Comments for March 24

v. 15 - Even though sacrifice could never completely remove sin (Heb.10:1-4), there was this need to bring sins to remembrance in this way. There seems to be a certain connection here with our bread or remembrance which we use to remind ourselves of the atonement made by Jesus for our sins. Consider these other Old Testament refs in that context and see if you think there could be a point here or not - 1Kings 17:18, Eze.29:16.

v. 12 - 31 The trial of jealousy. The mixing of the dust of the tabernacle floor with the water - Numbers 5:17 and the causing of the woman to drink of it Num 5:24 is reminiscent of the way that the golden calf was dealt with Exodus 32:20. In Exodus Israel were committing spiritual adultery and Yahweh was showing that he was a jealous God. I don't understand why the man was guiltless even if his wife had not been unfaithful Numbers 5:31

v.2-4 - These folk were expelled from the camp for what seemed to be no fault of their own. We are tempted, being, as we are, somewhat sentimental folk, to feel this is hopelessly unfair. We must learn not to question the demands and the acts of the Almighty, who knows best. We feel a similar sense of injustice over the way that we are instructed to view women in regard to men. Our society does not tolerate any type of distinction, and yet God has His reasons for making us act out an allegory in our lives. Ours is to remind us of the place we all have as the bride before Christ. Theirs was to remind them (and us) that God will not tolerate false worship.

:11-31 If the woman was found to be guilty she was to be punished, but if not her husband was guiltless. Why do we think this is? It does seem grossly unfair, though clearly if it is part of God's law it cannot be unfair.

:15 'iniquity to remembrance' is quoted Hebrews 10:3. Whilst Hebrews 10 is using the context of the sacrifices on the day of atonement the use of Numbers 5:15 is relevant. Those who were going back to the law were forsaking their new husband to return to the law - see Romans 7:1-4

Three issues are outlined in this chapter
5:2 The removal of anyone who is unclean from the camp
5:6 The matter of one who sins against God
5:12 The trial of jealousy
They are related. All highlight that in God's sight man is unclean. First he is unclean through no fault of his own. Second he can be unclean through the way he responds to his God and third he can be unclean because of what he does to his fellow man - because this impacts on his relationship with God.

V.17  "earthen vessel" This fragile ware was chosen because, after being used, it was broken in pieces. Lev 6:28, Lev 11:33

If leprosy symbolises sin, then in Num 5:1-4 both men and women sinners had to be
"put outside the camp".  This must have been extremely hard.  The families of those affected had to "put them without the camp".  Fancy turning out your mother, or son!
But sin separates us from God.  Therefore sinners, whoever they are, must not be
allowed to remain among us.  Sin is contagious, even from those we love.   

The woman's ordeal by bitter water seems unfair especially by today's standards.  It appears that there is a double standard - the wife is under scrutiny while the husband escapes being called into question.
Actually this is not so.  The husband is as culpable for adultery as much as is the wife (Lev 20:10).  The onus is on the suspecting husband to order the ordeal.  Once an unfaithful wife is revealed, so too would be the man with whom she had committed adultery.  Both would then be dealt with according to the Law.  The scribes and Pharisees, in their haste to trap Jesus over the incident of the woman taken in adultery, failed to administer this Law properly.  They stated that the adulterous woman was caught in the very act (John 8:3,4).  And yet they singled out the woman.  However, the offending man should have presented also (Lev 20:10).  The Lord knew this and wisely and mercifully dealt with their hypocrisy (full account John 8:3-11).

5:23    The priest was to ‘blot’ the curses out of the book.  The same word is employed in Prov 6:33 as ‘wiped’ – notice the similarity of context. The provision of the law of Moses in this chapter was not to be taken as a licence for sinfulness.

5:2-3 The way in which the unclean were to be put out of the camp may well be the misguide reason why humankind tends to look down on the disadvantaged. However the Lord was not teaching Israel to behave in such a way. The injunction was to teach holiness and separation.

5:2-4  That Israel were commanded to put the leper outside the camp – and that they did this at the point in time indicates that Israel had not heeded what they had been told in Leviticus – unless this command in Numbers was given before the law was given at Sinai.

A man, who was suspicious of his wife’s having an adulterous relationship, could ask the priest to administer an ordeal to her. The drinking of dust mixed with water was innocuous. It was only after finding the woman guilty that the mixture was miraculously activated to cause a rotting of the legs and stomach leading to death. (Rabbinical writings suggest that the adulterer also suffered the same fate as the unfaithful wife). Notice the difference with how the God of Israel administers justice as opposed to the pagans and their gods. Pagans would administer poison and expect a miracle to occur if the party were innocent. Of course, the false pagan gods were powerless and so a lot of people (innocent and guilty) died. With the LORD, who knows the truth of any matter, and has the power to deal with it, no error was made.

The giving of the innocuous mixture, which would only turn deadly after sin is revealed, is consistent with the progression in creation. Adam was made in a very good state (Gen 1:31). That means he was in a state that could not be harmed. After sin had been committed and revealed, that very good (harmless) state became a mortal state which was subject to death. As in the case of the adulteress, justice had been served.

The man wanting the ordeal for his wife, was in all likelihood innocent of any adultery himself. An adulterous man would hardly bring his wife to justice when he also was a sinner. Besides the LORD would not stand by and let one guilty party be punished and not the other (Hos 4:14).

5:15 Notice that whilst the man is the one who is making the accusation against his wife it is he who has to bring the offering. The man must recognise that he is not making some secular accusation but the thing that he is doing relates to their relationship to God. The marriage is a pattern, or at least it should be, of the relationship between God and His people.

5:18 In 1Cor 11:10-16 Paul draws upon the shameful uncovering of the woman here.

5:2   This instruction indicates that ceremonial uncleanness defiled the camp just as human waste defiled the camp Deut 23:13-14.

PURITY

"Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honour God with your body."(1Cor 6:19-20) If we are a temple of the Holy Spirit, then God dwells in us through his Spirit.

