedia explains the issue of being a fool-

Apart from the Wisdom literature, we find nābhāl frequently rendered “fool” and nebhālāh, “folly”; nābhāl, however, denotes a wicked person, an evil character, “shamelessly immoral,” equivalent to “a son of Belial” (Cheyne), rather than a merely “foolish” person.

Remember Abigail’s husband who was a ‘brute of a man’? His name was Nabal. Abigail told David “Please do not let my lord pay attention to this vile man, Nabal, for as his name is, so is he. Nabal is his name, and wicked foolishness is with him.” (1 Samuel 25:25 LSB). That foolish man lived up to his name.

Other occurrences of the words support the above meaning; they are generally associated with some form of wickedness, frequently with base and unnatural lewdness (Gen 34:7; Dt 22:21; Josh 7:15; Jgs 19:23, 24; 20:6, 10; 2 S 13:12). The International Standard Bible Encyclopaedia.

In Job 2:10 after Job’s wife told Job he should curse God and die, he replied that she speaks as a foolish woman speaks. The word foolish in the verse is the same root, nabal. In this context it again means a vile person.

We think of a fool as a court jester, perhaps a clown. We might say, ‘It’s foolish to cross the street without looking both ways.’ ‘It’s foolish to guzzle milk without sniffing it first.’ ‘Don’t be a fool and fail to study for the test’. But in most cases in the Bible fool means much more.

I am always amazed at the levels of understanding the Bible offers. Its Gospel simple enough a child can understand yet its depths remain undiscovered and endlessly fascinating to 80 year old theologians who have studied it for 6 decades. It’s a living document, and when we read it, it reads us.

We read a word like fool, and we know what it means. But then we dig into it and it means so much more. What a treasure the Bible is!

SUNDAY, AUGUST 3, 2025 | PENTECOST PROPER 13

On the same date: Joanna, Mary, and Salome, Myrrhbearers

         Old Testament       Ecclesiastes 1:2, 12–14, 2:18–26
         Psalm       Psalm 100
         Epistle       Colossians 3:1–11
         Gospel       Luke 12:13–21

Index of Readings

OLD TESTAMENT
Ecclesiastes 1:2, 12–14, 2:18–26
2 “Vanity of vanities,” says the Preacher,
“Vanity of vanities! All is vanity.”

12 I, the Preacher, have been king over Israel in Jerusalem. 
13 And I gave my heart to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous endeavor which God has given to the sons of men with which to occupy themselves. 
14 I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. 


18 Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. 
19 And who knows whether he will be a wise man or a man of simpleminded folly? Yet he will have power over all the fruit of my labor for which I have labored and for which I have acted wisely under the sun. This too is vanity. 
20 Therefore I turned my heart to despair of all my labor for which I had labored under the sun. 
21 When there is a man who has labored with wisdom, knowledge, and skill, then he gives his portion to one who has not labored with them. This too is vanity and a great evil. 
22 For what does a man get in all his labor and in the striving of his heart with which he labors under the sun? 
23 Because all his days his endeavor is painful and vexing; even at night his heart does not lie down. This too is vanity. 
24 There is nothing better for a man than to eat and drink and have his soul see good in his labor. This also I have seen that it is from the hand of God. 
25 For who can eat and who can have enjoyment outside of Him? 
26 For to a man who is good before Him, He has given wisdom and knowledge and gladness, while to the sinner He has given the endeavor of gathering and collecting so that he may give to one who is good before God. This too is vanity and striving after wind. 

PSALM
Psalm 100

PSALM 100

  A Psalm of Thanksgiving. 

1 Make a loud shout to Yahweh, all the earth. 
     2 Serve Yahweh with gladness; 
     Come before Him with joyful songs. 
     3 Know that Yahweh, He is God; 
     It is He who has made us, and not we ourselves; 
     We are His people and the sheep of His pasture. 

4 Enter His gates with thanksgiving 
     And His courts with praise. 
     Give thanks to Him, bless His name. 
     5 For Yahweh is good; 
     His lovingkindness endures forever 
     And His faithfulness, generation unto generation. 

EPISTLE
Colossians 3:1–11

1 Therefore, if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 
2 Set your mind on the things above, not on the things that are on earth. 
3 For you died and your life has been hidden with Christ in God. 
4 When Christ, who is our life, is manifested, then you also will be manifested with Him in glory. 
5 Therefore, consider the members of your earthly body as dead to sexual immorality, impurity, passion, evil desire, and greed, which is idolatry. 
6 On account of these things, the wrath of God is coming upon the sons of disobedience, 
7 and in them you also once walked, when you were living in them. 
8 But now you also, lay them all aside: wrath, anger, malice, slander, and abusive speech from your mouth. 
9 Do not lie to one another, since you put off the old man with its evil practices, 
10 and have put on the new man who is being renewed to a full knowledge according to the image of the One who created him—
11 a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, and freeman, but Christ is all and in all. 

GOSPEL
Luke 12:13–21

13 And someone from the crowd said to Him, “Teacher, tell my brother to divide the family inheritance with me.” 
14 But He said to him, “Man, who appointed Me a judge or arbitrator over you?” 
15 Then He said to them, “Watch out and be on your guard against every form of greed, for not even when one has an abundance does his life consist of his possessions.” 
16 And He told them a parable, saying, “The land of a rich man was very productive. 
17 “And he began reasoning to himself, saying, ‘What shall I do, since I have no place to store my crops?’ 
18 “Then he said, ‘This is what I will do: 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 many goods laid up for many years to come; take your ease, eat, drink and be merry.”’ 
20 “But God said to him, ‘You fool! This very night 1your soul is required of you; and now who will own what you prepared?’ 
21 “So is the one who stores up treasure for himself, and is not rich toward God.” 

Lutheran Service Book Three Year Lectionary. (2009). Concordia Publishing House.

July 22 Morning Verse of the Day

1:7 The fear of the LORD involves awe, reverence, love, and trust in God. It accompanies knowledge, humility, obedience, and blessing (8:13; 10:27; 14:26–27; 16:6; 19:23; 22:4). The beginning is what must come first, the prerequisite; it is also the chief or supreme principle (4:7). All three kinds of “fool” are obstinately immoral (1:22; 17:7). This fool (Hb ’ewiyl, see word study at 10:8, 10, 14, 21) is self-sufficient and detests wisdom or any advice or correction.

Stabnow, D. K. (2017). Proverbs. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 954). Holman Bible Publishers.

