Scripture Studies - Vol. VI; No. 2 - March 1999 =============================================== In this issue: Old Testament Study - Genesis 49:1-49:27 A Classic Study - Navigation Spiritualized, pt. 13, by John Flavel New Testament Study - Matthew 6:16-18 A Study for Young Christians - On What You Let Into Your Mind A Study of Wisdom - Ecclesiastes 2:1-11 Bibliography - Suggested Reading Postscript - Why Pray, If God Already Knows? 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 49:1-49:27 ======================================== Israel Prophesies Concerning His Sons - II ------------------------------------------ 49:1 Then Jacob called for his sons and said: "Gather round so that I can tell you what will happen to you in days to come. 2 Assemble and listen, sons of Jacob; listen to your father Israel. 3 "Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it. 5 "Simeon and Levi are brothers--their swords are weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. 8 "Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you. 9 You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness--who dares to rouse him? 10 The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk. 13 "Zebulun will live by the seashore and become a haven for ships; his border will extend towards Sidon. 14 "Issachar is a scrawny donkey lying down between two saddlebags. 15 When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor. 16 "Dan will provide justice for his people as one of the tribes of Israel. 17 Dan will be a serpent by the roadside, a viper along the path, that bites the horse's heels so that its rider tumbles backwards. 18 "I look for your deliverance, O LORD. 19 "Gad will be attacked by a band of raiders, but he will attack them at their heels. 20 "Asher's food will be rich; he will provide delicacies fit for a king. 21 "Naphtali is a doe set free that bears beautiful fawns. 22 "Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayed supple, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father's God, who helps you, because of the Almighty, who blesses you with blessings of the heavens above, blessings of the deep that lies below, blessings of the breast and womb. 26 Your father's blessings are greater than the blessings of the ancient mountains, than the bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince among his brothers. 27 "Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder." --------------- In the previous section, Jacob gave blessings and prophecies concerning his adopted sons, Ephraim and Manasseh. In this chapter, he prophesies concerning his twelve natural sons. When he addresses his sons, Jacob speaks about the past and its relationship to what will happen in the future to the tribes that will descend from the sons. "[A]n important principle in the divine administration is thus brought out. It is that of transmitted character;--and, within certain limits, transmitted destiny too. What his sons were, and what they did, must tell powerfully, for weal or for woe, on what the tribes that spring from them are to enjoy or suffer."[1] And so, to have a solid, upright, moral character is very important, especially if you have children. They watch you; they learn; and whether you desire it or not, your character is transmitted to them, and thus, your behavior will greatly affect their lives. As we mentioned in the previous issue, the prophecies of Jacob about his sons, and the tribes that will descend from them, are amazingly accurate. They testify that God, the giver of these prophecies to Jacob, truly knows the end from the beginning. The accurate prophecies of the Bible are perhaps the greatest testimony to the truth of the existence of God. God Himself tells us that it is His prophetic word that distinguishes Him from false gods: "Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please" (Isa. 46:9-10). Let's look at the prophecies that Jacob gives concerning each of his sons: Reuben: "You are my firstborn, my might, the first sign of my strength, excelling in honor, excelling in power. Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it" (vss. 3-4). As firstborn, Reuben should have received the birthright, which included a double portion of his father's inheritance, as well as the position of leadership in the family. And though, in his youth Reuben "excell[ed] in honor" and "excell[ed] in power", later he sinned greatly against his father by sleeping his father's concubine Bilhah (see Gen. 35:22). Bilhah was the mother of two of Jacob's sons (and Reuben's step-brothers) Dan and Naphtali. So, Reuben was (for all intents and purposes) sleeping with his step-mother. For this, Jacob removed the birthright from Reuben: "Turbulent as the waters, you will no longer excel, for you went up onto your father's bed, onto my couch and defiled it" (vs. 4). As we have mentioned, the birthright was taken from Reuben and split between Joseph and Judah: Joseph received the double portion of the inheritance, and Judah (as we shall see later in this chapter) received the right of leadership in the family. Interestingly, the statement "you will no longer excel" applied not only to the birthright, but also (prophetically) to the subsequent history of the tribe of Reuben. No judge, no king, and no prophet in the Bible came from the tribe of Reuben. Also, rather than entering the promised land with the other tribes and choose land there, the tribe of Reuben chose to stay on the east side of the Jordan (see Numbers 32:5ff). Simeon and Levi: "Simeon and Levi are brothers--their swords are weapons of violence. Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel" (vss. 5-7). Jacob has nothing good to say about Simeon and Levi. It seems that they were violent and cruel all their lives. We saw some of this in the episode concerning Dinah, when they took revenge upon the whole town of Shechem, by killing every man in the town, because their sister Dinah had been seduced (see Gen. 34:25ff). Also, many commentators think that Simeon was the ringleader in the persecution of Joseph, since Joseph chose Simeon to remain in prison while his brothers returned to Canaan to bring Benjamin to Egypt (see Gen. 42:24). The punishment for their cruelty is that they will be "scattered in Jacob" and "dispersed in Israel". This accurate prophecy was fulfilled for both the tribe of Simeon and the tribe of Levi, but in a different way for each tribe. The tribe of Simeon was allotted land within the territory of the tribe of Judah (see Josh. 19:1ff), so they were "scattered in Jacob" in this way. The tribe of Levi was not given its own territory. Instead, the Levites became the priests for the Israelites, and so they were given towns within the territories of each of the other tribes (see Joshua 21). In this way, they were "dispersed in Israel". By the grace of God, this punishment of Levi the person, actually became a blessing for Levi the tribe, as that tribe was given the privilege of being the priests of God. Blessing is often the result of the chastisement of God's gracious discipline. Judah: "Your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you. You are a lion's cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness--who dares to rouse him? The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. His eyes will be darker than wine, his teeth whiter than milk" (vss. 8-12). As we see in this prophecy, Judah received the leadership portion of the birthright: "Your brothers will praise you; your hand will be on the neck of your enemies; your father's sons will bow down to you." So Judah, the son whose name means "praise", would receive praise. Actually, this prophecy suggests that Judah would receive far more than the birthright privilege of leading the family. Jacob's prophecy looked ahead to the kingship of the tribe of Judah, and then, ultimately, to the Kingship and Lordship of the Lion of the tribe of Judah (see Rev. 5:5). Later, the kings of Israel (excluding Saul) would be from the tribe of Judah. The prophecy, "your brothers will praise you", was partially fulfilled by King David and his successors. However, the kings of Judah were not, by and large, worthy of praise. This prophecy primarily, and ultimately, pertains to the Messiah, the Lord Jesus Christ. The latter portion of the prophecy certainly could only apply to Jesus: "The scepter will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his" (vs. 10). None of the kings of Israel had the "obedience of the nations", but Jesus does (partially now), and Jesus will (completely later). This prophecy about the "scepter" not departing from Judah "until he comes to whom it belongs" has been interpreted, even by early Jewish commentators, as saying that Judah will have the right to enforce the Mosaic law upon its people until the time the Messiah comes.[2] Even through the Babylonian captivity, Judah maintained its leadership of the Hebrews (see Ezra 1:5,8). However, in 7 A.D., a Roman procurator named Caponius was set up to oversee Israel. He restricted the rights of the Sanhedrin to administer justice. In other words, in 7 A.D., "the scepter" departed from Judah. The reaction to this by the Jews was recorded in the Talmud: "When the members of the Sanhedrin found themselves deprived of their right over life and death, a general consternation took possession of them: they covered their heads with ashes, and their bodies with sackcloth, exclaiming, `Woe unto us for the scepter has departed from Judah and the Messiah has not come.'"[3] What they did not realize was that the Messiah had indeed come. Jesus was at that very moment living in Nazareth as a young man. The amazing fulfillment of this prophecy given by Jacob many thousands of years before the fulfillment is proof that God is in control of all that goes on. God knows the end from the beginning, and He is working everything to His purpose. The rest of the prophecy seems to be referring to the second coming of the Lion of Judah, Jesus Christ: "He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. His eyes will be darker than wine, his teeth whiter than milk" (vss. 11-12). This is similar to others prophecies in the Bible describing the wrath of God that will come in the end times: "Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendour, striding forward in the greatness of his strength? `It is I, speaking in righteousness, mighty to save.' Why are your garments red, like those of one treading the winepress? `I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing'" (Isa. 63:1-3); and also "He is dressed in a robe dipped in blood, and his name is the Word of God" (Rev. 19:13). Zebulun: "Zebulun will live by the seashore and become a haven for ships; his border will extend towards Sidon" (vs. 13). This prophecy was fulfilled