Thinking Through the Bible Blog

Not for Kings! (Prov. 31:1–9)

2012-01-08T13:25:00.000-08:00

Not for Kings

An Exposition of Proverbs 31:1–9

by L. A. Mott

January 2012

Not for Kings

The words of king Lemuel; the oracle [Or, burden] which his mother taught him. [Alternate Reading in Margin: The words of Lemuel king of Massa, which & c. See 30:1, margin.]

2 What, my son? and what, O son of my womb?

And what, O son of my vows?

3 Give not thy strength unto women,

Nor thy ways to that which destroys kings.

4 It is not for kings, O Lemuel, it is not for kings to drink wine;

Nor for princes to say, Where is strong drink? [Another reading is, to desire strong drink.]

5 Lest they drink, and forget the law [Heb. that which is decreed],

And pervert the justice due to any that is afflicted [Heb. all the sons of affliction].

6 Give strong drink unto him that is ready to perish,

And wine unto the bitter in soul:

7 Let him drink, and forget his poverty,

And remember his misery no more.

8 Open your mouth for the dumb,

In the cause of all such as are left desolate [Or, ready to pass away: Heb. the sons of passing away].

9 Open your mouth, judge righteously,

And minister justice to the poor and needy.

Proverbs 31:1–9, American Standard Version

If I were to announce a lesson on Proverbs 31, I imagine most knowledgeable Bible students would expect to hear something on the worthy woman. The passage on the worthy woman is certainly the most familiar part of this chapter, and the one most Bible students would know. But a less familiar passage is found in the first nine verses, containing advice given to a king by his mother.

I most definitely remember the time when Proverbs 31:1–9 first gripped my attention. I am sure I had read this passage by the time I arrived at Florida College in the mid-fifties of the last century, for I had read the whole Bible through at least once. But somehow this passage had not captured my attention until Florida College days. Nor was it in the halls of Biblical learning that attention was focused upon it, but in the college dormitory.

I had a friend whose efforts at Biblical exegesis tended toward the lighthearted, I would say. I do remember his name, but refrain from revealing it, since after the half century that has passed he probably has become a deep and serious student of scripture. Back in those days he claimed that Proverbs 21:9 was his favorite scripture: “It is better to dwell in the corner of the housetop, than with a contentious woman in a wide house.” I think that was it. But it could have been verse 19, which has a similar sentiment: “It is better to dwell in a desert land, than with a contentious and fretful woman.” This schoolmate of mine would cite one or the other of these verses, and then affirm with all solemnity: “Yep! That’s my favorite verse.”

He would also draw attention to Proverbs 31:6, which says: “Give strong drink to him that is ready to perish, and wine to the bitter in soul.” He would then favor his comrades with his conclusion and application. “See there! The Bible not only does not forbid drinking, but actually commands that strong drink or wine be given at least to certain persons.”

What is to be made of such exegesis? Most Florida College students had grown up with the understanding that strong drink was something to be avoided by Christians. Were these verses really recommending strong drink for some? It certainly seemed so, and I did not know how to reply in my late teens. But we young Christians were not paying attention to the context and setting of these verses; and now I would say that it has never been more important to give attention to context than in dealing with this passage. These verses illustrate the importance of context to the understanding of a Biblical statement as much or more than any other verse I can recall. Due attention to the context of these verses demands an interpretation the direct opposite of what verse 6 might seem to suggest when lifted out of context and considered in isolation from its setting. Verses 6 and 7 have to be understood in connection with the advice Lemuel’s mother gave her son. They look altogether different when they are seen in contrast to both the previous (vv. 3–5) and the succeeding verses (vv. 8–9).

But first we must ask why this mother’s advice to her son is even preserved in scripture. Is it merely a piece of ancient history? And why should we devote any time to it? Is it just a message for kings? The answer is No! In fact this passage is a powerful message not only for kings, but for anyone whose life is important and who has important business that requires the best thinking that can be brought to it. It certainly suggests a challenging lesson for disciples of Christ, for no one has more important business than a disciple of Christ. A disciple’s life is every bit as significant as that of a king. So let us plunge in and consider this counsel given to Lemuel.

Counsel to King Lemuel from his Mother (1)

The first verse supplies the subject of the passage: “The words of king Lemuel; the oracle which his mother taught him.” It consists of advice given to a king named Lemuel by his mother, apparently upon the occasion of his taking office.

To be sure, we do not know who King Lemuel was. He was probably not a king of Israel or Judah. None of these kings had this name. Some may speculate that one of these kings had a second name which is not recorded in the historical books. But we cannot be sure, and another view is more likely. The word for oracle (or burden) is the Hebrew massa, which does indeed have the meaning oracle, or more likely burden (so the margin). It is often used for a weighty prophecy of judgment to come upon some city or nation. But the word appears in Genesis 25:14 and First Chronicles 1:30 as a proper name, that of the seventh of the twelve princes of Ishmael, and I am inclined to believe it is used that way here. It could possibly be the proper name of a country in Proverbs 31:1 (so also 30:1); and that is the way the word is understood in the ASV (1901) margin, which reads: “The words of Lemuel king of Massa, which his mother taught him.” That rendering would seem to solve a problem about the identity of Lemuel, and in fact it is of no significance that he may be king of some nation other than Israel or Judah. The words Lemuel’s mother taught him would be good advice for any king, or as we shall soon see, any person in an important position with heavy responsibilities.

Son of His Mother’s Vows (2)

At first Lemuel’s mother seems to be pondering what advice she should give her royal son as he faces the burden of responsibility which falls upon a king. The question “What ...?” is explained by what follows and seems to imply: What shall I say? What counsel can I give my son as he enters upon this important office? She addresses him three times, somewhat in the manner of a soliloquy, first calling him “my son,” then “O son of my womb,” and finally “O son of my vows.” This son was the subject of a vow and clearly, extremely important to his mother.

Recall that the mother of Samuel had taken such a vow about her son. The story is found in First Samuel Chapter One. Hannah was one of two wives of a man named Elkanah. The other wife, Peninnah, “had children, but Hannah had no children” (vv. 1–2). Elkanah seemed to love Hannah best, though she had no children. When the family went up to sacrifice at Shiloh where the tabernacle was at that time, he gave Peninnah and her children portions, but he gave Hannah a double portion (vv. 3–5). Perhaps especially because of the repeated favoritism shown to Hannah, Peninnah became a rival who badly provoked Hannah because of her childlessness. Hannah became fretful and sad, so “she wept, and did not eat.” The favored treatment given her could not take away her sadness (vv. 6–8).

Finally, “in bitterness of soul” the long barren woman “prayed unto Jehovah and wept sore. And she vowed a vow, and said, O Jehovah of hosts, if you will indeed look on the affliction of your handmaid, and remember me, and not forget your handmaid, but will give unto your handmaid a man-child, than I will give him unto Jehovah all the days of his life, and no razor shall come upon his head” (1 Sam.1:11). The “razor” part seems to suggest that he would be a Nazirite, specially devoted to Jehovah (Num. 6).

Jehovah heard her prayer and gave her a son, whom she named Samuel because he had been asked of Jehovah (vv. 19–20). After the child was weaned she brought him to the high priest Eli and turned him over to Eli for supervision, saying: “For this child I prayed; and Jehovah has given me my petition which I asked of him: therefore also I have granted him to Jehovah; as long as he lives he is granted to Jehovah” (vv. 21–27). So Samuel was a special child in Hannah’s eyes, and he was to become one of the greatest of the prophets, and the head of a school of prophets, “the sons of the prophets.”