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1:7 In this motto one finds the overall theme of the book. “Wisdom” begins with a relationship to the Creator God, i.e., a “fear” or submissive reverence to YAHWEH. Man fell prey to Satan and separated himself from God when he sought the “pride of life” (Gen. 3:6; cf. 1 John 2:16) and by his very act of disobedience flouted the first principle for attaining wisdom, i.e., fear of God. The “fool” in Proverbs is not one lacking in intelligence, but rather one who is obstinate (13:16; 17:10), stubborn (v. 7; 17:28; 20:3; 22:15), even boorish (naval, Heb.; cf. 17:7; 1 Sam. 25:17). The root of the fool’s foolishness is not mental but spiritual. He begins by rejecting “the fear of the LORD” (v. 29) and determining to go his own way (v. 31), closing his mind to God. Whereas the simple wanders into sin (1:4, 5, note), the fool plans it. The Book of Proverbs refers to a third type of sinner, called a “scoffer” (9:7, 8), who is the most hopeless of all. He is like a “fool” but has added to his life arrogance and active rebellion against God, and the effects of his mischief are greater (29:8).

Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J., eds. (1991). Believer’s Study Bible (electronic ed., Pr 1:7). Thomas Nelson.

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1:7 The fear of the LORD. This idea is the controlling principle of Proverbs, and is ancient Israel’s decisive contribution to the human quest for knowledge and understanding. The fear of the Lord is the only basis of true knowledge. This “fear” is not distrustful terror of God, but rather the reverent awe and worshipful response of faith to the God who reveals Himself as Creator, Savior, and Judge.
Although Israel’s covenant relationship with God receives little overt attention in Proverbs, the use of the divine name most closely associated with the covenant, the LORD (Hebrew Yahweh, Ex. 3:15; 6:3 and notes), is significant. It indicates that God’s redemptive covenant with His people and the special revelation that accompany it are foundational for true wisdom. In Deuteronomy, “fear the LORD” means living by the stipulations of the covenant in grateful response to God’s redemptive grace (Deut. 6:2, 24). The temple built by Solomon later became the visible expression of Israel’s covenant relationship with the Lord, which again is described as the “fear” of the Lord (1 Kin. 8:40, 43). There is an important link through Solomon and the temple between biblical wisdom and the covenant theology found elsewhere in the Old Testament.

is the beginning of knowledge. See also 2:4–6; 9:10; 15:33; Job 28:28; Ps. 111:10. The Hebrew means either the starting point of knowledge, or its basic, ruling principle. The latter is in view here. While in His common grace God enables unbelievers to know much about the world, only the fear of the Lord enables one to know what anything means ultimately. Relying on this light, wisdom pursues the task of reflecting on human experience. See “The Wisdom and Will of God” at Dan. 2:20.

Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 873). Ligonier Ministries.

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1:7 Fear of Yahweh A reverent attitude toward Yahweh.

The fear of Yahweh is an important concept in Proverbs and the OT. It indicates awe for God (compare Job 1:1, 1:8; 2:3; Eccl 12:13). A person fears God by being loyal to Him and faithful to His covenant—obedient to His commands. The fear of Yahweh involves humility and righteous living (Prov 3:7; 8:13; 14:2; 16:6; 22:4). Its benefits can include blessing, Yahweh’s protection, and long life (10:27; 14:26–27; 19:23; 28:14).

In Proverbs the fear of Yahweh is where wisdom begins (vv. 7; 9:10; compare Psa 111:10; Prov 15:33). However, there is a reciprocal relationship between the two: Fearing Yahweh is the beginning of wisdom, but receiving wisdom helps people better understand the fear of Yahweh (2:1–5). Those who do not fear Yahweh are said to hate knowledge, and they will eventually come to ruin (vv. 29–33).

Piety is an important virtue in wisdom literature of the ancient world, but Proverbs is alone in its assertion that the fear of Yahweh is where wisdom begins. It motivates wise behavior and is required to gain what the book promises.

fools Fools arrogantly reject teaching because they believe themselves to be wise (12:15).

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 1:7). Lexham Press.

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1:7 The fear of the LORD is the beginning of knowledge. This is the core maxim of the book: the quest for wisdom begins with the fear of the Lord (cf. 9:10 and Ps. 111:10, “The fear of the LORD is the beginning of wisdom”). “Knowledge” and “wisdom” are closely tied together in Proverbs: “knowledge” tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God, while “wisdom” is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living” (see Introduction: Purpose, Occasion, and Background). On the fear of the Lord, see notes on Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18. The reason that the fear of the Lord is the beginning of both knowledge and wisdom is that the moral life begins with reverence and humility before the Maker and Redeemer. The idea of a quest for knowledge sets biblical wisdom in the broad context of the ancient Near Eastern quest for truth, and this verse also validates such a quest as legitimate and good. Thus it affirms a kind of “creational revelation,” the idea that one can find moral and theological truth through observing the world. At the same time, it distinguishes the biblical pursuit of knowledge and wisdom from those of the surrounding cultures, for it asserts that submission to the Lord is foundational to the attainment of real understanding (cf. Ps. 111:10; Prov. 9:10). By using the covenant name “the LORD” in preference to the more generic “God,” this verse makes the point that truth is found through Israel’s God. (For fearing the Lord in Proverbs as the right response to his covenant, see 1:29; 2:5; 3:7; 8:13; 10:27; 14:2, 26–27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30; see note on Ps. 19:9.) In addition, the verse asserts that fools despise wisdom and instruction, thus setting up the alternative between the two ways of wisdom and folly. This contrast dominates the entire book, as the way of wisdom, righteousness, and the fear of the Lord is set against the way of folly, evil, and scoffing.

1:7 Wisdom is to be sought from God, anticipating that we seek wisdom from Christ, the incarnate God (John 1:14; Col. 2:3).

Crossway Bibles. (2008). The ESV Study Bible (p. 1135). Crossway Bibles.

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1:7 The fear of the LORD. The overarching theme of this book and particularly the first 9 chapters is introduced—reverence for God (see v. 29; 2:5; 3:7; 8:13; 9:10; 14:26, 27; cf. also Job 28:28; Ps 34:11; Ac 9:31). See Introduction: Historical and Theological Themes. This reverential awe and admiring, submissive fear is foundational for all spiritual knowledge and wisdom (cf. 2:4–6; 9:10; 15:33; Job 28:28; Ps 111:10; Ecc 12:13). While the unbeliever may make statements about life and truth, he does not have true or ultimate knowledge until he is in a redemptive relationship of reverential awe with God. Note the progression here: 1) teaching about God; 2) learning about God; 3) fearing God; 4) knowing God; and 5) imitating God’s wisdom. The fear of the Lord is a state of mind in which one’s own attitudes, will, feelings, deeds, and goals are exchanged for God’s (cf. Ps 42:1).

MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 1:7). Thomas Nelson Publishers.

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1:7 fear of the LORD is the beginning of knowledge. The First Commandment teaches that “We should fear, love, and trust in God above all things” (SC, p xxxv). God is the giver of all human comprehensions; He desires for His people to regard Him in awe, respect, and love. Ter: “Fear has its origin in knowledge, for how will a man fear that of which he knows nothing?” (ANF 3:130). “So childlike fear can be clearly defined as anxiety that has been connected with faith, that is, where faith comforts and sustains the anxious heart” (Ap XIIA 38). Ambr: “First stands faith, which is a sign of wisdom, as Solomon says” (NPNF 2 10:42). Such wisdom—given by God through Word and Sacrament, making us His children—is the theme for the Book of Proverbs. True wisdom begins with an individual’s apprehension in knowledge and trust of Jesus Christ as the Son of God and Savior. See note, 2:5; see also p 1001. fools. Those who hatefully reject God and the wisdom and instruction He freely offers through faith. See p 1016.

Engelbrecht, E. A. (2009). The Lutheran Study Bible (p. 999). Concordia Publishing House.

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† 1:7 — The fear of the LORD is the beginning of knowledge .…
When we start with the truth of God—His holiness, power, love, wisdom, goodness—we build on an unchanging reality that provides us with a firm foundation for life.

Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Pr 1:7). Nelson Bibles.

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1:7 The fear of the LORD is the most basic ingredient in wisdom. All wisdom depends on knowledge of God and submission to His will. To know something but not to know God overturns the value of having knowledge in the first place. Fools have rejected the fear of the Lord. The term despise packs a strongly negative punch—not fearing God is the same as rejecting wisdom outright (Dan. 11:32; John 17:3).

Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 748). T. Nelson Publishers.

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1:7 Now we come to the key verse of the book (see also 9:10). The fear of the LORD is the beginning or chief part of knowledge. If a man wants to be wise, the place to begin is in reverencing God and in trusting and obeying Him. What is more reasonable than that the creature should trust his Creator? On the other hand, what is more illogical than for a man to reject God’s Word and to live by his own hunches? The wise thing to do is to repent of one’s sins, trust Jesus Christ as Lord and Savior, and then live for Him wholeheartedly and devotedly.
Fools despise wisdom and instruction. Just as a wise man in this book is one who is willing and anxious to learn, a fool is one who cannot be told anything. He is intractable and conceited, and only learns lessons the hard way, if at all.

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 792). Thomas Nelson.

Why Is it Important for Christians to Pray for and Have Good Discernment? | Christianity.com

This powerful breakdown shows how even the wise drift without daily dependence on God’s truth.

Be careful who you listen to.  

This advice applies to the people we seek counsel from, the information we consume, and the philosophies we follow. The voices and stories we allow to become a part of the guiding principles in our lives will either lead us closer or further away from the Lord. We find this truth exemplified throughout the Bible. Adam and Eve chose to disregard what God had told them and heeded the words of the crafty serpent. Likewise, Rehoboam listened to his foolish friends instead of the wise counsel of those who were older and more experienced. And Ahaziah followed the advice of his wicked mother.  

If these individuals had sought godly advice instead of following the speech that was easiest to hear or most tempting, problems could have been avoided. What they needed, and what we still need today, is discernment. We must be aware of the voices we are lending our ears to and learn to differentiate between the philosophies of the world and the truth of God’s Word. Only then will we be able to follow Jesus unhindered by the voices clamoring for our attention.     

Biblical Example of Solomon – Praying for Wisdom, but Later Falling into Foolishness 

God told Solomon he could ask for anything and receive it. The Lord did this in kindness to Solomon’s father, David, whom He had promised the kingship. As such, the gift was unprecedented. Solomon could have asked for anything: wealth, power, a larger kingdom. Yet he did not request any of those common desires. He asked for discernment (1 Kings 3:6-9).  

Because of his youth and recent ascent to the throne, Solomon knew he would need wisdom when ruling, so he could make proper judgments. He recognized that discernment was needed in the life of a king, and that is what the Lord granted the young ruler. He was pleased with the request and even granted Solomon what he had not asked for – wealth and honor (1 Kings 3:10, 13-14). As God told the king, “I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be” (1 Kings 3:12, NIV).  

Much of Solomon’s life testifies to this truth, such as his righteous judgment in the case of the two women and the child (1 Kings 3:16-28). Hiram, the king of Tyre, also praised the wisdom of Solomon (2 Chronicles 2:12). People traveled from afar, including the Queen of Sheba, to hear the teachings of this wise king (1 Kings 10:1-9). Who else could have written the pithy sayings of the wisdom literature in the Bible? Biblical scholars recognize Solomon as the author of books like Proverbs, Ecclesiastes, and Song of Songs. The wise ruler was right; wisdom starts with proper fear (or respect) of the Lord (Proverbs 9:10).  

However, even the wisest individuals are not immune to temptation. As Solomon adopted more customs of the surrounding cultures, doing exactly what Moses had warned against, he gradually fell into decline (see Deuteronomy 17:14-17). He collected chariots from Egypt, practiced polygamy by marrying foreign women, and was eventually seduced into worshiping the detestable idols of the nations, including Ashtoreth and Molech (1 Kings 11:3-6). The young man who had prayed for wisdom eventually grew old and acted in foolishness by turning away from God.  

Solomon’s case is not unique. We are all at risk of following suit if we fail to continue practicing discernment. Praying for wisdom is not enough. Neither is growing content with our ability to make judgments. We must continually seek the wisdom of God and actively walk in the ways of the wise. Only then will we avoid the mistake of Solomon. 

The Need for Wisdom in Following God 

Scripture provides multiple images for wisdom, including being personified as a woman. Wisdom contrasts in appearance and actions with the foolish, adulterous woman who leads victims to their demise (Proverbs 5:6). Thus, having wisdom is like owning treasure. As Proverbs tells us, “Blessed are those who find wisdom, those who gain understanding,for she is more profitable than silver and yields better returns than gold.She is more precious than rubies; nothing you desire can compare with her” (Proverbs 3:13-15, NIV).  

