The Call of Wisdom | Proverbs 1:20-33

Wisdom cries aloud in the street,
in the markets she raises her voice;
at the head of the noisy streets she cries out;
at the entrance of the city gates she speaks:
“How long, O simple ones, will you love being simple?
How long will scoffers delight in their scoffing
and fools hate knowledge?
If you turn at my reproof, 
behold, I will pour out my spirit to you;
I will make my words known to you.
Because I have called and you refused to listen,
have stretched out my hand and no one has heeded,
because you have ignored all my counsel
and would have none of my reproof,
I also will laugh at your calamity;
I will mock when terror strikes you,
when terror strikes you like a storm
and your calamity comes like a whirlwind,
when distress and anguish come upon you.
Then they will call upon me, but I will not answer;
they will seek me diligently but will not find me.
Because they hated knowledge
and did not choose the fear of the Lord,
would have none of my counsel
and despised all my reproof,
therefore they shall eat the fruit of their way,
and have their fill of their own devices.
For the simple are killed by their turning away,
and the complacency of fools destroys them;
but whoever listens to me will dwell secure
and will be at ease, without dread of disaster.”

Proverbs 1:20-33 ESV

 

Although most Proverbs’ first nine chapters is written from a father to a son, we now arrive at one of the sections were wisdom herself speaks to the reader. Like a street preacher, wisdom is personified as a woman crying out in the busy streets for people to love and embrace her. The significance is that wisdom beckons to everyone, but few answer her call. In fact, the choice between wisdom and folly is a choice between a narrow or broad gate. Just has few find the hard, narrow gate, few embrace wisdom.

WISDOM SPEAKS // VERSES 20-21

These two verses introduce and set the scene for the literary device used in the remainder of the section: the personification of wisdom. Although wisdom is an abstract concept, Solomon is poetically giving it a voice, and since the goal of Proverbs is to give us wisdom, we could easily say that these glimpses of wisdom personified are the heart and soul of the book.

The backdrop for Lady Wisdom’s speech is not a well-kept college classroom or a philosopher’s forum; rather, Solomon pictures wisdom scream in the middle of the markets and noisy streets. She is standing at the city gates crying out to anyone that will listen. Wisdom is the equivalent of an Old Testament prophet or a street preacher. She is desperate for anyone to hear her message.

Why?

Wisdom is intimately connected with godliness. We cannot have true wisdom without knowing God, and we cannot know God without growing in wisdom. Sin is the epitome of foolishness; therefore, as we walk with God, we will become wiser. Wisdom is an essential element of a Christian’s sanctification. This is why James urges to ask for wisdom when we lack it (James 1:5). Wisdom is necessary pursuit. We cannot know God without it.

Fortunately, wisdom is attainable. In fact, wisdom is guaranteed to those who are willing to ask for it. God is generous, and wisdom is one of His many gifts that He pours out without reproach (meaning that He will not turn us away). The imagery of wisdom street preaching is important because God openly invites humanity to embrace wisdom. He is not withholding this secret of life from anyone. He gives it freely to all who will humble themselves enough to admit that they need wisdom. Of course, such humility is reason why wisdom is short supply. Free gifts require open hands. We cannot ask for wisdom until we first realize that we are fools.

HOW LONG // VERSES 22-31

Lady Wisdom begins her proclamation by crying out “how long” twice. These two words set the tone for the remainder of the passage. Wisdom is being boldly and blatantly offered but continuously refused by the simple, scoffers, and fools.

We’ve already discussed the fools and the simple, but who are the scoffers? “They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1)” (NET). Scoffers stand as a category of their own because of their aggression toward the ways of God. The simple at least have the potential of becoming wise, and the fools despise knowledge and wisdom. But scoffers do not merely hate wisdom, they mock it. They are revelers in their wicked path.

In verse 23, Lady Wisdom explains how wisdom can be attained: by responding to her rebuke. This notion of wisdom’s rebuke is crucial to the passage since it also appears in verses 25 and 30. A rebuke is never fun because it means being convicted of sin or having our faults revealed, but it is a critical aspect of biblical wisdom. Upon reaching a fork in the road, we must choose which way to follow. Likewise, being shown the path of wisdom necessitates having the path of foolishness condemned. Embracing wisdom means we must repent at her reproof.