When God established laws that concerned the way Israel camped in the wilderness, one of his aims was that "they will not defile their camp where I dwell among them." (Num 5:3) The instructions associated with this regarded sending out of the camp "anyone who has an infectious skin disease or a discharge of any kind, or who is ceremonially unclean because of a dead body." (v.2) All these issues are ones that describe sin and its effects on the people of God.

The lesson for us here, then, is to remove all those temptations and sinful tendencies that are trying to share our bodies and our lives with the One True God. We are Gods temple. We cannot desecrate his temple with something that brings death. We need to become a pure temple of the Living God.

Israel "did just as the LORD instructed Moses." (v.4) Let us do the same. May our temple, our bodies and minds, be holy to the LORD.

5:27 Whilst the man brought the charge – without certain evidence – and the priest officiated according to the instructions of God the judgement was of God. It was He only who could know the facts for use. The man had to leave the matter in the hand of God. We likewise often do not know the truth of a matter and should leave the final decision to the wisdom of God.

5:11-31          The man could challenge the woman but the woman could not challenge the man. In like manner we are unable to question the integrity of Jesus. However we are challenged by him to be a “chaste virgin”  2Cor 11:2 This is the lesson we should learn from the trial of jealousy. We are in no position to question Jesus’ behaviour. Rather we are to live a life which means he could not try our integrity. False worship, false beliefs, false practice would invoke a test which would find us guilty.

The responsibility of God's presence in the camp

Num 5:31 says: "Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity."

Question: The implication here is that the innocent man, whose wife had been cheating on him, was guilty until he proved her guilt. But guilty of what? Once he proved her guilt she took all the guilt upon herself, and he was innocent. This seems odd doesn't it? Why would a man be guilty of his own wife's misdemeanours?

Answer: God had just organised Israel into tribes, families and army groups, camped around the new Tabernacle (see comments on chapters 1-4). He was to dwell in that Tabernacle, a Holy presence within the camp. As such, those around Him had to be holy too, which is why this chapter is here, immediately after the "numbering" of Israel. This chapter shows how people with illnesses, sins, or in this case, undiscovered infidelity, had to be cleansed. Now, this was for their own safety, because otherwise they would die because of God's presence. This is how God had explained the consequences of having His presence with them:

Exo 23:20-21 "Behold, I send an Angel before you to keep you in the way and to bring you into the place which I have prepared. Beware of Him and obey His voice; do not provoke Him, for He will not pardon your transgressions; for My name is in Him."

So as God said, Israel was in a special relationship with Him, because of His angel which bore His name. As a result of this their actions were under close scrutiny, and deliberate sin would incur penalty. How did that work? The evidence suggests that the way it worked was that sin would incur illness, or trouble of some sort. Check out what God goes on to say - and remember, this is as a result of that angel being in the camp:

Exo 23:25-26 "So you shall serve the Lord your God, and He will bless your bread and your water. And I will take sickness away from the midst of you. No one shall suffer miscarriage or be barren in your land"

In other words, the angel would bless them for keeping his word (written down in the law of Moses), and notice the specific result: Taking away sickness. No miscarriage. No barren women.

If you're a husband, ask yourself this question: If all around you in society there was no miscarriage, and every married woman was able to have children straight away, what would you think if your wife couldn't have children? What would you think if you knew that God specifically had said that if you were obedient to Him, you would have children with ease? And if you knew that sin was punishable by illness or worse? Wouldn't you assume that you or her had done something wrong? Notice what is said of the woman who was accused of adultery:

"But if the woman has not defiled herself, and is clean, then she shall be free and may conceive children."

There's the answer. The woman specifically mentioned here for some reason was not bearing children, and it is for this specific reason that the husband becomes jealous. You would too, wouldn't you, if all your brothers, cousins, friends and neighbours wives were bearing children? Imagine the stigma on your household! And it is for this reason that the scripture says "the man will be guiltless from iniquity" for if it wasn't his wife, then it would be assumed to be him that had sinned.

 Num 5:11-32.

Is there a good reason as to why this particular law was written only for the unfaithful wife? is it not a generally acknowledged fact that husbands are often more prone to sins of this nature than wives are?

If this were the only chapter anyone ever read from the Old Testament about sexual misconduct, that person would assume that the law of God's was extremely sexist. But as it turns out, among the many laws of this nature found elsewhere in the Law of Moses, the wayward male is not given any slack. For example, there's Lev. 20:10 -

"If a man commits adultery with another man's wife - with the wife of his neighbor - both the adulterer and the adulteress must be put to death."

Then there's Lev. 20:13 -

"If a man lies with a man as one lies with a woman, both of them have done what is detestable. They must be put to death; their blood will be on their own heads."

Throughout much of Lev 20 and pretty much all of Lev 18 are any number of possible scenarios written down where the prohibitions are clear and the punishments severe (sometimes but not always, resulting in death; sometimes appearing to result in exile form their people). And in these chapters the focus appears to be more on the male than the female.

So the question remains why in this particular situation is the female singled out and the onus placed on her as to proving herself innocent of the accusation?

It would almost seem as though this law was intended primarily as an object lesson to warn the nation of Israel (i.e. God's bride) against disloyalty to her husband God - and possibly to warn us, the ecclesia and the individual members of it, against an unfaithful life in Christ. So from this point of view, there is no point in having matching legislation for the wife (i.e. the ecclesia) who is taken with a "spirit of jealousy" against her Husband. For it is, of course, impossible for Christ to be disloyal to us or, for that matter, for God to be disloyal to Israel.

In the famous account of the golden calf and Israel's sinfulness on that occasion (Exo 32), check out the number of tie in's there to this particular law. There are actually quite a few with the sinners receiving God's cursing but the innocent Levites matching up with the wife who had not sinned and receiving a special blessing from God for not being a part of such behavior (Exo 32:29).

One final point - it looks like that even if a woman was guilty and submitted to this procedure, she could be forgiven with the punishment not being execution but the immediate inability to have children (vv. 21,22 - the "thigh" being a euphemism for her sexual organs). Note the sacrifice offered - v. 15 - the lowest form of sin offering that the Law allowed (Lev 5:11).