So also with Lemuel. His mother considered him to be a special son and had committed him to important service. He was no ordinary boy in her eyes, and like Samuel he was the subject of her vows. I once had a meal with a young couple, who told me they had played classical music to their infant son when he was still in his mother’s womb. This couple also had high hopes for their son.

Lemuel’s mother had raised a son she considered to be special, and as the time approached that he was about to enter into his office and to fulfill his destiny, she considers what she wishes to say to him as he faces the weighty responsibilities of kingship. We see what her deliberations came to in the verses that follow. She had decided she needed to warn her son about things that destroy kings.

Things That Destroy Kings (3–5)

Lemuel’s mother saw two things in particular that have the power to destroy kings and to frustrate the high purposes to which their lives should be devoted. One of these is women, i. e. womanizing. So she warns him: “Give not your strength to women, nor your ways to that which destroys kings” (3). She does not speak of a good wife who would actually be able to help him fulfill his destiny (cf. vv. 10–31), but uses the plural “women.” A king would certainly have no trouble getting women, as many as he wanted. Lemuel’s mother knew that “womanizing” was one of the things that could bring a king down, or at the least, neutralize and frustrate his appointed mission. I once attended the funeral of a woman whose husband mourned loudly, and cried out about how much he had loved her. It sounded overdone and unreal to me, and later he told me the truth. He said he had not been able to keep his hands off of women. He was always chasing loose women. We have certainly seen in our own times the way “womanizing” can ruin a man and prevent him from fulfilling his destiny.

Kings are not the only ones subject to such dangers. But they are especially vulnerable. Their power attracts women to them. Yet they have an important mission in life, a mission that could be frustrated if they devote themselves to the pursuit of women instead of to the important mission they have to fulfill. Kings, of course, are not the only ones with important positions that must not be compromised by womanizing. It seems our news media are nearly always carrying some story about a president, a senator or some other high official who could not resist this temptation, and was ruined thereby, so that he failed to fulfill the important destiny to which he had been called. Many have failed to practice discipline, and consequently, failed to fulfill their appointed destiny. Lemuel’s mother recognized the potential, and warned him not to let his strength be sapped by such womanizing. Furthermore she continues: Do not give “your ways to that which destroys kings.” She is warning her son about things that destroy men in high office; that frustrate the high purposes of one’s life. But womanizing is not the only thing that could ruin a king and prevent him from fulfilling his destiny. That is the context in which she gives her advice about strong drink.

Wine and Strong Drink Not for Kings (4–5)

“It is not for kings, O Lemuel,” she continues; “it is not for kings to drink wine.” It is not for princes always to be pursuing strong drink, asking: “Where is strong drink?” or as the alternate reading puts it, “to desire strong drink.”

Wine and strong drink can be a dangerous thing of which kings and other leading people, no matter of what nation, need to be very careful. It is certainly something that affected the rulers of Israel for evil and this is not the only place in scripture that the sacred writers have given attention to the influence of liquor upon rulers. So among the “woes” pronounced upon the leaders of Judah one relates to such misuse of wine and strong drink: “Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them!” (Is. 5:11). The next verse connects wine with music as these were used in the feasts. Such “partying” messed up the minds of people, so that they had no regard for the providential work of Jehovah. Another of these “woes” also deals with the influence of wine and strong drink on the judges: “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; that justify the wicked for a bribe, and take away the righteousness of the righteous from him!” (vv. 22f).

The judgment is upon judges who should be champions of the poor and the oppressed. But these judges were only champion drink mixers and drinkers. And these habits affected their minds when they sat to judge cases. So instead of justifying the righteous and condemning the wicked (Deut. 25:1), strong drink took away their inhibitions and made them vulnerable to a bribe. The result was that the wicked person, who should have been found in the wrong, was able to bribe the judge to settle the case in his favor; and the person who should have been found in the right had his righteous verdict taken away from him. Judges dare not try to practice justice while under the influence of wine. “Whoredom and wine and new wine take away the understanding” (Hos. 4:11). One needs a clear head to be able to apply the law and do the right thing. But under the influence of wine a judge is not likely to have the understanding necessary to do his duty.

Other passages speak of the bad effects of wine on rulers. The pursuit of strong drink was a great failing of Israelite rulers. The Preacher writes: “Woe to you, O land, when your king is a child, and your princes eat in the morning! Happy are you, O land, when your king is the son of nobles, and your princes eat in due season, for strength, and not for drunkenness” (Eccl. 10:16f). The lines seem proverbial, and certainly would be true of any land. The word drunkenness shows that the eating refers to partying and banqueting with heavy emphasis on the drinking of liquor. Ordinarily it is as Paul writes: “They that sleep sleep in the night; and they that are drunken are drunken in the night” (1 Thess. 5:7). Peter reasons that the apostles were not likely to be drunk, as some supposed, on the day of Pentecost; for it was too early in the day for that (Acts 2:15; cf. 13). But Isaiah knew of those who arose early in the morning to go after strong drink (28:7f), and Ecclesiastes speaks of those who banquet and carry on in the morning, the kind of eating that was accompanied by strong drink and the consequent drunkenness.

These passages are consistent with what is said in our primary text with regard to why wine and strong drink are “not for kings.” It is one of the things that destroys kings and prevents them from fulfilling their proper destiny. Why is it “not for kings to drink wine” and to pursue strong drink? Lemuel’s mother explains it: “lest they drink, and forget the law, and pervert the justice due to any who are afflicted” (5) His mother knew that as a king he would have many important issues brought before him for judgment. She knew he would need a clear head to understand and apply the law to these cases, and under the influence of strong drink would be apt to pervert the justice that was due to the people who appealed cases to him. Liquor would take away the reasoning power and the ability to apply the law. You have important duties, she tells her son; and you must avoid things that will keep you from fulfilling your responsibilities. In particular, you must be sober; you must steer clear of wine and strong drink.

Strong Drink for the Hopeless (6–7)

Wine and strong drink are not for kings. The next verses (6 & 7) continue the line of thought. Let strong drink be reserved for those whose lives do not matter; who do not have such weighty responsibilities; people in despair, who are useless and ready to perish. Listen to Lemuel’s mother: “Give strong drink to him that is ready to perish, and wine to the bitter in soul: Let him drink, and forget his poverty, and remember his misery no more.” This exhortation is comparable to the view taken by a doctor, who permits his patient in the last stages of cancer to continue smoking cigarettes. What is the use of forbidding them now? It is too late. His patient is too far gone. He might as well get what comfort he can from his cigarettes.

In effect Lemuel’s mother is saying that wine and strong drink should be left to the perishing, the helpless, whose lives are hopeless and meaningless. These things can do no harm to one whose life is useless, who has no important role to play or duty to perform; no mission to fulfill; no destiny to attain. Wine and strong drink will not ruin the life of such a person. He is not going to do anything significant with his life anyway. He is “ready to perish” and “bitter in soul.” Strong drink will at least anesthetize him against the pain. He can drink himself drunk and deaden himself against his pain and misery. He can forget his poverty and misery ... at least till he sleeps it off and sobers up. Does that sound to you like an encouragement to drink?