in the allotment of land that the tribe of Zebulun received, which bordered the sea of Galilee. Thus, the ports of Zebulun were a "haven" for the boats from the sometimes fierce storms that would blow on the sea of Galilee. But Zebulun was also an important "haven" in another respect: after fleeing King Herod, upon returning from Egypt, Joseph and Mary, with their child Jesus, took refuge in Galilee, which was in the territory allotted originally to Zebulun. Issachar: "Issachar is a scrawny donkey lying down between two saddlebags. When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labor" (vss. 14-15). The land allotted to Issachar, as this prophecy predicts, was a "pleasant" land. The prophecy seems to indicate that Issachar, seeing how pleasant the land is, and not wanting to be removed from it, would be willing to "submit to forced labor", rather than fight for the land. We may find a subtle indication of the fulfillment of this prophecy in Judges 1, where the battles of some of the tribes are described, as the tribes tried to supplant the Canaanites and take possession of the land God had given them. In Judges 1:27-36, the battles of (among others) Zebulun, Manasseh and Asher are mentioned. However, there is nothing mentioned here about Issachar, even though the territory of Zebulun, Manasseh and Asher surround the territory of Issachar. It is quite possible that the tribe of Issachar "submitted to forced labor" instead of battle for the land. *(We will conclude this study of the prophecies concerning Jacob's sons in the next issue.)* ====================================================================== A Classic Study - Navigation Spiritualized, pt. 13, 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 God's Providence ------------------- *Millions of creatures in the seas are fed: * *Why then are saints in doubt of daily bread?* OBSERVATION. There are multitudes of living creatures in the sea. The Psalmist saith, there are in it, "Things creeping innumerable, both small and great beasts" (Ps. 104:25), and we read that when God blessed the waters, He said, "Let the waters bring forth abundantly, both fish and fowl, that move in it, and fly about it" (Gen. 1:20). Yet all those multitudes of fish and fowl, both in sea and land, are cared and provided for: "Thou givest them their meat in due season: Thou openest thy hand, and satisfiest the desire of every living thing" (Ps. 145:15, 16). APPLICATION. If God take care for the fishes of the sea and the fowls of the air, much more will He care and provide for those that fear Him: "When the poor and needy seeketh water, and there is none, and their tongue faileth for thirst; I the Lord will hear them; I the God of Israel will not forsake them" (Isa. 12:17). "Take no thought for your life," saith the Lord, "what ye shall eat, or what ye shall drink; or for the body what ye shall put on," which He backs with an argument from God's providence over the creatures (see Matt. 6:25,31). God would have His people be without *carefulness*, i.e. anxious care (see I Cor. 7:32), "And to cast their care upon Him, for He careth for them" (I Pet. 5:7). There are two main arguments suggested in the gospel to quiet and satisfy the hearts of saints in this particular: the one is, that the gift of Jesus Christ amounts to more than all these things; yea, in bestowing Him, He has given that which virtually and eminently comprehends all these inferior mercies in it: "He that spared not His own Son, but delivered Him up for us all; how shall He not with Him freely give us all things?" (Rom. 8:32). And: "All things are yours, and ye are Christ's, and Christ is God's" (I Cor. 3:22). Another argument is, that God gives these temporal things to those He never gave His Christ unto, and therefore there is no great matter in them; yea, to those which, in a little while, are to be thrust into hell (see Psal.17:14). Now if God clothe and feed His enemies, if (to allude to that, Luke 12:28) He clothe the grass, which today is in its pride and glory in the field, and tomorrow is cast into the oven, into hell: how much more will He clothe and provide for you that are saints? This God, that feeds all the creatures is your Father, and a Father that never dies; and therefore you shall not be as exposed orphans that are the children of such a Father. "For He hath said, `I will never leave you nor forsake you,'" (Heb. 13:3). I have read of a good woman, that in all wants and distresses was wont to encourage herself with that word, "The Lord liveth" (II Sam. 22:47). But one time, being in a deep distress, and forgetting that consolation, one of her little children came to her, and said, "Mother, why weep ye so? What! Is God dead now?" Which words, from a child, shamed her out of her unbelieving fears, and quickly brought her spirits to rest. O saint, whilst God lives thou canst not want what is good for thee. How sweet a life might Christians live, could they but bring their hearts to a full subjection to the disposing will of God: to be content not only with what He commands and approves, but also with what He allots and appoints. It was a sweet reply that a gracious woman once made upon her death-bed, to a friend that asked whether she were more willing to live, or die. She answered, "I am pleased with what God pleaseth." "Yea," (saith her friend), "but if God should refer it to you, which would you