5:19     So often a person’s integrity is the basis on which a judgment is made. If only today men and women – even we ourselves – could be trusted to that extent. Our word being taken as true because we have such integrity. Sadly the society in which we live lacks integrity and it is so easy to learn the tricks society uses to avoid truth. We must redouble our efforts to mould our responses according to the total integrity of Jesus. 

5:23    The idea of writing the curses in a book and blotting out is seen also in Deut 29:20 where the one who would not keep the commandments would be punished and his name blotted out indicating that the trial of jealousy is typical of the nation turning away from God.

Num 5:16-31 - the law showed people what sin was and was bitter (Num 5:23 "bitter" = Heb. "marah"<4751>) but Christ on the wooden cross came to fullfill the law (Matt 5:17) and make the bitter water sweet like wine (Exo 15:22-25).

5:7     Even though a sinner confessed their sins they had to make recompense also. This shows that sins, though forgiven, have consequences. We cannot escape the consequences of our sins even though they may be forgiven.

5:12-31       The trial of jealousy created a “no way back” situation for a husband and wife. Further the whole congregation, or at least part of it, would be aware of the belief that the husband had.  Whether the woman had committed adultery or not the marriage would be put under immense strain. The prospect of invoking the trial of jealousy maybe would have caused the husband and wife to talk through their feelings in order to resolve the fracture in their relationship rather than go through with the trial described here.

5:27-29           The trial of jealousy has a spiritual counterpart. It is that of the nation of Israel turning away from God to idol worship. Hence the man – who represents God – is never guilty. The trial of jealousy is not an anti-woman law. It was designed to teach a Godly principle. Turning away from God is not acceptable.

5:2-3     The introduction of the requirement to put certain individuals outside the camp might seem, superficially, unrelated to the numbering of the people of the previous chapters. However it is a logical development of the numbering of the people. Perfectness was a requirement in service to God in the priesthood. Likewise the people had to be “clean” without blemish  The Law of Moses was not indicating that those who were lepers or had issues were in any way inferior to the rest of the community. The people were being taught about holiness.

5:22 whilst the trial of jealousy might appear to be very cruel and heartless we should realise it is for a circumstance when confession of infidelity has not been made. The matter could have been resolved with an open and honest discussion between husband and wife. The trial would only be invoked when trust had broken down between husband and wife.

5:2 Christ was able to deal with all three of these in a way which the Law could not for he cleansed the leper (Mt. 8:3), healed one with an issue (Mt. 9:22) and raised the dead (Mt. 9:25).

Numbers 5:6-7  - When a man or woman commit sin, i.e. ‘offence’ (H2403) to do a trespass, that is ‘treachery’ (H4604) against the LORD their act of treachery required confession.  Only then was atonement possible.  The priest offered a ram for a trespass offering (Lev.5:16). 

A valuation was made of the ‘treachery’ committed.  Then restitution for the guilt of one fifth, was given to the one against whom the offence was perpetrated. If no kinsmen to recompence, then retain by the Priest (v.7-8). 

Lesson for Us

We must be honest with our selves and open with our Heavenly Father who sees all we do - (Heb.4:12-13). 

Confession comes before forgiveness. For example, on the Day of Atonement the Aaron put his hands on the head of the live goat and confessed the iniquities, transgressions and sins of Israel. The goat then bear their sins into the wilderness  (Lev.16: 21-22, 30). 

“If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His Word is not in us.” (1Jn 1:8-10).

5:15 The iniquity that was brought to remembrance was not a general iniquity. In the context of the trial of jealousy here it would be unfaithfulness of a wife. This behaviour speaks, in spiritual terms, of worshipping false Gods and placing confidence in them. For this reason, it seems Ezekiel 29:16 uses the same phrase to reprove Israel for their involvement with Egypt.

5:2-7 Two groups of individuals are spoken of here. The first, those ceremonially unclean, had no choice. They were to be put out of the camp. On the other hand those who sinned, and by implication were repentant, could make an offering and, by implication, be forgiven.

5:7 A fundamental part of making restitution for wrong done was to “confess” the transgression. It was not sufficient to just pay the recompense whilst maintaining one’s innocence.

5:3 We rarely read of “male and female” together like this in the instructions given at Sinai. We see that the responsibility to be “clean” is the responsibility of anyone who is part of the family of God.

I suppose a similarity is seen in our own day when both man and woman have the responsibility to clean their minds by personally reading the bible and absorbing its teaching.

5:2-3  Whilst such action would be viewed today by many as being discriminatory we need to appreciate that then, and now, God is not discriminatory. Holiness is the key. God dwelt with His people and so holiness must be observed.

In like manner today there are God given rules and procedures for collective worship. We must be careful not to defile our woship by violating these rule and procedures .

v. 4,5 - This theme will return time after time throughout proverbs. It must have been close to Solomon's heart, as it is the thing that he asked for from God, which pleased God so. His advice to us to seek after wisdom is on-going and never ending from start to finish of his writing. God knows the reluctance of the human mind to take these things on board and therefore causes Solomon to write them over and over again. We should learn! Prov.3:14,15, 8:18,19, 16:16, 23:23, Matt.6:19-21, 13:44.

v.16 'strange woman' is a recurring theme in the book of proverbs [ 5:3,20, 6:24, 7:5, 20:16, 23:27, 27:13]. There is value in evaluating the message in all these passage to provide a composite picture of the influence of false teaching.

v.6,7 - I am not denying that we receive wisdom directly from God, as Solomon did, but it seems to me that the majority of the wisdom we acquire is by virtue of God's chastening. God gives us experiences which lead to our recognition of things about our lives in Him which fit us for the kingdom and make it easier for Him to bestow His grace upon us, sinful creatures though we really are. Heb.12:11, if you are not fed up with me quoting it(!) says it all. But let us be not just among those who are chastened, but among those who are exercised and so acquire the available wisdom from each experience of our lives. If we do not look for the wisdom in the grievous parts of our lives, we will not find it, and the chastening will have gone unheeded.