This imagery contrasts with how many believers view discernment today. Too many of us have associated practicing wisdom in our choices with legalistic practices. Thus, some Christians assume that when someone mentions the need to be discerning, that this is the same as legalism – following a set of rules for the sake of earning God’s favor.  

As the language of Proverbs shows us, though, discernment is not a limiting practice in which we self-righteously create a checklist of dos and “don’ts” for ourselves. Rather, we are utilizing the rich treasure that is available to all who pray and ask for it (see James 1:5). Discernment allows us to make decisions with a focus on what will make us more Christlike.     

And we cannot dismiss the need to decide between what is right and wrong, and even what is good and best. If we want to follow the Lord and obey His Word, then we need wisdom since Scripture is spiritually discerned (1 Corinthians 2:14). We must experience the transformation of our minds if we want to know and do the will of the Lord (Romans 12:2).  

Protecting Ourselves from False Teaching and Temptation 

Cultivating judgment also protects us. There are people who seek to lead us astray from the truth, wolves in sheep’s clothing who sneak into our churches to prey on us (Matthew 7:15). False teachers have been around since the early days of the church, and like the early disciples, we must be ready to contend for the faith and spot questionable areas of doctrine when we see or hear it.  

Christians today can learn from the example of the Berean Christians who wisely compared the message of Paul to Scripture. The book of Acts tells us: “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11, NIV). They used proper judgment so that they did not merely believe whatever was told to them. 

Like the Bereans, we should grow in our faith, so we are not tossed about by every wind of doctrine (see Ephesians 4:14). We need a solid understanding of Scripture to be able to practice discernment when we hear new teachings that do not align with God’s Word.  

Wisdom also guards us from temptation because it reminds us that sinful desires only produce harm. The book of Proverbs shows us the folly of those who walk the path of sin. Though it may appear desirable, sin always leads to destruction. We see this exemplified in the adulterous woman. Her words, and the temptations of sin, appear sweet but eventually turn bitter (Proverbs 5:3-4). When we turn away from wisdom to follow the foolish woman, our path will only lead to destruction for her house leads to death (Proverbs 7:27).     

Walking As a Wise Christian 

To avoid being ensnared by false teaching and temptation, we must walk in the ways of the wise. This starts with fearing, or reverencing, the Lord and honoring Him as God. True wisdom comes from Him and differs from worldly wisdom (Proverbs 2:6; see also James 3:13-18). Anyone can increase their basic intelligence and even gain a level of prestige among the people of the world. However, godly discernment originates with the Lord and His Word. Sometimes what may seem like a good choice according to the ways of the world is foolishness in the eyes of God.  

We must humble ourselves and ask the Lord for discernment. The Spirit will then help us as we study the Word and grow in wisdom. With the words of Scripture filling our hearts and minds, we will be better equipped to make decisions and exercise discernment in moments that call us to act, or to be still and wait on the Lord.  

Following the path of wisdom also means keeping company with the wise, not the foolish (Psalm 1:1; 1 Corinthians 15:33). We might not always be able to choose who we are around, but we can take the initiative to form godly relationships with those who love the Lord and follow Him. The more we are exposed to those who seek to honor God with their lives and choices, the more we will learn to model their behavior, imitating them as they imitate Christ (see 1 Corinthians 11:1, Philippians 3:17, and Hebrews 13:7). As Proverbs 13:20 teaches us, “Walk with the wise and become wise; associate with fools and get in trouble” (NLT).  

Ultimately, the issue of discernment boils down to who we want to be. We should not evaluate situations and choices based on a desire to appear outwardly righteous or to earn a higher standing with the Lord. Everyone has done wrong and are equally in need of God’s grace. Instead, we should pray for and practice discernment with the focus of becoming more like Christ – To be the person who shines His light into a dark world; to be someone who loves with a self-giving love, overflowing from a place of deep understanding of the love that He has given. A Christ-follower desires to grow to be more like their Savior, which is the primary reason to practice godly discernment.       

https://www.godtube.com/watch/?v=GY7K6PNX

Sophia Bricker is a writer. Her mission is to help others grow in their relationship with Jesus through thoughtful articles, devotionals, and stories. She completed a BA and MA in Christian ministry which included extensive study of the Bible and theology, as well as an MFA in creative writing. You can read her thoughts about literature and faith at The Cross, a Pen, and a Page Substack, or visit the discipleship-based site Cultivate, where she writes with her sister. 

https://www.christianity.com/wiki/christian-life/why-is-it-important-for-christians-to-pray-for-and-have-good-discernment.html

APRIL 20 | Leviticus 24; Psalm 31; Ecclesiastes 7; 2 Timothy 3

DAVID WAS IN DEEP TROUBLE. The exact circumstances may be obscure to us, as we who live three thousand years later probe the details. But we do know that David was shut up in a besieged city (Ps. 31:21) and felt trapped. He was so threatened that he flirted with despair. And that is when he felt abandoned by God himself: “In my alarm I said, ‘I am cut off from your sight!’ ” (31:22).
That is the worst despair of all—to feel that God has abandoned you. It was part of Job’s torment. Job felt he could mount a case in his own defense, if only he could find God long enough to argue with him. But the heavens were silent, and the silence multiplied his despair.
We have already reflected on the fact that it was fear of being abandoned by God that kept Jacob wrestling with the unknown man in the darkness (Gen. 32:22–32) and kept Moses pressing God to abandon his threat to remain outside the camp of the rebellious Israelites (Ex. 32–34). In a theistic universe, there can be nothing worse than being truly abandoned by God himself. The worst of hell’s torments is that men and women are truly abandoned by God. “Abandon hope, all ye who enter here.”
Yet the sad reality is that we who bear God’s image oscillate between fearing abandonment by God, and wanting to escape from his presence. The same David who wrote this psalm was not particularly eager to delight in the presence of God when he was lusting after Bathsheba and plotting to murder her husband. Too often we would like God to look the other way when we hanker to thumb our noses at him and insist on following our own paths, and we would like God to demonstrate his presence and his glory to us, and certainly get us out of trouble, when we find ourselves in desperate straits.
What an incalculable blessing that God is better than our fears. He does not owe us succor, relief, or rescue. Even our cries of alarm—“I am cut off from your sight!”—may have more to do with desperate unbelief than with candid pleas for help. But David’s experience may prove an encouragement to us, for he quickly pens two more lines: “Yet you heard my cry for mercy when I called to you for help” (31:22).