But Not for Kings (8–9)

But strong drink is not for kings! They have important business to attend to, and it requires that they keep their mental faculties sharp and alert, so that they will not fail to do their duty. Lemuel is told that he is a king! He is not like these perishing, hopeless ones, who have no high purpose to achieve. “Open your mouth for the dumb, in the cause of all such as are left desolate. Open your mouth, judge righteously, and minister justice to the poor and needy.”

A king has to speak for those who cannot speak for themselves. He has to make sure that justice is done in matters of controversy, and to protect the poor and needy against the rich and powerful who are out to take advantage of them. He must issue righteous judgments and administer justice to those who are so much in need of having someone to stand up for them. Wine and strong drink can be disabling. A king will not be able to discharge such weighty responsibilities if his mind is under the influence of alcohol. Such things are not for kings.

Not Just Kings

But it is not just kings who need to avoid the things that will mess up their lives and keep them from functioning at full capacity. It is not only kings who can be destroyed by womanizing and liquor. Anyone who has important work to do or a significant mission in life needs to beware of things that could frustrate that mission and keep him from fulfilling the important role he has been given. One of the passages already cited (Is. 5:22f) refers to judges who are champions in bouts of drinking, but not at protecting the poor and needy from rich and powerful oppressors. So they “justify the wicked for a bribe” and take away from the righteous person the verdict that should be decided in his favor. Judges under the influence of strong drink cannot properly champion the cause of those who need justice. And how many times in our own country have we witnessed the destruction of congressmen and other important officials through drink and womanizing.

Consider the counsel Jehovah gave to Aaron, the first high priest of Israel, after the death of his two sons Nadab and Abihu: “Drink no wine nor strong drink, you, nor your sons with you, when you go into the tent of meeting, that you die not: it shall be a statute for ever throughout your generations: and that you may make a distinction between the holy and the common, and between the clean and the unclean; and that you may teach the children of Israel all the statutes which Jehovah has spoken to them by Moses” (Lev. 10:8–11).

Aaron and his sons had important business to accomplish in their role as priests. They had important distinctions to make. They could even lose their lives if they touched certain holy things in the tabernacle. So they were counseled not to drink wine or strong drink when they went about their priestly duties in the tabernacle. They would not be able to make the important distinctions “between the holy and the common, and between the clean and the unclean,” which were so much a part of the job, if the powers of their mind were weakened under the influence of liquor. Nor would they be able to teach the Israelites the statutes Jehovah spoke through Moses.

So we see that the advice Lemuel’s mother gave him is not just for kings. Wine and strong drink are not for kings, and they are not for judges or for priests either. All such officials have important duties to perform, and they need to avoid anything that would weaken their faculties and keep them from fulfilling their responsibilities. In fact, it applies in principle to anyone whose life is important, who has important work to do, an important mission to accomplish.

What about Christians? Are our lives important? Do we have significant work to accomplish, important responsibilities to fulfill? Are we a people of mission and destiny? Indeed we are!

The Significant Mission Assigned to Disciples of Christ

The fact is, no one has more important business than a disciple of Christ. A disciple’s life is every bit as significant and important as the role of a king. Consider the way Jesus defined the position of his disciples in the world:

You are the salt of the earth: but if the salt has lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men. You are the light of the world. A city set on a hill cannot be hid. Neither do men light a lamp, and put it under the bushel, but on the stand; and it shines to all that are in the house. Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven (Matt. 5:13–16).

Socrates, Aristotle and Plato had all lived and died at the time Jesus spoke these words. Alexander the Great had conquered the world and carried with him scientists and other men of learning so that the Greek culture, language and learning could be spread throughout the world. Not these, but you, says Jesus to his simple disciples, are the light of the world. You are to be like a city set on a hill that cannot be hid. They would provide the light that would illuminate a dark world. They were to let their light shine before men and bring glory to their Father in heaven. They would provide flavor in a bland world; or perhaps, alluding to another function of salt, they would act as a preservative against decay, saving a world that without them was headed for certain doom, just as the righteous Noah, with his family, had saved the world from total destruction, and as ten righteous souls could have saved Sodom from destruction. None would have a more important mission than they.

The Dignity of a Christian’s Position

Then consider Paul’s challenge in Ephesians. The entire second half of Ephesians reflects on the important calling of a disciple. After setting forth the dignity of the position to which Christians have been elevated in Christ Jesus (e. g. 1:3–14, 17–12; 2:5–7, 10, 19–22; 3:8–12, 19, 20–21) Paul challenges his readers: “I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called, ...” (4:1). No longer to walk in the manner of the pagan population from which they had been drawn (4:17), they had been taught a way of life that was a world apart, in fact to live a life that was God-like (4:20–5:2). The filthiness and foolishness of the past was not so much as to be named among them, “as becomes saints”; these things were “not befitting” (5:3–4). Be not partakers with the sons of disobedience, Paul writes, and then gives the grounds of his appeal in what follows: “for you were once darkness, but are now light in the Lord,” and so should “walk as children of light” (5:8).

Paul’s appeal is like the challenge a king might issue to his son: “You are no peasant! You are the son of a king. You must conduct yourself accordingly.” Likewise a Christian has been elevated by the grace of God to a position of exalted dignity, and is challenged to conduct himself in accord with the dignity of the position to which he has been elevated.

Then in Colossians 1:10 we are challenged “to walk worthily of the Lord unto all pleasing,” i. e., so as to please him in everything, with the following verses providing some elaboration and then a description of the position occupied by the Lord, which shows us what a tall order that is.

Then consider Colossians 3:1f. “If then we were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth. ...”

Luminaries in a Dark World (Phil. 2:14–16a)

Consider Paul’s appeal to the Philippians: “So then, my beloved, even as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: for it is God who works in you both to will and to work for his good pleasure. Do all things without murmurings and questionings; that you may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights [Gr. luminaries] in the world, holding to the word of life; ...”

The way of life to which Paul challenges them is a matter of cooperation with the work God himself is doing in them.

A People of Purpose and Mission

Peter describes the people who had come to Christ in terms that had been used for God’s chosen people Israel in the Old Testament. Such language is sprinkled throughout from the very first verses (First Peter 1:1–2), but consider especially First Peter 2:9–10. In contrast with those who stumbled at the word, being disobedient, he writes concerning the people who have come to Christ (v. 4): “But you are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light; who in time past were no people, but now are the people of God; who had not obtained mercy, but now have obtained mercy.” The disciples of Christ were a new Israel, specially chosen by God for a mission to the world.

So Christians are not like cows, grazing in the pasture all day long, storing food in one stomach only to cough it up and chew the cud, on and on till they die. (Of course cows have a purpose, as one listener reminded me. But do they have any understanding of it?) Christians should not just live till they die. They are a people of purpose and mission, and must live with an understanding of their position in the world.

Royalty! A royal priesthood! Indeed! “For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ” (Rom. 5:17). Reign? That’s what kings do!

As children of God we are also “heirs of God, and joint-heirs with Christ, if so be that we suffer with him, that we may be also glorified with him” (Rom. 8:16f).

