Scripture Studies - Vol. V; No. 8 - October 1998 ================================================ In this issue: Old Testament Study - Genesis 45 A Classic Study - Navigation Spiritualized, pt. 9, by John Flavel New Testament Study - Matthew 5:38-48 A Study for Young Christians - On Divisions Within the Church A Study of Wisdom - Ecclesiastes 1:1-2 Bibliography - Suggested Reading Postscript - Why Do the Righteous Suffer? Footnotes ---------------------------------------------------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. 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May God bless you as you study His Word. ====================================================================== Old Testament Study - Genesis 45 ================================ Joseph Makes Himself Known -------------------------- 1 Then Joseph could no longer control himself before all his attendants, and he cried out, "Make everyone leave my presence!" So there was no one with Joseph when he made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard him, and Pharaoh's household heard about it. 3 Joseph said to his brothers, "I am Joseph! Is my father still living?" But his brothers were not able to answer him, because they were terrified at his presence. 4 Then Joseph said to his brothers, "Come close to me." When they had done so, he said, "I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. 8 "So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, `This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay. 10 You shall live in the region of Goshen and be near me--you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.' 12 "You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly." 14 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. 15 And he kissed all his brothers and wept over them. Afterwards his brothers talked with him. 16 When the news reached Pharaoh's palace that Joseph's brothers had come, Pharaoh and all his officials were pleased. 17 Pharaoh said to Joseph, "Tell your brothers, `Do this: Load your animals and return to the land of Canaan, 18 and bring your father and your families back to me. I will give you the best of the land of Egypt and you can enjoy the fat of the land.' 19 "You are also directed to tell them, `Do this: Take some carts from Egypt for your children and your wives, and get your father and come. 20 Never mind about your belongings, because the best of all Egypt will be yours.'" 21 So the sons of Israel did this. Joseph gave them carts, as Pharaoh had commanded, and he also gave them provisions for their journey. 22 To each of them he gave new clothing, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. 23 And this is what he sent to his father: ten donkeys loaded with the best things of Egypt, and ten female donkeys loaded with grain and bread and other provisions for his journey. 24 Then he sent his brothers away, and as they were leaving he said to them, "Don't quarrel on the way!" 25 So they went up out of Egypt and came to their father Jacob in the land of Canaan. 26 They told him, "Joseph is still alive! In fact, he is ruler of all Egypt." Jacob was stunned; he did not believe them. 27 But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. 28 And Israel said, "I'm convinced! My son Joseph is still alive. I will go and see him before I die." --------------- At the end of the previous chapter, Judah gave a stirring speech to Joseph to appeal for the release of Benjamin (see Gen. 44:18-34). In it, Judah related to Joseph the pain that his father Jacob would endure if the brothers returned to him without Benjamin (see Gen. 44:30-31). Judah, of course, did not know that he was appealing to his own brother about the pain that their mutual father would experience. Judah's speech affected Joseph more than Judah could hope. Here in this chapter, we see the result of it: Joseph "wept so loudly that the Egyptians heard him" (vs. 1). Judah's speech convinced Joseph that his brothers had repented from their evil behavior of the past. It also convinced him that his brothers truly cared for Benjamin's and Jacob's well-being. Thus, Joseph was finished with his charade, and made his identity known to his brothers (mainly because he could no longer hold himself back): "I am Joseph! Is my father still living?" (vs. 3). Touching is Joseph's concern first for the welfare of his beloved father. The revelation that Joseph was standing before them shocked the brothers: "But his brothers were not able to answer him, because they were terrified at his presence" (vs. 3). What would happen now? The fact that this powerful Egyptian ruler was their brother, whom they had sold into slavery, certainly was not an immediate comfort to them. For, if they feared Joseph before, they certainly would fear him now that they *knew* that Joseph had reason to punish them. Joseph immediately set to assure them that they were in no danger. He said, with (I am sure) a loving tone: "Come close to me" (vs. 4). Then he told them what had happened since he was sold into slavery (see vss. 5-11). At the end of his speech, he "threw his arms around his brother Benjamin and wept,... and he kissed all his brothers and wept over them" (vs. 14). Joseph displayed his forgiveness of his brothers, by embracing all of his brothers, even the ringleaders who wanted to murder him many years before. Joseph's demonstration of love and forgiveness achieved the desired effect of comforting his brothers, for "afterwards his brothers talked with him" (vs. 15). In recounting to his brothers what had happened to him, Joseph told the history from God's point of view, not from man's point of view: "And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt" (vss. 5-8). Joseph spoke in the spirit of forgiveness because his brothers had repented from their sin. In this spirit, he sought to comfort them, saying, "[D]o not be distressed and do not be angry with yourselves for selling me here" (vs. 5). Note here the blessings of repentance versus the judgment of stubborn resistance. If the brothers had resisted the tug of their consciences