Communicating with Wisdom: Part Three

In this three-part series on communicating with wisdom, we have seen what Proverbs 15 says about communicating with God and what it says about listening to other people. Here I want to address what it says about speaking to other people. As with the other two posts, the key principle here is humility rooted in the fear of the Lord (Prov. 15:33). Humility leads the wise person to speak carefully.

3. Speak to others with humility by speaking carefully.

Christians are called to be peacemakers, to reconcile with their adversary, to live peaceably with all as far as it depends on them. You have a duty to seek peace with your words. You also have a responsibility to edify one another with your words, speaking the truth in love. What that looks like depends on your place in life - when you speak out of place, it is called meddling rather than edification.

Men, this instruction has special relevance for you. As heads of the home, you have a greater responsibility to instruct and reprove, so be especially careful how you do it. In Colossians and Ephesians the apostle Paul specifically tells you to not be harsh with your wives, to not provoke your children to anger, and to stop threatening your servants. Do you see a theme?

Everyone - especially those who are in authority, who speak authoritatively, who have a greater responsibility to instruct and reprove - should be very careful to instruct and reprove wisely, in a way that promotes peace and growth, not anger and destruction.

"A soft answer turns away wrath,
but a harsh word stirs up anger."
(Proverbs 15:1)

Wrath can be turned away by the way you answer an angry person. Likewise, wrath can be stirred up by your words where no conflict yet existed. Words can put out the fire as well as spark the flame, depending on whether they are soft or harsh. A soft answer is when you speak with gentleness, in a conciliatory manner. The point is not weakness, but persuasiveness and restraint. For example, see Gideon's words in Judges 8:1-3. A harsh word is a “painful” word, an attack word, a cutting word, an insulting word. It provokes a defensive response rather than a receptive one. Jesus took harsh words very seriously (Matt. 5:21-22).

"A gentle tongue is a tree of life,
but perverseness in it breaks the spirit."
(Proverbs 15:4)

"Gentle" here literally means "healing." A "tree of life" refers to a "life-giving tree." Words can give healing and vitality, or they can also crush and destroy. Good reproof is like disinfectant on a wound - it might sting, but it designed to cleanse and heal, and the sting is kept to a minimum. Good reproof gives assurances of love in the midst of correction. But there is also bad reproof, which uses excessive pain and does not heal. It leaves one insecure and discouraged. There is life-giving reproof and there is life-crushing reproof. The tongue can be perverted by deceit, ulterior motives, pride, and anger.

"To make an apt answer is a joy to a man,
and a word in season, how good it is!"
(Proverbs 15:23)

The same words can be beautiful when said in one situation but ugly in another, similar to how the color orange can be beautiful or ugly depending on where you put it. When the words fit the occasion, how good it is! What a joy it is to hear an apt answer! On the other hand, words out of place can be jarring. Even truth - even Bible verses - can be ugly when said on the wrong occasion. Consider the counselors of Job who said many true things, but without a good understanding of the occasion, and so caused pain rather than healing. It is not enough to study the Bible. It is also important to study the situation, both the broader context and the particular situation. Fitting the words to the occasion is a skill, like painting or matching clothes, and it can be learned with diligence and practice. It also leads us to the next proverb:

"The heart of the righteous ponders how to answer,
but the mouth of the wicked pours out evil things."
(Proverbs 15:28)

The heart of the righteous considers what it should send to the mouth, while the mouth of the wicked merely needs to open and the contents of the heart spill out. The righteous show discrimination, restraint, and forethought. The mind of the righteous is active, even before it comes time to speak. The righteous are humble, realizing that not everything they might say is good. They are careful because they fear the Lord. The wicked, though, are impulsive and do not show discretion.

So humility shows itself in our speech by the care that is taken. Specifically, to speak wisely, you should aim to speak in a way that (1) promotes peace, (2) promotes healing and growth, (3) is apt for the occasion, and (4) shows forethought.