Mankind was created in the beginning to be lords of the creation, with dominion over all creation (Gen. 1:26–28). This lordship is celebrated poetically in the eighth psalm. Mankind, it is said, was made “but little lower than the angels,” crowned “with glory and honor,” and appointed “to have dominion over the works of God’s hands,” with all creation put under his feet. The author of Hebrews points out that “the world to come” was not subjected to angels, but to mankind, finding this concept in Psalm 8 (Heb. 2:5–8). True, this position to which man has been appointed and destined has not been realized as yet, for man fell into sin, and consequently in many ways appears more like a slave than a lord (v. 8c). But Jesus has become a man, and he has been “crowned with glory and honor,” so that finally in him mankind attains the destiny to which he was originally appointed. Furthermore, the death by which he rose to such glory was for every man, so that many sons are brought to glory in him who is the author (captain, leader, trailblazer, pioneer) of their salvation (vv. 9–10).

Paul endured all things “for the elect’s sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.” And indeed this salvation in Christ is “with eternal glory.” Paul continues the thought thus: “Faithful is the saying: For if we died with him, we shall also live with him; if we endure, we shall also reign with him; ...” (2 Tim. 2:10–12a).

Not for Kings and Not for You! Special Measures Called for by the Significant Life We Have in Christ

Young Christians, do you have trouble resisting the pressure of your peers when they urge you to go along with things that you are not comfortable with? Here is the strongest answer to peer pressure, and it is an answer that rises above just keeping the rules.

When it comes to promiscuity, looseness and sleeping around, girls must think more of themselves than to go that way. Boys too. Think of your calling in Christ Jesus and draw the right conclusion. These things are for people whose lives are not important. They are not for kings and they are not for us.

What about drugs, drinking and the like? These things are for those whose lives are meaningless and hopeless; those “ready to perish.” But we have important business to take care of. We are on a mission. We have a destiny to attain. We can’t fool around with things that will frustrate the high purpose of our lives. These things are not for kings and they are not for us.

The same is true of just wasting life away on trivialities; a life devoted to money or pleasure. Or just sleeping life away. Staying up too late at night and then sleeping late into the day. Too much TV, movies, pleasure, video games, emphasis on sports, which can become a kind of religion. (If you don’t believe it, listen to the sports talk shows on radio. People actually call in and berate those who don’t go to games, perhaps especially those who hold season tickets, but then don’t go to every game. It’s your duty to be there, some of these numbskulls will say.) Too many other activities, clubs, recreation and the like.

Leave such stuff to those who have nothing better to do. It is not that all these things are wrong in themselves, but our mission and our work is too important to let the trivial or the unimportant frustrate our real business in the world.

A Worthy Woman

It is interesting that the passage about the worthy woman follows right on the heels of the advice to Lemuel. Some even think it continues his mother’s advice. It begins: “A worthy woman who can find? For her price is far above rubies. ...”, then goes on to describe her characteristics. It is not all that easy to find a mate for one with such a high calling in life. A king would certainly want a mate who would not frustrate the important business that he has to tend to. And a Christian man should certainly look for more than the pretty face and figure of someone who may push you so hard to make money that that’s all your life will be about. You have more important business than that. That kind of life may be enough for a man of the world, but not for you (cf. Ps. 17:13–15).

This point is no less true for a Christian woman, who certainly should look for something more than an athlete with the body of a Greek god, but only empty space in his head.

The point is, a Christian needs a mate that is not ordinary, but one that is special. You have important business. You have a high destiny to attain. You certainly do not want to link up with someone who may frustrate what you can be in Christ Jesus.

Older Christians

Many working people are heard expressing their dreams for retirement. They want to play golf or tennis. They want to fish. They want to travel and see the world. They want to spend their senior years relaxing after working so hard for so long.

None of these activities are bad. But are these the dreams of a “king”? Former presidents could do just about anything they want to do. But many of them do not just spend their time relaxing. Their real mission in life could first be activated when they leave office. So it could be with retired Christians, especially those who have resources to do good things. They find opportunities to travel, all right, but not just to see the world. They find opportunities to teach the lost at a higher level than ever before. Sometimes they are able to raise money for good work in needy areas. Doctors may be able to use their skills in places where folk are not able to obtain as good care as in our own country, always keeping the higher spiritual needs of people in mind.

Play golf? Fish? Travel? Perhaps a little more of such activity may be good. But to give one’s entire life over to such “fun” things? Maybe that is a life for the worldly, whose destiny does not rise above this world. But it is not for kings! And it is not for “an elect race” or “a royal priesthood” either. We are a people of higher calling, and we must not forget it.

David understood what I am talking about, even in Old Testament times:

“Arise, O Jehovah, Confront him, cast him down: Deliver my soul from the wicked by thy sword; from men of the world, whose portion is in this life, and whose belly you fill with your treasure: They are satisfied with children, and leave the rest of their substance to their babes. As for me, I shall behold your face in righteousness; I shall be satisfied when I awake, with beholding your form” (Ps. 17:13–15).

Businessmen and Young Professionals

I have known young men whose mission in life was to become a millionaire by the time they were thirty years old. Or to be able to afford all the season tickets, the nice houses, the boats, the cruises, the fancy cars and other gadgets. Our Christian young men (and women) need to be reminded that they are more than that; they are a people of destiny and mission; and their lives are much more important than the worldly success that satisfies “men whose portion in life is of the world” (Ps. 17:14).

Debbie’s Poem

My daughter Deborah wrote a poem many years ago that captures the essence of the point I am laboring to make. She asks: “Who am I?” and then answers:

I am the one chosen to hold the secrets of all life in my scrawny hand.

Plato, Aristotle, you say?

Beggars of wisdom, they were not worthy of it.

But I—I am the daughter of the King.

And I am worthy!

Not bad for a very young woman. But along with it we must constantly bear in mind Paul’s explanation of his elevated position in Christ: “But by the grace of God I am what I am, ...” (1 Cor. 15:10). And so it is with all Christians. We have been elevated to a position of the highest order, beyond anything we could have thought to ask for or even conceived in our minds (cf. Eph. 3:20f). But it is not a personal achievement, and we have no grounds for boasting. By the grace of God we are what we are; and we must not forget it. We are sinners saved by grace and elevated to heavenly places ... also by grace (Eph. 2:4–6).

James 2:26 in Context

2011-10-06T13:40:00.000-07:00

Faith Without Works

James 2:14–26

L. A. Mott (lamottjax@comcast.net

or www.thinkingthrough.com

Through most of 2011 I have been reading and refining a manuscript on James. It took me a while to realize that James 2:26 does not just repeat verse 14. I will return to this point at the end.

James is not answering or even complementing Paul. He wrote earlier, when the church was mostly if not altogether Jewish, and before the influx of Gentiles became the occasion of Paul’s controversy with Judaizers over justification by works of law. James deals with the same problem addressed by Jesus, the failure to apply profession to life (e. g. Matt. 7:21–23, 23:1–4, and Luke 6:46). James first addressed the problem in Chapter One. He returns to it in James 2:14–26.

Consider the power that is felt when we study verses in context rather than treating them as isolated statements.

Issue Raised (14)

The question raised is: What is the use of a faith that does not have the works that faith would seem to call for? In particular: Can that faith save him? Faith in the question is preceded by the definite article. So the question is not whether there is a faith that can save him, but whether the particular faith described here can save.

Faith Without Works Powerless to Save (15–17)

James’ first response is a hypothetical illustration of something that is entirely useless, wishing a needy person well, but without doing anything to supply his need. Such behavior is useless. And so it is with faith that is not matched by appropriate behavior. It cannot save. It is dead, and so entirely without power. Verse 26 returns to the thought and illuminates the meaning of “dead,” as if to say: I meant what I said.

