Passage: Proverbs 1.1-7

1 The proverbs of Solomon son of David, king of Israel:
2 for attaining wisdom and discipline;
for understanding words of insight;

3 for acquiring a disciplined and prudent life,
doing what is right and just and fair;

4 for giving prudence to the simple,
knowledge and discretion to the young-

5 let the wise listen and add to their learning,
and let the discerning get guidance-

6 for understanding proverbs and parables,
the sayings and riddles of the wise.

7 The fear of the LORD is the beginning of knowledge,
but fools despise wisdom and discipline.


1. What is the context and how relevant is it to grasping an understanding of the passage as a whole?

The context of this passage is about calling people to gain wisdom, thus learning to get the most out of life. It also settles on the definition of wisdom, which is not merely at the knowledge level (v2, 4), but the knowledge always goes hand in hand with the moral righteousness in life (v3).

Apart from this, in v1, we are told that the book is closely connected with Solomon, who wrote much of what was written in the book. Perhaps by knowing of Solomon as the author (1 Kings 4:32), we also learnt that at this peak period of Israel’s history (c. 970 – 930 BC), most things seemed to be in good order, life was at its best, and there were less random situations to complicate the outcome of life, and hence this mainline wisdom in Proverbs caters most likely for standard occurrence of things in life, and hence the perception of an orderly outcome. For example, if one fears God, life will be good. What if life is difficult even though one fears Him?

This passage rightly serves as a prologue for the book. It provides the readers with the purpose of the book in v2-6 (i.e. to attain wisdom and understand words of insight). It mentions regarding the pattern of the book (i.e. proverbs, parables, sayings and riddles in v6). It suggests who the book is meant for in v4-5 (i.e. the simple, young, already wise and discerned people). Finally, it also states the underlying principle of the book in v7 (i.e. that no true wisdom is to be found without a proper relationship with the Lord). By way of introduction, this passage actually provides the readers with a key to understand the passage as a whole.



2. What is the meaning of the significant words in the passage?

A few significant words from the passage are as followed:
- Proverb: is a profound saying in one or two sentences which expresses life insight through its shrewd observation about life.
- Wisdom: is skill in living or practical knowledge which is more than just knowing facts, but also being able to make the right use of facts to achieve desirable goals that God determines.
- Prudence: is the ability to exercise care and good judgment through present decisions so as to achieve the best outcome for the future.
- Discretion: is the idea of self-restraint and sensitivity so as to make decisions in such a way that won’t cause offence or hurt others.
- Fear of the LORD: the state of being in reverent or humble awe before God’s power and greatness.


3. How does this passage contribute to the wisdom of the book to which it belongs?

It’s fair to say that the repetition of the terms relating to ‘wisdom’ and ‘knowledge’ found in this passage introduces the reader to the very concern of the book. This passage offers the interpretative key to understand wisdom in the book of Proverbs. It sets the basic pre-supposition that the fear of the Lord is the beginning of wisdom (v7). What it means is that fearing God is the foundational truth upon which everything else is based on. The entire book is found to unite under the theme of wisdom and knowledge, but always under the framework of taking God into the reality and understanding what He has revealed about the world as observation is drawn based on life experiences. As a consequence, wisdom does begin with faith and repentance. Wisdom without any reference to God is akin to missing the essence of wisdom by failing to learn of the Creator who is behind all things that are studied.

Another way this passage contributes to the wisdom of the book, as has been mentioned, is that wisdom doesn’t concern the intellectual appeal that some have in term of knowledge, in fact, it calls to all people, the simple, the young, the wise (but not the fool who refuses it) to be transformed in both heart and mind.