Love the LORD, all his saints!
The LORD preserves the faithful,
but the proud he pays back in full.
Be strong and take heart,
all you who hope in the LORD. (Ps. 31:23–24)

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 136). Crossway Books.

IN ECCLESIASTES 7, THE BOOK’S FORM changes, taking on the more typical structure of Wisdom Literature: a string of proverbs. But these proverbs do not, by and large, adopt the stance of the person who holds that the fear of the Lord is the beginning of wisdom (cf. Prov. 9:10). Rather, Qoheleth maintains his quest, searching out the meaning of things explored “from below.” These “common sense” proverbs are touched with an edge of cynicism that is brutally honest but not leavened with godly faith.
The first six are provocatively gloomy. Nothing in the first line prepares the reader for the rabbit punch of the second: e.g., “the day of death [is] better than the day of birth” (7:1b). This is not the confession of faith as in Philippians 1:21, 23. The most positive thing that could be said about this proverb is that it is bluntly realistic, and all of us would benefit from learning to live in light of the fact that we too must die—as the second part of verse 2 makes explicit: “for death is the destiny of every man; the living should take this to heart” (cf. Ps. 90:12). The line of thought to the end of verse 6 is similarly cheerless, but its brutal frankness has cautionary value.
The proverbs in 7:7–22 are harder to categorize. There is a kind of practical attempt to make sense of the world, but it is the attempt of the worldly person. Verses 8 and 9 are doubtless good counsel in the life of the believer, but in this context they have a merely pragmatic tinge. “Do not say, ‘Why were the old days better than these?’ For it is not wise to ask such questions” (7:10). This annihilates self-indulgent nostalgia, for the Teacher is unlikely to be impressed by the hazy glow that surrounds the past: he has already shown his hand on this point (see 1:9). True, Qoheleth praises wisdom (7:11–12), but with a cool affirmation of its utilitarian value—it has advantages, just as money does. In this mood Qoheleth can fluctuate between pious resignation (7:12) and outrageous cynicism (7:13–18)—what F. Derek Kidner labels “the shabby and self-regarding side of common sense.” So also verse 18 is moral cowardice tarted up with stoicism.
The ultimate failure of such wisdom, which does not begin with the fear of the Lord, is acknowledged in the closing verses of the chapter (7:23–29). The Teacher is determined to be wise, but his brand of wisdom “from below” leaves him unable to glimpse much of the real meaning of life; true wisdom is still beyond him (7:23–25), and his own wisdom is clothed with a cynicism regarding human relationships that says more about him than about the people he describes (7:27–28). Only when he returns to the pattern of Creation and Fall (7:29) does he begin to approach a more stable answer.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 136). Crossway Books.

APRIL 16 | THE EVIL OF SAYING, “YOU FOOL”

Whoever says, “You fool,” shall be guilty enough to go into fiery hell.—MATT. 5:22C

No one wants to be called a fool, and on the other side of the coin, no one should fix that label on someone else. That’s especially true when we realize that the word in this verse translated “fool” is from the Greek word from which we get moron. The word also denotes one who is stupid or dull. Greek literature sometimes used it to refer to a godless or obstinate person. And it was perhaps parallel to a Hebrew word that means “to rebel against.”
Twice the psalmist tells us “the fool has said in his heart, ‘There is no God’ ” (Ps. 14:1; 53:1; cf. 10:4). The book of Proverbs contains many negative references and warnings to fools (1:7; 10:8, 10; 14:9). Jesus used a related but less severe term when He reprimanded the two disciples on the road to Emmaus: “O foolish men and slow of heart to believe in all that the prophets have spoken!” (Luke 24:25).
Because of these and other testimonies in God’s Word, we know people engage in foolish thoughts and actions. Therefore it is not wrong for us to warn or rebuke someone who is acting or speaking foolishly and clearly opposing God’s will. In fact, we are supposed to take this action! The Lord is warning us here, however, that it is sin to slanderously call someone a fool out of personal anger or hatred. Maliciously calling another a fool is again equivalent to murder and worthy of eternal punishment in hell if not repented of.

ASK YOURSELF
Most of our slanderous remarks are not made to others’ faces but rather behind their backs. What guiding principles can you set in place to guard yourself from being ugly and unkind to others, even when speaking about them in private conversation?

MacArthur, J. (2008). Daily readings from the life of Christ (p. 115). Moody Publishers.

APRIL 9 | Leviticus 13; Psalms 15–16; Proverbs 27; 2 Thessalonians 1

OBSERVE THE PATTERN OF CAPITAL LETTERS: “I said to the LORD, ‘You are my Lord; apart from you I have no good thing’ ” (Ps. 16:2). In other words, addressing Yahweh (“LORD”), David confesses him “Lord,” his Master; then he adds, “Apart from you I have no good thing.”
(1) Looked at one way, these words delimit what is good, and thereby almost define the good. Nothing is ultimately good if it is abstracted from God. It may be good in a relative sense, of course. The Lord made the sun and pronounced it good, and good it is: it provides all of this world’s energy. Yet abstracted from the knowledge of God, it became an object of worship among many ancient peoples (called Ra in Egypt—and the covenant community itself could get caught up in syncretistic sun worship, Ezek. 8:16), and attracts a different kind of sun worshiper today. We may enjoy reasonably good health; surely that is a good thing. But suppose we use our energy to do what is selfish or evil, or deploy the blessings the Lord entrusts to us simply to order our lives as autonomously as possible? Apart from the Lord, we “have no good thing.”
(2) Looked at another way, the text is literally true. Since God is the Creator of all, then no good thing that we enjoy has come to us apart from him. “Every good and perfect gift is from above,” James writes (1:17). Paul asks, “What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?” (1 Cor. 4:7). So our first order of business ought to be gratitude. Apart from the Lord, we “have no good thing.”
(3) Yet the text is certainly more visceral than that. Its tone is closer to the words of Asaph: “Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps. 73:25–26). In comparison with knowledge of our Maker and Redeemer, nothing else is worth very much, whether in this life or in the life to come. Apart from the Lord, we “have no good thing.”
(4) The text will trigger in some minds other “apart from” passages. Perhaps the best known is John 15:5, where Jesus says, “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing” (italics added). Apart from the vine, we branches bear no fruit; and apart from him we “have no good thing.”

