No. 785
“Wisdom is the principal thing; therefore get wisdom.” (Prov. 4:7)
Even the best-intentioned people find they tend to slip under the pressure of their own weaknesses and the temptations that surround mankind. Experience has also shown us that we all need to frequently assess whether or not we are making progress or regressing. Accordingly, we advise all consecrated Christians to make a daily assessment of each day’s progress as well as a weekly examination of their accounts with the Lord. They can then make new resolutions and put them into practice to the extent of their ability.
In addition to these frequent self-examinations, we believe that both Christians and non-Christians alike would benefit by making a thorough assessment of the past year’s progress at the beginning of each New Year. Businesses keep daily, monthly, and quarterly accounts of their profits and losses, but they also make a more thorough accounting at the close of each year. In like manner, the Lord’s people should take advantage of the closing of one year and the opening of another to balance their spiritual accounts, to ascertain the exact amount of their spiritual gains. We sincerely hope none will find they have suffered a spiritual loss, but whether the accounting shows a gain or a loss, it will be to our advantage to know exactly where we stand.
Just as a business makes an accounting for the purpose of improving future operations and profits, the Lord’s people should use their personal accounting as a means of correcting any shortcomings of character or conduct in the coming year. Those who are the Lord’s in Christ Jesus should never feel absolute discouragement, no matter how poor their past performance, unless it is the result of willful wrong-doing or willful neglect of opportunities to do good and to grow in grace and knowledge.
We hope that in looking back over the past year none of us will find ourselves guilty of willful shortcomings. If we find that our failures were the result of a lack of courage or character, we may well feel disappointed, but we can resolve that in the future we will strive to add fortitude to our faith. The sacrifice of the great Mediator is the basis of our reconciliation with the Father and the forgiveness of all our sins. If we go to Him and acknowledging our frailties, we can obtain mercy and find grace to help for future times of need. (Heb. 4:16)
None who are in the right attitude of mind and heart will ever be perfectly satisfied with what they attained in the prior year. However good our intentions may have been, we see in ourselves much that is not to our own liking. However pure, noble, just, and true our motives, we are members of the fallen human race and we have the treasure of the new mind and heart in earthen vessels which are imperfect. We may be sure, therefore, we are far from the standard of perfection set before us in the Scriptures.
But if the eyes of our understanding are open, we will discern the divine character more clearly, while also discerning our own blemishes more clearly. The eye of faith sees that a fair atonement was made by our Redeemer for our share in original sin and our unintentional weaknesses resulting from the fall. The Lord’s people have hope, joy, and confidence that others cannot attain. These things can only be obtained by coming to the heavenly Father through faith in the redemptive work of the Son. Through learning of His sacrificial work on our behalf, we receive the necessary wisdom by which we may, through His merit, come to the Father.
Let us make wisdom our watch-word for the New Year, resolving to put it into practice in all the affairs of life to the best of our ability. The divine Word informs us that the way of wisdom is the way of peace. (Prov. 3:17)
NOT THE WISDOM OF THIS WORLD
The word “wisdom” takes on a variety of meanings when interpreted by different minds, so it is important for us as the Lord’s people to get the kind of wisdom referred to in our opening text, clearly distinguishing between it and other worldly kinds of wisdom. As the Prophet warned, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” (Isa. 5:21) The Apostle Paul further explained, “For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own craftiness.” (1 Cor. 3:19) To illustrate, here are some of the most common views of what constitutes wisdom among the worldly wise:
“Money is the principal thing.” Those who hold this view feel that with money they can have all things and without it they can have nothing. There is a certain amount of logic in this reasoning or it would not appeal to so large a number of people, however, many who have embraced this view have ultimately learned its fallacy. There are things money cannot buy, and in fact the pursuit of money is almost sure to eliminate those things from one’s life. Those things include health, peace of mind, joy, a clear conscience, growth in grace, fellowship with the Father, the Lord Jesus, and the brethren, and the knowledge of God and His precious promises to those who love Him infinitely more than they love money or possessions.
“Pleasure is the principal thing.” Those holding this view seek only to entertain themselves and to gratify all their tastes and appetites. They are making a mistake and are only deceiving themselves. If they were to analyze their own feelings they would see that they are not really enjoying life but are using these pursuits as diversions to avoid having to deal with more important matters. They are seeking to escape responsibilities and live in a dream world. Their lives are neither profitable to themselves nor to others. Even if we suppose that their amusements and entertainments are devoid of any corrupting influences, they certainly do nothing to better themselves or others, either for the present life or for the future life.
“Pride is the principal thing.” Those holding this view live for making a show. It is as if they are on a stage and their lives are make-believe and largely a farce. Their aim in life is to make a good show by how they dress, by the homes they live in, by the possessions they display, and even by outward displays of being religious. Everything is done to gloss over the real condition of both their hearts and their finances. Not only will this kind of pride end in bitter disappointment at the close of life when all the masks come off, it does not even bring satisfaction during this life. The heart requires something more than this. Sham, hypocrisy and make-believe cannot bring true happiness or contentment of heart.