Wisdom then responds to her rejection with laughter at their calamity. She mocks the mockers when trouble befalls them. She claims that whenever they seek her in the midst of their trials, she will refuse to answer them. This may sound harsh, but verse 31 clearly establishes that when the foolish suffer, they are merely eating “the fruit of their way.” They are being left to their own devices. Their destruction is well-earned because they had plenty of opportunities to repent at wisdom’s reproof.

But what about verse 28? Is that verse teaching that God will refuse those who repent in the midst of trials and hardship? In a way, yes. The repentance being described in verse 28 is not true repentance. It is the half-hearted prayer that many people make to God while in the middle of a storm of life. They do not love and serve God, desiring for His will to be done above all else. They simply want God to bail them out of their problems. It is against this kind of superficial “Christianity” that Hebrews 3:12-14 speaks:

Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called “today,” that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end.

SECURITY OR DISASTER // VERSES 32-33

These final verses of the chapter summarize Lady Wisdom’s message. Those who listen to wisdom will dwell in security, while fools will be destroyed.

Verse 32 describes the path to destruction in two ways. First, the simple are killed by their turning away. Though the simple are given the choice between wisdom or folly, life or death, many choose folly and death. Instead of turning in repentance, they turn a follow after fools. They die for their lack of knowledge (Hosea 4:6).

Second, the fools are destroyed by their complacency. This is a terrifying image. While the simple were killed because they turned toward sin, fools are destroyed by doing nothing. The NET translates this as “the careless ease of fools will destroy them.” This is a great warning against “Christians” who refuse to take sin and the things of God seriously. Twice Jeremiah warns the people of Judah against prophets and priests who heal “the wound of my people lightly, saying, ‘Peace, peace,’ when there is no peace” (6:14, 8:11). These religious leaders refused to take the sin of Judah seriously. They spoke of peace while God was crying out for His people to repent. We must take care that we do not allow a similar complacency to sweep us away. The path to damnation is open wide for those who refuse to let God’s word call them to action.

Those who listen to wisdom, who embrace the fear of the LORD, find a much different outcome. Instead of meeting destruction and death, they find security and ease. They find the true peace that fools only attempt to imitate with their complacency. Because they listened to wisdom’s call, they live without fear of disaster.

Wait. So then what happened to Job? He was blameless man before the LORD, right? Why did the very definition of disaster fall upon him if he was a wise man who feared God? And what about the apostles, most of whom died violent deaths because they preached Christ?

Verse 33 does not promise or guarantee that God’s people will not see disaster; rather, they would not dread the disasters that may befall them. They will dwell secure regardless of what life throws their way. They are a people who possess a Treasure that cannot be stolen by thieves, eaten by moths, or corroded by time. They are a people who, when destitute, afflicted, and mistreated, consider “the reproach of Christ greater wealth than the treasures” of all the world (Hebrews 11:26). The wise are not exempt from suffering; they simply know Him who is their comfort in the midst of the storm.

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Background on Proverbs

Author

Proverbs 1:1 presents Solomon as the primary author of the book, but there are other writers as well, such as Agur and Lemuel.

Theme

Godly wisdom helps us to understand and navigate the broken, sin-filled world around us by con-forming ourselves to God’s pattern for creation.

Background

Solomon, the son of David, is the primary author and/or collector of the proverbs within Proverbs, and the Bible certainly paints him as being qualified. After becoming king of Israel, 1 Kings 3:3-15 tell of God appearing to Solomon in a dream, asking what he desired. The young king asked the LORD for wisdom to lead Israel, which was a wise request itself. From then onward, Solomon became known for his great wisdom, so that people from all over the earth came to hear his words (1 Kings 4:34). With his understanding, Solomon spoke 3,000 proverbs and composed 1,005 songs. Many of those proverbs are no doubt within this book.