to repent from their sin, they would have continued under the wrath of the second-in-command in Egypt. We can take this as a lesson. So many people, in their stubbornness, resist repenting from their sins, despite constant pressure to do so by their consciences. They continue in misery rather than humble themselves and turn to God for forgiveness. Oh, if they would just kneel before God, ask His forgiveness, and accept the cleansing from their sin that is available through Jesus Christ! Then they would know the joy of forgiveness and the glory of salvation. To further comfort his brothers, Joseph informed them that, by God's great wisdom, He used their evil actions to effect a good result: "Do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you... But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance" (vss. 5,7). God, in His (literally) infinite wisdom, directed the events to bring about the salvation of His chosen family. Recall that, originally, the brothers were going to kill Joseph (see Gen. 37:20). But then God used, first, Reuben to convince the brothers to just throw Joseph into the cistern (rather than kill him first, see Gen. 37:22), then God used Judah to convince the brothers to sell Joseph rather than to leave him in the cistern to die (see Gen. 37:26,27). Thus, Joseph says: "So then, it was not you who sent me here, but God" (vs. 8). God was able to direct the actions of the brothers to further His will, even though the intentions of the brothers were evil. God did this in such a way so as to not Himself take part in the evil. If anything, God lessened the evil of the situation by directing the brothers away from the murder that they intended to commit. Joseph also told his brothers: "Now hurry back to my father and say to him, `This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don't delay'" (vs. 9). Pharaoh, a true friend of Joseph's, generously supported Joseph's plan to bring his whole family to Egypt: "When the news reached Pharaoh's palace that Joseph's brothers had come, Pharaoh and all his officials were pleased. Pharaoh said to Joseph, `Tell your brothers, "Do this: Load your animals and return to the land of Canaan, and bring your father and your families back to me. I will give you the best of the land of Egypt and you can enjoy the fat of the land." You are also directed to tell them, "Do this: Take some carts from Egypt for your children and your wives, and get your father and come. Never mind about your belongings, because the best of all Egypt will be yours."'" (vss. 16-20). Joseph and the brothers did as Pharaoh said and returned to Canaan to bring Jacob to Egypt. Note the touch of humor in Joseph's parting words to his brothers: "Don't quarrel on the way!" (vs. 24). When the brothers returned home, Jacob certainly had reason to be "stunned" as the brothers told him: "Joseph is still alive! In fact, he is ruler of all Egypt" (vs. 26). Jacob did not believe his sons' unbelievable story, at first (who would?). "But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. And Israel said, `I'm convinced!'" (vs. 27-28). Note here that, as is Moses' style, when Jacob acts in faith, he is referred to as "Israel" (the name God had given him). ====================================================================== A Classic Study - Navigation Spiritualized, pt. 9, by John Flavel ================================================================= A Classic Study by John Flavel (1628-1691) [Here, we continue our reprint of excerpts from John Flavel's book *Navigation Spiritualized*. John Flavel was a 17th Century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote *Navigation Spiritualized*, a book which draws parallels between things of the sea and spiritual things. This book is a masterpiece in the way it communicates spiritual truths in the language of its target audience, the seamen of Dartmouth. In fact, it was written specifically for the seamen to take on voyages and read, so that (for example), while they sailed the boundless seas, they could read of God's boundless mercies; or, while they adjusted their sails for shifting winds, they could read how to prepare their souls for the shifting winds of life; etc. And indeed, though few of us are seamen, we are all on a voyage through this life, so (I dare say) we may all profit from this study.]*--Ed.* On Making the Most of Every Opportunity --------------------------------------- *If seamen lose a gale, there they may lie; * *The soul, when once becalm'd in sin, may die.* OBSERVATION. Seamen are very watchful to take their opportunity of wind and tide, and it much concerns them so to be. The neglect of a few hours sometimes loses them their passage, and proves a great detriment to them. They know the wind is an uncertain, variable thing; they must take it when they may; they are unwilling to lose one flow or breath that may be serviceable to them. If a prosperous gale offers, and they not ready, it repents them to lose it, as much as it would repent us to see a vessel of good wine, or beer, tapped and run to waste. APPLICATION. There are also seasons, and gales of grace for our souls, golden opportunities of salvation afforded to men, the neglect of which proves the loss and ruin of souls. God hath given unto man a day of visitation, which He hath limited (see Heb. iv. 7) and keeps an exact account of every year, month, and day that we have enjoyed it (see Luke xiii. 7; Jer. xxv. 3; Luke xix. 42). The longest date of it can be but the time of this life; this is our day to work in (see Job ix. 4), and upon this small wire the weight of eternity hangs. But sometimes the season of grace is ended before the night of death comes; the accepted time is gone, men frequently outlive it (see Luke xix. 44; II Cor. vi. 2). Or, if the outward means of salvation be continued, yet the spirit many times withdraws from those means, and ceases any more to strive with men; and then the blessing, power, and efficacy is gone from them, and instead thereof a curse seizeth the soul (see Heb. vi. 7, 8 and Jer. vi. 29). Therefore it is a