The Existence of Faith Not Demonstrable Without Works (18)

Commentaries have introduced unnecessary difficulty by debating the identity of the two persons. James’ point is: The man who claims to have faith, but who does not manifest the behavior consistent with what he believes cannot even prove he has faith. He is vulnerable to a challenge from anyone who demands that he prove his claim. He cannot. He appears like someone who makes empty claims without substance.

The Faith of Demons (19)

James is willing to credit the man’s claim. You have faith. Great! But if faith does not affect the way one lives his life, it is no more than the faith of demons. It certainly has no power to save.

Works Necessary to Justification as Proved by the Case of Abraham (20–24)

“But wilt thou know?” James asks. Are you willing to learn that faith without works is useless? If so, James can help him, and does so by pointing to the example of Abraham. He clearly was justified by works, as Genesis 22 proves (esp. vv. 12 and 15–18). His was a faith that cooperated with works, and so was rendered complete by works, “lacking in nothing” (1:4). Without the obedience faith would have been missing something, incomplete. The conclusion is plain to see: “You see that by works a man is justified, and not only by faith” (24).

In fact, even without Genesis 22, the context of Genesis 15:6 proves that Abraham’s faith required action. Abraham certainly would not have descendants like the stars, or even one, without taking action.

Rahab Also Justified by Works (25–26)

After adding the confirming example of Rahab, James concludes the argument the way it began (v. 17), but with an additional clause that leaves no room for doubt about the meaning of “dead.” Faith without works is like a body without the spirit. Dead means dead!

James' Conclusion (5:19–20)

2011-08-30T10:48:00.000-07:00

I recently completed my latest book Thinking Through James. The final word (James 5:19–20) sets forth the great accomplishment of one who succeeds in turning a straying brother back to the truth. I am always excited about gaining an insight that had previously escaped me, and I was delighted finally to realize that the end of this epistle had not been merely "chopped off" without an appropriate conclusion. In fact it does have a conclusion that could hardly be improved. The following excerpt from Thinking Through James provides my thought about James' conclusion. (LAM)

I think I have tended to see James as sort of “chopped off” at the end without any concern for a suitable conclusion; the letter presenting one exhortation after another, and when the last one has been given a period is simply put at the end without rounding off the letter with an appropriate conclusion or application. Suffice it to say, however, that all the reading and reflection on the letter I have done in the last few months is bringing me to a change of view. Perhaps all the elements are beginning to stick together in my mind. I think I had not previously perceived the significance of the last passage, and the way it relates to the whole.

In fact time and again throughout the epistle we see how anxious James has been either to prevent his beloved brothers from being misled by false reasoning or, in case some may already have been victimized, to turn them back to the truth of the gospel. The wise man started out wanting them to understand their troubles in the light of divine wisdom rather than misinterpreting them (1:2–4). He did not want them to think that a person of divided mind, without wholehearted faith, could expect to receive anything from the Lord (1:5–8). He did not want them to be deceived about the sources of temptation (1:13–18, esp. 16). Nor did he want them to delude themselves about the value of hearing the word without the appropriate response (1:19–25); or deceived about the sort of religion that has value (1:26–27).

James did not want them to think the faith of the Lord of glory could be coupled with favoritism toward the rich (2:1–7), deceiving themselves into thinking they were keeping the law by their treatment of the rich (2:8–13). He did not want them to imagine that faith without the behavior that completes it is of any value at all (2:14–26). He did not want them to think the talkers among them were necessarily the “wise and understanding” (3:1–18). He wanted to disabuse their minds if they did not understand “that the friendship of the world is enmity with God” (4:1–10). He did not want them to think more of themselves than they ought to, and thus usurp the role of God by judging their brothers (4:11–12); or by means of an independent spirit that did not consider God and divine providence with regard to business plans (4:13–17). He did not want them to make too much of earthly wealth, but rather to behave appropriately in view of the judgment soon to fall upon the ungodly rich (ch. 5).

In every single one of these units we see James either trying to prevent incorrect thinking or to rescue those who may already have fallen victim to it. How could James have concluded an epistle in which he has been out to turn people from self-deception and incorrect thinking any better than to try to persuade his readers to join him in this great work? And how could he have offered greater motivation to them than simply to point out just how great that work is, what a great accomplishment they will have if they succeed in turning an erring brother back to the way of truth?

So I am changing my mind about James’ conclusion. I do not see how he could have written a more effective conclusion than he did.

The Eight Cow Wife (1 Pet. 3:7)

2011-04-01T13:33:00.000-07:00

The Eight Cow Wife

I first saw this story, a longer version, in the Reader’s Digest many years ago. I was impressed by it and would have used it many times in lessons on family life, but I misplaced my copy and did not see it again till this condensed version was seen in a church bulletin. It seems to have been copied from one bulletin to another many times and and attributed to no special author. As I recall, the principals in the Reader’s Digest version were Korean. LAM

The custom on an isolated Pacific island was for a young man to announce his intention of marriage to the entire village. After the announcement the young man and the whole community went to the young woman’s home. Her father would come outside and then the father and the suitor would barter, the whole community acting as witnesses.

The main item of value on the island was the cow. Therefore a suitor would offer the father a certain number of cows for his daughter. The average bride was worth two cows, perhaps three if she was unusually bright or attractive. The all-time record was four cows.

The most eligible bachelor on the island was Johnny Lingo, who was both handsome and wealthy. The women of the island were extremely excited when Johnny announced that he had selected a wife. But everyone was shocked when he announced that his choice was a girl named Lisa. Not even in the top ten of young women who might have been selected, Lisa was regarded as plain and frightfully shy. Jokers in the crowd suggested that Lisa’s father might offer Johnny a cow or two to take her.

But when the community gathered at Lisa’s house for the bartering an even greater shock came over the crowd when they heard Johnny’s opening bid for Lisa. Eight cows! Her father almost fainted, but managed to accept. That evening Johnny and Lisa were married, and then departed for their home on an adjacent island.

No one saw the couple for a full year. On their first anniversary Johnny and Lisa returned to visit their parents. From the moment they arrived at the dock, the news spread. “Come and see Johnny and Lisa!” someone exclaimed. “You won’t believe it!”

Everyone came, but no one noticed Johnny. All eyes were on Lisa. She had been transformed! She was poised, warm, friendly, and confident. When someone inquired of Johnny with regard to the amazing transformation in Lisa, Johnny had a ready answer: “I will explain it. From the time Lisa was born she had been treated as though she was not worth much. She had begun to believe it about herself. But I announced to the community that she was an eight cow wife, and I have treated her that way ever since. She has become that vision of herself that she sees in my eyes every day.”

The moral of the story is: If you want an eight cow wife, treat your wife like one. Give it a year and see what happens.

“Husbands, ... giving honor unto the wife, as unto the weaker vessel, and as being joint heirs of he grace of life ...” (First Peter 3:7).

Book of Job, Issues and Analysis

2011-02-02T20:01:00.000-08:00

Thinking Through Job

Will a person serve Jehovah without reward? when afflicted so severely that nothing worse could be done and even death to be preferred? That is the issue raised in the first three chapters of Job. Is Jehovah that great?

This book provides the answer. Not that of “everyman,” but that of the best man on earth according to Jehovah’s own testimony.

The patience of Job did not preserve him from all sin, but Job did hold on to God through all his trials. His friends and their ignorant attempts at comfort are dismissed, but God never is.