choose?" "Truly," (said she), "if God would refer it to me, I would refer it to him again." Ah! Blessed life, when the will is swallowed up in the will of God, and the heart at rest in His care and love, and pleased with all His appointments. REFLECTION. I remember my fault this day, may many a gracious soul say. Ah! How faithless and distrustful have I been, notwithstanding the great security God hath given to my faith, both in His word and works! O my soul, thou hast greatly sinned therein, and dishonoured thy Father! I have been worse to my Father than my children are to me. They trouble not their thoughts with what they shall eat or drink, or put on, but trust to my care and provision for that; yet I cannot trust. my Father, though I have ten thousand times more reason so to do, than they have to trust me (see Matt. 7:21). Surely, unless I were jealous of my Father's affection, I could not be so dubious of his provision for me. Ah! I should rather wonder that I have so much, than repine that I have no more. I should rather have been troubled that I have done no more for God, than that I have received no more from God. I have not proclaimed it to the world by my conversation, that I have found a sufficiency in Him alone, as the saints have done (see Hab. 3:17,18). How have I debased the faith and all-sufficiency of God, and magnified these earthly trifles, by my anxiety about them! Had I had more faith, a light purse would not have made such an heavy heart. Lord, how often hast Thou convinced me of this folly, and put me to the blush, when Thou hast confuted my unbelief! so that I have resolved never to distrust Thee more, and yet new exigencies renew this corruption. How contradictory also hath my heart and my prayers been! I pray for them conditionally, and with submission to Thy will; I dare not say to thee, I must have them; yet this hath been the language of my heart and life. O convince me of this folly! ====================================================================== New Testament Study - Matthew 6:16-18 ===================================== When You Fast ------------- 16 "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 17 But when you fast, put oil on your head and wash your face, 18 so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you." --------------- In these verses, Jesus continues His teaching concerning ostentation in performing spiritual acts. Recall that He has warned us against ostentation in giving to the poor (see Matt. 6:2-4), and in praying (see Matt. 6:5-8). Here, He warns against ostentation during fasting: "When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full" (vs. 16). Fasting was a not uncommon practice of the Pharisees, as well as of the early church. In the Old Testament, fasting was commanded for one occasion: the Day of Atonement (see Lev. 16:29-31; 23:27-32; Num. 29:7). Beyond this, fasting was voluntary. There are many examples of fasting in the Old Testament. Most of the examples are fasts carried out by groups of people in prayer for God's help during times of distress, or in prayer seeking the guidance of God when an important decision needs to be made (see Judges 20:26; Neh. 9:1-2; Jonah 3:5; II Sam. 1:12; II Chron. 20:3; Ezra 8:21-23; Esth. 4:16). Fasting continued on in the early New Testament church (e.g., Acts 13:1-3; Acts 14:23), and of course, is still practiced today. The purpose of fasting is to bring the body into subjection to the Spirit. Fasting is accompanied by prayers, for which the discernment and/or power of the Spirit is especially needful. "Prayer may be said to be that by which we *attach* ourselves to God, and fasting that by which we *detach* ourselves from the world."[4] Though fasting starves the body, it simultaneously fattens the soul. Jesus in this passage assumes his disciples (including us) will fast from time to time. He says: "When you fast..." We all go through times of distress, or times of especial perplexion concerning God's direction. These are the times to fast. Jesus, later, also seems to indicate that there are times when fasting is inappropriate. Times of rejoicing are not times to fast (see Matt. 9:14-17). "The Saviour clearly teaches that fasting is right only when one's condition makes it natural. In a time of joy, fasting would be unnatural, and could not express a genuine feeling. But persons who are in great distress are naturally inclined to abstain from eating."[5] Specific times of fasting are not commanded for Christians. "It seems to be left to everyone's discretion, whether he will fast or not. In this absence of direct command, we may see great wisdom. Many a poor man never has enough to eat, and it would be an insult to tell him to fast; many a sickly person can hardly be kept well with the closest attention to diet, and could not fast without bringing on illness. It is a matter in which every one must be persuaded in his own mind, and not rashly condemn others who do not agree with him."[6] As stated, the purpose of Jesus' teaching in this passage is to warn us against ostentation when we do fast: "[D]o not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting" (vs. 16). It is implied that these hypocrites are going out of their way to look miserable in order impress men, attempting to let others know how "holy" they are by their fasting. To do such a thing, of course, is ridiculous. "To look miserable in order to be thought holy is a wretched piece of hypocrisy."