matter of high importance to our souls to apprehend these seasons. [With what great emotion] doth Christ bewail Jerusalem upon this account!: "O that thou hadst known at least in this thy day, the things of thy peace! But now they are hid from thine eyes" (Luke xix. 42). If a company of seamen are set ashore upon some remote island with this advice, to be aboard again exactly at such an hour else they must be left behind, how doth it concern them to be punctual to their time? The lives of those men depend upon a quarter of an hour. Many a soul hath perished eternally, the gospel leaving them behind in their sins, because they knew not the time of their visitation. REFLECTION. What golden seasons for salvation hast thou enjoyed, O my soul? What halcyon days of gospel light and grace hast thou had? How have the precious gales of grace blown to no purpose upon thee and the Spirit waited and striven with thee in vain? "The kingdom of heaven", (being opened in the gospel dispensation), "hath suffered violence" (Matt. 11:12).Multitudes have been pressing into it in my days, and I myself have sometimes been almost persuaded, and not far from the kingdom of God: I have gone as far as conviction for sin and misery. Yea, I have been carried by the power of the gospel to resolve and purpose to turn to God, and become a new creature; but sin hath been too subtle and deceitful for me. I see my resolutions were but as an early cloud or morning dew; and now my heart is cold and dead again, settled upon its lees. Ah! I have cause to fear and tremble, lest God hath left me under that curse: "Let him that is filthy be filthy still" (see Rev. xx. 11). I fear I am become as that miry place (see Ezek. xlvii. 11) that shall not be healed by the streams of the gospel, but given to salt, and cursed into perpetual barrenness. Ah Lord! Wilt thou leave me so? And shall thy Spirit strive no more with me? Then it had been good for me that I had never been born. Ah! If I have trifled out this season, and irrecoverably lost it, then I may take up that lamentation and say: "My harvest is past, my summer is ended, and I am not saved" (Jer. viii. 20). Every creature knows its time, even the turtle, crane, and swallow, know the time of their coming (see Jer. viii. 7). How brutish am I, that have not known the time of my visitation! O Thou, that art the Lord of life and time, command one gracious season more for me, and make it effectual to me, before I go hence, and be seen no more! ====================================================================== New Testament Study - Matthew 5:38-48 ===================================== Love, Not Revenge ----------------- 38 "You have heard that it was said, `Eye for eye, and tooth for tooth.' 39 But I tell you: Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. --------------- Jesus continues here to speak on the ideal standards of conduct for those who belong to the Kingdom of God. Of course, not all whom we meet in life follow these standards of conduct. In these verses, Jesus addresses what our response should be to those who treat us badly, who do us an evil turn. The essence of his teaching is love towards the one who wronged us, not revenge. Jesus teaches: "You have heard that it was said, `Eye for eye, and tooth for tooth.' But I tell you: Do not resist an evil person" (vss. 38-39). In saying this, Jesus was in no way nullifying or abolishing the original Law that He cites here. The original Law that specified "Eye for eye, and tooth for tooth" was a guideline for the leaders of Israel to use in determining the punishment of criminals (see Ex. 21:24; Lev. 24:20; Deut. 19:21). This guideline was never meant to be used by individuals in redressing personal wrongs. On the contrary, the Lord Himself commanded in the Law: "Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD" (Lev. 19:18). As used properly, in a society for sentencing criminals, the guideline "eye for eye, and tooth for tooth" is excellent in its fairness and justice. Such a guideline makes sure that the punishment does not exceed what it should be, while at the same time it makes sure that the punishment is sufficient to punish the crime. However, "good law in court may be very bad custom in common society."[1] The guideline "eye for eye, tooth for tooth" does not work well at all in redressing personal wrongs. If everyone followed it, each wrong would turn into a never-ending series of retaliations. Each retaliation would tend to escalate, for a wrong seems much greater in the eye of the victim than it does in the eye of the perpetrator. And so, far from achieving justice and peace in the society, the guideline would spawn hatred and range wars between families. In the hands of sinful men, rather than being an instrument of proper justice, "eye for eye, tooth for tooth" becomes a license for cruelty and hatred. It's just too easy to find personal wrongs that have been done to us (just as it is so easy for others to find wrongs that we have done to them). Jesus commands His disciples to put a stop to all the retaliation. Again, rather than "eye for eye, tooth for tooth" retaliation, Jesus commanded: "Do not resist an evil person." To illustrate what He means, Jesus gives us four examples of what, in lieu of retaliation, our response should be. Each of these examples offers an alternative to vengeful anger. First: "If someone strikes you on the right cheek, turn to him the other also" (vs. 39). Many regard this verse (as Spurgeon points out) as "fanatical, utopian, and even cowardly."