:1 The idea of hiding God's word within oneself is a theme we should consider. Not that we should hide the word away so that no one can see our commitment to the gospel. But rather that the hiding of the word helps us in our life in Christ - Psalm 119:11

WHAT IS WISDOM?

If we do everything we can to seek out wisdom as if it were a hidden treasure so that we can be sure that we will find it. To find wisdom we need all our strength and abilities, and we need to use them all in our search for this treasure. Our ears need to be tuned to wisdom, our hearts need to be applied to it, we need to call out, call aloud for it, we need to use our eyes to look for it and then what will we find? We will "understand the fear of the LORD and find the knowledge of God." (Proverbs 2 v 5). "Then you will understand what is right and just and fair - every good path." (Proverbs 2 v 9). In another place it says, "The fear of the LORD is the beginning of wisdom." (Proverbs 9 v 10).

In other words, the fear of the LORD makes up the main part of wisdom. Wisdom is not just a matter of knowledge and making right decisions. To be wise is to fear the LORD. It may be that when we started in our search for wisdom we did not expect to find the fear of the LORD and it may seem disappointing that it is not something much more profound. But the beauty of it is that anyone - no matter how simple or clever they are - can find true wisdom. When we find wisdom in the fear of the LORD we will also discover its lasting benefits - the promise of everlasting life. Let's do everything we can to get wisdom. It will be worth your while.

:4 The 'hid treasures' is the understanding of the gospel message - see Jesus' use of the language in Matthew 13:44

V.1-5 If a person does certain things, (the three "ifs" 1-4) then certain things will be true of his life.(V.5) The wise man shows that if that one is to receive understanding and knowledge, it is important that he does six things.

We saw in Num. 5 that the woman who committed adultery brought death on herself and her accomplice.  This physical situation underscores a greater spiritual application.
The wayward, adulterous wife of v.16-19 is synonymous with the seductive forces which turn one from serving the LORD. This is spiritual adultery, which is idolatry (Col 3:5). The end for such participants is death.  The cry is to hold fast to the wisdom of the LORD (v. 2,20) to prevent straying in order to gain life (see Rev 2:25).

MAKE THE EFFORT
 
It doesn't just happen.  We can't just hang around waiting for it to grow on us because it won't.  We won't get it accidentally or by inheritance or by good luck.  Wisdom comes with effort.  Some people think it comes with old age, and it must be admitted that the experience of age will help, but without effort the experiences of age will only marginally increase our wisdom.
 
Solomon tells us of the effort we need to go to to get wisdom.  Listen to the words of action he uses:  ACCEPT my words, STORE UP my commands, TURNING your ear to wisdom, APPLYING your heart to understanding, LOOK for it as silver, and SEARCH for it as hidden treasure. (v 1 - 4)  All these actions are not things a lazy person will do, so if we want to be wise we have to make the effort.
 
To accept God's words we need to have thought about them, considered them and we need to believe them.
To store up his commands we need to internalise them, memorise them and to put his word in our heart.
To turn our ears to wisdom we need to filter out the rubbish and tune in to God's word.
Applying our heart to wisdom takes time, study, research, and often, hard work.
Looking for it means to keep our eyes open and attentive, looking in the right places.
And a search as if for hidden treasure takes time, is, frantic and consuming.
 
If wisdom won't come to us then let's get up, make the effort and go get it!

In this chapter we see men invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.

Prov 2:1-6 follow on from each other to make a progressive statement:-  if you diligently do as I say, and make a real effort to understand; if you look for understanding as you would look for silver, or buried treasure; then you will find the knowledge of God – and it is God who gives wisdom. God provides wisdom, but we have to look for it.

Wisdom must be sought as silver (v.4).  Silver was the most precious metal in the Near East, even more than gold (generally).  Thus, the significance of silver cannot be lost.  It was used in the construction of the tabernacle, and as a means of redemption.  Later it was used as a temple tax.  It figures as the pure words of the LORD (Psa 12:6).  The LORD's trying of our hearts is likened to the refining of silver (Psa 66:10; Isa 48:10).  And yet, wisdom is to be considered more precious than this most precious metal (Job 28:10-15).  Look for further references to this in subsequent passages in Proverbs.

2:14  The way in which the wicked ‘rejoice to do evil’ is used by Jeremiah – 11:15  – to speak of how Judah was behaving in his day.

2:10 Notice that ‘wisdom’ is associated with the ‘heart’. Whist one must know – that is have head knowledge – it only is translated into ‘wisdom’ when it affects one’s emotions

V.4 - Putting together Peter Forbes 2003 comments with Michael Parry's 2005 comments we have "hid treasures" as an understanding of the gospel message (Matt 13:44) and "silver" (perhaps connected to this understanding and acceptance of the gospel message) and referring to redemption which is the believer's hope when Christ returns to the earth.

V.6 - We are encouraged to ask for wisdom and it will be given generously (James 1:5).

2:18 That the woman’s home ‘inclineth unto death’ is an idea which recurs in Proverbs. See Prov 5:5, 7:27

2:3 The ‘son’ should ‘cry’ after knowledge. The woman called wisdom woman also ‘cries’ – Prov 1:20. So we see the faithful son and the wise woman actually communicate with each other. So should be our response to the word of God.

2:16 We can see that the wise woman cries to those who would listen – Prov 1:21 and now we see another woman calling to the son. The strange woman also raises her voice. We need to take care as to who we listen to.

We need to listen in order to get wisdom (v2 and v6)  We need to search out knowledge (v3).  Both these come only from God and if we put effort into acquiring them, it will result in understanding.  The word understand or understanding occurs six times in the first eleven verses of this chapter.  It's the logical consequence of obtaining the other two and will mean that we understand righteousness, judgment, equity - every good path (v9)  Our understanding will keep us (v11).

The juxtaposition of knowledge, wisdom and understanding is a recurrent theme, particularly in these early chapters of the book of Proverbs. 

