Tuesday, August 20, 2013 GraceDoctrine.org The Book of Proverbs, Pt. 138, Chapter 8 Outline for Chapter 8. I. Wisdom’s Introduction: Wisdom’s availability, 8:1-3. II. 1st Exhortation: Discern and Listen, 8:4-9. III. 2nd Exhortation: Choose Wisdom above all else, 8:10-31. IV. 3rd Exhortation: Listen and Heed, 8:32-36. IV. Third Exhortation: Listen and heed, 8:32-33. 1. Reason: It is a matter of life or death, 8:34-36. In this passage the woman “wisdom” changes her persona, setting and address. She changes from addressing the masses at the city gate, Prov 8:1-21 and as a primordial figure beside the Creator in Prov 8:22-31, to being the owner of a house, Prov 8:34, addressing the sons and inviting them to maintain their watchfulness at her door in order to find her, because it is a matter of life and death. These verses climax not only this chapter, but the entire prologue of Proverbs 1-9. They also return to the themes of “wisdom’s” first speech, Prov 1:20-33, give us a final call to listen to “wisdom”, vs. 32ff, and identify the consequences of following or rejecting “wisdom” in its starkest terms, life or death, vs. 35f. In light of “wisdom’s” preexistence, her role in creation, and all the benefits that she freely bestows upon those who find her, in these final passages she gives one last appeal to her students to observe her principles and precepts. The outline of her final appeal includes: 1) Vs. 32a - Exhortation (1 line): Perceive doctrine through the ear gate and apply it. 2) Vs. 32b - Motive (1 line): + H is for those who apply doctrine. 3) Vs. 33 - Exhortation (2 lines): Application of doctrine brings wisdom, neglect of it does not. 4) Vs. 34 - Motive (3 lines): +H is for those who perceives, seek and faith rests in Bile doctrine. 5) Vs. 35-36 - Motive (4 lines): Life and blessings are for those who have doctrine in their souls, Divine discipline is for those who do not. 1) Vs. 32a - Exhortation (1 line): Perceive doctrine through the ear gate and apply it. We begin with Prov 8:32, “Now therefore, O sons, listen to me, for blessed are they who keep my ways.” It begins with the “now therefore” which is the conjunction WE “and” with the adverb ATTAH, “now.” “And now” is typically used to introduce a new subject or section and here used for the introduction of the concluding principles to follow. It tells us that in light of “wisdom’s” preexistence, vs. 22-26, her role in creation, vs. 27-31, and all the benefits that she freely bestows upon those who seek her, vs. 1-21, her students should listen to her conclusions. Then we have the masculine plural of the Noun BEN, בֵּן, for “sons” that establishes the 17th of the 17 lessons or lectures from the father to his sons in Prov 1-9. This final lesson runs through chapter 9. Like that of Prov 7:24 it is used for the concluding principles. “Listen” is SHAMA, שָׁמַע that means “to hear” with a view toward obedience. So it is not just the intake of God’s Word through GAP that is important, we must apply it as well. Application of “wisdom” is in view and that is the exhortation here. 2) Vs. 32b - Motive (1 line): + H is for those who apply Bible doctrine. When we apply God’s Word we are “blessed”, which is the Noun ASHREY, אַשְׁרֵי, that means “happy, happiness, blessed or blessedness.” Here it is before a relative clause without a relative particle, (i.e., if, when, etc.). That is why “for” and “who” are added. Just like Mat 5:1-11, it is talking about the happiness of God (+H) that comes to the believer who applies God’s Word through the filling of the Holy Spirit on a consistent basis. We too can have the +H of God when we heed God’s Word, i.e., “keep”, SHAMAR, שָׁמַר, that means, “to observe, to guard, or to keep”, “God’s way”, DEREK, דֶּרֶךְ, which is to apply His Word to our lives daily (YOM YOM of verse 30)! Notice the poetic instruction here SHAMA SHAMAR “hear and observe” God’s way, i.e. WWJD (What Would Jesus Do?). Just as the Word of God was “daily” our Lord’s delight prior to and during the six days of creation and restoration, vs. 22-31, God’s Word is given for our happiness (ASHREY = +H) every day when we receive and apply it. With this introductory sentence the next two passages further emphasize its point. 3) Vs. 33 - Exhortation (2 lines): Application of doctrine brings wisdom, neglect of it does not. Next we have Prov 8:33, “Heed instruction and be wise, and do not neglect it.” This goes with the exhortation of the first part of vs. 32, to receive and apply God’s Word consistently! This verse begins with SHAMA once again, this time translated “heed”, which is the connotation of the word as noted in the previous verse as “heed” means, “to pay attention to, listen to and consider.” Here we are exhorted to not only listen to and apply God’s Way, but also His “instruction”, which is MUSAR for “instruction, chastisement, discipline, or warning.” It interprets the metaphor “my ways” in vs. 32. Here it means God’s training through His Word, as authoritative teaching is the means of developing ethical skill. God’s Word is designed for us to learn from, apply, have discernment from its knowledge, gain self discipline in all situations, and make good decisions on a consistent basis to walk in His righteousness. As we have noted, a father’s reproof is for his child’s good, Prov 3:11f; cf. 13:24, likewise God’s instruction and discipline, as found in this