[2] Yet, on the other hand, this passage has inspired many great men (Christians *and *non-Christians) in their great work, such as Gandhi and Martin Luther King. Such varied response to this verse is due to its radicalness. Many stumble on this verse because they get hung up by extreme applications of it. They ask, "Does this mean Christians cannot be soldiers in war? Does this mean we cannot protect ourselves if a murderer invades our house? etc..." In concentrating on these extremes, they are distracted from the heart of the matter: be first in peace; show love to your enemy. This is the principle Jesus is teaching. It is not a general rule that applies to any and every instance of evil perpetrated, locally and globally. It does not prevent Christians from serving in war, for war is a societal action, not a personal slap on the face. It does not prevent Christians from defending themselves from a murderer, for a murderer is not seeking to insult with a slap, but to take human life. Having said this, let *us* get back to the heart of the matter: be first in peace; show love to your enemy. Let us review the situation: "If someone strikes you on the right cheek, turn to him the other also." A strike on the right cheek implies a slap with the back of the hand (since most people are right-handed). Such a slap is the action that accompanies a demeaning insult. In this situation, Jesus is commanding that, instead of rearing back with our right hand, we hold our peace, even "turn to him the other [cheek] also." Be first in peace. "But wait!", you may ask, "would not turning the other cheek encourage more violence, more evil on his part? In that way, would we not be inciting him to sin?" An interesting objection, but to turn the other cheek is the best option. Think about it. If you fight back, "eye for eye", you yourself are led into sin, and the perpetrator will think that his cruel action was justified. Alternatively, if you turn and run away from the insult, the perpetrator declares victory. His insult has achieved its objective. However, if you turn the other cheek, what has the perpetrator achieved? His insult has not achieved its desired effect, because you turn as if to want more. And then, what good would striking you again do for him, for you have literally asked for it? His failure to phase you, his failure at his insult, causes him to think twice about what he has done. It is then, his conscience begins its work, showing him the cruelty of his actions. By turning the other cheek, you follow Paul's exhortation: "Do not be overcome by evil, but overcome evil with good" (Rom. 12:21). Our Lord Jesus, of course, practiced what He preached. He Himself was slapped in the face (see Matt. 26:67; John 19:3), and even more. Through all of His suffering, He had the power to retaliate, but chose not to. Instead, He chose to "overcome evil with good." In day-to-day life, we are seldom slapped in the face, but we are often insulted in other ways. Jesus' command to "turn the other cheek" can be applied perfectly to these day-to-day situations. Is there someone reviling you behind your back? Do not do the same behind his. In fact, in keeping with the spirit of "turning the other cheek", you would do well to admit your faults to him in person. Does a coworker speak badly to your boss of your performance? Do not speak badly of his. "Turn the other cheek" and admit your faults to your boss. He may be impressed by your honesty. Are you often mocked to your face? "Turn the other cheek" and laugh right along. Not only did our Lord Jesus put up with literal slaps in the face, but our God is continuously slapped in the face by men. Listen to the talk on the streets. Is not our God continuously blasphemed, insulted, reviled, cursed? Does not He turn the other cheek and continuously reach out to those who curse Him? Has not He turned the other cheek and sent His own Son to die for us, that we might live? Lord, forgive us. Praise be to the Lord! May we be more like you. Maintain a Light Grasp on the World ----------------------------------- 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 If someone forces you to go one mile, go with him two miles. 42 Give to the one who asks you, and do not turn away from the one who wants to borrow from you." --------------- Jesus' first example of how we avoid revenge concerned personal insult. This next example concerns our hold on personal property. Jesus teaches: "And if someone wants to sue you and take your tunic, let him have your cloak as well" (vs. 40). In this case, your adversary evidently thinks he has a right to your "tunic", thus he brings suit against you. Jesus' command is, rather than let things get contentuous over such a small thing as a tunic, settle matters without contention, and let him have your tunic. Moreover, give him your cloak as well. In other words, do not let your hold on your earthly possessions be so strong so as to engender feelings of revenge, cause strife, and precipitate lawsuits. Does your adversary think that your tunic should be his? Well, give him both your cloak and your tunic. He may just then think (as he is holding your cloak in his hand): "Hmmm. I have no right to his cloak. As a matter of fact, I probably have no right to his tunic, either." Such treatment to your adversaries follows Paul's advice (himself quoting the Book of Proverbs): "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head" (see Rom. 12:17-21). Submission to those with evil intent has a way of activating their consciences, and in this way, "heaping burning coals on [their heads]." Love to your enemies is the most effective way to change their behavior. The next example concerns enforced labor: "If someone forces you to go one mile, go with him two miles" (vs. 41). Jesus here is alluding to a Roman law which allowed a Roman soldier to press anyone into service to carry the soldier's burden for a mile (actually for a thousand paces). Interestingly, Simon from Cyrene was pressed into service in this way to carry Jesus' cross on the way to the crucifixion (see Luke 23:26). Little did Simon know, but that he was easing the burden of the Lord of the Universe by being obedient to the request of the Roman soldiers! Jesus commands that, in any case, rather than grumbling about being pressed into service, rather than thinking of how to get the soldier back for asking such a thing, we should not only go one mile with him, but two. We should use the opportunity to show love for the requestor: give him more help than he had a right to expect. Though there is no longer a law that allows soldiers to press us into service in