This applies in our relationships in our families, in our church, as well as the broader society. Think of how we talk as parents, spouses, siblings, pastors, friends, politicians, reporters, journalists, talk show hosts, managers, trainers, coaches - so many occasions to use our words promote harmony, growth, and maturity, or to stir up strife, destroy others, and pour out evil things.

Conclusion

The fear of the Lord is instruction in wisdom. It leads you to listen attentively to God’s word and to humbly admit your sins and your need for instruction. Those who humble themselves before God will be exalted, and their prayers will be heard. They will also learn to communicate with others wisely. Those who are humbled by the fear of the Lord will be earnest to find wisdom from the wise. Those who are humbled by the fear of the Lord will also be careful how they speak.

So let us humble ourselves under the mighty hand of God and clothe ourselves with humility towards one another, so that our tongues may be instruments of blessing, bringing peace and life to our neighbors and offering acceptable praise to our Lord and Savior, to whom be all glory and honor forever. Amen.

Communicating with Wisdom: Part Two

This is the second post in a series of three on the topic of communicating with wisdom, drawing from Proverbs 15. The key principle is humility rooted in the fear of the Lord (Prov. 15:33). In the first post, available here, I wrote on how humility governs our communication with God. In the third post I will get to how it governs how we speak to other people. But in this second post, I turn to the matter of how we ought to listen to other people.

2. Listen to others with humility by seeking wisdom from them. 

"A fool despises his father's instruction,
but whoever heeds reproof is prudent."
(Proverbs 15:5)

Listen to your father. It is foolish to despise the instruction and reproof given by your father (or mother, see verse 20). For a time, you have your parents as personal instructors whose calling is to instruct you. Treasure this gift and use it while you have access to it, that you might be prepared for time to come. Fathers will vary in wisdom, but focus on what you can learn.

"There is severe discipline for him who forsakes the way;
whoever hates reproof will die."
(Proverbs 15:10)

The longer you ignore instruction and the further you go astray, the harsher the consequences get. First there is instruction, then reproof, then human correction, then the destructive results of folly, and then death and judgement. To stay on the good way, give ear to instruction and be responsive to it, repenting early when your sin or folly is exposed by it.

"A scoffer does not like to be reproved;
he will not go to the wise."
(Proverbs 15:12)

Look out for signs of being a scoffer. If you do not like to be reproved, if you do not go to the wise for instruction, then you might be a scoffer. Scoffers are those who proudly scorn wisdom and stubbornly remain in their folly. Put a high price on reproof. Incline your ears to the wise.

"The ear that listens to life-giving reproof
will dwell among the wise.
Whoever ignores instruction despises himself,
but he who listens to reproof gains intelligence."
(Proverbs 15:31–32)

There are many talkers that seek to get your ear. What you listen to will shape the person you become. If you listen to reproof and instruction, it will be to you a source of vitality and intelligence and an entrance into the ranks of the wise.

In summary, there are two ways to listen: the way of the wise and the way of the scoffer. The wise person seeks and heeds instruction and reproof. The scoffer hates being challenged and despises parents and other sources of wisdom.

The wise person is so earnest in the pursuit of wisdom that he is willing to be corrected and instructed. He is humble, willing to look weak for the moment so that he might improve. It takes humility to grow. The scoffer is not willing to be corrected or admit his need for instruction. He might look stronger in the moment, but he actually neglects the source of strength and endurance. As verse 10 says, he may escape minor embarrassments at first, only to face more severe consequences in the future - and in the end, death. It is dangerous to ignore instruction.

So learn early when opportunities to learn are many and future opportunities to use wisdom are many. Those who invest early get the biggest return on their investment, and the same with wisdom. Do not wait until a crisis to gain instruction and character. And for all your life, continue drawing on what you have been taught and adding to it - do not cast away what you have gained, including your ability to learn.