[7] And beyond hypocrisy, to look miserable when one is not really suffering is a great insult to God, who has blessed us so much. Jesus suggests that those who fast with such hypocrisy will not have their prayers heard by God: "I tell you the truth, they have received their reward in full" (vs. 16). Their reward is any praise from men that they might possibly receive from their hypocrisy. Jesus instructs us how properly to fast: "But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you" (vs. 17-18). To "put oil on [one's] head and wash [one's] face" was the normal way to prepare oneself for going out in those times. And so, Jesus here is saying that, when you fast, you should go through your normal daily regimen and dress normally, so as not to draw especial attention to your fast. After all, you are not fasting to get the attention of man, but to get the attention of God, to bring your petitions to Him with the power of the Spirit, as you ignore the desires of your flesh. And be sure: God "sees what is done in secret", and Jesus assures us that He will "reward" us. We praise You Father, that You hear our prayers, listen attentively, and in all Your goodness, answer our prayers. Give us, through the work of Your Spirit, a pure heart. May we not seek the praise of men for ourselves, but rather, may we be faithful witnesses of Your greatness, so that those who see us, may praise and glorify You. In the name of Jesus, our Teacher and Savior, we ask these things, Amen. ====================================================================== A Study for Young Christians - On What You Let Into Your Mind ============================================================= A Classic Study by Richard Baxter (1615-1691) --------------------------------------------- [Here we continue our reprint of Chapter 2 from Richard Baxter's classic tome *A Christian Directory*.8 This chapter consists of twenty directions to (as Mr. Baxter says) "young Christians or beginners in religion, for their establishment and safe proceeding." Though these studies were written specifically for "young" Christians, I think that you will find (as I have), there is much in here worthy of meditation also for those who have been walking with God for many years.]--*Ed.* Direction XVI - On What You Let into Your Mind ---------------------------------------------- Make careful choice of the books which you read. [*Editor's note: This study may easily be applied nowadays, not only to books which are read, but also television shows that are watched, and movies that are seen.*] Let the holy Scriptures ever have pre-eminence; and next them, the solid, lively, heavenly treatises, which best expound and apply the Scriptures; and next those, the credible histories, especially of the church, and tractates upon inferior sciences and arts: but take heed of the poison of the writings of false teachers, which would corrupt your understandings; and of vain romances, play-books, and false stories, which may bewitch your fantasies, and corrupt your hearts. As there is a more excellent appearance of the Spirit of God in the holy Scriptures than in any other book whatever, so it hath more power and fitness to convey the Spirit, and make us spiritual, by imprinting itself upon our hearts. As there is more of God in it, so it will acquaint us more with God, and bring us nearer Him, and make the reader more reverent, serious, and divine. Let Scripture be first and most in your hearts and hands, and other books be used as subservient to it. The endeavours of the devil to keep it from you, doth show that it is most necessary and desirable to you. And when they tell you that all heretics plead the Scriptures, they do but tell you that it is the common rule or law of Christians, which therefore all are fain to pretend, as all lawyers and wranglers plead the law of the land, be their cause never so bad, and yet the laws must not be therefore concealed or cast aside: and they do but tell you that in their concealment or dishonouring the Scriptures, they are worse than any of those heretics. When they tell you that the Scriptures are misunderstood, and abused, and perverted to maintain men's errors, they might also desire that the sun might be obscured because the purblind do mistake, and murderers and robbers do wickedly by its light; and that the earth might be subverted because it bears all evildoers; and highways stopped up because men travel in them to do evil; and food prohibited because it nourisheth men's diseases. And when they have told you truly of a law or rule which bad men cannot misunderstand, or break, or abuse and misapply, then hearken to them, and prefer that law as that which preventeth the need of any judgment. The writings of divines are nothing else but a preaching of the gospel to the eye, as the voice preacheth it to the ear. Vocal preaching hath the pre-eminence in moving the affections, and being diversified according to the state of the congregations which attend it: this way the milk cometh warmest from the breast. But books have the advantage in many other respects: you may read an able preacher when you have but a mean one to hear. Every congregation cannot hear the most judicious or powerful preachers; but every single person may read the books of the most powerful and judicious. Preachers may be silenced