book, are for the good of His children, especially the serious students of His Word. That is emphasized in the next phrase, “and be wise”, CHAKAM, חָכַם, a verb in the Qal Imperative from the noun CHOKMAH. Those who possess true wisdom are those who follow the precepts of God’s Word, Prov 23:17, 19. Prov 23:17, “Do not let your heart envy sinners, but live in the fear of the LORD always.” Prov 23:19, “Listen, my son, and be wise, and direct your heart in the way.” This is emphasized in the last phrase, “and do not neglect it”, that is WE AL PARA in the Qal Jussive, that literally says, “and do not loose it.” By extension, PARA may be understood as “to let alone, to release or to show lack of restraint.” With the negative AL we are not to let the Word of God alone, or release it. This means we do not neglect it by not listening to it, or not observing it or not applying it in our lives, “i.e., do not refuse it or have disdain for it or neglect it.” In application this means “do not have a lack of restraint” that especially warns us to not neglect the application of God’s Word with the result of giving over to sin temptations instead. We are to do just the opposite and have restraint over the temptations of sin in our lives so that we continue to walk in God’s Plan for our lives. 4) Vs. 34 - Motive (3 lines): +H is for those who perceive, seek and Faith Rest in Bible doctrine. Then in Prov 8:34, “Blessed is the man who listens to me, watching daily at my gates, waiting at my doorposts.” This verse complements the motive of the second half of the introductory verse in vs. 32, reminding us of “wisdom’s” blessing of +H. It reminds us that “listening to” (learning from) “wisdom” cannot be done halfheartedly; cf. Prov 2:1-4. This verse begins with ASHREY for “happy” once again. The “man” ADAM, אָדָם, that SHAMA’s, “listens to” God’s Word shares in the happiness of God, +H. The second and third parts of this verse reemphasize the observance of God’s Word. “Watching daily at my gates”, uses the verb SHAQAD with YOM YOM that means, “to be vigilant, or to keep watch daily.” The meaning of SHAQAD overlaps with SHAMAR, “to observe, to guard, or to keep” How are we to be watchful? By keeping God’s Word resident within our souls and applying it daily. It also means “to show up early” in order to learn and observe God’s Word. “The idea of watching is so basic to the root that the name for the almond tree is taken from it SHAQED. The almond tree in Israel can bloom as early as January or February and is considered the "announcer," "watcher" or "waker" of spring. God used this idea as an object lesson for Jeremiah to remind him that He is watchful and prompt to carry out His promises (Jer 1:11f).” (Complete Biblical Library Hebrew-English Dictionary.) Therefore, if God is watching over His Word to see that it is carried out, so too should we watch over the Word resident in our souls to carry it out. The Almond was also represented on the Golden Candle stick in the Tabernacle, Ex 25:33-34; 37:19-20, which represented the Deity of Christ who would become man and be the first fruits of all resurrected, 1 Cor 15:20-23, that Israel was to be watching for. He showed up early! The Lord’s parable of the virgins and the lamp oil was a reminder of this principle in Mat 25:1-13, but there in regard to His 2nd Advent to establish the Kingdom. It is an exhortation to be filled with the Word of God, first the gospel and then His principles and precepts, and to not be a laggard like those of the world. Finally we have, “waiting at my doorposts.” This may foreshadow “wisdom’s” invitation to the banquet within her house, Mat 25:10, and in Prov 9:1-6. It also implies a contrast between the believers waiting at “wisdom’s” door to that of a seductress waiting to pounce on her prey, as we have seen in the previous chapters. “Waiting” is SHAMAR again, “to observe, keep, or guard.” Standing “on guard” at her house is ultimately the Faith Rest Drill; the observance of God’s Word in application to your life. When we apply God’s Word we are doubly ensuring it remains in our souls. When we do not apply it, sin nature and world view point takes over and we lose the doctrine we once had. “Doorposts” is the plural of the Noun MEZUZAH, מְזוּזָה. It represents private dwellings and temples. There are three interesting analogies given to Israel, and us today, through use of “doorposts.” 1. The Israelites in Egypt were instructed to place blood on the doorposts of their homes so that God would “pass over” their doors and not visit their firstborn with death, Ex 12:7, 22f. Ex 12:7, “Moreover, they shall take some of the blood (of the paschal lamb) and put it on the two doorposts and on the lintel of the houses in which they eat it.” This represented Christ’s payment for the penalty of our sins, providing salvation for all mankind, 1 Cor 5:7. 1 Cor 5:7, “Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed.” 2. The master was to pierce his Israelite slave’s ear on the doorpost of his home if the slave desired to become a permanent servant Ex 21:6. Ex 21:6, “Then his master shall bring him to God (or the judges who acted on God’s behalf), then he shall bring him to the door or the doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently.” This represents the believer’s entrance into the family of God as permanent servants of our Lord, our full time Christian service. It also represents our eternal security, Rom 6:16-23. 