2:4-5   Notice it is simply the one who seeks who ‘understands’. Jesus takes this idea and changes ‘understand’ to ‘find’ in Matt 7:7

2:22   The way in which Solomon is inspired to speak of the end of the wicked echoes his father’s words – Psa 37:28 and contrasts with the one who is blessed who will enjoy long life on the earth – Exo 20:12

1. Psa 2:1 - who is "My son"? Is it Rehoboam? Is it Christ? Is it believers ( NIV "You are all sons of God through faith in Christ Jesus" Gal 3:26)?

2. Prov 2:1 - "'hide'<6845> my commandments with thee".

3. Prov 2:1-5 - wisdom requires a diligent search (Matt 7:7-11) - but God gives wisdom not man (Prov 2:6;1Cor 1:20-25).

4. Prov 2:2,6,7,10 - vss 2,6,10 "wisdom"<2451>; v7 "sound wisdom"<8454>.

5. Prov 2:2,10 - "heart"<3820> - heart has a wider meaning in Hebrew than in English.

6. Prov 2:3,5,6,10 - v3 "knowledge"<998>; vss 5,6,10 "knowledge"<1847>.

7. Prov 2:5 - "fear"<3374>.

8. Prov 2:7 - "layeth up"<6845>(see the notation on #2, Prov 2:1); "buckler"<4043>.

9. Prov 2:7,20,21 - v7 "righteous"<3477>, v20 "righteous"<6662>, v21 "upright"<3477>.

10. Prov 2:8 - "preserveth"<8104>.

11. Prov 2:11-12 - "understanding shall...'deliver'<5337> thee from the way of evil man, from the 'man'<376> that speaketh 'froward things'<8419>" - understanding is connected to deliverance.

12. Prov 2:16 - "deliver thee from the 'strange woman'<802><2114>, even from the 'stranger'<5237> which 'flattereth'<2505> with her words."

13. Prov 2:16-19 - the strange woman (Rev 17:1-18) is unfaithful and following her false paths leads to death in contrast to the faithful woman who is betrothed to Christ (John 3:29) representing "the saints and faithful brethren in Christ" (Col 1:2) whose path leads to life.

14. Prov 2:17 - "covenant"<1285>.

15. Prov 2:21 - "the land" refers to the promises made to Abraham (Gen 12:7;13:14-15); "perfect"<8549>; when Christ returns the meek shall inherit the earth (Acts 1:9-11;Dan 12:1-3;Matt 5:5;Isa 2:2-5).

16. Prov 2:22 - "the wicked shall be 'cut off'<3772>" (Psa 146:4;145:20).

2:6      That God gives wisdom is a point which James makes – James 1:5

EFFORT.

Getting God's wisdom means more than going to church once a week. Of course that will help, but gaining wisdom does not happen in only an hour or so a week.

Notice how Solomon suggests how we get wisdom. "Call out for insight and cry aloud for understanding, and if you look for it as silver and search for it as hidden treasure, then you will understand the fear of the LORD and find the knowledge of God." (Prov 2:3-5)

If you want to be a top sports person, you don't play or train for only one hour a week. It takes much more devotion than that to get to the top. The people at the top of their game spend their lives eating, sleeping, drinking and breathing their sport. They keep themselves in top physical condition, they have coaches who keep them improving, and they practice their game for hours each day.

Seeking wisdom should be the same for us. It is about getting to know the mind of God. It takes time, effort, energy, and it is helpful to have others alongside us to help and encourage.

If we want the benefits of wisdom (and the benefits are huge), then let's put in the effort to really get to know the mind of God. Let's read His word earnestly. Let's ask Him for help - call and cry out for insight and understanding. And find others who are like minded to encourage us as we search for wisdom, as we would search for hidden treasure.

2:6    The way in which we can obtain God’s wisdom now is through His written word. There is no other route through which God speaks with us. 

Cry out. Seek. Understand

Notice how Solomon describes how we should obtain wisdom:

Receive

Hide with you

Incline your ear to

Apply your heart to

Cry after

Lift up your voice for

Seek, as for silver

Search, as for hidden treasure.

Many years later Jesus said:

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you" Matt 7:7

Do you think he was quoting this chapter? If so, Jesus must be talking about wisdom as Solomon was. The proverb goes on:

"Then shalt thou understand the fear of the Lord, and find the knowledge of God." Prov 2:5
 

Questions:

If you have time today, why not read Matthew 7 after you have read Proverbs 2:

1) Has this changed what you previously thought Matthew 7 was talking about?

2) Does Matt 7:13 have a counterpart in Proverbs 2?

3) Can you think of any other Parables of Jesus that could relate to this chapter?

THE FEAR OF THE LORD

HPM once wrote "that the Psalms express the emotion of love, the Proverbs reveal the requirements of reverance". Both love and reverance are required for true worship so that we love him as our father and we obey him as our master. The first few verses of Prov.2 teach us how to develop the "fear of the Lord" and find knowledge. Notice the action verbs - 

Prov 2:1-5 - "receive my words..hide my commendments ...incline thine ear ...apply thine heart ...criest after knowledge ...liftest up thy voice ...seekest for her ...searchest for her ... then shalt thou understand ... find knowledge. Because God's wisdon is hidden from the rebellious and foolish, it takes effort to find it. May God bless your study of his word.

2:11   Many have “understanding” but not all are discreet. There is wisdom in deciding when it is appropriate to speak and when it is not. Knowing something is true does not mean that it is necessarily important or wise to point out that truth.

2:2      Inclining the ear and applying the heart go together. The heart cannot be applied unless the ear has heard. In short unless we read God’s word – the Bible – we will not be wise in His word.  There is no short cut to the wisdom of God.

2:19       The stark warning that there is no return from the way of the “strange woman” does not mean that repentance is not possible. However it does highlight the addictive nature of sin.

2:3      Notice the margin rendering for “liftest up thy voice”. It is “given thy vote”. We must ask ourselves have we voted for God’s instruction?

2:5         “then thou shalt understand” teaches us the “fear of the Lord” – knowledge, of itself, is not sufficient. There are many who know about God. We have to know Him.