or banished, when books may be at hand. Books may be kept at a smaller charge than preachers. We may choose books which treat of that very subject which we desire to hear of, but we cannot choose what subject the preacher shall treat of. Books we may have at hand everyday and hour; when we can have sermons but seldom, and at set times. If sermons be forgotten, they are gone, but a book we may read over and over till we remember it; and if we forget it, may again peruse it at our pleasure, or at our leisure. So, good books are a very great mercy to the world. The Holy Ghost chose the way of writing to preserve His doctrine and laws to the church, as knowing how easy and sure a way it is of keeping it safe to all generations, in comparison of mere verbal tradition, which might have made as many controversies about the very terms, as there be memories or persons to be the preservers and reporters. Books are (if well chosen) domestic, present, constant, judicious, pertinent, yea, and powerful sermons, and always of very great use to your salvation, but especially when vocal preaching faileth, and preachers are ignorant, ungodly, or dull, or when they are persecuted, and forbidden to preach. You have need of a judicious teacher at hand to direct you what books to use or to refuse. For among good books there are some very good that are sound and lively; and some are good, but mean, and weak, and somewhat dull; and some are very good in part, but have mixtures of error, or else of incautious, injudicious expressions, fitter to puzzle than edify the weak. I am loth to name any of these latter sorts (of which abundance have come forth of late), but to the young beginner in religion, I may be bold to recommend (next to a sound catechism): Mr. Rutherford's Letters, Mr. Robert Bolton's Works, Mr. Perkins's, Mr. Whateley's, Mr. Ball, of Faith, Dr. Preston's, Dr. Sibbes, Mr. Hildersham's, Mr. Pink's Sermons, Mr. Joseph Rogers's, Mr. Rich. Rogers, Mr. Richard Allen's. Mr. Gurnall's, Mr. Swinnock's, Mr. Joseph Simonds's, [etc].[9] I pass by many other excellent ones, that I may not name too many. To a very judicious, able reader, who is fit to censure all he reads, there is no great danger in the reading the books of any seducers: it doth but show him how little and thin a cloak is used to cover a bad cause. But, alas! young soldiers, not used to such wars, are startled at a very sophism, or at a terrible threatening of damnation to dissenters (which every censorious sect can use), or at every confident, triumphant boast, or at every thing that hath a fair pretence of truth or godliness. Injudicious persons can answer almost no deceiver which they hear, and when they cannot answer them, they think they must yield, as if the fault were not in them, but in the case; and as if Christ had no wiser followers, or better defenders of His truth than they. Meddle not therefore with poison, till you better know how to use it, and may do it with less danger, as long as you have no need. As for play-books, and romances, and idle tales, I have already showed in my "Book of Self-Denial" how pernicious they are, especially to youth, and to frothy, empty, idle wits, that know not what a man is, nor what he hath to do in the world. They are powerful baits of the devil to keep more necessary things out of their minds and better books out of their hands, and to poison the mind so much the more dangerously, as they are read with more delight and pleasure; and to fill the minds of sensual people with such idle fumes, and intoxicating fancies, as may divert them from the serious thoughts of their salvation; and (which is no small loss) to rob them of abundance of that precious time, which was given them for more important business and which they will wish and wish again at last that they had spent more wisely. I know the fantastics will say that these things are innocent, and may teach men much good (like him that must go to a whore-house to learn to hate uncleanness, and him that would go out with robbers to learn to hate thievery); but I shall now only ask them as in the presence of God: 1. Whether they could spend that time no better? 2. Whether better books and practices would not edify them more? 3. Whether the greatest lovers of romances and plays be the greatest lovers of the book of God, and of a holy life? 4. Whether they feel in themselves that the love of these vanities doth increase their love to the word of God, and kill their sin, and prepare them for the life to come? or clean contrary? And I would desire men not to prate against their own experience and reason, nor to dispute themselves into damnable impenitency, nor to befool their souls by a few silly words which any but a sensualist may perceive to be mere deceit and falsehood. If this will not serve, they shall be shortly convinced and answered in another manner. ====================================================================== A Study of Wisdom - Ecclesiastes 2:1-11 ======================================= Solomon Tests Pleasure ---------------------- 1 I thought in my heart, "Come now, I will test you with pleasure to find out what is good." But that also proved to be meaningless. 2 "Laughter," I said, "is foolish. And what does pleasure accomplish?" 3 I tried cheering myself with wine, and embracing folly--my mind still guiding me with wisdom. I wanted to see what was worthwhile for men to do under heaven during the few days of their lives. 