4. How should a Christian read this passage?

A few general rules for reading Proverbs are that the contents are not to be taken as promises to claim or as universal truth, and together, they are to be read as a collection.
Proverbs operates under its own genre and context (just like the whole of the Bible is to be read in their context). Proverbs functions as generalization and this provided the circumstances are right. Besides, no single proverb can capture all the truth in any given subject. But when they are read as a collection, we learn of their useful principles. Reading Proverbs thus requires a thoughtful attention, not just simply clinging on a set of rules that provided they are applied, will guarantee a successful life. In fact, we all know that the opposite often holds true, and all the more in this matter, part of wisdom is to know how to live in these difficult times.
This passage suggests that wisdom is a constantly growing aspect of life. We don’t stop learning to reach a stage of stagnant growth, nor does it mean that God gives us all the answers to every single question that requires our decisions. By fearing and trusting God, we don’t suddenly become passive, but that in our pursuit of learning, we want to make sure that the guided decisions that we make finds their path that leads to life than death.


5. How would you teach this passage? (i.e. audience is an adult bible study group).

Among the truths that can be taught through this passage, perhaps two important truths warrant a mention before the rest of the passage content that is sandwiched in between verses 1 and 7. Both truths will lead to the application for the passage in term of obedience to Jesus.

Firstly, v1, associates the book with Solomon, the king of Israel and son of King David. Solomon was notable for his wisdom given by God (1 Kings 4:29) that measures beyond all things. This somehow spells out the close connection between wisdom and God’s king in the Bible. Although there were many foolish kings after Solomon, nevertheless, there was one clearly seen example of a wise king that both the OT and NT referred to. Isaiah prophesied the coming of God’s King, Christ, whom he portrayed as full of the spirit of wisdom and understanding (Is. 11:2). Moreover, in the NT, Christ was seen as the bearer of great wisdom, one who was even greater than Solomon (Matt 12:42). This connection between wisdom and God’s king fleshes out on the implications for how we are to live our lives. To get the most out of life, we must obey Jesus. Jesus’ wisdom and understanding is more than Solomon, therefore His Words provides us with the best insight we can glean from life.

Secondly, v7 quickly offers us the very lesson that is also closely shared by most wisdom books in the Bible. It is that we must fear God. Throughout the book, Proverbs repeatedly stresses on the truth that “the fear of the LORD is the beginning of knowledge”. Without the fear of the Lord as the basis of our life, sooner or later it will crack, no matter if we are full of skills and expertise. To fear God is to be in reverent or humble awe before God’s power and greatness. It carries a positive idea than just being scared or frightened of God. The necessity of humbling ourselves before God is rightly because He is full of love and mercy. Yet, on the other side is the coin is that He is also a holy and powerful God that we shouldn’t presume on His goodness by being ignorant and rebellious toward Him lest we are under His judgment. The Bible rightly exhorts us to fear God’s chosen King, Jesus (Ps. 2:10-12). Our daily obedience toward Jesus will ensure a life of blessing as Proverbs invites us to have under God.

References:

Goldsworthy, Graeme. 2000. The Goldsworth Trilogy – Gospel and Wisdom. Paternoster Press, UK.

Smith, Bryson. 2008. The Art of Living – Pathway Bible Guides: Proverbs. Matthias Media, Kingsford, Australia.

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PROPHET

In general, prophets are God’s mouthpieces or mediators, proclaiming God’s Word to others. They sometimes performed miracles that demonstrate of God’s power at work through them. Some of the OT prophets served to enforce the covenant that God made with the nation Israel. They urged the people to obey the covenant in order to enjoy God’s blessings or else curses would befall. Others confronted the kings of Israel who committed an apostasy during the period of monocracy. They called the leaders to repent of their idolatry and to live according to God’s law instead. The majority of the OT prophets pronounced the message of God’s judgment as warnings. They exposed the sin of the people that risked God taking away His covenant’s blessings. Alongside the call to repentance, the prophets also at the same time spoke of a message of hope. They projected a glorious future that God would realize in His Anointed One. As this Messiah came to the scene, this ultimate prophet, who is the subject of all prophecies by the prophets, brought everything that God had spoken through His prophets into fulfillment.