2:6  In saying “out of His mouth …” we are given an insight into how God inspires writers. He speaks and they record His word as David says –2Sam 23:2

2:4 We take it for granted, maybe, that “wisdom” is a woman. However this is a fundamental aspect of the teaching of God. He sets wisdom as a woman in contrast to the “strange woman”. It is not an attempt to denigrate women, Rather Yahweh is using one of the strongest emotions that men can have to speak of where their focus is.

2:16-19 The imagery of the “strange woman” is so powerful as illicit activities appeal to the flesh’s way of thinking. The “flatteries” are empty words that pander to the thinking of the flesh. The imagery is speaking of following the road of false worship - anything that gets in the way of faithful worship of our Father. “Stolen waters are sweet” (Prov 9:17) such activities are called “the pleasures of sin” (Hebrews 11:25). So let us make no mistake fleshly activities are pleasurable – if they were not there would be no temptation. Our focus should be a realisation that there is no way out from such behaviour (Prov 2:18-19)

2:7-9  Notice the link between “wisdom”, “righteousness” and “judgment”. And the “wisdom” comes from God’s word. Notice the emphasis is on “wisdom” not knowledge. We do need to “know” facts but unless those facts are translated into lessons about how to live to please our Father they are of little value.

2:1 the “son” initially that God was speaking to was Solomon, then the nation and in particular one in the nation. Jesus Christ. We should realise that what was good enough for Jesus is good enough for us as we walk towards the kingdom, attempting to please our Heavenly Father.

v.15 holds a hard lesson for us. To be esteemed among men is a desire of us all to some degree. Here Jesus gives it true perspective. God knows our hearts. We may be able to fool our fellow men, but not God. Luke 11:39, 18:11, 20:20, Pro.20:6, 1Sam.16:7.

v.19-31 The parable of the rich man and Lazarus was told to the religious leaders after Lazarus had been raised from the dead [John 11]. Therefore the mention of 'Lazarus' and 'one be raised from the dead' would have had a very powerful force when Jesus told the parable.

16:13 Matthew 6:24
16:18 Matthew 5:32

16:14 That the Pharisees 'derided' Jesus is not surprising. It is the normal response to someone who points out something we do not like. Rather than acknowledge the criticism we attempt to 'rubbish' the person making the observation - Character assassination, we call it today. It should not be the way that the servant of God behaves.

:1 We noted before that 'wasted' continues the theme of the lost son (15:13). We note also that Jesus was speaking to his disciples. That individuals can be 'lost' speaks to disciples of Jesus, not those who never knew him.

V.13  You cannot serve God and mammon. It does not say you must not, but, you cannot. You cannot turn the right and to the left at the same time. Some have tried to serve God and mammon at the same time, but it never works. We think of Ananias and Sapphira. Acts 5:1-5. Demas. 2 Tim 4:10 and of course Judas Iscariot. 

16:1 Notice that the parable of the steward is spoken to 'the disciples' they were the stewards of the gospel. The parable of the rich man and Lazarus is spoken to the Pharisees (16:14). The parables present similar messages to different categories of individuals.

The Lord spoke the first parable to His disciples in the hearing of the Pharisees, and then followed on with the second parable spoken directly to the Pharisees.
The first parable hit hard at the Pharisees who loved wealth, power, and position. They served themselves rather than serving the LORD.
The second parable again hit the Pharisee's love of riches (which cannot save).  The rich man represented them.  Actually it represented them through their leader the high priest Caiaphas (Matt 26:3) who had five brothers (v.28).
The two parables show us that we should trust the LORD completely (Prov 3:5), and not to trust in wealth (Mark 10:24, 1Tim 6:17-19).

The Unjust Steward - Luke 16:1-18
The elder brother was the real prodigal after all, and the true waster of his father’s substance.  This phrase is now used in a story told by Jesus of a steward accused by his master that he had wasted his goods.  (Luke 16:1)  The master called upon his steward to give an account of his stewardship.  In a last desperate act, the steward called his master’s debtors to him and sharply reduced their debts.  He did this to place them in his debt, so that when he was dismissed from his stewardship they would be willing to support him.  The master did not say that the steward had done “justly”, for he was an “unjust steward”.

But he had to admit that he acted “shrewdly”.  (verse 8)
With these words the parable ended, and Jesus drew its lessons for his Disciples:

They should act consistently with what they professed.  (verse 8) 
The steward was commended, not for acting dishonestly, (that is unjustly), but for acting shrewdly (that is consistently).  He wanted to secure his future in this world, and he did everything within his power to do so.  Jesus provided the comparison for his disciples, contrasting the position of the unjust steward with the “children of light”, (Compare - Ephesians 5:8)  who say their interest is in the world to come.  But they sometimes act as if their main interest is in this world.  The unjust steward was at least consistent.
Possessions are to be held in trust, and must be used to make true friends (verse 9). 
If a servant of Christ does possess worldly wealth (“the mammon of unrighteousness), he must use it as held by him in trust from God.  By using it in accordance with the terms of such trust, he would make “friends” of God and His Son.  Such a friendship will endure beyond death, and with the coming of the Kingdom will mean “eternal dwellings” for the truly faithful stewards. (Compare John 15:14)
Unfaithful use of riches shows unfitness for immortality. (verses 10-12) 
A man’s control of worldly possessions, “the unrighteous mammon”, lasts as long as he lives.  His “stewardship” in material things is very limited.  On the other hand, immortality, once given, is “your own” forever.  Jesus’ point was a simple one.  If disciples are not faithful in the discharge of a temporary stewardship, how could they qualify to receive a permanent one? ·    
Divided service is impossible.  (verse 13) 
A slave belonged absolutely to his master.  The word “serve” used by Jesus means “to be a slave”.  No man can serve as a slave to both God and mammon.  Slavery was all demanding, and the demands of God and mammon are mutually exclusive, or opposed to each other.  Service to God demands the whole person.  It is a full time job. 