this way, this verse is directly applicable in our lives in a variety of situations, especially in our work places. How often does your boss ask you to do something that you feel is entirely unreasonable (though it be within the scope of your job)? Don't fight it, go the extra mile. Such an attitude could only improve your career! By the way, the importance of these teachings of Jesus can be demonstrated by how portions of two of these verses have become well-known idioms in our language, used by both non-Christians and Christians. In an unpleasant situation, how often have you heard the advice to "turn the other cheek." Or, when receiving encouragement, how often has someone advised you to "go the extra mile". Praise the Lord that such sound advice has passed into everyday language! The final example that Jesus has for us in this matter concerns sharing our possessions: "Give to the one who asks you, and do not turn away from the one who wants to borrow from you" (vs. 42). In context, Jesus is advising us to not have such a strong hold on our earthly possessions, such that a request for help engenders angry feelings, and a desire for revenge. Relax your grip on the things you grasp so tightly. As Paul exhorts, we who are blessed materially in this world are to "be generous and willing to share" (I Tim. 6:18). "We are beggars, to whom [God] gives liberally, and we must return to Him by giving to our fellowmen."[3] Alas, though, giving can be complicated. Many request gifts, some don't deserve them. Broadus has these words of advice on knowing when to give: "(1) We must not refuse all because many are impostors. (2) We should strive to ascertain who are really needy and deserving, and to inform others. (3) We must not turn beggars away simply because offensive or annoying--this would be a very petty selfishness. (4) Where there is public provision for beggars we should act in harmony with such arrangements, but cannot remit the matter wholly to them. (5) To open some means of supporting themselves is far better than to support them."[4] ====================================================================== A Study for Young Christians - On Divisions Within the Church ============================================================= A Classic Study by Richard Baxter (1615-1691) Direction XII - On Divisions Within the Church ---------------------------------------------- If controversies occasion any divisions where you live, be sure to look first to the interest of common truth and good, and to the exercise of charity. And become not passionate contenders for any party in the division, or censurers of the peaceable, or of your teachers that will not overrun their own understandings to obtain with you the esteem of being orthodox or zealous men; but suspect your own unripe understandings, and silence your opinions till you are clear and certain; and join rather with the moderate and the peacemakers, than with the contenders and dividers. You may easily be sure that division tendeth to the ruin of the church, and the hinderance of the gospel, and the injury of the common interest of religion. You know it is greatly condemned in the Scriptures. You may know that it is usually the exercise and the increase of pride, uncharitableness, and passion; and that the devil is best pleased with it, as being the greatest gainer by it. But, on the other side, you are not easily certain which party is in the right; and if you were, you are not sure that the matter will be worth the cost of the contention; or if it be, it is to be considered whether the truth is not like to get more advantage by managing it in a more peaceable way, that hath no contention, nor stirreth up other men so much against it, as the way of controversy doth. And whatever it prove, you may and should know, that young Christians that [lack] both parts, and helps, and time, and experience to be thoroughly seen in controversies, are very unfit to make themselves parties; and that they are yet more unfit to be the hottest leaders of these parties, and to spur on their teachers that know more than they. If the work be fit for another to do that knoweth on what ground he goeth, and can foresee the end, yet certainly it is not fit for you. And therefore forbear it till you are more fit. I know those that would draw you into such a contentious zeal will tell you that their cause is the cause of God, and that you desert Him and betray it if you be not zealous in it; and that it is but the counsel of flesh and blood which maketh you pretend moderation and peace; and that it is a sign that you are hypocrites that are so lukewarm and carnally comply with error; and that the cause of God is to be followed with the greatest zeal and self-denial. And all this is true, if you but be sure that it is indeed the cause of God; and that the greater works of God be not neglected on such pretences; and that your zeal be much greater for faith, and charity, and unity, than for your opinions. But upon great experience, I must tell you, that of the zealous contenders in the world that cry up, "The cause of God, and truth," there is not one of very many that understandeth what he talks of; but some of them cry up the cause of God, when it is a brat of a proud and ignorant brain, and such as a judicious person would be ashamed of. And some of them are rashly zealous, before they have parts or time to come to any judicious trial. And some of them are misguided by some person or party that captivateth their minds. And some of them are hurried away by passion and discontent. And many of the ambitious and worldly are blinded by their carnal interests. And many of them, in mere pride, think highly of an opinion in which they are somewhat singular, and which they can, with some glorying, call their own, as either invented by them or that in which they think they know more than ordinary men do. And abundance, after long experience, confess that to have been their own erroneous cause, which they before entitled the cause of God. Now when this is the case, and one crieth, "Here is Christ," and