But the Proverbs is not the sole work of Solomon. The book, as we have it today, was not complete until more than two hundred years after Solomon’s death. We know this because King Hezekiah (one of Judah’s most godly kings) compiled more of Solomon’s proverbs about a dozen generations later (25:1). We know nothing about Lemuel and Agur nor of the anonymous authors of 22:17-24:22 and 24:23-34. Thus, Proverbs began to be composed with Solomon, was still being compiled in Hezekiah’s day, and might have been finished as late as the Babylonian exile. This vast time frame should remind us that God’s wisdom transcends the ages, speaking and guiding whomever has ears to hear.

Purpose

The purpose of the book of Proverbs is to teach us “to know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth (1:2-4).” Proverbs aims to increase the learning of the wise and to give guidance to the one with understanding. This book wants to make us wise, to give us the skills and understanding to navigate life in a way that pleases God.

Principles for Understanding Proverbs

Proverbs can be a very difficult book to understand well, so before we begin our dive into the book, here are a few principles to keep in mind while studying Proverbs.

First, Proverbs is divided into two major halves. The first half (chapters 1-9) are an introductory course of on biblical wisdom, with Solomon writing to us readers as a father teaching his son. Although these paternal speeches form the bulk of the first nine chapters, we are also treated occasionally to speeches from Lady Wisdom. Because of this teaching pattern, it is important for us to approach these chapters as students ready to learn wisdom from experts.

Second, Proverbs are principles, not promises. Many parents can testify that Proverbs 22:6 is does not always happen. Proverbs show us how things should work within God’s creation, but they are not guaranteed. Ecclesiastes and Job show us how biblical wisdom is applied to these situations when life goes against what we expected.

Third, Proverbs cannot make us wise, only God can. Even though Proverbs is the book of biblical wisdom, they cannot make us wise themselves. We must rather pray for God to use His Word to make us wise, but without His illumination, these words will never change or impact our hearts.

Fourth, Proverbs are not lifehacks to apply immediately; they require wisdom to use properly. Too many people think of Proverbs as being full of sayings that can be grabbed without context and applied to life’s various situations. This approach fails to realize the importance of Proverbs using nine chapters to introduce the concept of wisdom before launching into the proverbs themselves. In fact, Proverbs speaks against trying to use these wise words without wisdom: “Like a lame man’s legs, which hang useless, is a proverb in the mouth of fools (26:7.” Or “Like a thorn that goes up into the hand of a drunkard is a proverb in the mouth of fools (26:9).”

Fifth, there are multiple types of literature within Proverbs. Verse lists four types of literature with Proverbs: proverbs, sayings, words of the wise, and riddles. Proverbs are the bulk form of literature present in the book. Most often proverbs are composed in a parallelism format, meaning they have two lines that reflect upon each other. There is plenty of debate over what exactly sayings and words of the wise refer to. Proverbs 22:17 begins a section of thirty sayings that are called the words of the wise, so maybe the two terms are generally interchangeable. Most commentators agree that riddles within Proverbs refer to texts like Proverbs 30:18-19: “Three things are too wonderful for me; four I do not understand: the way of the eagle in the sky, the way of a serpent on the rock, the way of a ship on the high seas, and the way of a man with a virgin.” These are obviously not riddles as we have them in the English language; instead, they are sayings that are purposefully ambiguous and we are meant to search out their meaning.

Busy Sloth

Finally, the notion of sloth does not merely apply to idleness but also to busyness.

Before discussing busyness, we should note that idleness is a sinful counterfeit of God-glorifying rest.

Rest is worship; idleness is not.

Rest is found in coming to Christ; idleness is found in self-gratifying pursuits.

The same is also true of work and busyness.

Busyness is a sinful counterfeit of God-glorifying work.

Work is worship; busyness is not.

Work is accomplished only when we are working from the knowledge that Jesus worked perfectly in our place.

Busyness is legalism in action.

Busyness is sinful because it is a denial of God’s sovereignty. It is the act of living as if God is not in control and so we must attempt to take life by its reins.

Busyness is a rejection of God, while work is a glorifying act of worship. This means that work and rest are innately bound together, as are busyness and idleness.

Work and rest, as acts of worship, create a cycle of joy and renewal. Busyness and idleness, however, form a cycle of cynicism and decay. And it very much is a cycle.