To listen wisely, take care what you listen to. Give ear to the wise, rather than fools or false teachers. Prize wise words and give weight to what wise people say, even if it is humbling. Give ear to life-giving reproof, rather than destructive words of flattery, error, cruelty, or folly. Sometimes this means avoiding foolish words, while other times it means not giving them much weight. We should show patience with others when they fail to speak wisely, knowing that we all speak foolish words from time to time. As we grow in wisdom, we will be able more and more to disagree with others with patience, knowing what words are important.

To listen wisely, take care how you listen to instruction. Listen with an eagerness to learn wisdom and a readiness to put it into practice. The humble will benefit from instruction. God gives wisdom freely to those who ask for it and seek it from him in the ways he has appointed. Even if reproof is not directly given, use what is taught as reproof - reprove and correct yourself based on what you learn.

Continued in part three:
Communicating with Wisdom: Part Three

Communicating with Wisdom: Part One

At this time, with the combination of increased stress, increased time at home, and increased distance from others, many of us may be more tempted to sin in the way we speak to each other. Communication is normally an area of great potential and great danger, and this is even more true in our current situation. The book of Proverbs gives a lot of instruction on this area of life. Building on one of my recent sermons (available here), I want to note a few points from Proverbs 15 on speaking and listening wisely.

This post is the first of three parts: (1) how to communicate with God, (2) how to listen to other people, (3) how to speak to other people. The governing principle in all three cases is humility. As Proverbs 15:33 says, “The fear of the LORD is instruction in wisdom, and humility comes before honor.” God exalts the humble. Humility, rooted in the fear of the Lord, is the way of wisdom. Humility should govern our ears and tongues.

1. Humility teaches us to unite prayer with reverent attention to God's words. 

"The sacrifice of the wicked is an abomination to the LORD,
but the prayer of the upright is acceptable to him.
The way of the wicked is an abomination to the LORD,
but he loves him who pursues righteousness."
(Proverbs 15:8–9) 

"The LORD is far from the wicked,
but he hears the prayer of the righteous."
(Proverbs 15:29)

God does not listen to all prayers. His blessing is not automatic. Prayer without repentance is vain. Prayer without the fear of the Lord is repugnant to the Lord. To expect God to listen to you while refusing to listen to him is a perversion of prayer.

It is hypocritical to honor God with your words, but not with your life. It is disrespectful to expect things from God without listening to his word. It is selfish to pervert this relationship from one of love to one of mere gain. God desires obedience more than sacrifice and prayer (1 Sam. 15:22).

Wisdom warns in Proverbs 1 that those who ignore wisdom will be ignored by wisdom when calamity comes upon them, “Then they will call upon me, but I will not answer; they will seek me diligently but will not find me” (Proverbs 1:28). God said much the same thing through the prophets to the unrepentant who yet offered sacrifice and prayer. “When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood” (Isaiah 1:15). Several times in his first epistle, the apostle Peter even warned Christians that their prayers could be hindered by sin, such as the sins of reviling others and of mistreating one’s wife (1 Peter 3:7, 9-12; 4:7).

Acceptable prayer is united with the fear of the Lord in the heart. Acceptable prayer is united with careful attention to God’s written word and a pursuit of righteousness. Acceptable prayer is humble, with acknowledge of sin and gratitude for mercy.

Humility comes before honor. The Lord hears those who repent, that is, those who confess their sins, who seek pardon through Jesus Christ, and who pursue righteousness. Repentance does not atone for your sins, but God grants forgiveness for Christ’s sake to those who believe and repent.

So be reconciled with God through Jesus so that you and your prayers may be accepted. These proverbs contain a warning against presumption, but they also contain comfort to those who by God’s grace are the righteous. God looks to the humble and contrite in spirit. He is close to them and hears them. Their sacrifice of praise and prayers are acceptable to him through the intercession of Jesus Christ the righteous. God loves you and hears you!

Even if our whole country called out for God’s protection, if it was done without the fear of God, it would be an abomination to him. We all should call out for God’s protection, personally and corporately, but let us seek it with hearts that are responsive to his word, with humility, repentance, and renewed obedience.