God’s prophets were scattered throughout the period of Israel’s history. As a nation to be, God chose Abraham, whom God Himself regarded as a prophet (Gen. 20:7) and made His covenant with him[1]. From Abraham, the people multiplied in Egypt though living in slavery. God saved them by appointing Moses as a leader to bring them out. Moses was regarded as a definitive prophet[2] (Deut. 18:15-22). Apart, on Mount Sinai, God also promised to rise up a prophet like Moses[3]. Once in the Promised Land, the people turned to idols. God let them being invaded by the surrounding nations. God saw their plight as they cried out to God. God then raised up judges to serve as leaders to fight their enemies. Among the judges, Deborah was also a prophetess (Judges 4:4). For a time, God didn’t reveal Himself as everyone did what they saw fit.

Until the prophet Samuel came to the scene (1 Sam. 3:20), the people asked for a king. God gave them king to rule over them. Israel prospered under David, God’s Anointed King[4]. But even David committed the sin of adultery. God used the prophet Nathan to rebuke him (2 Sam. 12:1-14). As David’s successor, Salomon was equally blessed[5]. However, he too fell into sin. His pagan’s wives led him astray to worship their gods. Because of this, God tore the kingdom into two, the Northern Kingdom of Israel and the Southern Kingdom of Judah.

Two great prophets after Moses were Elijah and Elisha. They confronted the kings of the northern kingdom who turned away from God. Amos and Hosea warned of God’s coming judgment if the people keep on rebelling. The prophets’ words finally came true. Israel was crushed by the Assyrian Empire in 722 BC.

Similar fate was happening toward the southern kingdom. They too failed to heed the prophets’ warnings. Despite the same call to repentance from Micah and Isaiah, God’s judgment was inevitable. They went into exile in Babylon in 587 BC. However, God didn’t leave them without His comforting Word. Ezekiel[6] and Daniel[7] were prophesying of a new future for Israel. God through the prophet Jeremiah promised a new exodus (Jer. 16:14-15)[8] and a new covenant (Jer. 31:31-34)[9] that can’t be broken. A partial fulfillment saw that the people were re-gathered to their homeland. Both Haggai and Zechariah received visions aimed at encouraging the re-building of God’s temple besides projecting a glorious future that awaits the people of God under a future-coming King. The prophet Malachi again warned of a future judgment if the people were found to obey only half-heartedly but at the same time re-emphasized that Yahweh is faithful to redeem those who are His.

At the heart of Jesus’ proclamation was the message about the Kingdom of God. Jesus inaugurated the Kingdom of God[10]. Both His message and action were about bringing the Kingdom of God on Earth.

In the light of this, Jesus proclaimed that, “The time has come. The Kingdom of God is near. Repent and believe the good news!” (Mark 1:15). The OT prophets had the same message. They too called out to their contemporaries that unless they repented of their wayward life, God’s judgment would befall them. All that the prophets warned came true as recorded by the history of Israel.

The people of Jesus’ days accepted Jesus as a prophet of God[11]. On one occasion, as they saw the miracle He performed (and many others previously), they regarded Jesus as the One whom God had sent to them, One like Moses through whose miracle their forefathers had tasted of God’s providence as He sent down manna from the heaven while they were on the desert land of the first exodus. Jesus’ feeding of the five thousands could be seen as a repeat of that miracle (Jn. 6:12-14). Yet Jesus’ real mission was meant to be much more than this. He didn’t come to fulfill the physical needs of the people, but a most profound one that often goes unrecognizable[12]. He came so that the people might be brought near to God. He was fulfilling all the prophecies made by the prophets[13].