We busy ourselves in order to prove our worth and value, only to collapse into idleness when we reach the end of our strength and will. We attempt to do everything, only to accomplish nothing. We fill each slot of our calendar in search of desperate productivity, only to waste our lives.

Once again, the problem is worship.

Busyness and idleness do not seek first God’s kingdom (Matthew 6:33); therefore, they are frivolous and trivial actions. They are a striving after the wind, a vanity of vanities. They never rise above this terrestrial plane.

The man of God, however, worships the LORD by submitting even menial tasks to God’s glory and kingdom, and he truly rests by coming to God for relief from the weariness of life. Thus, both his work and his rest are done to the glory of God. They are worshipful, and they are given the value of being holy and set apart for the LORD.

Tony Reinke speaks about this busy laziness as an epidemic of our society:

The slothful zombie may live a very busy life, but he does just enough to get things done, so he can get back to enjoying his comforts. Duties are what he performs, but comfort is what he craves. The zombie lives his routine in a fog, sleepwalking between weekends. Frederick Buechner writes this of the zombie: “Sloth is not to be confused with laziness. A slothful man may be a very busy man. He is a man who goes through the motions, who flies on automatic pilot. Like a man with a bad head cold, he has mostly lost his sense of taste and smell . . . people come and go, but through glazed eyes he hardly notices them. He is letting things run their course. He is getting through his life.” Richard John Neuhaus defines contemporary sloth as “evenings without number obliterated by television, evenings neither of entertainment nor of education, but a narcotic defense against time and duty.” This is sloth at its deadly best: trying to preserve personal comforts through the candy of endless amusements. Sloth is a chronic quest for worldly comfort that compounds boredom — boredom with God, boredom with people, boredom with life. The most common species of slothfulness is “lazy busy” — a full schedule endured in a spiritual haze, begrudging interruptions, resenting needy people, driven by a craving for the next comfort. It is epidemic in our day.

Reinke goes on to call sloth “a craving for personal comfort at all costs.”

It is this self-centeredness that kills.

The Sluggard cannot worship God, even when he is busy because he is too focused upon himself.

The call to the slothful, therefore, is not to work harder; rather, the Sluggard must submit both his work and rest to God.

 

Spiritual Sloth

Slothfulness, though, is not merely physical or intellectual. We can also be lazy and idle spiritually.

Spiritual sloth means being slothful to the things of God. Primarily, we see this in our reading of Scripture and prayer, which we tend to devote little (if any) time toward. While we may say that nothing is more important or necessary than hearing from and speaking to God, yet Scripture and prayer tend to be low on our list of priorities.

Douglas Wilson discusses the importance of recognizing our spiritual sloth in his book, The Seven Deadlies:

The sluggard is wiser in his own conceit than seven men that can render a reason” (Prov. 26:16). The condition of the contemporary church is exactly this—the result of spiritual sloth. We are wise in our own conceits. Like the church in Laodicea (Rev. 3:14–22), we think we can see, but we are blind. We think we are rich, but we are poor with regard to the things of God. We are impoverished and the worst thing is that we don’t know we are impoverished. We don’t have an understanding that this is our condition. Part of the reason is pressure from the unbelieving culture that is around us and our failure to withstand the pressure. In times of cultural deterioration, pressure is always applied to invert the moral order. Isaiah 5:20 says, “Woe to those who call evil good and good evil.” The world has always had lazy people, but historically they were always recognized as such. We live in a time when this sluggard-mentality is treated as something that should be praised. In 1950, the average fourteen-year-old kid had a vocabulary of 25,000 words. Today, the average kid has a vocabulary of 10,000 words, four of which appear to be cable, X-Box, Netflix, and dude. But how is this up and coming generation of the ignorati described to us in our public discourse?—street-smart, savvy, irreverent, and refreshing. Industry and diligence are mocked, and the baseball hat on backwards is the mark of a sage. We praise the lazy and exalt the sluggard. We do this even though we know that God mocks the ungodly, the lazy and those who refuse to work for what they desire. This means laziness is a sign of contempt for God.