another, "There is Christ;" one saith, "This is the cause of God," and another saith, "That is it;" no man that hath any care of his conscience, or of the honor of God and his profession, will leap before he looketh where he shall alight; or run after every one that will whistle him with the name or pretence of truth or a good cause. It is a sad thing to go on many years together in censuring, opposing, and abusing those that are against you, and in seducing others, and misemploying your zeal, and parts, and time, and poisoning all your prayers and discourses, and in the end to see what mischief you have done for want of knowledge, and with Paul to confess that you were mad in opposing the truth and servants of God, though you did it in a zeal of God through ignorance. Were it not much better to stay till you have tried the ground and prevent so many years' grievous sin, than to escape by a sad repentance, and leave behind you stinking and venomous fruit of your mistake? Your own and your brethren's souls are not to lightly be ventured upon dangerous, untried ways. It will not make the truth and church amends, to say at last, I had thought I had done well. Let those go to the wars of disputing and contending and censuring, and siding with a sect, that are riper, and better understand the cause: wars are not for children. Do you suspend your judgment till you can solidly and with certainty inform it, and serve God in charity, quietness, and peace; and it is two to one, but you will live to see the day that the contenders that would have led you into their wars, will come off with so much loss themselves as will teach them to approve your peaceable course, or teach you to bless God that kept you in your place and duty. In all this I deny not, but every truth of God is to be valued at a very high rate; and that he that shall carry himself in a neutrality, when faith or godliness is the matter in controversy, or shall do it merely for his worldly ends to save his stake by temporizing, is a false-hearted hypocrite, and at the heart of no religion. But withal I tell you that all is not matter of faith or godliness that passionate parties shall call so; and that as we must avoid contempt of the smallest truth, so we must much more avoid the most heinous sins which we may commit for the defending of an error; and that some truths must be silenced for a time, though not denied, when the contending for them is unseasonable, and tendeth to the injury of the church. If you were masters in the church, you must not teach your scholars to their hurt, though it be truth you teach them. And if you were physicians, you must not cram them, or medicate them to their hurt. Your power and duty is not to destruction, but to edification. The good of the patient is the end of your physic. All truth is not to be spoken, nor all good to be done, by all men, nor at all times. He that will do contrary, and take this for a carnal principle, doth but call folly and sin by the name of zeal and duty, and set the house on fire to roast his egg, and with the Pharisees, prefer the outward rest of their sabbath before his brother's life or health. Take heed what you do when God's honor, and men's souls, and the church's peace are concerned in it. And let me tell you my own observation. As far as my judgment hath been able to reach, the men that have stood for a pacification and moderation, have been the most judicious, and those that have best understood themselves in most controversies that ever I heard under debate among good Christians; but those that furiously censured them as lukewarm or corrupted, have been men that had least judgment and most passion, pride, and foul mistakes in the points in question. Nay, I will tell you more of my observation, of which these times have given us too much proof. Profane and formal enemies on the one hand, and ignorant, self-conceited wranglers on the other hand, who think they are champions for the truth when they are venting their passions and fond opinions, are the two thieves between whom the church hath suffered from the beginning to this day. The first are the persecutors, and the other the dividers and disturbers of the church. Mark what the Holy Ghost saith in this case: "But foolish and unlearned questions avoid, knowing that they do engender strifes. And the servant of the Lord must not strive; but be gentle unto all men!" (II Tim. ii. 23, 24). "Do all things without murmuring and disputing: that ye may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, among whom ye shine, as lights in the world." (Phil. ii. 14, 15). "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds," &c. (I Tim. vi. 3-6). So I Tim. i. 4,5: "Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying, which is in faith: now the end of the commandment is charity, out of a pure heart, and a good conscience, and faith unfeigned!" Yet I must here profess, that if any false-hearted, worldly hypocrite, that resolveth to be on the saving side, and to hold all to be lawful that seemeth necessary to his safety or preferments, shall take any encouragement from what I have here said, to debauch his conscience, and sell his soul, and then call all those furious zealots that will not be as false to God as he, let that man know that I have given him no cloak for so odious a sin, nor will he find a cover for it at the bar of God, though he may delude his conscience, and bear it out by his carnal advantages before the world. ====================================================================== A Study of Wisdom - Ecclesiastes 1:1-2 ====================================== Meaningless? ------------ 1 The words of the Teacher, son of David, king of Jerusalem: 2 "Meaningless! Meaningless!" says the Teacher. "Utterly meaningless! Everything is meaningless." --------------- You will agree, this is a strange way to begin a book of the Bible: "Meaningless! Meaningless!... Utterly meaningless! Everything is meaningless." Wait a minute. Isn't one of the chief purposes of the Bible to explain to us what the meaning of life is? Yet, here it says in black and white: "Everything is meaningless." Hmmm. To reconcile these things, we must learn the most important principle in Biblical interpretation: *The writings of the Bible must be understood in the context in which they were intended.