4 I undertook great projects: I built houses for myself and planted vineyards. 5 I made gardens and parks and planted all kinds of fruit trees in them. 6 I made reservoirs to water groves of flourishing trees. 7 I bought male and female slaves and had other slaves who were born in my house. I also owned more herds and flocks than anyone in Jerusalem before me. 8 I amassed silver and gold for myself, and the treasure of kings and provinces. I acquired men and women singers, and a harem as well--the delights of the heart of man. 9 I became greater by far than anyone in Jerusalem before me. In all this my wisdom stayed with me. 10 I denied myself nothing my eyes desired; I refused my heart no pleasure. My heart took delight in all my work, and this was the reward for all my labor. 11 Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun. --------------- After applying himself to the study of wisdom, and finding that it "too, is a chasing after the wind" (1:17), and that, moreover, it brings "much sorrow" and "grief" (1:18), Solomon now turns to pleasure. He says: "I thought in my heart, `Come now, I will test you with pleasure to find out what is good'" (vs. 1). Note here that Solomon was speaking to his heart when he said "I will test *you* with pleasure". Solomon was testing pleasure to see if it could give him inner fulfillment. Everyone knows that you can receive bodily enjoyment from pleasure. But Solomon knew that true meaning in life, and indeed complete happiness, is tied to inner fulfillment. Thus here, he tests pleasure to see if he can find, not just bodily enjoyment, but also inner fulfillment from pleasure. Of all the methods of searching for fulfillment in life, as the seekers of the world try to find meaning to their existence, the seeking of pleasure is utilized the most, by far. It is to pleasure that men turn first. Madison Avenue knows this well. The theme of nearly all advertising concerns the fulfillment achieved through pleasure in the advertised product. Sadly, even Christians, just like those of the world, oftentimes search for fulfillment in the pleasures of this world, rather than turning to their own Lord. And dare I say, we *all* from time to time succumb to the search for fulfillment through pleasure. Let us see and learn from Solomon's experiences in testing pleasure. Lest we get the wrong idea from the very beginning, Solomon first gives us the conclusion he reached concerning his experiment in testing pleasure: "But that also proved to be meaningless. `Laughter,' I said, `is foolish. And what does pleasure accomplish?'" (vs. 2). Solomon had good reason to state this conclusion before he detailed specifically his excursions in pleasure. It is very easy for us to get caught up in Solomon's pleasurable experiences, to find ourselves envying him in his experiences. They appeal to our bodily appetites. And make no mistake: Solomon enjoyed himself while he tested pleasure. But in the end, there was only emptiness: "`Laughter,' I said, `is foolish.'" Pleasure brings momentary happiness, at the expense of a sense of emptiness (and often worse) the morning after. Quite often, even the memory of the pleasurable experiences are disturbing, even painful. Solomon realized this. He wrote in elsewhere: "Even in laughter the heart may ache, and joy may end in grief" (Prov. 14:13). Solomon had the means and power to test all kinds of pleasurable experiences. He began with the most frivolous of pleasures: "I tried cheering myself with wine, and embracing folly--my mind still guiding me with wisdom" (vs. 3). Even as he drank wine to cheer himself, Solomon realized that he was "embracing folly." By the grace of God, Solomon's "mind still guided [him] with wisdom", as he sought to cheer himself with wine. He stayed in control. Many people lose control and become a slave to the wine, through alcoholism. God was faithful to His promise to Solomon to give him wisdom throughout his life (see I Kings 3:12). Next, Solomon sought meaning through pleasure in a less obviously frivolous way: "I wanted to see what was worthwhile for men to do under heaven during the few days of their lives. I undertook great projects" (vss. 3-4). His projects were extensive and varied: building himself a great house, planting vineyards, installing gardens and parks, devising reservoirs to water groves of trees, buying slaves, raising livestock, amassing riches, acquiring a harem (vss. 4-8). Clearly, Solomon expended much effort on these projects: a lifetime of work. Admittedly, this is a more sophisticated way to seek meaning in life through pleasure than "cheering himself with wine and embracing folly", but nonetheless, it was just another excursion into pleasure. Note the many instances of the first-person in Solomon's descriptions of his "great projects": "I... I... myself... I... my... me... I... myself... I... I... me... I... my... I... My... my... my... I... my... I..." (vss. 4-11). Clearly, the unstated goal of Solomon's "projects" was to please himself. And is not this the goal of all workaholics? They convince themselves that their work on "great projects" will bring meaning to their lives, when in actuality their true goal is pleasure for themselves: the true focus of their work is "I... me... myself..." They sacrifice so much time of their lives on their great "projects" for the accolades of men, and the right of being able to say: "Look what *I* have done." Solomon forthrightly states the positive effects of his search for meaning through his work: "My heart took delight in all my work, and this was the reward for all my labor" (vs. 10). Solomon found enjoyment while he was at work on the projects, but this, and only this, "was the reward for all [his] labor". The results, though he completed his great projects, were disappointing. In the end, there was an empty feeling: "Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun" (vs. 11). Solomon's negative verdict supercedes his positive one. "When the joy palled on the taste, nothing remained but the remembrance of labour without profit."