At this point, the Pharisees,  who were “lovers of money” could stand it no longer.  They broke into the Master’s discourse and scoffed at him.  (verse 14)  Instantly, he accepted the challenge, showing them that the unjust steward portrayed their own dishonesty exactly:

The Pharisees justified themselves before men. (verse 15) 
It was not God they served but men, whose favour they sought.
They were already “dismissed”. 
They would no longer be stewards.(vs. 16).  No matter how they might try to retain their power and prestige, it was useless.  John’s coming had signalled the end of the era of the Law,  within the context of which they sought to retain their power.  Now people were crowding in to listen to earth’s coming King. 
Their “discounting” of God’s Law would not be accepted anyway.  (verses 17,18)  Jesus finally gave a specific illustration of the work of these “unjust stewards”.  As an example, their treatment of Moses’ regulation of divorce gave the people license to divorce at the slightest whim.  This was an attempt to involve the people in their own blind failings, so that, being themselves corrupted, the people could hardly ask for removal of stewards who were just as corrupt as themselves.  The Pharisees discounted God’s laws in the same manner in which the unjust steward discounted the debts.  Although the master acknowledged the worldly shrewdness of his steward  in obtaining the support and favour of others,  he was still going to be dismissed from his position.
Jesus had called the Pharisees, “uncaring shepherds”, “careless householders”, “prodigal sons” and “unjust stewards” - but more was to come.

Rich Man and Lazarus - Luke 16:19-31
The Scribes and Pharisees had forgotten that they were God’s stewards.  They saw themselves as the rich man himself, instead of being his stewards.  They hoarded the Law and the Prophets to themselves.  So Christ presents them as a rich man who, thoroughly deceived, spends “his” riches on himself and does not remember whose they are until it is too late. 

A “leper being licked by dogs” (for the word “sores”  in verse 20 is the wound of leprosy),  was the Pharisees’ view of Christ surrounded by Publicans and Sinners. (Luke 15:1, 2)  Publicans were tax-gatherers for Rome, no better in the Pharisees’ opinion then Gentiles, whom Jews referred to as “dogs”.  (Mark 7:27)  Christ being regarded by the Pharisees as a leper provides an echo from the Prophet Isaiah:

“Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted”.  (Isaiah 53:4)

Christ presents the dead as speaking in this parable.  His words are an ironic thrust at the terrifying scary tales with which the Pharisees described the pains of “hell”, compared with the joys of “heaven”.  They used these in maintaining influence over the people.  

Jesus obviously did not support their views, as shown in the record of his activity in raising the real Lazarus from the dead.   If  he did, he would not have wept at Lazarus’ death, nor would his comfort of Lazarus’ relatives be considered in terms of hope in the resurrection. ( John 11:23-26 )  Nor would Lazarus have been pleased in being called back from such bliss.

But the Pharisees taught these things, which they had absorbed from Greek Culture.  Josephus, a Pharisee of the next generation, provides a very detailed and vivid description of their view of Hades.  It bears a strong relationship to the Greek mythological view regarding the afterlife and parallels phrases and the picture presented by Christ in this parable.

So Christ portrays their dismay, when, personified as the dead rich man, they gaze across from Hades to see Lazarus, not only in Abraham’s company, but in his bosom.  He was Abraham’s special friend. (Compare John 13:25)

Nowhere does the Scripture present a literal picture of a heaven and a hell from which the occupants of each can view and talk to each other, let alone send someone from heaven to hell with a drop of water to cool the tongue of a sinner burning and suffering in intense fire. 
To further support the fact that this is a parable, we have Jesus’ own words that “…no one has ascended into heaven,…” (John 3:13).   As a further demonstration of this, we have the words of the writer to the letter to the Hebrews, providing a list of faithful people throughout history who had died in faith.  Abraham was included in that list.  It was stated of these people, years after Christ’s resurrection and ascension, that:

“And all these having gained approval through their faith, did notreceive what was promised, Because God had provided something better for us, so that apart fromus they should not be made perfect”.Hebrews 11:39, 40

Coming back to the parable, we see that the rich man pleads with Abraham to send Lazarus back to his surviving relatives:“…But if someone goes to them from the dead, they will repent!”Luke 16:30

But Abraham, “a faithful rich man”, refuses:“If they did not listen to Moses and the Prophets, neither will they be persuaded if someone rises from the dead” Luke 16:31

This was a crushing statement to the sneering Pharisees and a foreshadow of condemnation to them.  For Christ did raise a real Lazarus from the dead, and the Scribes and the Pharisees did not repent.  Nor did they, in general, repent when he Himself was raised from the dead.  They not only, in their minds,  “needed no repentance” (Luke 15:7), they would not even be convinced of their need by a resurrection of the dead.
But the Publicans and Sinners pressing around Jesus to hear him, had obviously been convinced of their need and thus were in the way of salvation.  Not only so, but, as “dogs”, the Publican and Sinners in pressing around the Master to hear him speak, were actually helping him endure the trial that his role as Saviour brought upon him. 
{from the Life of Christ Seminar}

V.10 If you do not have respect for whatever is small; you are not worthy to handle the big things in life.

16:10  The faithfulness that Jesus spoke about was not the faithfulness of the steward in the arrangements he made. Rather because he could not be faithful in the little thing which had been committed to him he would not have any greater thing committed to him.

16:10 The idea of the one who is faithful in little being blessed is developed by Jesus only a few chapters further on – Luke 19:17

Jesus does not say much about the Law of Moses being repealed, and replaced by His New Testament, but in Luke 16:16He does. “The law and the prophets were until John”.
Much of the Epistles emphasizes that the Law has been replaced by Christ’s law, eg Col 2:13-17, where God’s Handwriting (probably referring to the Ten Commandments) is rubbed out.

v.9 - I have a feeling that this verse was possibly aimed directly at a certain person in Jesus' audience - Judas Iscariot.  This was very close to the end and we know that Judas was by this time making his mind up about whether to make a contract with the Temple Priests.

V.15 The Scribes and Pharisees certainly had not got their priorities right. They had pride and arrogance where meekness and humility should have been. They thought only of themselves, and above that they were highly critical in their condemnation of the publican and other sinners. Their characteristics were far from the qualities that Paul spoke about when writing to the first century ecclesias. Col 3:12-14

V.13-14 - notes the Pharisees loved money and we read elsewhere the love of money is the root of all evil (1Tim 6:10).

