Happily,
She Never Cared Much For Fame
Proverbs
1:8-10[1]
8Listen,
my son, to your father’s instruction and do not forsake your mother’s
teaching. 9They will be a garland to grace your head and a
chain to adorn your neck. 10My son, if sinners entice you, do
not give in to them.
Although the book of proverbs begins with a title ascribing the proverbs
to Solomon, it is clear from later chapters that he was not the only
author of the book. Pr 22:17 refers to the “sayings of the wise,” and
24:23 mentions additional “sayings of the wise.” The presence of an
introduction in 22:17–21 further indicates that these sections stem from
a circle of wise men, not from Solomon himself. Ch. 30 is attributed to
Agur son of Jakeh and 31:1–9 to King Lemuel, neither of whom is
mentioned elsewhere. Lemuel’s sayings contain several Aramaic spellings
that may point to a non-Israelite background.
Most of the book, however, is closely linked with Solomon. The
headings in 10:1 and 25:1 again include his name, though 25:1 states
that these proverbs were “copied by the men of Hezekiah king of
If Solomon is granted a prominent role in the book, most of Proverbs
would stem from the tenth century B.C. during the time of
The role of Hezekiah’s men (see 25:1) indicates that important sections
of Proverbs were compiled and edited from 715 to 686 b.c. This was a
time of spiritual renewal led by the king, who also showed great
interest in the writings of David and Asaph (see 2Ch 29:30). Perhaps it
was also at this time that the sayings of Agur (ch. 30) and Lemuel
(31:1–9) and the other “sayings of the wise” (22:17—24:22; 24:23–34)
were added to the Solomonic collections, though it is possible that the
task of compilation was not completed until after the reign of Hezekiah.
The Hebrew word translated “proverb” is also translated ”oracle” (Nu
23:7,18), “taunt” (Isa 14:4) and “parable” (Eze 17:2), so its meaning is
considerably broader than the English term. This may help explain the
presence of the longer discourse sections in chs. 1–9. Most proverbs are
short, compact statements that express truths about human behavior.
Often there is repetition of a word or sound that aids memorization. In
30:33, e.g., the same Hebrew verb is translated “churning,” “twisting”
and “stirring up.”
Biblical Truths and
Theology
[8-19] A warning against association with the greedy and the violent who
seek to destroy the honest man and to steal his possessions (Proverb
1:11-14). The trap which the wicked set for the innocent (Proverb 1:11),
in the end (Proverb 1:19) takes away the life of the wicked themselves.
1:7-9 Fools
are persons who have no true wisdom, who follow their own devices,
without regard to reason, or reverence for God. Children are reasonable
creatures, and when we tell them what they must do, we must tell them
why. But they are corrupt and willful, therefore with the instruction
there is need of a law. Let Divine truths and commands be to us most
honorable; let us value them, and then they shall be so to us.
Items for
Discussion
·
Why do people give advice?
·
Before people take advice, what should they consider?
·
What kind of advice do you remember from your mother and grandmother?
·
Why should we take advice from God?
John 16:20-27
“20I
tell you the truth, you will weep and mourn while the world rejoices.
You will grieve, but your grief will turn to joy. 21A woman
giving birth to a child has pain because her time has come; but when her
baby is born she forgets the anguish because of her joy that a child is
born into the world. 22So with you: Now is your time of
grief, but I will see you again and you will rejoice, and no one will
take away your joy. 23In that day you will no longer ask me
anything. I tell you the truth, my Father will give you whatever you ask
in my name. 24Until now you have not asked for anything in my
name. Ask and you will receive, and your joy will be complete. 25“Though
I have been speaking figuratively, a time is coming when I will no
longer use this kind of language but will tell you plainly about my
Father. 26In that day you will ask in my name. I am not
saying that I will ask the Father on your behalf. 27No, the
Father himself loves you because you have loved me and have believed
that I came from God.”
Background
The
Gospel of John
is the fourth gospel in the New Testament, written by John the
Evangelist. Like the three synoptic gospels, it contains an account of
some of the actions and sayings of Jesus, but differs from them in
its distinguishing character,
sentiment, moral nature, guiding beliefs
and theological emphases. The purpose is expressed
in the conclusion, found in verses 20:30-31: "...these [Miracles of
Jesus] are written down so you will come to believe that Jesus is the
Anointed, God's son — and by believing this have life in His name." Of
the four gospels, John presents takes the highest position, implicitly
declaring Jesus to be God. Compared to the synoptics, John focuses on
Jesus' cosmic
mission
to redeem humanity over the earthly mission to teach, cast out demons
(which is not mentioned), and comfort the poor.
Biblical Truths and Theology[2]
Verse 20.
Ye shall weep, At my
crucifixion, sufferings, and death.
The world.
Wicked men. The term world
is frequently used in this sense. See John 16:8. It refers particularly,
here, to the Jews who sought his death, and who would rejoice that their
object was obtained.
Shall be turned into joy.