Spiritual sloth is often found in our inability to wake up in the morning, which is fitting because Solomon directly ties the refusal to rise from bed to the sin of sloth (Proverbs 6:9).

Greg Morse wrote a wonderful article on desiringgod.org called The Great Wall of Cotton: Why We Hit Snooze on God about this very issue. The entire thing is worth reading, but I will cite a portion here to capture his main idea.

We slept in because we had forgotten who bids us to rise. The God we snoozed was puny, uninteresting, unworthy — not the God of the Bible. The God we snoozed seemed so distant, so unaware, so cold. So, we rolled over in our warm beds and resumed sleeping. But the God who summons his people from their slumber is the King of Kings and Lord of Lords. He is worthy of our wakefulness. We rise when friends call. Scramble to attention if our boss rings. And yet, far too often we roll over when our Best Friend, our only Savior, our truest Love knocks on our doors each morning. We provoke our jealous Husband with the scraps of our day, throwing him our spare devotion as stale breadcrumbs are thrown at pigeons in the park. He is God. He deserves our firstfruits, not our microwaved leftovers.  He can ask, “Why do you call me ‘Lord’ and not rise when I bid you? Why do you call me ‘Teacher’ and not sit daily at my feet? Why do you call me ‘Husband’ and not seek my tender embrace?” The burning ones of heaven cannot look at him — none yawn or fall asleep in his presence. The God we draw near to is the God of Revelation 5. As the Lamb ascends his throne, all of heaven screams, “Worthy!” (Revelation 5:9, 12). This scene is not one for sleeping infants or adults. What must this heavenly host think when they peer over the edge of heaven and see us lie in bed, as if dead, before him? This is not the holy deadness that resulted from John meeting with the exalted Christ whose chest shone with a golden sash, eyes burned like flames of fire, and whose voice thundered like the flood of many waters (Revelation 1:12–17). No, they see the deadness of Eutychus who, when Paul preached into the night, sank into a deep sleep, fell from his windowsill, and plummeted to his death (Acts 20:9).  How shocking it must be for heaven to be lost in fierce worship of God, and then to see many of us — his blood-bought people — daily meet him with a tap of a button and a rolling over.

Just as physical sloth tends to create poverty, so spiritual sloth causes spiritual poverty.

Do you give you make time for God?

Do you give the best of yourself and your efforts to God, or as Morse said, do you give Him your microwaved leftovers?

Intellectual Sloth

Our society may still (generally) value physical labor, but it is increasingly leaving behind intellectual labor. Leigh Bortins, in her book The Core, compares us to the early Americans by stating that “overall, the same percentage of Americans read Common Sense in the late 1770s that watch the Super Bowl today” (p. 29)!

I am convinced that intellectual laziness is not a matter of intelligence but of work. The human mind is capable of far more than we assume, and so is the “common” man. Remember that Jesus chose common men, ordinary laborers, to be the foundation of His church. Peter and John were mere fishermen, but under the power of the Holy Spirit, the religious leaders of their day “perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus” (Acts 4:13). Of course, both men authored books of Scripture that reveal this boldness to us as well.

We must remember, therefore, that the Bible is not for scholars alone but for every man and woman. The riches of God’s Word are not vaulted to all but the theologian. The New Testament was written in Koine Greek (that is, common Greek), and Christianity has a long, historical precedent of attracting and educating the lower classes of society, both valuing and teaching them.

Teaching all people is crucial to Christianity because we believe that God has revealed Himself to all people through the knowledge of Himself. A relationship with God necessarily demands a knowledge of God. I can have no relationship with someone I do not know. Neither can I divorce loving God from knowing God, and knowing God requires the intellect.

Presidential Debates

The intellectual sloth of our day is made quite evident in politics. Neil Postman, in Amusing Ourselves to Death, uses the debates between Abraham Lincoln and Stephen Douglas to accentuate how far cultural literacy has declined. The structure of these debates was for Candidate #1 to deliver an hour long speech, Candidate #2 would then provide an hour and a half rebuttal, and finally Candidate #1 would close with his half-hour counter-rebuttal.

Consider two quotations Postman cites from Lincoln and Douglas in these debates.