In the debate, however, which concludes with an evaluation, judging man a failure in the search for wisdom (ch. 28), Job committed terrible sins, accusing God of injustice. Job defended his own integrity, but felt God was treating him as a sinner, manifesting hostility toward him. Thus the trial did not lead Job to abandon God, but it did uncover defects of character that needed to be dealt with in order that Job might be even better.

Job had to be humbled and put in his place. But more was required than a show of superior power to bully him into silence, perhaps with resentment at not having a fair chance to make his case. The resolution has two essential parts. Elihu, a man of clay like Job himself, answers Job’s charges against God, particularly presenting a different view of the suffering in which God is seen not as an enemy, but as a friend. The reasoning of an equal satisfies Job’s mind and prepares him to be put in his place by God, howbeit without the resentment he might have felt had he merely been forced into silence by superior power.

Thinking Through Job guides a student through the complexities of Job’s case to a final resolution which makes us shout Hallelujah! to a God worthy to be worshipped even without reward and despite undeserved suffering. Satan is exposed as a slanderer and the magnificence of Jehovah declared. The suffering of Job provided him with his best opportunity to bring glory to God; and so with many another sufferer whose faithfulness manifests just how great Jehovah is.

The Great Debate

2010-12-28T14:53:00.000-08:00

The Great Debate

Job 3–28

The release date of Thinking Through Job is now set for January, 2011. The following is a brief summary of the debate between Job and his friends. Get the book for the detailed exposition.

The First Round of Speeches (Job 4–14)

The friends came to comfort Job in his affliction (2:11). They sat there for a week without saying a word (2:13), perhaps thinking any words from them would only make matters worse. But when Job cried out that he had better never been born, wishing for a speedy death, and questioning why his life was being prolonged (ch. 3), the challenge to divine providence was too much for Eliphaz. He could not let it pass (chs. 4–5). At first he was gentle in his comfort, considering Job a pious man who was simply being chastised by God. But he needed to be careful about speech that seemed to imply that man was more righteous than God. He warned against “vexation,” complaint against what one regarded as unfair treatment. He counseled Job to yield to divine correction and he would soon be restored to a state of blessedness. God is the subject of the first round of speeches (chs. 4–14). The friends saw Job’s complaint as an indication that he needed to be taught respect for God.

Job felt he had good reason for vexation (6:1–7), and refuses to be silenced (6:8–13); he expresses disappointment in his friends, who had failed to provide any real comfort (6:14–23); he challenges them to point out the sins for which he was being chastised (6:24–30). He renews his complaint in Chapter 7, first with regard to the sad plight of man in general and then with special regard to his own situation. So he was determined to continue to complain of treatment that made no sense at all.

Bildad’s first speech (ch. 8) is in the same vein, contending that God will never be unjust, as Job seemed to suggest, and so would always punish the godless and reward the pious. Job replies: Of course, but suppose one has a complaint against God; how could he argue his case and get a just verdict. He complains that there is no umpire to mediate the case (ch. 9). So Job was determined to continue his complaint (ch. 10).

Zophar’s first speech (ch. 11) was harshest of all. If the whole truth were known, says he, it would be plain that you deserve worse than you deserve. Zophar is not just being mean. His words are a conclusion from what he has heard from Job. But Job is outraged and answers sarcastically: No doubt you three have cornered the market on wisdom; when you die wisdom will die with you (12:2). But the fact is, I know as much as you do, and in fact you are just speaking commonplaces that even the lower animals could teach (7–12). He has no use for these “friends,” who are “physicians of no value” (13:4) whose best chance to show wisdom would be to shut their mouths (5). He threatens the friends (6–12). They have shown partiality toward God in this case, and God will not let them get away with it (8–11). That is an important expression of faith. Job has no use for these foolish friends, but has confidence in divine justice. God would not take partiality lightly, even if shown toward himself.

So Job brushes the friends aside, but not God! In fact he wanted to take his case before God, confident that he would get justice if he could (13–19). Ch. 14 is a low point in Job’s trial. He complains about man’s sad lot in life. He does not even have the hope of a tree, which might sprout again after being chopped down. But not man. He dies and that is all there is to it. But he has no more reached that depth of despair than he begins to climb out of it, expressing the wish that it might be otherwise: If only God would keep a man in Sheol till his wrath was past and then at some future time remember him and set things right (13–15). At verse 14a it is as though Job suddenly realized what he was saying: “If a man die, shall he live?” If only!

Second Round (Job 15–21)

If God was the subject of Round One, man is the subject of the second round, and especially the sinful man and what is known about the end he faces. All of these speeches about the destiny of the wicked man are intended as a warning against Job. After Job’s answers in Round One, the friends thought this is what he needed to hear, and each of them does his best. See Thinking Through Job for the details, and also for Job’s answers.

“Miserable comforters are ye all,” Job answers (16:2). I could do better, were our positions reversed. There seemed to be no way to shut them up, so he challenges them: Come on again with these stupid speeches “and I shall not find a wise man among you” (17:10). Job continues to complain at the treatment he is receiving from God. It was not fair. He knew himself to be a good man, but was being treated as one would expect a sinful man to be treated. So it gave the friends plausible reason for treating him as a sinful man.

Job continues to express some hopelessness in this round, but he tries desperately to hold on to his faith in God. See 16:18–17:5; 19:23–29 for good illustrations of the latter. Job finally tells the friends: I know what you are doing. You speak of the destiny of the wicked man, but you are really talking about me (21:27–34). His answer to their points about the bad end of a wicked man is a challenge: It is not always true that they end up as you contend (21:17–34). So how are these speeches supposed to provide any comfort? They are full of lies (21:34).

Third Round of Speeches (Job 22–28)

The friends are left with only one option, and that was to directly accuse Job of being guilty of great sins. Eliphaz starts it (ch. 22). He thinks he can even enumerate the sins of which Job was guilty (1–11). But he is only guessing. He has no knowledge of any real guilt on Job’s part. But the points enumerated are common sins of a rich and powerful man. He has not been able to wring a confession out of Job, but only expressions of outrage. So he thinks Job must be guilty of great sins, and that the ones listed are probably the sins he is guilty of.

Have you ever been treated like that? Have you ever had someone make accusations against you without evidence, but simply on the ground of assumption and guesswork, perhaps hearsay? If you have, then you will understand Job’s outrage, and you will also be able to draw some comfort from this part of the book of Job.

Job continues to protest his innocence, to complain of unfair treatment, and to wish for an opportunity to go before God and make his case (chs. 23–24). In ch. 24 he sets forth the need for a day in which cases could be heard and decided, for the wicked often seem to escape any justice. Thus he deplores the absence of moral government in the world. It is a low point for Job’s faith.

Bildad’s last speech (ch. 25) is short, with nothing new added. Zophar does not even come forth for a last speech. Plainly, there is nothing more to say. The friends have done their best, but have not been able to convict Job. So Job answers Bildad (ch. 26), but when Zophar does not come forth, Job simply continues (ch. 27). Job’s words in Ch. 27 sound like something the friends might have said about a wicked man. But the fact is, Job held the same view they did, but was puzzled that the destiny one might expect to see for a wicked man was not always realized. So that brings us to Chapter 28.

Job’s Evaluation of the Debate (Job 28)

I think that is the way Job 28 should be explained. It is Job’s assessment of the debate. Man has been able to dig into the depths of the earth and to bring forth every kind of precious metal and stone (1–11). But he has not been able to attain to wisdom (12–22). Only God, who planned and created the universe, knows the way to wisdom; but as for man, the only wisdom accessible to him is a moral wisdom, the right way to live (23–23). He will have to be content with that.