* Whenever you face a difficulty or apparent contradiction in the Bible, you must search out, investigate, and understand the context in which the troubling passages are set. The context for the Book of Ecclesiastes is explicitly stated in verse 13 of chapter 1: "I devoted myself to study and to explore *by wisdom* all that is done *under heaven*" (emphasis mine). The Book of Ecclesiastes is the result of the author's studies, as he explored "by wisdom" (that is, by human wisdom), all that is done "under heaven" (that is, in the world, on earth). Ecclesiastes is a very comprehensive statement of human wisdom from the point of view of a man on earth. In his investigations and explorations, Solomon (the author of Ecclesiastes) runs into much that is "meaningless", as we shall see as we study this book. This may seem depressing at first, for it seems that every path the author takes ends with meaninglessness. But, in the end, Solomon does reach a path that leads to meaning*ful*ness: "Now all has been heard; here is the conclusion of the matter: Fear God and keep His commandments, for this is the whole duty of man. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil" (Eccles. 12:13-14). In the New Testament (in I John 3:23), we are given a summary of the commandments of God, the keeping of which (as Solomon concludes) leads to meaning*ful*ness: "And this is His command: to believe in the name of His Son, Jesus Christ" (which ensures a right relationship with God), "and to love one another as He commanded us" (which ensures a right relationship with fellow men). Others have summarized the Book of Ecclesiastes well: "The scope of Ecclesiastes is to contrast the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom."[5] The purpose of Ecclesiastes "is to bring out into clear view the chief good--the true happiness of man, *in what it does not consist*--not in the wisdom, pleasures, honours, and riches of this world--*in what it does consist*--the enjoyment and service of God... Solomon's is not to allure men to the pleasures of the world, but rather to deter them from such pleasures, and exhort them with a Divine eloquence to despise the world. After having disputed through the whole book against those who desire to satisfy themselves with such good, he at the close teaches them that happiness consisteth not in things of this kind, but in true piety--and thus concludes, *Fear God, and keep His commandments; for this is the whole of man*."[6] To understand that the Book of Ecclesiastes is written from a human point of view is crucial to the understanding of the book. If this is not understood properly, there are many passages in the book which truly sound strange and out of place for inclusion in an inspired book of the Bible. For example, the author writes: "Do not be overrighteous, neither be overwise--why destroy yourself?" (Eccl. 7:16). And also: "A feast is made for laughter and wine makes life merry, but money is the answer for everything" (Eccl. 10:19). These are strange verses to find in the Bible--until we realize that they are told from the viewpoint of worldly wisdom. From a worldly point of view, it is proper advice to not be "overrighteous". And from a worldly point of view, yes, "money is the answer for everything". You see, for the most part, Solomon is not so much telling us how things *should be*, but how things *are*. He recounts what he has seen and experienced as he sought out "wisdom" and "the scheme of things" as they are "under the sun" (see Eccl. 7:25). Invariably, as Solomon follows worldly pursuits--worldly wisdom, worldly pleasures, worldly projects--he ends up in the same place: with an empty feeling, complaining that "everything is meaningless!" Yet, there is a purpose to Solomon's ravings. "He is demolishing to build."[7] In order to truly appreciate the wisdom of God and the wisdom of His plan, we must come to realize that the wisdom of men and the schemes of men lead to meaninglessness, to vanity. Solomon's discourse strikes a chord. "The searching questions he has asked are those that life itself puts to us."[8] This is life from the world's point of view. We have all seen many of the things that Solomon has written about here. We have ourselves pondered these things and wondered at the perceived meaninglessness of life. Since these issues resonate in the lives of all of us, believers and non-believers, this book can be valuable as a gateway into the Bible for non-believers. Non-believers are interested in these things. Many are seeking an answer to the questions that Solomon raises. In this book, Solomon uses the thought processes of men, of the world's philosophers. Many non-believers throughout the ages have come to the same conclusions that Solomon has. Thus, the book of Ecclesiastes is important in this way: by its inclusion in the Bible, it shows us that God knows and understands the things men ponder about life. God knows and understands the hearts of men. He knows what they feel, what they think, what they ponder, what they seek to understand. God knows and understands that when men, by their wisdom, seek to find the meaning of life, they conclude that "everything is meaningless". And surely, God purposely designed life in this way. You see, God wants us to depend on Him for answers to the ultimate questions of life. When the philosophers of the world ponder and investigate and search out the scheme of things, they get nowhere. But when they give up, when they come to their end, when they kneel down in their despair and cry out, "God, if you are there, answer these things,"--then they begin to find meaning. Our God is not the god of the agnostics. The god of the agnostics, in the beginning, wound up the universe like a toy and let it run by itself. This is not our God. This is not a true picture of the living God. The god of the