At one point during his speech, Douglas was met with a particularly lengthy applause to which he responded:

My friends, silence will be more acceptable to me in the discussion of these questions than applause. I desire to address myself to your judgment, your understanding, and your consciences, and not to your passions or your enthusiasms (p. 45).

How scandalous that a politician would actively appeal to the judgment, understanding, and consciences of his listeners, instead of merely inciting their passions and enthusiasms.

And here is a sampling of how Lincoln spoke during these debates:

It will readily occur to you that I cannot, in half an hour, notice all the things that so able a man as Judge Douglas can say in an hour and a half; and I hope, therefore, if there be anything that he has said upon which you would like to hear something from me, but which I omit to comment upon, you will bear in mind that it would be expecting an impossibility for me to cover his whole ground (p. 46).

This kind of language is rarely employed for writing today and certainly not for speaking! Debates can no longer be held in this manner because we are too intellectually lazy to care. We need politics to be mingled with entertainment in order to hold our attention for any significant length of time.

Once more, the problem is NOT intelligence itself. Lincoln and Douglas were speaking to the general public, not society’s intellectuals. The problem is with our expectations and efforts, not our intellectual capacity.

As Christians, if we require that the proclamation of God’s very Word be no longer than half an hour, how can we bear to focus on political discourse for an hour and a half!

Knowing the Word

New English translations of the Bible continue to appear, promising to be translated into more readable language. The problem, however, with our comprehension of the Bible is not with the translations themselves but with how the biblical authors wrote. The letters of the New Testament, for example, are composed of densely-constructed logical arguments, but we wrestle to connect each dot of reasoning because our minds are now used to news-segment-sized nuggets of thought that do not exceed 140 characters. We cannot understand the Bible because we do not give ourselves to learning how to understand it.

Paul, for example, was immensely intelligent, but his letters were not written to the scholastic elite. He wrote to all believers, educated or uneducated, that they might know the truth of the gospel by reading for themselves or having his letters read to them. The God-breathed truth is more than accessible so long as we are willing to work at understanding it.

To be fair, a significant portion of this problem arrives from the expectations of education not being high enough. When people are expected to struggle and/or fail, they tend to do just that. Education, like most of life, both rises and falls on the basis of expectations. Bortins states as much:

Parents have forgotten that a century ago, the average nine-year-old worked hard enough to earn his or her own way in life. I wish every child had a life so blessed with ease that he thought loading the dishes into a dishwasher was hard work, but that is not reality. Parents need to stop believing excuses from poor Johnny that learning is too hard, or that he can’t pay attention, or that practicing penmanship is boring, or that math is repetitive. Tough. Life is repetitive. We are crippling our children’s brains instead of providing the extensive mental exercise they need for normal development. Mental exercise with a core of quality material is comparable to physical exercise with a healthy diet.

 

The Seduction of Adultery | Proverbs 7

SUGGESTED VERSES FOR MEMORIZATION & MEDITATION

And now, O sons, listen to me, and be attentive to the words of my mouth. Let not your heart turn aside to her ways; do not stray into her paths, for many a victim has she laid low, and all her slain are a mighty throng. Her house is the way to Sheol, going down to the chambers of death. (Proverbs 7:24-27 ESV)

How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you. (Psalm 119:9-11 ESV)

FURTHER READINGS

https://www.thegospelcoalition.org/article/the-pattern-among-fallen-pastors

http://www.desiringgod.org/articles/rejoice-in-the-wife-of-your-youth

OPENING THOUGHT

Life is difficult and incredibly complex, but thankfully God designed the world so that through wisdom we would be able to navigate through life’s difficulties. Biblical wisdom is the skill of living life as God designed it to be lived. In order to find this wisdom, we turn to the book of Proverbs. Written by King Solomon, Proverbs is full of God’s wisdom all areas of life.

In our present series, we are studying through the first nine chapters of Proverbs. Interestingly, these chapters are not composed of actual proverbs; instead, they are the introduction to the collection of proverbs that begins in chapter ten. As an introduction, these chapters are meant to give us an overview of what wisdom is and why we should diligently seek it.