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 125). Crossway Books.

IN REFLECTING ON PROVERBS 27, I shall draw attention to five independent proverbs:
(1) “Wounds from a friend can be trusted, but an enemy multiplies kisses” (27:6). This is one of a substantial number of proverbs scattered throughout the book that despise flattery and insist that wise people not only administer rebuke in a kind and thoughtful way, but accept it and learn from it. For instance: “Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you. Instruct a wise man and he will be wiser still; teach a righteous man and he will add to his learning” (9:8–9). “He who listens to a life-giving rebuke will be at home among the wise” (15:31). This is a very different world from a culture in which people are simply encouraged to find themselves or express themselves.
(2) A number of proverbs, one of them in this chapter, value loyalty: “Do not forsake your friend and the friend of your father” (27:10). That sort of value is social; it transcends the “me first” mentality of individualism run amuck, and thus comports well with the New Testament emphasis on the corporate wholeness of the church.
(3) “As iron sharpens iron, so one man sharpens another” (27:17)—which again is impossible where rabid individualism holds sway. Pastors and scholars know their thinking is sharper if they take time for honest interaction with their peers.
(4) “Death and Destruction are never satisfied, and neither are the eyes of man” (27:20). Few sentences sum up so briefly and so evocatively the bottomless acquisitiveness of fallen human beings, the lust for things and power, the drive for possession, control, and novelty. A moment’s reflection, and Death and Destruction become not only the standard of what it means never to be satisfied, but also what characterizes “the eyes of man.”
(5) “The crucible for silver and the furnace for gold, but man is tested by the praise he receives” (27:21). This could simply mean that after a person has gone through the crucibles of affliction, the approval rating, as it were, is assigned by the valuation of his or her peers at the other end. But it is more likely that praise itself is in some respects the ultimate test of character. You can tell as much about people (and maybe more) by how they respond to praise as you can by how they respond to adversity. Ask football heroes, movie stars, and people in church too rapidly promoted. Perhaps this is the ultimate crucible. It does not destroy us; it exposes what is there, and very often it is not much.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 125). Crossway Books.

APRIL 4 | Leviticus 7; Psalms 7–8; Proverbs 22; 1 Thessalonians 1

PSALM 7 IS THE SECOND OF FOURTEEN PSALMS that are linked in the title to some historical event (the first is Ps. 3). We cannot know the details, but clearly David felt terribly betrayed when he was falsely charged by someone close to him who should have known better. We shall focus on the last three verses (7:14–17):

He who is pregnant with evil and conceives trouble gives birth to disillusionment.
He who digs a hole and scoops it out falls into the pit he has made.
The trouble he causes recoils on himself; his violence comes down on his own head.
I will give thanks to the LORD because of his righteousness
and will sing praise to the name of the LORD Most High.

The colorful language makes the point tellingly. Here is someone carefully digging a pit to serve as a trap for someone else—but the digger falls in himself. The first line pictures someone “pregnant with evil” and “conceiv[ing] trouble,” but giving birth not to the trouble they intended to produce, but to (their own) disillusionment. The psalmist then expresses his conviction more straightforwardly in verse 16: “The trouble he causes recoils on himself; his violence comes down on his own head.”
David’s conviction is grounded neither in some impersonal force (“right wins out in the end”) nor in some Pollyanna-like optimism (“I’m sure it will turn out all right”), but in the righteousness of God: “I will give thanks to the LORD because of his righteousness and will sing praise to the name of the LORD Most High” (7:17). David is not blind to the injustices of the world, but he lives in a theistic universe where right will finally prevail because God is just.
If we cast our minds more broadly through the pages of Scripture (not to mention our own experience), it is easy to think of instances where the tricks and traps set by evil people recoiled on themselves before they could do any real damage. Haman hangs on the gallows he has prepared for Mordecai. But in many cases judgment falls on the perpetrator in this life, only after he or she has succeeded in doing enormous damage. David could not help but know this: he had been caught himself. He succeeded in sleeping with Bathsheba and murdering her husband Uriah before he was caught, and had to face judgment himself. Judas Iscariot’s life ended horribly, but not before he had betrayed his Master. Ahab faced prophetic wrath, but only after his wicked queen Jezebel had managed to malign Naboth and had him killed in order to steal his vineyard.
But the ultimate sanction is at the last judgment, without which there is no final justice in this universe.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 120). Crossway Books.

SEVERAL OBSERVATIONS ON Proverbs 22:
(1) A break occurs after 22:16, with a new heading. We now leave behind the proverbs of Solomon and begin the “Sayings of the Wise.” These must have been collected and perhaps circulated independently of the next section, “Further Sayings of the Wise” (24:23–34), which is then followed by more of Solomon’s proverbs (25:1ff.). Several cultures in the ancient Near East cherished and collected proverbs, and of course this fostered the rise of groups of “wise men” whose best utterances were preserved for posterity.
(2) The proverb “Train a child in the way he should go, and when he is old he will not turn from it” (22:6) is so well known that it cries out for comment. Recall that a proverb is neither case law nor unqualified promise (review meditation for March 23). When children go wrong, very often the careful observer can spot familial reasons that have contributed to the rebellion. But this is not always the case. Sometimes young people from evidently wonderful families kick the traces. Some return years later; some never do. Good families may produce prodigal sons. This proverb must not be treated as if it were a promise that fails periodically. Rather, it is a proverb: it tells how God has structured reality, and what we should do to conform to it. This is the principle of how families work; it includes no footnotes and mentions no exceptions.
(3) Proverbs 22:29 provides an instance of wisdom that is simply technical skill (see meditation for March 14).
(4) Once more it is worth reflecting on how many proverbs focus on social dynamics of one sort or another and on the desirability of peace, self-control, and restrained speech. “Drive out the mocker, and out goes strife; quarrels and insults are ended” (22:10). “Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared” (22:24–25).
(5) Several verses in this chapter encourage the reader to remember that biblical proverbs are more than good common sense of a secular sort, with a little piety thrown in. They are deeply grounded in devotion to the living God and to all the revelation he has given. Sometimes the way of framing a proverb makes this reality sing. “Rich and poor have this in common: The LORD is the Maker of them all” (22:2). The wise saying is grounded in the doctrine of creation. “The mouth of an adulteress is a deep pit; he who is under the LORD’s wrath will fall into it” (22:14). The sexual sin everywhere condemned in this book is now seen as evidence of God’s sovereign wrath.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 120). Crossway Books.