agnostics has left men to their own resources in seeking answers to ultimate questions, and their conclusion throughout the ages has been "everything is meaningless." But the True and Living God has not left us alone to figure out these things for ourselves. The Bible is a history of God's personal dealings with man on earth. God has not left us with meaninglessness, but has intervened on earth and has given us His own Word, the Word of God in the Bible, so that we may discover the true scheme of all things. Moreover, He Himself, in the supreme act of love in the universe--I say, He Himself has come down to earth in human form, in the body of Jesus Christ, and has testified to the truth of the Word of God in the Bible. The truth of Christ's testimony was confirmed by His signs and wonders, as well as (and especially) by His resurrection from the dead. Certainly, the One who has conquered death knows the meaning of life! There are some who think that Ecclesiastes should not be part of the Bible. But on the contrary (as we have discussed here), Ecclesiastes is a very important book of the Bible. Again, the book of Ecclesiastes shows us that God understands the human condition. At the end of Ecclesiastes, the author states: "[W]hat [Solomon] wrote was upright and true" (Eccl. 12:10). As we read through Ecclesiastes, we will come to agree with this statement. Though at times he is cynical, though at times he is downright irreverent, Solomon very eloquently expresses the philosophical problems that we face here on earth. It is not God's will that we ignore these philosophical dilemmas--God knows very well that we will face them sooner or later--rather, it is His will that we face these things head on, so that through discovering the "meaningless"ness of life from man's point of view, we will be drawn to the meaning*ful*ness of life from God's point of view. Indeed, this is why God has included these writings in His Word. As Solomon himself points out, the words in Ecclesiastes "are like goads, their collected sayings like firmly embedded nails--given by one Shepherd" (Eccl. 12:11). They are goads, prodding us to seek true meaning of life from God. This is why our "Shepherd", the Lord, has included this book in His Word. ====================================================================== Bibliography - Suggested Reading ================================ Baxter, Richard. *A Christian Directory*. Edmonton, Canada: Still Waters Revival Books. (Originally published in 1673). Broadus, John. *Commentary on Matthew*. Grand Rapids: Kregel, 1990. (Originally published in 1886). Bridges, Charles. *A Commentary on Ecclesiastes*. Edinbrugh: Banner of Truth, 1992. (Originally published in 1860). Calvin, John. *A Commentary on Genesis.* 2 Vols. in 1. Edinburgh: Banner of Truth, 1965. (Originally published in 1554). Calvin, John. *A Harmony of the Gospels*. 3 Vols. Grand Rapids: Eerdman's, 1972. (Originally published in Latin in 1555). Candlish, Robert S. *Studies in Genesis.* Grand Rapids: Kregel, 1979. (Originally published in 1868). Carson, D. A. "Matthew" from *The Expositor's Bible Commentary*, Vol. VIII, ed. by Frank Gaebelein. Grand Rapids: Zondervan, 1984. Flavel, John. *Navigation Spiritualized* from *The Works of John Flavel*, Vol. V, pg. 206ff. Reprint Edition. Edinburgh: Banner of Truth, 1968. (Originally published ca. 1670). Hubbard, David. *Mastering the Old Testament: Ecclesiastes, Song of Solomon*. Dallas: Word, 1991. Jamieson, Robert; Fausset, A. R.; Brown, David. *A Commentary: Critical, Experimental, and Practical on the Old and New Testaments.* 3 Vols. Grand Rapids: Eerdman's, 1993. (Originally published in 1866). Kaiser, Walter. *Ecclesiastes: Total Life*. Chicago:Moody, 1979. Keil, Carl & Delitzsch, Franz. *Biblical Commentary on the Old Testament.* Reprint Edition. Grand Rapids: Eerdmans, 1971. (Originally published ca. 1880). Kidner, Derek. *The Message of Ecclesiastes*. Downer's Grove, IL:Inter-Varsity, 1976. Morgan, G. Campbell. *The Gospel According to Matthew*. Reprint Edition. Grand Rapids: Revell, 1992. Morris, Leon. *The Gospel According to Matthew.* Grand Rapids: Eerdman's, 1992. Pink, Arthur W. *Gleanings in Genesis.* Chicago: Moody, 1981. Ryle, J. C. * Expository Thoughts on the Gospels: Matthew.* Reprint Edition. Edinburgh: Banner of Truth, 1986. Smith, Chuck. Audio Tapes on Genesis. Costa Mesa, CA: Word for Today, 1985. Spurgeon, Charles. *The Gospel of Matthew*. Reprint Edition. Grand Rapids: Revell, 1987. Thomas, W. H. Griffith. *Genesis: A Devotional Commentary*. Grand Rapids: Kregel, 1988. Wiersbe, Warren. *Be Satisfied*. Wheaton, IL:Victor Books, 1990. ====================================================================== Postscript - Why Do the Righteous Suffer? ========================================= "It does not impair the doctrine of a kind and special providence towards the righteous that they are often involved in the same untoward events with the wicked. This often occurs, as inspired writers admit. `All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not' (Eccl. 9:2). A pious wife shares with her wicked husband the poverty and misery which his vices bring on them like an armed man. An invading army overwhelms saints and sinners with evils which are common to all. The event is the same; but the design, uses and effects are quite different. The purpose of God in afflicting His real people is to make them more useful, more humble, and in the end more glorious. His design in afflicting incorrigible foes is to punish them for their sins, show His wrath, and make them examples of His terrible justice, as they have been the thankless receivers of countless mercies." -- William Plumer (1802-1880) ====================================================================== Footnotes: ========== [1] Spurgeon, The Gospel of Matthew, pg. 60. [2] Ibid. [3] Broadus, Commentary on Matthew, pg. 125. [4] Ibid. [5] Jamieson, Fausset, Brown. A Commentary. Vol. IV, pg. xvi. [6] Bridges, A Commentary on Ecclesiastes, pg. xii, xiii-xiv. [7] Derek Kidner, The Message of Ecclesiastes. pg. 19. [8] Ibid.