“Intellect is the principal thing.” Those holding this view feel that scientists and philosophers are the real wise men of the world who can lead others to wisdom in financial, social, moral, and scientific matters. We commend their love of truth and their desire to rid themselves of all superstition and error, and we are not dismissing true knowledge and science, which are God’s creation. But while they seem to have noble aims, we find they often lack the joy, peace and love which are the essence of happiness. Past errors convince them that their own theories are in all probability wrong. They generally do not believe in God and His revelation, the Bible. Many of them proclaim their agnosticism, which in essence states, “We do not know, although we would like to.” Truly this is not the wisdom the Lord’s Word advises us to get.
The Bible describes earthly wisdom in very terse terms: “But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.” (Jas. 3:14-16) The wisdom that promotes wealth as the goal arouses bitter envy and strife. The wisdom that promotes the pursuit of pleasure is earthly and sensual, often leading to depravity (devilishness). The wisdom that promotes pride makes life a vain show and results in hearts that are empty of good and likely to be filled with some degree of evil. The wisdom of scientists and philosophers often leads to confusion and loss of respect for God and the Bible unless they go beyond earthly sciences, which the Apostle Paul refers to as “science falsely so called” and “vain deceit.” (1 Tim. 6:20; Col. 2:8)
THE WISDOM FROM ABOVE
The voice of the Lord our God tells us that true wisdom comes from above: “The testimony of the Lord is sure, making wise the simple [the humble].” (Psa. 19:7) Those who believe receive the power and wisdom of God, although that wisdom is foolishness to the world. (1 Cor. 1:23-25; Eph. 1:17-19) This wisdom is found in God’s great book, and to the degree we are enabled by His grace to rightly divide it, the more wisdom we see in all its precepts and regulations. (2 Tim. 2:15-16) It is not earthly; it is inspired by the Lord and its influence upon all who receive it is lasting comfort, sustaining strength, and transforming happiness.
Contrasting the wisdom from above with the wisdom of the world, the Apostle James said: “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” (Jas. 3:17) Let us examine carefully the various attributes of this true wisdom from above. True wisdom is:
Pure: The wisdom from above sets purity as its highest standard. The word pure signifies honesty and sincerity. Are our thoughts and conduct honest and true? We are to have nothing to do with anything that is not pure, right, and honest. Do not even approach it or think of what might be done with it. Immediately put it away!
Peaceable: If the matter in question passes the first test, the second one would be, does it preserve peace and harmony in my own heart and in my dealings with others, or would it be likely to awaken strife? The Lord only approves peaceable dispositions and His people are to always desire to be pleasing to Him. This does not imply a lack of firmness of character or strength in opposing what is wrong. It merely means that our conduct should be as peaceable as loyalty to righteousness will permit. “Let nothing be done through strife or vainglory.” (Phil. 2:3)
Gentle: Gentleness is the third mark of heavenly wisdom. To a certain extent, the world in general values decorum in conduct, but the gentleness of the world is largely superficial; it is on the outside. The gentleness of heavenly wisdom extends from the inside to the outside. Thoughts that are gentle are controlled by the instructions of the Word of the Lord. The life of the Christian is to be controlled by the spirit of holiness, which is a spirit of gentleness, meekness, patience and long suffering. As with the quality of being peaceable, this gentleness is not in conflict with firmness of character in opposing transgressions of others.
Easy to be entreated: The fourth quality of those who have heavenly wisdom is that they are not hard hearted in their dealings with others. They can be touched with sympathy, although they may not always allow it to rule them or hinder them from exercising proper discipline. The wisdom from above has firmness of character, without being coarse, rough, or hard.
Full of mercy: The fifth element of heavenly wisdom is overflowing mercy – compassion and sympathy for those in trouble or distress. This does not mean unconditional mercy without limits. In some cases the restraint of mercy would be for the benefit of the offender, but where the spirit of the world would be that of vindictiveness, hatred and animosity because of some wrongdoing, the Spirit of the Lord, the wisdom from above, would be full of mercy, compassion, and sympathy. It would be restrained only if sound judgment indicates that to be in the best interests of the offender.
Full of good fruits: The wisdom from above is full of good fruits – it takes pleasure in doing for others and delights in things that are true, honest, pure, lovely and of “good report.” (Phil. 4:8) The possessor of this wisdom is sure to be blessed with happiness, joy, peace and blessing himself, and will scatter blessings wherever he goes.
The Apostle then noted that the wisdom from above is lacking in two things. It is without partiality, meaning it is no respecter of persons as to outward qualities of race, gender, etc. It is also without hypocrisy, meaning it is thoroughly genuine and does not need to feign love.