[10] And so, Solomon experienced the same emptiness, whether he pursued frivolous pleasure, or pleasure through work on great projects. In both cases, Solomon was left saying, in effect: "There must be more to life than this." This is the way of pleasure. It is unfulfilling. Pleasure is for the moment, at the cost of the future. We enjoy the moment of pleasure, but are left thirsty for more. When the moment is gone, all that is left is weariness and frustration. "Pleasure promises more than it can produce. Its advertising agency is better than its manufacturing department."[11] In and of themselves, there is nothing wrong with pleasurable experiences. Christians should enjoy life, enjoy God's creation. In fact, Paul tells us that God "richly provides us with everything for our enjoyment" (I Tim. 6:17). The problem Solomon faced was that he was looking to pleasure as the end, pleasure as the provider of meaning in life. Such a view of pleasure leads, not to fulfillment, but to slavery: "If you live for pleasure alone, enjoyment will decrease unless the intensity of the pleasure increases. Then you reach a point of diminishing returns when there is little or no enjoyment at all, only bondage."[12] There is an alternative, though, provided by God. Our Lord tells us: "Seek first His kingdom and His righteousness and all these things will be given to you as well" (Matt. 6:33). Solomon's priorities were backwards: he spent 7 years building the temple, but 13 years building his own palace (see I Kings 6:38-7:1). He should have sought, first and foremost, "His kingdom". True enjoyment in life, true fulfillment in life, come from letting God "richly provide us with everything for our enjoyment", not seeking them ourselves. Let God do the work! Let Him fill you with the joy of the Lord! He invites us into His joy: "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and your soul will delight in the richest of fare... Seek the Lord while He may be found; call on Him while He is near" (Isa. 55:1-2,6). He promises: "Delight yourself in the LORD and He will give you the desires of your heart" (Psalms 37:4). ====================================================================== 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 Pray, If God Already Knows? ============================================ "But how shall we know that we trust in God aright? If we trust in God aright, we shall trust Him at one time as well as another. `Trust in Him at all times' (Ps. 62:8). Can we trust Him in our straits? When the fig-tree does not flourish, when our earthly crutches are broken, can we lean upon God's promise? When the pipes are cut off that used to bring us comfort, can we live upon God, in whom are all our fresh springs? When we have no bread to eat but the bread of carefulness (see Ezek. 12:19), when we have no water to drink but tears, as in Ps. 80:5: `Thou givest them tears to drink in great measure'; can we then trust in God's providence to supply us? A good Christian believes, that if God feeds the ravens, He will feed His children; He lives upon God's all-sufficiency, not only for grace, but for food. He believes if God gives him heaven, He will give daily bread; he trusts His bond: `Verily thou shalt be fed' (Ps. 37:3). Can we trust God in our fears? When adversaries grow high can we display the banner of faith? `What time I am afraid, I will trust in thee' (Ps. 56:3). Faith cures the trembling in heart; it gets above fear, as oil swims above the water. To trust in God, makes Him to be a God to us." -- Thomas Watson (c. 1660) ====================================================================== Footnotes: ========== [1] Robert Candlish, Studies in Genesis, pg. 747. [2] See Eastman and Smith, The Search for Messiah, The Word for Today Publishing, 1996, pp. 96-103 for a discussion and documentation of this. See also, McDowell, Evidence That Demands a Verdict.. Here's Life Publishers, 1972, pp. 168-169. [3] Babylonian Talmud, Chapter 4, folio 37, cited in Eastman and Smith, op. cit., pg. 102. [4] W. H. Griffith Thomas, Outline Studies in Matthew, pg. 83. [5] John Broadus, Commentary on Matthew, pg. 143. [6] J. C. Ryle, Expository Thoughts on the Gospels, pg. 55-56. [7] C. H. Spurgeon, The Gospel of Matthew, pg. 70. 8 All Scripture citations in this study are taken from the King James Version. [9] The wisdom of Mr. Baxter's choice of authors (all contemporaries of his) is demonstrated in the fact that many of these author's are still in print. [10] Jamiesson, Fausset, Brown. A Commentary. Vol. III, pg. 517. [11] David Hubbard, Mastering the Old Testament: Ecclesiastes, pg. 77. [12] Warren Wiersbe, Be Satisfied, pg. 35.