TRUSTED WITH LITTLE, TRUSTED WITH MUCH

16:13  The quotation from Matt 6:24– the sermon on the mount ‘no servant … and mammon’ highlights that the teaching of Jesus is not just theory. It should inform us in the way that we should live.

16:1 The ‘certain rich man’ echoes the beginning of the parable about the bigger barns in Luke 12:16

The Just Steward

The law says that if your brother owes you what he cannot repay, you should help him and provide for him (Lev 25:35-43). God provided the year of Jubilee to make sure that people were released from debts (Lev 25:54-55). So the steward had a choice to make. Either obey his money master (Mammon v13) or his true Master (God). The man in the parable chose to obey God. This is why in v13 Jesus concludes "you cannot serve two masters"; either accounting to money or to God. So we shouldn't use this parable to exhort each other to be careful with money. In v15 he says "what is highly esteemed among men.." (namely the exact accounting and extraction of debts) "..is an abomination in the sight of God".

How often, in the daily outworking of our duties, do we inadvertently transgress God's commandments in the guise of: "I was just doing my job"?

16:11 We might think that the mundane day to day things of our lives and work are not really related to the things of the kingdom of God. However Jesus teaches very powerfully that they are. Unless we can implement the principles of the gospel in our daily lives and dealings with others we will not be in the kingdom of God.

16:4  ‘I am resolved’ echoes the sentiments of the prodigal son – Luke 15:18. Over the years I have highlighted a number of links between the parables Jesus told in this section of Luke and they are worth collating to show the structure and force of these unique parables Jesus gave.

16:11  The ‘true riches’ are not material things as we might think them. Rather they relate to the future kingdom of God as can be seen when we look at Prov 22:4 where ‘honour’ and ‘life’  as well as ‘riches’ are added to the one who learns of God.

Luke 16:18

"Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery."

"Putteth away," and "put away" are both  # <630>, apoluo, the Greek word for a separation. The Greek word for divorce is # <647>, apostasion (cf. Mark 10:4). Jesus is saying that whosoever puts away, or separates from his wife and marries another (without a legal divorce), commits adultery.

To leave, or to put/send someone away is not divorce, though the word for separation has been wrongly and interchangeably used, and thus mis-interpreted time and time again for divorce. If we are separated from our spouse and re-marry, it is bigamy; we commit adultery. A person who marries a woman that is not properly divorced, but only separated from her spouse also commits adultery against the true husband because the marriage still continues!

Notwithstanding the great pretentiousness of the Pharisees, Jesus showed these covetous sticklers of the Law that they really had departed from the Law by merely separating from their wives, and then re-marrying contrary to the Law (Deut 24:1-4). They were, in fact, guilty of adultery themselves! A proper divorce followed by re-marriage is not adultery. Otherwise, God would not have given this Law to Moses. It does not make sense to allow for divorce for the purpose of making a possible re-marriage legal, and then risk being put to death for adultery (Lev 20:10; Deut 22:22; John 8:4-5)!

To have a proper understanding of the context, it is important to understand the differences of these words. Many erroneous conclusions have resulted because of failure to do so. There is a reason why God used different words to distinguish separation from divorce both in the Old and New Testament, and the onus is on us to study these differences as they occur in our daily readings without any pre-conceived biases.

Summary Of Luke

16:1-13         To Disciples Parable – Rich man’s unfaithful steward

16:14            Pharisees derided Jesus

16:15-18       Jesus reproved Pharisees

16:19-31       Parable – Rich man and Lazarus

16:5-7       How often do we compromise our principles – that which is true – to avoid a conflict? This is what the steward was doing.

16:25  A common misconception forms the basis of Jesus’ comment. Those who do not understand God’s way of dealing with individuals often fall into the trap of equating wealth with blessings form God and hardship as an indication of God’s displeasure. So Jesus is playing to the Pharisees incorrect way of thinking.

16:1-12      Jesus’ parable here is like Prov 27:23-27

16:24  In putting the words “father Abraham” in the mouth of the rich man we see Jesus likening the rich man to the Jewish leaders because this was their claim – John 8:39 – when they said that Abraham was their father.

16:8   the wisdom Jesus speaks of is not godly wisdom. It is human reasoning. Hopefully the children of this world are wiser than we are in the subterfuge the steward used!

16:21    There are a number of similarities between the parable of the prodigal son in chapter 15 and the parable of the Rich man and Lazarus in this chapter. The crumbs which fell from the rich man’s table answers to the being in want of 15:15-16

16:29 having “Moses and the prophets” means the scriptures. The point being that no signs will convince unless the scriptures are read, believed and understood.

16:29 having “Moses and the prophets” means the scriptures. The point being that no signs will convince unless the scriptures are read, believed and understood.

22:44 there are only two other places in scripture where we read of “sweat” – Gen 3:19 where Adam was to sweat in his labour and Eze 44:18 where in the age to come priests will not “sweat” in their involvement in temple worship. We see the similarity with Adam and the contrast with the priest in the age to come. Jesus’ sweating achieved something eternal whereas Adam’s sweating was for a sort term gain. And so, because of Jesus’ sweating there will be a glorious age.

16:26 the “great gulf” is like the poor relationship between the two brothers in the parable of the prodigal son - 15:28.

16:14 the characteristic of deriding an individual should not be part of the way of behaviour of the servant of God. But we see it again in the rules –  23:35 If you can’t fault the man’s life then mock him instead. This is how they behaved consistently towards Jesus.

16:14-15 It is important to realise that the apparent throw away comment that the Pharisees “were covetous” is crucial to understanding the parable. That they “justified themselves” therefore makes them like the “steward” who sought to ingratiate himself to his lord’s debtors. 

16:1  Whilst the parable about the unjust steward was spoken to “his disciples” the parables in Luke 15 were spoken to the Pharisees  and scribes who “murmured” at Jesus’ behaviour.

There are significant similarities and contrasts between the parable in Luke 16 and the parables, especially about the prodigal son. The different audiences should be taken account of when considering these parables,