Continued in parts two and three:
Communicating with Wisdom: Part Two
Communicating with Wisdom: Part Three

Why Did Jesus Die and Rise?

Why did Jesus die and rise? The Bible says a lot about the meaning of Jesus' death and resurrection, but here I give a short answer taken from Paul's epistle to the Romans (specifically, from Romans 4:20-5:1, 6:1-14, 8:8-25).

Resources on the Westminster Confession and Catechisms

The Westminster doctrinal standards (a confession of faith and two catechisms) were written in the 1640s at the Westminster Assembly. This assembly was charged to reform the English church according to Scripture and to bring it into greater unity with the more fully reformed Church of Scotland. It was composed primarily by English Puritan ministers who worked with significant input from Presbyterian commissioners from the Scottish church. While these doctrinal statements did not last long in the Church of England, they were maintained by the Church of Scotland and have been adopted by Presbyterian churches wherever they have been established around the world.

These documents are rich statements of biblical truth and time-tested summaries of the Christian faith. The documents themselves are easily available online. Here they are as originally written, and here they are as adopted by our denomination (incorporating some minor revisions which you can view here). Since they have been used to teach people the faith for hundreds of years, there are many resources to help explain them and to flesh out and apply their theology. Here are some that I have found most helpful:

The Westminster Shorter Catechism

Westminster Shorter Catechism Project
This is a valuable online compilation of a number of older commentaries on the catechism. Most of these commentaries have been republished in modern times and can be purchased in book form. Two of them in particular I have found very good:

The Shorter Catechism Explained from Scripture by Thomas Vincent
This is a short and simple explanation of the catechism from Scripture, available for purchase here.

A Body of Practical Divinity by Thomas Watson
This is a longer exposition of the theology of the shorter catechism, given with practical application, now republished in three volumes, available for purchase here.

The Westminster Larger Catechism

Authentic Christianity: An Exposition of the Theology and Ethics of the Westminster Larger Catechism by Dr. Joseph C. Morecraft
For deeper study or as a reference work, this is a great resource. It is available to purchase here. It is based on Dr. Morecraft's 364 lectures on the larger catechism, which are available online here.

The Westminster Confession of Faith

Lectures on the Westminster Confession by Dr. John R. DeWitt

The Reformed Faith: An Exposition of the Westminster Confession by Robert Shaw
Originally published in 1845, it has been republished by Christian Focus Publications (2008). It is available to read online here and to order here.

Singing Hymns in Quarantine

"About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them..." (Acts 16:25)

"I Can Do All Things..."

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

Contrary to popular belief, this passage is not about your ability to do whatever you want, achieve success, and fulfill your dreams through Christ. Rather, the point is that God trains his people to be able to face all circumstances, which are often out of their control, with contentment through Christ. Here is the verse in context:

"I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me." (Philippians 4:10–13)

Paul was writing to thank the saints at Philippi for the gift they had sent him. This joy was all the greater because it had been delayed. But he notes this delay was not their fault - they had sent a gift as soon as they were able. Then he clarifies: he is happy, but not because he was anxious and discontent in his prior position (later he will note that his joy primarily came from seeing their faithfulness and love). He takes this situation as an opportunity to comment on Christian contentment. Paul had learned that whatever the situation, he was to be content. Contentment equipped him to handle both abundance and need. He was able to face all circumstances through the strength given him by Christ.

This is a lesson which is especially important now as our life has been uniquely disrupted by the Covid-19 coronavirus. We have been "brought low." Our plans have been thwarted. Our economy has taken a hit. Some people are out of work, while others are nearly overwhelmed with work. It is easy in this situation to be anxious, frustrated, and discontent. And as many of us settle in at home, this discontentment can make it easier to loose patience with others around us.