MARCH 26 | Exodus 37; John 16; Proverbs 13; Ephesians 6

THE COMING OF THE HOLY SPIRIT, the “Counselor” or Paraclete, is dependent on Jesus’ “going away,” i.e., his death by crucifixion, subsequent resurrection, and exaltation (John 16:7; cf. 7:37–39). This raises important questions about the relationship between the Spirit’s role under the old covenant, before the cross, and his role this side of it. That is worthy of careful probing. Here, however, John’s emphasis on the Spirit’s work must be made clear.
At the end of John 15, the Counselor, we are told, will bear witness to Jesus, and to this task to which the disciples of Jesus will lend their voices (15:26–27). The prime witness falls to the Spirit. In John 16:8–11, the Counselor convicts the world of sin, righteousness, and judgment. He does so because Jesus is returning to the Father and no longer exercises the role of convicting people himself.
If the Holy Spirit bears witness to Jesus in 15:26–27 and brings conviction to people by continuing the work of Jesus in 16:8–11, in 16:12–15 he brings glory to Jesus by unpacking Christ to those who attended that Last Supper (the “you” in v. 12 cannot easily be taken in any other way, and controls the other instances of “you” in the rest of the paragraph; cf. also 14:26). As Jesus is not independent of his Father, but speaks only what the Father gives him to say (5:16–30), so the Spirit is not independent of the Father and the Son: “He will not speak on his own; he will speak only what he hears” (16:13). His focus is Jesus: “He will bring glory to me by taking from what is mine and making it known to you” (16:14). And of course, even here what belongs to Jesus comes from the Father: “All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you” (16:15).
The reason why Jesus himself has not unpacked everything about himself and his mission to the disciples is that they are not yet ready to bear it (16:12). Even this late in their discipleship, they cannot quite integrate in their own minds the notion of a King-Messiah and the notion of a Suffering Messiah. Until that point is firmly nailed down, the way they read their Scriptures—what we call the Old Testament—will be so skewed by political and royal aspirations that they are not going to get it right.
How much of the Spirit’s work focuses on Jesus Christ—bearing witness to him, continuing certain aspects of his ministry, unpacking his significance!

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 111). Crossway Books.

THE PARALLELISM IN THE Bible’s Wisdom Literature is diverse. Understanding this helps us to reflect more accurately on Scripture. It is easy to illustrate the point with two or three kinds of parallelism drawn from Proverbs 13.
Some instances of parallelism are simple opposites. “He who walks with the wise grows wise, / but a companion of fools suffers harm” (13:20). The second line is almost the opposite of the first, and the two lines together remind readers that they will be shaped by the company they keep and by the advice they listen to. “He who spares the rod hates his son, / but he who loves him is careful to discipline him” (13:24). The first line may employ a touch of hyperbole, but the contrast between the two lines makes the lesson of the whole verse clear enough.
In some cases the second line is not the opposite of the first line, but an extension of it. “The teaching of the wise is a fountain of life, / turning a man from the snares of death” (13:14). Of course, there is a contrast between “life” and “death,” nevertheless the thought of the second line is not the opposite to what is expressed in the first line, but a further exposition of it. This is sometimes called “step parallelism.”
Perhaps the proverbs that demand the most focused reflection are those in which the two lines are obviously meant to be opposites, and yet the categories do not, on first reading, quite line up. Such proverbs are gently provocative. Each of the two lines is subtly shaped by the other.
Here are two examples. “Pride only breeds quarrels, / but wisdom is found in those who take advice” (13:10). Merely formal parallelism might have preferred, “Pride only breeds quarrels, / but humility generates peace.” But the text of Scripture invites more profound analysis. “Wisdom” is contrasted with “pride”—which gently discloses what wisdom is, while implicitly saying that pride is folly. The quarrels of the first line are generated by the arrogant refusal to listen to another point of view, to take advice.
Or again, “Every prudent man acts out of knowledge, but a fool exposes his folly” (13:16). A simple contrast would have preferred: “Every prudent man acts out of knowledge, / but a fool acts out of ignorance [or folly].” But the second line says that the fool exposes his folly. The two lines become mutually clarifying. The prudent man who acts out of knowledge (line 1) thereby displays his wisdom; the fool acts out of folly, and thereby exposes it for all to see. In this light, reflect on Psalm 14:1!

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 111). Crossway Books.

MARCH 22 | Exodus 33; John 12; Proverbs 9; Ephesians 2

ONE CANNOT UNDERSTAND Exodus 33 without grasping two things: (1) The tabernacle had not yet been built. The “tent of meeting” pitched outside the camp (33:7) where Moses went to seek the face of God must therefore have been a temporary arrangement. (2) The theme of judgment trails on from the wretched episode of the golden calf. God says he will not go with his people; he will merely send an angel to help them (33:1–3).
So Moses continues with his intercession (33:12–13). While dwelling on the fact that this nation is the Lord’s people, Moses now wants to know who will go with him. (Aaron is so terribly compromised.) Moses himself still wants to know and follow God’s ways. God replies, “My Presence will go with you, and I will give you rest” (33:14). But how does this square with the Lord’s threat to do no more than send an angel, to keep away from the people so that he does not destroy them in his anger? So Moses presses on: “If your Presence does not go with us, do not send us up from here [angel or no!]” (33:15). What else, finally, distinguishes this fledgling nation from all other nations but the presence of the living God (33:16)?
And the Lord promises, “I will do the very thing you have asked, because I am pleased with you and I know you by name” (33:17).
Although Moses continues to pray along these lines in the next chapter (34:9), the glorious fact is that God no longer speaks of abandoning his people. When the tabernacle is built, it is installed in the midst of the twelve tribes.
Three brief reflections: (1) These chapters exemplify the truth that God is a jealous God (Ex. 20:5; 34:14). For one human being to be jealous of another is sinful: we are finite, and we are called to be stewards of what we have received, not jealous of others. But for God not to be jealous of his own sovereign glory and right would be a formidable failure: he would be disowning his own unique significance as God, implicitly conceding that his image-bearers have the right to independence. (2) God is said to “relent” about forty times in the Old Testament. Such passages demonstrate his personal interactions with other people. When all forty are read together, several patterns emerge—including the integration of God’s “relenting” with his sovereign will. (3) Wonderfully, when Moses asks to see God’s glory, God promises to display his goodness (33:18–19). It is no accident that the supreme manifestation of the glory of God in John’s gospel is in the cross.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 107). Crossway Books.