Good students of Job will realize that my analysis of the speeches is incomplete. You will have to buy my book to get the rest. I wanted only in this blog to indicate something about the structure of the book, and perhaps to create an appetite for the full meal. Another blog or two will discuss the twofold resolution of the problem of Job.

Job: The Great Experiment

2010-11-07T19:26:00.000-08:00

A historical prologue (chs. 1–3) raises the key issues of the book, especially in the challenge issued by Satan. The book begins with a description of Job. He was not only a very wealthy man, “the greatest of all the children of the east” (1:3), but a very pious man to boot. According to Jehovah’s own testimony he was the best man on earth; “there is none like him in the earth” (1:8). But Satan challenged Jehovah’s description. He only serves you because you pay him to do it. Take away his possessions and he will turn on you (1:9–12). It is a challenge to Job’s piety. Job only serves God for the reward, says Satan; so it is not genuine piety, but actually a serving of self. Even the best man on earth only serves God for the reward. So Satan seems to doubt that genuine piety exists on earth.

But it was not only a challenge of Job’s piety; it was an insult to God. Even the best man on earth will not serve you unless you pay him to do it. “So the experiment will test whether God is worthy of service for his own sake. Is God so great that a person ought to worship and serve him even though it may not be profitable to himself. This book does not deal with the answer ‘everyman’ might give to this question, but it does disclose the answer that comes from the best man on earth” (from Thinking Through Job).

So the test is permitted and the accumulation of a lifetime is stripped away all in one day and Job learns about it all in a single hour. But Job does not turn on God, and to this point he would certainly hold that Jehovah is worthy of worship without regard to any advantage or profit to himself. But the trial was not over.

“A man might serve God for the reward. When the reward is taken away, will he then serve God? Job has met this test. One might assume that the genuineness of his piety has been established beyond question. But another reason a man might serve God is out of fear of what God might do to him if he does not. But let him be struck such a blow that he feels nothing more could be done—i. e., that even death or hell could be no worse. Will he then serve God? In that case piety is stripped down to its bare essence, with no possibility of ulterior motives left to becloud the issue. If man then serves God it will be simply and solely because God is God, i. e., out of a genuine reverence for God, an acknowledgment of who God is” (Thinking Through Job).

That is the point that is tested in the second stage of this great experiment. When the reward was taken away and now when such a blow has been struck that nothing worse could be done, Job still holds on to God.

But the patience of Job which James puts before us as a model (5:11) does not consist of total sinlessness. In fact Job committed some terrible sins against God as the debate with the friends goes on. The trial has exposed some weaknesses or defects in the piety of Job, and once these things had been exposed they could be dealt with and Job would end up an even better man at the end than he had been at the beginning. That explains why Jehovah permitted Satan to bring this terrible trial upon Job. It was not that he could not take Satan’s taunts and had to prove that he was right. Satan had an evil purpose, but Jehovah had a purpose of his own in allowing the trials, a merciful purpose that would work for Job’s good.

But what about the other point, the insult to Jehovah that was involved in Satan’s challenge? Job would commit some grievous sins against Jehovah, and would have to be humbled and to repent at the end, but he would never abandon God. He would lose confidence in the friends, but not in God. Through it all his faith would grow and he would continue to trust God finally to do right. God being who he is, Job knew that he could trust God finally to do the right thing by him.

At the end, and even before his restoration, Job continued to hold to this trust in Jehovah. In the event he proved Satan to be a liar and a slanderer, and the best man on earth gave his testimony to the glory of God; his testimony was that Jehovah God was worthy to be worshipped and served without regard to any reward, and even if he were afflicted so much that he felt it could not be worse. So this book will finally show us that we may have our greatest opportunity to give glory to God when we suffer, for we give testimony that God is worthy of trust and worship, regardless of any consideration of rewards and punishments.

Get Thinking Through Job for the full elaboration of these themes, and much more besides.

1/2 Price Sale on Thinking Through the Bible Series!

2010-10-07T18:49:00.000-07:00

I have been writing expositions of Scripture for so long some people tell me they used to read the writings of my father. Nope! It’s just me. I’m getting that old, I’m afraid. My latest publications have been an attempt at fuller expositions of books of the Bible, hoping to encourage more accuracy in the reading of Scripture. All my work is based on two fundamental principles found in Second Timothy 3:16–17: the sufficiency of Scripture and the value of all Scripture. The series of books I have been working on for some years now is a Thinking Through the Bible Series, e. g. Thinking Through John, Thinking Through Acts, etc. (See all the titles below.) These have all been published by my son Rick and me. DeWard Publishing Company now has undertaken the task of bringing the series to completion. DeWard has done a nice reprint of my Thinking Through Jeremiah, and expects to release Thinking Through Job, one of my favorites, in the fall.

Samples from the Series
If you have not read any of the books you can find a fair sampling in my exposition of Ephesians 1:3–14, the great passage about all that God has done in Christ for the salvation of mankind. Or you can read my comments on Acts 15, the chapter that deals with the conference in Jerusalem, when the unity of the fledgling church was in peril; or preview Lesson 1 of Thinking Through Revelation, which includes a common sense scaffolding for understanding the whole book. But I don’t know where to stop. I especially wish you would take a look at my work on the Epistles of John, in which I have tried very hard over the years to trace the course of thought.

Regular Prices Reduced + Half Price Sale to Boot!
In urgent need of capital in order to continue working, I have decided to reduce the regular prices of most of the Thinking Through the Bible Series. In addition, a half-price inventory reduction sale is in effect from now until October 31. Every book (except Thinking Through Jeremiah) can be purchased for $6.47 or $4.47! It is a great time to buy class sets for Bible classes or to complete the set for your personal library. Follow this link to see all the prices.

Your purchases will be a major contribution toward my ministry. (Other than Social Security, book sales are my only “pension” after a lifetime of gospel preaching.) But I am also in hope my books will be an important help for many students in the direction of greater accuracy in the reading and study of Scripture. I teach the various books, but at the same time try to illustrate proper methodology in the study of Scripture. You can learn more about my books at the Thinking Through the Bible website.

How to Order
Order online by credit card or simply reply to this e-mail with your request. Sales tax (for Florida purchases only) and a minimal shipping charge will be added to your bill.

Books in the Thinking Through the Bible Series

New! Thinking Through Jeremiah

Thinking Through John

Thinking Through Acts

Thinking Through Romans

Thinking Through Second Corinthians

Thinking Through Ephesians & Colossians

Thinking Through Philippians

Thinking Through John’s Epistles

Thinking Through Revelation

Coming Soon! Thinking Through Job

See the website for Bible class study guidebooks and other writings.

What’s New?
Thinking Through Jeremiah is my latest book (put out by a new publisher DeWard Publishing – www.dewardpublishing.com). The manuscript for Thinking Through Job is in the hands of DeWard and should be coming out this fall. Watch the website for more information.

Support This Ministry by Becoming a Partner
If you are familiar with my ministry and would like to help sustain it, you can provide major and consistent support by becoming a publishing "partner." All that is required is an advance commitment to purchase each new book as it is published. For further information about becoming a publishing partner and providing this important support for my ministry, see the Be a Partner link on the website.