So how do we gain this ability to face all circumstances by being content? Note two things. First, Paul had learned to be content. It was a skill that he had learned as he went through many circumstances. As James says in his epistle, the testing of our faith through trials produces steadfastness (James 1:2-4). Trials act like a plow, aiding the soil of faith to produce contentment as its crop. Second, Paul points to the source of his ability: "him who strengthens me." This contentment was a fruit of Christ's work within him. Christ works within his people by his word and Spirit, producing in us patience, hope, and endurance. Contentment is a product of grace.

If we go back one more verse, we see that Paul had said, "What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you" (Phil. 4:9). When he describes what he has learned, he does this so that you might imitate him. Paul taught by example as well as by word. This way is not merely the way of Paul, but the way of Christ. Therefore, let us be good disciples and learn to "practice these things," seeking to be content in our current circumstance, with faith in the promises and grace of our Lord Jesus Christ.

Using Arguments in Prayer

“God loves to be overcome with strength of argument. 

Thus, when we come to God in prayer for grace,

let us be argumentative.”

-Thomas Watson (1620-1686)

Prayer, as it is modeled in the Bible, includes arguments which give force to its requests. We should be argumentative with God, not by being quarrelsome, but by earnestly presenting our case before God, appealing to his character and promises. God calls us not only to list our requests, but also to give him reasons to grant our requests.

For example, when Jacob prayed to be delivered from his brother Esau in Genesis 32:9-12, he gave several arguments to support his request. First, he appealed to God proven faithfulness to his father and grandfather. Second, he appealed to God's word to him, how God had told him to return to his kindred that he might do him good (not harm). Third, he appealed to God's grace, noting that God had shown him undeserved steadfast love and blessing up to this point. Fourth, he appealed to God's promise to do him good and to multiply his offspring, which would not happen if he and his family were killed by Esau. Interestingly, this wrestling with God in prayer was followed by a literal wrestling match where Jacob refused to let go until he received a blessing (Gen. 32:22-32). In the end, God granted his request and gave him favor and peace with his brother.

This pattern can be seen in many of the prayers recorded in the Bible, as well as in many of the Psalms. In fact, a useful exercise in studying the Psalms of supplication is to follow the song's argument - what is being asked for and how does the singer seek to move God to act? For example, in Psalm 6, the singer asks that God would spare him and deliver his life, appealing first to God's compassion by presenting his own languishing condition, troubled and weak with grief (6:2-3, 6-7), second to God's steadfast love (6:4), and third to God's zeal for his glory by noting that God will be remembered and praised by those whom he saves (6:5).

Sometimes our case for our requests may be very strong, based on clear and specific promises of God. Other times our case is weak. We should realize that God might have better arguments, better reasons for not granting our requests. This was the case when Paul asked for the removal of his "thorn in the flesh," likely some type of physical weakness. Though Paul pleaded for its removal three times, God had good arguments for not removing it: it taught Paul humility, contentment, and a reliance on the grace and power of God (2 Cor. 12:7-10).

But even though we should be humble before God and submissive to his will, we should nevertheless present our best case for our requests. If we have no arguments, then why are we making the request? If God has no reason to grant it, then why make it? Giving arguments draws out your desires and fleshes out your requests. It also gives you a practical knowledge of God's attributes and promises. As you appeal to them, you apply them to your own situation and better see how they are relevant to you. This also helps you to see God's attributes and promises at work when your requests are fulfilled.

The Comforting Doctrine of Providence

As John Calvin mentions in the quote above, God's providence is an immense comfort for the Christian. You can read Calvin's discussion of the practical use of the doctrine of providence (the source for this quote) here. But if you want a shorter explanation of the concept, the Heidelberg Catechism (1563) explains God’s providence and its practical implications in this way:

Q. 27. What dost thou mean by the providence of God?
A. The almighty and everywhere present power of God; whereby, as it were by his hand, he upholds and governs heaven, earth, and all creatures; so that herbs and grass, rain and drought, fruitful and barren years, meat and drink, health and sickness, riches and poverty, yea, and all things come, not by chance, but by his fatherly hand. 