3. The commandments were to be written on the doorposts to serve as a continual reminder to the people, Deut 6:9; 11:20. Deut 6:9, “You shall write them (God’s Commandments) on the doorposts of your house and on your gates.” This represents the teaching of God’s Word that we are to learn and have resident within our soul ready for application. This is the main emphasis of our passage in Proverbs; cf. Prov 3:3; 7:3. Therefore from the Doorpost we see: 1. Christ’s saving work and the believer’s resultant salvation and eternal security. 2. The believer’s entrance into the family of God as servants unto the Lord; our full time Christian service. 3. “Wisdom”, God’s Word, should be resident within our souls. 5) Vs. 35-36 - Motive (4 lines): Life and blessings are for those who have doctrine in their souls, Divine discipline is for those who do not. Here we have our final motive in two parts, vs. 35 the positive aspect and vs. 36 the negative aspect. Prov 8:35, “For he who finds me finds life and obtains favor from the LORD.” Here we have the positive exhortation of having life and blessings from the Lord when we have His Word resident within our souls. “Finds” is MATSA, מָצָא in both instances. If we find “wisdom” we find “life” CHAYYIM and obtain “favor.” The theme of life as one of “wisdom’s” blessings is shown throughout the prologue, Prov 3:2, 18, 22; 4:4, 10, 13, 22f; 6:23; 7:2; cf. 9:11. “Favor” is the noun RATSON, רָצוֹן that means, “favor, pleasure, will, wish, or desire.” Unlike “blessed” above that means the +H of God, here RATSON means ‘blessings”, and it is used for the desires of God’s people that He satisfies, as in Psa 145:16. Psa 145:16, “You open Your hand and satisfy the desire (RATSON) of every living thing.” This word in parallel to CHAYYIM, “life”, refers to harmony with God and enjoyment of all the blessings He wants for His people, Deut 33:23; Prov 18:22. Psa 18:22, “He who finds a wife finds a good thing and obtains favor (RATSON) from the LORD.” Therefore, we understand it to be the Grace of God and His Grace Pipeline for blessings in time and eternity. Finally in Prov 8:36, “But he who sins against me injures himself; all those who hate me love death.” This verse gives us the negative motive; a warning for those who would reject God and His Word. It is a brief of the more expansive concluding exhortation of Prov 7:25-27. “Sins” is the Verb CHATA, חָטָא that means “to sin, to be guilty, or to offend.” This sinning or offending is directed toward “wisdom” here, which is God’s Word. It means rejecting the Word of God by not learning it or applying it, which is a form of sin. “Injures” is the Verb CHAMAS חָמַס that means “to act violently or to oppress.” “Himself” is the Noun NEPHESH, נֶפֶשׁ, which means “soul or life.” The one who rejects God’s Word acts violently against his own soul. Allowing sin to rule your soul is to oppress it and do serious damage to it. Likewise, when one rejects God’s Word they will have stress, anxiety, fear, worry, etc. in their soul which includes grieving and quenching the Holy Spirit within them, Eph 4:30; 1 Thes 5:19-22, if they are a believer, and build up scare tissue on their soul making it more and more difficult to learn and apply God’s Word in their life. The last phrase tells us that “all those who hate me love death.” The “me” here is “wisdom” speaking, which is God’s Word, and those who “hate”, SANE, שָׂנֵא, God’s Word means they want absolutely nothing to do with it, and instead “love” (AHEB) “death” (MAWETH).” “Death” is used as analogous to “sin” here. Those who hate God’s Word love sin in their soul’s and lives. It speaks to the result of sin. For the unbeliever it leads to the Lake of Fire the Second Death, Rev 20:11-15, and for the believer it refers to the third stage of Divine Discipline which is the Sin Unto Death, 1 Cor 11:30, a dishonorable discharge from there servanthood here on earth, even though they are saved and will go to heaven. “To search for “wisdom” is to search for life and to discover that life is both the reward at the end of the search and a benefit of the process. Since there are only two ways that one can go, the path that leads to life and that which leads to death, to be on the path leading to life is also to be on the way of life—the path that is itself life. Wisdom and the Proverbs thus offer much more than the prosperity, popularity, success or avoidance of sin with which they are usually associated. They offer the underlying reality that gives meaning to these things.” (Complete Biblical Library - Proverbs) Here we are presented with a choice in life, either to embrace it with the happiness and blessings of God by having His Word resident within our souls with application, or destroy it having sin and misery in our souls as a result of not having “wisdom” in our souls; just as Moses presented the same choice to the Israelites in Deut. 30:15-20. So our final motive tells us that “wisdom” is not found casually or by accident. Those who love her find her, whereas those who ignore the guidelines she has set forth reveal their arrogant hatred of “wisdom” and all that she represents, cf. Prov 1:29-32; 2:19; 7:23-27; 9:18. Grace Fellowship Church Pastor/Teacher, Jim Rickard
Posted on: Tue, 20 Aug 2013 20:29:24 +0000
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