Having spent three weeks discussing sexual immorality, we return to that subject for the final time in this series. In chapter five, we met the Adulteress and were warned to guard against her. In six, we learned the cost of giving in to her. Now in seven, we read how she seduces those without sense into their own destruction. We know that sin (and sexual sin particularly) is always a temptation, so as we study a temptation in action, let us learn from the follow of the young man in this chapter.

GROUP DISCUSSION

Read Proverbs 7 and discuss the following.

  • Which verses stood out most to you as you read Proverbs 7 this week? Why? What do these verses teach you about who God is? What do they teach you about Jesus?
  • Once again Solomon is urging us to cling to Scripture. Why is he restating this command yet again? How can practically treasure God’s Word?
  • Verses 6-23 give us description of sin’s seduction in action. What lessons can these verses teach us about the temptation to sin and how to avoid it?
  • Take time to compare Solomon’s words with Psalm 119:9-16. How does the young man of Psalm 119 differ from the young man in Proverbs 7? How can devoting ourselves to God’s Word enable us to fight temptation?

PERSONAL REFLECTION

Because all Scripture profits us through teaching, reproving, correcting, and training us, reflect upon the studied text, and ask yourself the following questions.

  • What has God taught you through this text (about Himself, sin, humanity, etc.)?
  • What sin has God convicted or reproved you of through this text?
  • How has God corrected you (i.e. your theology, thinking, lifestyle, etc.) through this text?
  • Pray through the text, asking God to train you toward righteousness by conforming you to His Word.

Sloth: the overlooked sin

Go to the ant, O sluggard;
consider her ways, and be wise.
Without having any chief,
officer, or ruler,
she prepares her bread in summer
and gathers her food in harvest.
How long will you lie there, O sluggard?
When will you arise from your sleep?
A little sleep, a little slumber,
a little folding of the hands to rest,
and poverty will come upon you like a robber,
and want like an armed man.
(Proverbs 6:6-11 ESV)

Here Solomon speaks to the Sluggard, the slothful person who refuses to work. He calls his attention to the ant, demanding that he learn from her. Without an overseer looking over her shoulder, the ant gathers food and works diligently. The Sluggard, on the other hand, is pictured as sleeping the day away. He creates excuses in verse 10, saying that it is only a little sleep, only a little rest. But poverty will befall him like a robber.

The application of these verses is near infinite, and I find the sin of sloth to be deceptively prevalent in both my life and the society at large. I will, therefore, do my best to make sense of my scattered thoughts regarding this sin.

Let’s address two questions: 1) What is sloth? and 2) Why is it a big deal?

First, the sin of sloth is the refusal to do God-glorifying work. Adam was given work in Eden (Genesis 1:28), so work is not a byproduct of sin. Work is difficult and does not always bear fruit because of sin, but God designed us for the activity of work. By denying work, the Sluggard is, thus, denying his role as an image-bearer of God. We should never denigrate the sinfulness of sloth by assuming that it is merely laziness. No, it is, at heart, a rejection of God’s designed order for creation.

Second, because sloth rejects the godliness of work, slothfulness is problem of worship. We worship God whenever we joyfully embrace what He has ordained for and commanded of us. We withhold worship whenever we disobey God’s commands and designs. Paul displays the importance of this in his warning and exhortation to the Thessalonians:

2 Thessalonians 3:6-12 | Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. It was not because we do not have that right, but to give you in ourselves an example to imitate. For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.

The Thessalonians were wrestling against the sin of sloth (or idleness). Many in the church were refusing to work (likely waiting for Christ’s return). Paul, therefore, gives them the command if anyone is not willing to work, let him not eat. He even encourages them to keep away from those who refuse to obey this command (thereby issuing church discipline).

Sloth is, therefore, not a sin that can be overlooked or taken lightly. But its sinfulness is subtle rather than overt, which makes it easily ignored while we focus on “more important” sins. Yet sin is sin, and all sin is a rebellion against God. My intent over the three following posts is to provide clarity on three areas where sloth is prevalent in the U.S. culture. These forms of sloth will be as follows: intellectual sloth, spiritual sloth, and busy sloth.