HOW TO GET THE WISDOM FROM ABOVE
There is only one way to get this wisdom from above. That way is to put ourselves into relationship with the Lord through faith in Christ’s blood as our sin atonement. This means a renunciation of our sins and a full consecration of heart and life to Him. It is for us to so use our opportunities to practice the lessons coming to us through God’s Word, that we may apply our hearts unto this heavenly wisdom. We may be sure that the more effort we put forth under the Lord’s guidance and favor, the greater will be our progress and blessing in this and in every good word and work throughout the year to come. The grace of our Lord Jesus be with us all as we seek faithfully to conform our thoughts, words, and actions to the ideals of the wisdom from above.
(Based on Harvest Gleanings, Volume III, pages 289-293.)
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KING DAVID’S REPENTANCE
“Create in me a clean heart, O God; and renew a right spirit within me.” (Psa. 51:10)
After many years of prosperity under the Lord’s blessing, King David’s kingdom was mighty, his name was honorable, and his personal participation in wars was no longer necessary. It was then that his heart began to gravitate towards earthly pleasures and was less zealous for the Lord and the Law. He was overtaken by very grievous sins that were in stark contrast with the high moral character he had shown in his earlier life.
The Scriptures relate the story of King David’s sins in a very straightforward manner: He became enamored of Bathsheba and committed adultery with her. He then caused her husband Uriah to be placed on the front lines of battle so that he was certain to be killed by the enemy, resulting in the loss of several other lives as well. The Scriptures make no effort to condone or excuse the King’s wrong-doing; the full weight of these awful crimes is laid directly on his head.
King David wrestled with his conscience for about two years afterward. The prevalent belief during those times was that a king could do no wrong, so perhaps he tried to excuse himself on that basis. Nevertheless, he was stricken by his conscience and felt alienated from God. He felt condemned under the Law in a way he would not have felt had he been of a lesser moral character.
God did not reprove David right away, but instead allowed him to fully experience the heartache and bitterness. He allowed him to feel the darkness in his soul and the absence of joy resulting from the cloud that had come between him and the Lord. After this period of secret mourning and travail of the soul, the Lord sent him a reproof through the Prophet Nathan that served to bring the matter clearly before his mind. Nathan related a parable of a rich man who had committed a great injustice against a poor man. Thinking the story to be true, the King was outraged and declared a very severe judgment against the rich man – a death sentence. The Prophet then brought the lesson home to David by declaring: “Thou art the man!” (2 Sam. 12:1-7)
King David was not of the spiritual house of sons, and thus did not have the clearer understanding and higher interpretation of adultery and murder set forth in the New Testament. There we learn that whoever desires adultery, but is merely restrained from it by outward circumstances or fears, is really an adulterer in his heart. (Matt. 5:28) We learn that whoever hates his brother and is angry with him is a murderer, because the unrestrained spirit of anger and hate will lead to murder. (Matt. 5:22) Likewise, the person who covets things belonging to another, but is only restrained from taking them because of the lack of opportunity or the fear of the consequences, is at heart a thief.
If the Lord’s people will apply these principles to their own hearts, it is entirely possible some will find themselves in a condition very similar to that of King David. This realization should lead them to be more compassionate in their judgements of the King’s offenses, and they will find great consolation in knowing that the Lord is full of compassion and forgives the penitent at heart.
DAVID’S PUBLIC CONFESSION
In Psalm 51, David expresses his contrition to God for his sins. As with certain other Psalms, this Psalm is dedicated to the Chief Musician, implying that it was the King’s intention that it be chanted in the Tabernacle services. We thus see that the King intended to make a public atonement for his flagrant sin. We can see in this why David was described as a man after God’s own heart. Although his sins were not pleasing to God – they were quite the reverse – his appreciation of their magnitude, his sincere repentance of them, and the desire to be cleansed from evil were pleasing to the Lord.
David first acknowledges his sin and his trust in the Lord without any attempt to excuse his shortcomings: “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me.” (Psa. 51:1-3) He trusted the Lord to make whatever allowances could be made and he expressed faith that in some way the Lord could blot out these grievous transgressions and forgive them. If David was able to discern mercy in the types and shadows of the Law, how much better may we understand our Father’s forgiveness towards us through the Lord Jesus Christ, who has already given Himself a ransom for all. If David could trust the Lord for loving-kindness, tender mercies, and forgiveness of sins, we should be able to exercise full faith in the divine character and the plan of salvation from sin.
David’s confession continues: “Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.” (Psa. 51:4) Although he seems to ignore the fact that he had wronged other individuals, we understand this to mean that he recognized a still higher responsibility to God, whose laws he had broken and whose kingly office, typifying that of Christ, he had dishonored. His crime against humanity was greatly overshadowed by his consciousness of his greater sin against the Almighty. Further, he recognizes the fact that God is the great Judge, and that whatever judgments He brings are proper.