Those who opposed Jesus didn’t believe that He had been sent by God as Christ the Messiah, God’s Anointed One nor a prophet of God[14]. So, it wasn’t surprising that His message would fall on some deaf ears among those rejecting Him. This rejection has long been prophesied by Isaiah beforehand, not even any miracles that Jesus performed in their presence could convince the unbelieving Jews[15]. As would be of the oppositions often faced by the OT prophets, many of whom ended up getting killed by their own people[16]; Jesus too had known fully of what was ahead of Him as He set out for His final mission to Jerusalem. Jesus predicted His own death a few times in front of His disciples[17]. They didn’t get what was meant by then. The suffering that He was to go through had indeed been told of by the prophets[18]. Sinful people mocked, insulted, spit, flogged Him before they finally killed Him by crucifixion (Lk. 18:30-32). All that He predicted about what would happen to him as well as by the prophets were indeed happening (Lk. 23:33-36).

When Jesus appeared to His disciples after His resurrection, He once again opened their eyes concerning the things that the Scriptures had testified about Him. The two disciples on the road to Emmaus didn’t realize that Jesus was indeed speaking to them as they pointed out to Him that a prophet powerful in word and deed had been sentenced to death recently. A number of believing Jewish had indeed hoped that He would be the One promised by God to redeem Israel being a Roman colony at that time. In response, Jesus explained to them how beginning from the Moses and all the Prophets, the Scriptures were all written about Him (Lk. 24:25-27).

References:
Goldsworthy, Greame. According to Plan. 1991. Inter-Varsity Press. England.
Roberts, Vaughn. God’s Big Picture. 2003. Inter-Varsity Press. England.

[1] God promised to make Abraham into a great nation, to give a land to his descendants, and to be a blessing for the nations (Gen 12:1-3; 13:15).
[2] Under Moses, God established a covenant with the nation Israel (Exodus 19). Moses acted as a representative for the Israelites to God. He taught them decrees and laws besides showing them the way to live and the duties the people were to perform (Ex. 18:19-20)
[3] God confirmed to the people of Israel that He would put words into the mouth of His prophet. They were to listen to him. God’s prophet would tell the people everything God had commanded him (Deut. 18:18-20)
[4] God made a covenant with David that his kingdom would never end (2 Sam. 7:14-16).
[5] Salomon built God’s Temple that signifies God’s presence among the people.
[6] Ezekiel prophesied that Judah and Israel would be reunited under one shepherd-king (Ez. 37:15-20). As one nation, they would be re-gathered to their own land where Yahweh would dwell amongst them and the nations would know that Yahweh sanctified His people.
[7] Daniel’s vision of the four kingdoms and the Kingdom of God highlighted God’s firm control over the period of Israel’s occupancy by the foreign nations. The coming of God’s Kingdom would be inaugurated by the endless reign of the Son of Man (Dan. 7).
[8] Isaiah also spoke of a new exodus achieved by a mysterious figure referred to as ‘the servant’ (Is. 49:5-6; 52:13 – 53:12). This suffering servant would face the punishment from the people, so that a new remnant of Israel would be reconstituted.
[9] The new covenant is not a completely new start that somehow God was abandoning the promises He made in the past. Rather, in His faithfulness, God made His promises stand by making possible His blessings despite the sinfulness of the people. Therefore, it’s one that would involve God to forgive and deal with sin completely. As a result, the people would know God intimately.
[10] Luke 11:20
[11] For examples in Jn. 6:14, 40; Mt. 21:11; Lk 24:20
[12] Jn. 6:26-27
[13] Jesus is indeed the Servant figure of Isaiah, the One through whom God would establish a new covenant spoken of by Jeremiah, the Shepherd-King of Ezekiel, and the Son of Man of Daniel.
[14] Jn. 6:52
[15] Jn. 12:37-41
[16] Matt. 23:37
[17] Matt. 16:21; 20:17-19
[18] Is. 53:3-9

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Trinity

(Help yourself and grab a bottle of tootheys super dry for the love of God..)