Thanks so much for your support and for using my books.

L. A. Mott
514 NW 32 Avenue
Gainesville, FL 32609
lamottjax@comcast.net
www.thinkingthrough.com
904/234-3462

The Thinking Through Series as an Apologetic for Christianity

2010-08-27T14:19:00.000-07:00

To a Special Granddaughter:

My Body of Work as an

Apologetic for Christianity

I have a special granddaughter who excels in a variety of ways. She just graduated from high school in Jackson, MI as the valedictorian of her class. She is an exceptional soccer player, but experienced a great deal of adversity in connection with the game, so that we never got to see just how much she might have achieved had she been at full strength. But perhaps the way she handled adversity and disappointment might be the best measure of the young woman she is. She had played soccer at every level up to high school varsity. We were looking forward to watching her work her magic on the varsity. But early in the first year she could try out for varsity she tore up a knee, and had to go through the surgery, the difficult therapy and all that goes with it. The next year, her senior year, she was again ready to give it her best, but again went out for the varsity team only to tear up the other knee and so to repeat the experience. But Laurie just keeps on going. She played summer soccer with boys and recently bashed heads with one of the big old college age boys. [Does that make you think of some kind of muscle bound monster? Far from it. Laurie is slender and pretty.] She tried to ignore it, shake it off and stay in the game, but then noticed the blood pouring out all over. It was just too much and she asked to be replaced.

Laurie is going to college on a scholarship to DePauw in Indiana. Going away to college is always a trying time for young people. So we will need to increase our support for this special granddaughter by our prayers, as for all our children and grandchildren. But it also occurred to me, at this time when I am not able to send as grand a gift as I had hoped, that Laurie may be ready to make use of some of Pawpaw’s books. So I am preparing a package.

My Thinking Through the Bible series is growing into quite a list, all expositions of various books of the Bible. They represent my life work, and I say two things about them. For years my son Rick and I have promoted the Thinking Through ... series as designed to encourage greater accuracy in the reading of scripture. I would hope that careful, attentive readers will not consider such expectations to be unrealistic.

But every now and then I am reminded of another goal and hope for my writings. My expositions of scripture really represent an apologetic for Christianity. They all contribute something toward the case for faith in Christ.

I am a Brooker (FL) boy, country through and through. The Seventy Seventh Street church in Birmingham is the only sizable church where I ever worked. I did not fare well and did not last long. (I may not have been ready for it.) But it is a source of amusement to me that I was succeeded at Seventy Seventh Street by Morris Norman, a good preacher who hails from Waldo, now a notorious speed trap on Hwy 301, not half an hour from Brooker. This Brooker boy still gets a smile out of being succeeded by a man from Waldo.

My mother, one of the principals responsible for any good in me, probably never had a real struggle for faith, at least to my knowledge. But my experience has been different. I had many trials of faith through my life, mostly my own fault. Anyhow, despite my unlikely background, I always wanted a solid foundation for faith, and I keep working on that foundation as I continue to study the scriptures.

The fact is, that is about all I have studied. It is about all I know. I am pretty weak when it comes to science, evolution, philosophy, most anything outside the scriptures. But the scriptures are the ground of my faith and I have always looked to them for answers. I do not understand those who think we cannot ask people to study the scriptures with us if they have not already accepted the inspiration of the scriptures. In my opinion people who espouse that view do not have much understanding of what is in the scriptures. The scriptures contain evidence and testimony that can lead us to faith. They also provide solutions for the problems of faith. They contain material to sustain faith when it is under trial. I probably will not, but I wish I would live long enough to write expositions of everything that is in the scriptures, Old and New Testaments. I am confident such a body of work would be about the best apologetic for Christianity anyone could produce.

What I want to communicate to any who stand in Laurie’s place in life is that Christianity has its own evidence—evidence that will not go away. It will not be ignored. It demands to be considered. I am sure Christianity has problems or objections that we may find difficult to answer. But we should not make too much of these. They are only difficulties, such as will be found in any philosophical position we take, to be dealt with as best we can consistent with the facts. They may be troublesome. But they do not overthrow the case for Christianity. That is my view. So I am going to send Laurie some of my books, and will point out how they relate to this case, along with a prayer that they will be a blessing in time to come.

Thinking Through John

I wrote a brief preface to Thinking Through John in February 2000, having emerged from a year-long study immersed in the Gospel of John, my skin still tingling. I hope you will read the whole preface, but here is an excerpt:

Christians often imagine people must be convinced that the Bible is the word of God before they can be expected to sit down and read it. But why? That view does not seem to reveal much understanding of what is in the Bible. Do we not realize that the New Testament contains the evidence that is supposed to convince people that Jesus is who he claimed to be? John declared his own aim and purpose near the end of his book, ... “These (signs or evidences) have been written in order that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name” (20:30f). John’s calculated purpose was to bring people to this conclusion about Jesus of Nazareth. Something about the evidence and testimony preserved in this ancient document is supposed to have power to bring people to an acknowledgment of Jesus similar to that of Thomas himself when he confessed Jesus as his Lord and God. ...

Thinking Through Acts

The entire book of Acts is an apologetic for Christianity, but three sections of my book deserve special mention. One is the preface, where I argued this point with regard to the theme of Acts. I have traced this thread throughout the book. But two sections develop the apologetic at some length. One is the conversion of Saul in chapter 9, and the testimony of his conversion to the truth of Christianity. The other is Paul’s appearance before King Agrippa in chapters 25 and 26. The speech is Paul’s fullest defense of his life and work, which is also to say it is his fullest presentation of the case for Christianity. Notice especially my discussion of the two different reactions, one from Governor Festus and the other from Agrippa, and Paul’s handling of each. It is here that a good deal of my approach to the argument for Christianity will be found.

Thinking Through Romans

Romans is the fullest exposition of the gospel plan of salvation found in the scriptures. It is especially important as setting forth the meaning and purpose of the death of Jesus Christ.

Thinking Through Ephesians and Colossians

Read the preface to understand how these two books contribute to the apologetic for Christianity. An excerpt is also given on the back cover.

Thinking Through John’s Epistles

These epistles are a response to those who claim to have new knowledge, and that our understanding of Christianity should be modified in every age in light of new learning. One of the original witnesses for Christ sees matters quite differently, contending that any new teaching must be judged in the light of the testimony of the witnesses.

Thinking Through Hebrews

This book asserts the perfection and finality of Christianity. The Old Testament left vacuums, but they have all been filled by Christ Jesus.

Thinking Through Job

This is my latest book, now in the hands of the publishers. It deals with the mysteries of divine providence, and certainly makes a major contribution to the apologetic by showing us how to deal with some of the problems of faith.

So there we are. This is not all, but it is quite a lot. I may not live to write on every Biblical book that contributes to the apologetic. But these works already begin to show us how important the scriptures are to anyone who wishes to be a believer without committing intellectual suicide, and to anyone who wants support for his faith.

Much love and admiration from your pawpaw, along with my best prayers,

L. A. Mott

Welcome!

2010-08-03T12:27:00.000-07:00

Welcome to the Thinking Through the Bible Blog. It's a place where L. A. Mott will regularly post notes on passages or themes from the Bible. Feel free to comment on any posting, and visit the main Thinking Through the Bible website. If you would like to submit your own observations on Scriptures, please let me know. We'd like to hear what you have learned, too.

Thanks for visiting the blog. I hope you find it beneficial.