IN REAL LIFE, MOST OF US ARE A MIX of wise and foolish, prudent and silly, thoughtful and impulsive. Nevertheless it helps us to see what the issues are by setting out the alternatives as a simple choice. That is what Proverbs 9 does for us. It pictures two women, Wisdom and Folly, calling out to people. In some ways, this drive toward a simple choice—wisdom or folly, good or evil, the Lord or rebellion—is typical of Wisdom Literature. It is a powerful, evocative way of getting across the fundamental issues in the choices we make.
Let us begin with Folly (9:13–18). The way Folly sits in the door of her house reminds the reader of a prostitute. She calls out to those who pass by, to those who otherwise “go straight on their way” (9:15). She is “undisciplined and without knowledge” (9:13). What she offers is never fresh: it is warmed over, stolen stuff, garnished with promises of esoteric enjoyment—not unlike the promise of illicit sex (9:17). Those who are snookered by her do not reflect on the fact that her seductions lead to death (9:18).
Wisdom, too, builds a house and calls people in (9:1–6). But her house is stable and well-built (9:1). Like Folly, Wisdom calls “from the highest point of the city,” where she can be heard (9:3, 14); but unlike Folly, Wisdom has prepared a delicious and nourishing meal (9:2, 5). The “simple,” i.e., those who do not yet have wisdom but are willing to acquire it, may come and feast, and learn to “walk in the way of understanding” (9:6).
Of course, to speak of informing or correcting the simple immediately draws attention to how the counsel of Wisdom will be received. There is a sense in which someone who accepts wisdom is already proving wise; the person who rejects wisdom is a mocker or wicked. Hence the powerful contrast of the next verses (9:7–9): “Do not rebuke a mocker or he will hate you; rebuke a wise man and he will love you” (9:8)—with the two alternatives fleshed out in the verses on either side of this one (9:7, 9).
The high point in the chapter comes with 9:10–12: “The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding” (9:10). Normally, there are blessings even in this life for those with such priorities and commitments (9:11–12). Above all, this definition of “the beginning of wisdom” powerfully shows that the wisdom held up in Proverbs is neither esoteric insight nor secular intellectual prowess; rather, it is devotion to God and all that flows from such devotion in thought and life.

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 107). Crossway Books.

FEBRUARY 8 | GOD IS GRACIOUS

JAMES 1:5
If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.

James says that God gives to all men “liberally,” which means two things. First, the word means “to stretch out,” and it pictures God stretching or spreading out His table of wisdom. God dispenses His wisdom to those of us who ask by lavishly pouring out to us the full supply of that which we need. The second meaning reflects the word “singly.” God is the opposite of the “double-minded” man mentioned in 1:8. God gives His wisdom simply, plainly, and individually to all who will ask of Him.
God also gives His wisdom without reproach (that is, without insult). When we pray for wisdom, God does not scold us for coming. He is a God who is generous and gracious, so seekers should approach Him in faith. If we approach God without faith, we have decided to live life our own way, to make our own decisions, to separate ourselves from Him.
James says the person who prays while doubting is like a wave of the sea, blown and tossed about by the wind. However, the faithful man is stable, looking in only one direction for the wisdom he needs. And he knows the God to whom he prays is able and willing to respond to his need.

Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 41). Integrity Publishers.

JANUARY 31 | Living by Faith

SCRIPTURE READING: Psalm 119:9–16
KEY VERSE: 2 Corinthians 5:7

We walk by faith, not by sight.

We think and talk about trusting and try, even though we fail many times, to walk by faith. And many times, our trying trips us up.
God wants us to learn to live by faith and not by sight (2 Cor. 5:7). This means living with the idea that God is able to do what we cannot do ourselves. What a victorious thought! It is also a marvelous invitation to experience freedom from doubt, worry, and disbelief.
Before we can trust God fully, we must come to a point of helpless dependence. It is here that we realize we simply cannot do it all, be all that is needed, and have all the answers. If we could, there would be no need for God. We would be in total control and very proud of it.
Although God gives us the ability to solve many of the problems we face, His greater desire is for us to live our lives dependent on Him. Godly dependence is not a sign of weakness but one of immeasurable strength and confidence.
There are problems that only God can solve, tasks that only He can perform, and solutions that can be discovered only through the wisdom He gives. The basic foundation to faith is this: Trust God more than you trust yourself. When you do this, you gain wisdom and hope for every area of life. You will have had a divine encounter with God.

Lord, help me to trust You to give me wisdom and hope in every area of my life.

Stanley, C. F. (2002). Seeking His face (p. 32). Thomas Nelson Publishers.

January 29.—If the servant shall plainly say, I love my master, my wife, and my children, I will not go out free. Then his master shall bring him unto the judges; he shall also bring him home to the door, or unto the doorpost, and his master shall bore his ear through with an awl, and he shall serve him for ever.—Exodus 21:5, 6.

HOW sweet is Scripture explained by Scripture. Jesus saith, when sacrifice and offering under the law were both unprofitable, “Mine ears hast thou opened;” or, as it might have been rendered, “Mine ears hast thou digged.” Psalm 40:6. And elsewhere:—“The Lord God hath opened mine ear, and I was not rebellious.” Isaiah 50:5. The Apostle to the Hebrews decidedly explains this in reference to Christ. Heb. 10:5. And what was all this but to show the voluntary service of Jesus to the office and work of the Redeemer? Was not Jesus, in all that high work, the servant of Jehovah? Though he was in the form of God, and with him it was no robbery to be equal with God, yet he made himself of no reputation, and took upon him the form of a servant. And for whom did he this? Was it not, in effect, saying, like the Jewish servant which was typical of him, “I love my Master, my Father, in the work of redemption?” John 14:31.—“I love my wife, my church, my spouse.” Song 4:10.—“I love my children: behold I and the children whom thou hast given me.” Isaiah 8:18.—“I will not go out free.” Oh! precious Lord Jesus! well might the Apostle say, “Husbands, love your wives, even as Christ loved the Church, and gave himself for it.” Surely it was thy love, dearest Lord! to thy Church, that moved thee to serve Jehovah, as Israel served for a wife; and for a wife kept sheep. Hosea 12:12. Oh! for grace to love thee, and to serve thee for ever!

Hawker, R. (1845). The Poor Man’s Morning Portion (pp. 23–24). Robert Carter.