Christian faith is a belief in God who is three in Persons but is essentially one, as ingrained in the doctrine of the Trinity.  In short, for a man to be saved, a Christian basically depends fully on the works of the Father, the Son and the Holy Spirit who are in unity, but never “confounding the Persons, nor dividing the Substance” (as reflected in the Athanasian Creed on the subject).

The doctrine of the Trinity is a biblical doctrine since God Himself reveals through the Scripture that there is but one true and living God (Deuteronomy 6:4). Human mind doesn’t by itself grasp this concept due to our limitation. It is therefore crucial that Christians submit under the authority of the Scripture for this doctrine to stand.

The doctrine of the Trinity presumes relationship. Within the Godhead, relationship exists eternally, one that triumphs in other-person-centeredness and so defines the characteristic of any true relationships. For example, the Scripture reveals that the Father loves and gives all things to the Son (John 3:35). The Son does all that please the Father (John 8:29). The Spirit in turn always takes the things of the Son and shows them to the believers (John 16:13). This is without doubt a picture of the relational and loving Godhead.

“The Persons of the Trinity are very closely related, yet they remain distinct but not separable.” (pg. 78). Jesus said that he is in the Father and the Father is in him (John14:10). Despite intimately related, the distinction is still maintained. The same could be said of the relationship of the Spirit to the Father and the Son. The Spirit is occasionally referred to as the Spirit of the Father (John 15:26) or the Spirit of Jesus (Acts 16:7). The unity is also reflected in the work of God in the world, which is not divided. Jesus bore our sins in his body (1 Peter 2:24). However, God was in Christ reconciling the world to himself (2 Corinthians 5:19).  And the perfect sacrifice that Jesus offered to the Father was through the eternal Spirit (Hebrews 9:14). This doesn’t rule out however, the fact that we can still ascribe God’s work to any of the Persons of the Trinity. For example, Jesus’ ministry includes casting out the devils. Yet he did it by the Spirit of God (Matthew 12:28). At the same time, Jesus only did the thing the Father had taught him (John 8:28).

The doctrine of the Trinity is the New Testament (NT) doctrine. As Christ came to the scene, he claimed equality with the Father. Those who had seen him had seen the Father (John 14:7). John 17 is a key chapter on the topic of the Trinitarian. Jesus acknowledged that everything he had was given to him by the Father. Though implied, the Spirit in this passage is “the bond between Father and Son and between God and the believer” (pg. 82). Moreover, Jesus himself expanded the phrase “the name of the Lord”, which was a term that his disciples had always been familiar with, into “the Father and the Son and the Holy Spirit” as he gave the great commission to them (Matthew 28:19). Also, Paul’s opening section of his letter to the Ephesians (1:3-14) introduces a redemption initiative by all the three Godhead. The Father fore-ordained, the Son redeemed, and the Spirit guaranteed our salvation with his seal, all to the praise of the glory of God’s grace.

The Old Testament (OT) has only glimpses of references made to the Trinity. This is largely due to this doctrine only finds its fullest revelation as the redemptive process is completed in Christ and the Spirit is poured out to the believers. Nevertheless, the OT still reflects this truth. In Genesis, God’s creation of human being was a unified work of the Godhead. Addressed with a plural at first, “Let us make man in our image” (Genesis 1:26), it was then addressed in singular on the same idea, “So God created man in his own image; male and female he created them” (Genesis 1:27). A very clear indication of the Trinity in OT is found in Isaiah 9:6. It is a prophecy about the coming Messiah who is both God and man.  Jesus fulfilled this prophecy by being born to us as “a child or son”, yet was also referred to as the “Mighty God, Everlasting Father”.

The doctrine of the Trinity presumes order: Father, Son, and Spirit. Order doesn’t imply inequality, rather the nature of the order among the equals that is irreversible though in harmony (pg. 92). The Son does not strive to be the Father or feel inferior because he is not the Father. There can’t be any subservience since other-person-centeredness and complete love drive this orderly relationship. At the same time, equality is not sameness, nor disregard toward what is implicit in order. For example, Jesus said, “All that is mine is yours and yours mine” (John 17:10), but he also said, “The Father is greater than I” (John 14:28).