He then seems to remind the Lord that he was born under the curse of sin and death, so perfection was not possible for him: “Behold, I was shapen in iniquity, and in sin did my mother conceive me.” (Psa. 51:5) He does not use this fact to escape his own responsibilities. Though a sinner by nature, he had free will and was necessarily responsible for yielding to temptation, but he was confident the Lord would give him the benefit of every mitigating circumstance.
Instead of praying that he be spared from punishment, David prays for his heart to be cleansed and that he be restored to divine favor: “Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” (Psa. 51:6-7) The King’s sin may have been considered moderate based on the standards of the time because he had not directly taken the life of Uriah, but he understood that God was looking deeper than this and desired truth and righteousness in the “inward parts” – in the heart. Outward crime and crime in the mind are equally heinous in God’s sight. David’s appreciation of the Lord’s thoroughness in dealing with sin and His compassion in forgiveness is a good lesson for all of the Lord’s people. Many have seen with “the eye of faith” the great Atonement for sins made by our Lord Jesus, but are still unable to appreciate the fact that the application of the merit of His sacrifice is quite sufficient to cleanse us from all sin in the Father’s sight.
We can infer that King David had been in such a miserable state of mind that even music or the joyous sounds of nature could not bring him gladness: “Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.” (Psa. 51:8) He longed for the joy and gladness he had experienced in times past, and figuratively he likens himself to one whose bones had been broken. He knew his joy and comfort would return if he regained the Lord’s favor. He also knew that the Lord could not excuse sin, hence his prayer: “Hide thy face from my sins, and blot out all mine iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.” (Psa. 51:9-12)
David then prophetically proposes that his experience of divine disfavor be used to instruct other sinners: “Then will I teach transgressors thy ways; and sinners shall be converted unto thee.” (Psa. 51:13) How appropriate this thought is to us! We are not in any condition to serve the truth or be examples for others until we know through faith in the blood of Christ that our sins have been put out of the Father’s sight and we have experienced the joys of His salvation and forgiveness.
The King then repeats the same thought in a different form: “Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.” (Psa. 51:14) If delivered from the guilt of his sin, he promises that his tongue will thereafter sing loudly of the righteousness of the Lord – not his own righteousness. None of us have any right to sing of our own righteousness, for as the Apostle declared, “There is none righteous, no, not one.” (Rom. 3:10) All who have had forgiveness of sins should be in a proper condition to make a full consecration of their all to the Lord, and they should then expect an unsealing of their lips, that the message of God’s truth and grace may flow from them for the instruction and blessing of others.
The King then shows a deep insight into the meaning of some of the typical sacrifices: “For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (Psa. 51:16-17) Because he wrote through inspiration, his words were probably wiser than he himself understood, but King David expresses the realization that the burnt offerings were but types and that what is really pleasing to the Lord is the proper condition of the heart and the will. Let us always remember that the Lord will never spurn a contrite heart, no matter what difficulty we may stumble into. The merit of Christ enables Him to accept and freely justify from all sin those who come to Him through faith in the blood of Jesus.
King David surely learned a great lesson in mercy from this sad experience. How many times must he have called to mind his own words in response to Nathan’s parable: “As the Lord liveth, the man that hath done this thing shall surely die: . . . because he did this thing, and because he had no pity.” (2 Sam. 12:5-6) These words show that David had a mind and a heart that appreciated justice and pity in other men’s affairs, making him all the more culpable in his much more serious violations of justice and compassion.
David had condemned himself by his judgment of another. As the Apostle wrote, “Happy is he that condemneth not himself in that thing which he alloweth.” (Rom. 14:22) How merciful to the failings of others it should make us when we remember our dear Redeemer’s words, “But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:15) We may not even pray for forgiveness of our sins unless we from the heart forgive those who have injured us and again desire our fellowship.
We find that the Lord did in fact send a severe punishment upon the King for his sins, and that He afterward restored him to His favor, allowing him to once again experience the joys of salvation. Because he was at heart loyal to the Lord and the principles of righteousness, even his terrible sins resulted in bringing a great blessing to David by humbling him and giving him an appreciation of his own weakness. He learned that he must stay close to the Lord in order to receive His fellowship and compassion and to stay safe from the temptations of his own fallen flesh.
It is the same with all the Lord’s people. Many of them have learned profitable lessons from stumbling into sin. The sins were not good nor were they sent by the Lord, but the Lord was able to overrule such circumstances for good to those who are of the proper condition of heart and mind – those who are repentant and committed to reforming their ways. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” (Rom. 8:28)
(Based on Reprint 3253.)
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ANNOUNCEMENT
The date of our Lord’s Memorial is April 3, 2023 after six p.m.
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