Q. 28. What advantage is it to us to know that God has created, and by his providence does still uphold all things?
A. That we may be patient in adversity; thankful in prosperity; and that in all things, which may hereafter befall us, we place our firm trust in our faithful God and Father, that nothing shall separate us from his love; since all creatures are so in his hand, that without his will they cannot so much as move.

Psalm 42 - Genevan Psalter

As many churches have had their normal public worship interrupted due to the coronavirus, it seems that Psalm 42 is a fitting song for this evening. We can be thankful that modern technology allows for us to still participate together to some extent through livestream video (my church's worship service from this morning can be found here), but we can still wistfully remember "how I would go with the throng and lead them in procession to the house of God with glad shouts and songs of praise, a multitude keeping festival" (Psalm 42:4). Here is Psalm 42 sung by the Jubilee Octet from the New Genevan Psalter (which uses a new translation and the original 1551 Genevan tunes and arrangements).

Biblical Law and Quarantine

As our civil authorities call for restrictive measures to slow the spread of the coronavirus, I have seen some resistance to the idea that they have the authority to enact such measures. Some people have questioned the civil government's authority to enact quarantines and other policies that hinder contact between people to slow the spread of contagious disease. Biblically, though, there is a case to be made for the magistrate having such authority.  

We have a case law on the matter with respect to "leprosy" in Leviticus 13-14. Biblically, the term "leprosy" was not restricted to Hanson's disease, but referred to a variety of contagious diseases which showed up on a person's skin and even included infections in garments and houses. In those chapters, the priests were given careful instructions on how to examine and diagnose the symptoms, in some cases shutting up the person in isolation for a time to see how it progressed. If the leprosy was unhealed and contagious, and the person was determined to be unclean, he was required to live in isolation from the rest of the community while he remained unclean. This even applied to prominent figures who got leprosy, like Miriam (Num. 12) and King Uzziah (2 Chron. 26:19-21). 

Now this law operated on two levels, the natural and the ceremonial. This disease was a natural threat to the physical well-being of the Israelites. But it was also a threat to the ritual purity of the Israelites (Num. 5:1-3). For a leper to come back into the community and its corporate worship, not only was healing required, but also an elaborate purification ceremony which involved the shedding of blood (Lev. 14). The natural defilement was used in the ceremonial system of the Old Testament to symbolize spiritual defilement and to teach God's people the importance of holiness. This is why the priests were given this responsibility - they were guardians of the sanctuary, overseers of Israel's corporate purity, authoritatively distinguishing between the clean and unclean.

This law as a ceremonial law was abrogated by the coming of Christ. They were part of what the Bible calls "regulations for the body imposed until the time of reformation" (Heb. 9:10). Physical defilement no longer makes on ritually unclean. It does not require a purification ceremony. What makes a person unclean? As Jesus said on another occasion, sin is what defiles a person (Mark 7:14-23). Those who confess their sins and turn to Christ are cleansed by his blood (Heb. 9:13-14, 1 John 1:7-9). 

Yet the natural basis for the leprosy law still exists. Diseases which are serious and contagious are still a threat to the community. The sixth commandment ("thou shalt not kill") still requires that we preserve our lives and the lives of our neighbors, and to the extent that this law applied the sixth commandment to society it remains relevant today. Testing, observation, and mandatory isolation to hinder the spread of the disease may still be needed for some diseases. Because this is no longer a matter of ritual impurity, this responsibility no longer belongs to priests, but to medical doctors and civil authorities (especially since disease is common to the whole society, not only the church). Certainly, this power should not be used lightly. This power must be exercised with knowledge and wisdom, applying the principle to a variety of circumstances. This power could be abused, which is why checks and balances in government are important. More could be said on the exercise of this power (some helpful legal and historical context can be found here), but that there is such a power given to the civil authorities seems to have biblical warrant. 

For more on leprosy in the Bible, you can listen to my recent sermon on Jesus' cleansing of a leper at this link.