The doctrine of the Trinity gives shape to the significance of relationship as the ultimate reality. By implication, through this doctrine, we understand not only of God’s nature and his relationship to us, but also our own nature, and our relationships to one another. Personality is the property of each person. Without relationship however, personality won’t matter. It’s only in the context of relationship that trait values such as love, justice or wisdom can be experienced. Since these personal and relational values are manifested eternally in the eternal Persons, relationship of other-person-centeredness becomes the ultimate reality. All this says is that our relationship matters, whether with God or among human beings.

The doctrine of the Trinity helps us in understanding the incarnation of the Son. As Jesus only does what pleases the Father, he indeed makes the Father known to us by being born as a human yet remaining God while on Earth. Jesus represented God’s mind (Hebrews 1:3). The Word became flesh so that we may know God as Jesus is the expression of God (John 1:18). The Word however, is conveyed only by the breath (or the Spirit) to us, just like our spoken words are carried to others through our breath. But our breath by itself won’t matter much if it has no content to carry. So too, the Spirit only takes the things of Jesus, who is the expression of God and shows them to us (John 16:13).

The doctrine of the Trinity helps us in understanding the meaning of humanity being created in the image of God. Very simply, it means being created in relationship, just like the nature of the Godhead. We are given the personal attributes to enable us to relate, such as conscience, mind, will, language ability, etc.  For the relationship to flourish however, it also takes moral virtues to be present, such as love, kindness, faithfulness, etc. Sadly, since the Fall, sinful people (the Bible reveals that everyone is) have been very far from the image of God. The moral values have been lost altogether, though not the personal attributes. Instead of being at peace with God and serving one another, selfishness has taken place that we rebel against God and hating others. It was Christ who restored that marred image because he is the image of God (Colossians 1:15). The Spirit transforms us to reflect that perfect image of Christ (2 Corinthians 3:18).

The doctrine of the Trinity helps us in understanding the essence of order. Since God is a God of order, the creation too was created in an orderly fashion. Genesis 1 recounts God creating the world and humanity to reflect this nature of the Godhead. Men and women therefore though created equal, stand in the order of relationship. If the order is confused, the relationship will be conflicting. It’s important to understand that the intention behind the order is so that headship and response being worked out in our relationship may reflect the truth that the head of every man is Christ, the head of woman is the man and the head of Christ is God (1 Corinthians 11:3). The church and Christian marriage must reflect this order, where leadership means initiatives in service than dominance and submission means grateful response to the services received than servility.

Reference:

Payne T., et all. Selected Works of D. Broughton Knox (Volume 1). 2000. Matthias Media, Kingsford.

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lai belajar talking

i was half awake, and didn't sleep well, the air was rather stuffy inside the room.

it wasn't too early in the morning, caleb walked into my room, with a piglet figurine in his right hand, and a petite blue soft-toy bear on the other hand. he gave the bear to me. and somehow i figured out he wanted me to hold it, and so i did.

his right hand started to be busy. he was walking the piglet, tuk, tuk, tuk on top of my pillow, toward the bear. and as soon as it's close enough, he began making some sound, cute as an angel, "helllooo..", he meant it for the bear.

"oh helloo, piglet.. going somewhere?" my head was still heavy, as if i hadn't sleep all night. teddy wasn't too ready to do a role play, but i tried my best.

"ai ke farm!" he affirmed quickly, with a streak smile of satisfaction on his little face.

i chuckled.. the boy had just done justice toward the efforts from the adults in teaching him conversing in multi languages. he stuffed them up, just couldn't decide on which one is which, and he couldn't care less, so he just mixed them for any occasions.

it was a combination of hokkien dialect, indo lingo and english respectively within the three-words sentence!

[and so the convos carried on..]

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