You will not only rejoice at my resurrection, but even my death, now the
object of so much grief to you, will be to you a source of unspeakable
joy. It will procure for you peace and pardon in this life, and eternal
joy in the world to come. Thus their greatest apparent calamity would be
to them, finally, the source of their highest comfort; and though
then they could not
see how it
could be, yet if they had known the whole
case they would have seen that they might
rejoice. As it was, they were to be consoled by the assurance of the
Savior that it would be for their good. And thus, in our afflictions, if
we could see the whole case, we should rejoice. As it is, when they
appear dark and mysterious, we may trust in the promise of God that they
will be for our welfare. We may also remark here that the apparent
triumphs of the wicked, though they may produce grief at present in the
minds of Christians, will be yet overruled for good.
Their joy shall be
turned into mourning, and the mourning of Christians into joy; and
wicked men may be doing the very thing--as they were in the crucifixion
of the Lord Jesus--that shall yet be made the means of promoting the
glory of God and the good of his people, Psalms 76:10.
Verse 22.
I will see you again.
After my resurrection.
Your joy no man takes from you.
You shall be so firmly persuaded that I have risen and that I am the
Messiah that neither the threats nor persecutions of men shall ever be
able to shake your faith and produce doubt or unbelief, and thus take
away your joy. This prediction was remarkably fulfilled. It is evident
that after his ascension not one of the apostles ever doubted for a
moment that he had risen from the dead. No persecution or trial was able
to shake their faith; and thus, amid all their afflictions,
Verse 23.
In that day. After my
resurrection and ascension.
Ye shall ask me nothing.
The word rendered ask
here may have two significations, one to ask by way of inquiry, the
other to ask for assistance. Perhaps there is reference here to both
these senses. While he was with them they had been accustomed to depend
on him for the supply of their wants, and in a great degree to propose
their trials to him, expecting his aid. See Matthew 8:25; John 11:3.
They were also dependent on his personal instructions to explain to them
the mysteries of his religion, and to remove their perplexities on the
subject of his doctrines. They had not sought to God through him
as the Mediator, but
they had directly applied to the Savior himself. He now tells them that
henceforward their requests were to be made to God in his name, and that
he, by the influences of his Spirit, would make known to them what Jesus
would himself do if bodily present. The emphasis in this verse is to be
placed on the word "me."
Their requests were not to be made to him, but to the Father.
Verse 24.
Hitherto. During his
ministry, and while he was with them.
Have ye asked,
From the evangelists, as well as from this declaration, it seems that
they had presented their requests for instruction and aid to Jesus
himself. If they had prayed to God, it is probable that they had not
done it in his name. This great truth--that we must approach God in the
name of the Mediator--was reserved for the last that the Savior was to
communicate to them. It was to be presented at the close of his
ministry. Then they were prepared in some degree to understand it; and
then, amid trials, and wants, and a sense of their weakness and
unworthiness, they would see its preciousness, and rejoice in the
privilege of being thus permitted to draw near to God. Though he would
be bodily absent, yet their blessings would still be given through the
same unchanging Friend.
Ask.
Now they had the assurance that they might approach God in his name;
and, amid all their trials, they, as well as all Christians since, might
draw near to God, knowing that he would hear and answer their prayers.
Verse 25.
In proverbs. In a
manner that appears obscure, enigmatical, and difficult to be
understood. It is worthy of remark, that though his declarations in
these chapters about his death and resurrection appear to us to be
plain, yet to the apostles, filled with Jewish prejudices, and unwilling
to believe that he was about to die, they would appear exceedingly
obscure and perplexed. The plainest declarations to them on the subject
would appear to be involved in mystery.
The time cometh.
This refers, doubtless, to the time after
his ascension to heaven, when he would send the Holy Spirit to teach
them the great truths of religion. It does not appear that he himself,
after his resurrection, gave them any more clear or full instruction
than he had done before.
I shall show you plainly.
As Jesus said that he would send the Holy Spirit (John 16:7) and as he
came to carry forward the work of Christ, so it may be said that the
teachings of the Holy Spirit were the teachings of Christ himself.
Of the Father. Concerning
the will and plan of the Father; particularly his plan in the
establishment and spread of the Christian religion, and in organizing
the church.
Verse 26.
I say not unto you that I will pray.
In John 14:16, Jesus says that he would pray the Father, and that he
would send the Comforter. In chapter 17, he offered a memorable prayer
for them. In Hebrews 7:25, it is said that Jesus ever lived to make
intercession for us; and it is constantly represented in the New
Testament that it is by his intercession in heaven now that we obtain
the blessings of pardon, peace, strength, and salvation. Comp. Hebrews
9:24. This declaration of Jesus, then, does not mean that he
would not intercede
for them, but that there was no need then of his mentioning it to them
again. They knew that; and, in addition
to that, he told them that God was ready and willing to confer on them
all needful blessings.
Items for
Discussion
-
How can something as painful as childbirth be
forgotten?
It must be because we see families of
more than one child.
-
Jesus is telling us that there will be a time
of grief followed by a time of great joy.
Can you think of some examples other
than childbirth?
-
Jesus’ mother Mary is held in the highest
esteem.
What do you think made this
relationship so unique?
-
John quotes Christ as He describes a
relationship between ourselves, Him and God?
What makes this relationship like
motherhood?
Discussion
Challenge
-
How can we
today create a relationship with Christ that is described by the
Apostle John?
[1] Translations: New International Version (NIV)