“GET WISDOM, AND WITH ALL THY GETTING GET UNDERSTANDING” Prov. 4:7

1. “GET WISDOM, AND WITH ALL THY GETTING GET UNDERSTANDING” Prov. 4:7

2. “Get Wisdom, and with all thy Getting Get Understanding” (Prov. 4:7) • Class 1 – What is Biblical wisdom? • Class 2 – How do Biblical wisdom and understanding differ? • Class 3 – The Scribes and Pharisees: Some wisdom, little understanding. • Class 4 – The wisdom of the cross (1 Cor. 1:18) • Exhortation – Christ, the power of God, and the wisdom of God (1 Cor. 1:24).

3. Class 1 -What is Biblical Wisdom?

4. Proverbs 4:7 – Our Theme for the Weekend • Literally, this verse reads as follows: • “The first step to Wisdom is: Get Wisdom! With all you possess, get understanding”. • We will consider possible reasons for this tautology (saying again what has already been said) after discussing the essential meaning of the word “wisdom”. • Curiously, this verse does not appear in the Septuagint.

5. Biblical Wisdom • “Hokmah” is the Hebrew word typically translated “wisdom” in the Old Testament. • It is essentially a high degree of knowledge and skill in any domain. • The nearest English equivalent is the word “expertise” – to be expert in the knowledge of something, and to have the necessary faculties (including reason and discernment) to make use of it.

6. Wisdom - “Hokmah” • The word always implies the ability to carry our what we know– but it is never an innate talent devoid of knowledge. • Expert knowledge covers a wide field, including right living and good character. • It is not inert knowledge. You could memorize the whole book of Proverbs, but not have “Hokmah”. • “Hokmah” includes the ability to put knowledge into practice.

7. The Fear of God – The Basic Principle of Wisdom • “The fear of the Lord is the beginning of wisdom; fools despise wisdom and instruction” (Prov. 1:7, 9:10,11 and other such references in Proverbs – also Psa. 111:10). • The fundamental premise of wisdom is belief in order. The world is subject to laws established by the Creator. • Wisdom seeks to understand these laws or governing principles through the use of our reasoning powers guided by the Lord. By so doing, we can determine the appropriate deed for the moment.

8. Limits on Human Knowledge • Limits of human knowledge are recognized. • Jer. 18:18 and Ezek. 7:26 distinguish between three separate types of spiritual leadership – priest (divine law), sage (divine wisdom) and prophet (divine revelation). • All issues involving human endeavor and aspirations should be directed by God’s abiding principles and their application. • Rejection of God’s laws implies the rejection of wisdom (Jer. 8:8-9).

9. Wisdom Literature of the Old Testament • As a corollary to divine law and revelation, the “Wisdom Literature” in Scripture reflects the divine wisdom of the sage. • This covers principally the books of Proverbs (with the essential principles outlined in Chapters 1-9), Job, and Ecclesiastes – as well as some Apocryphal books especially Sirach (Ecclesiasticus) and the Wisdom of Solomon.

10. “The First Step to Wisdom is: Get Wisdom” (Prov. 4:7) • Michael V. Fox has a helpful suggestion in interpreting this passage: “The first step towards becoming a wise man is to imbibe God’s teachings, even before understanding and applying them. The possession of this knowledge is not fully wisdom, but it will start you on the way of intelligence and judiciousness in thought and action.” • Another scholar notes: “Before a child recognizes the value of wisdom, he should simply acquire it – in other words, absorb the teachings by rote – thereupon the desire for wisdom will grow and increase”.

11. “The Fear of god is the beginning of wisdom” (Prov. 1:7) • This critically important foundational statement appears 13 times in various literary forms in the book of Proverbs (such as Prov. 2:6; also for example, Psalm 111:10). • Among various interpretations, the most likely meaning of this key verse is that the fear, or dread, of the Lord (Isa. 8:13) is a prerequisite for wisdom. • But, full development of divine wisdom in the believer can lead from dread to “perfect love cast[ing] out fear” (1 John 4:18).

12. “Wisdom” in the New Testament • The principle word translated “wisdom” in the New Testament is “sophia”. It is the insight into the true nature of things, and can range from the abstract to very practical applications. • This word “sophia” can have reference to God (Rom. 11:33), Christ (1 Cor. 1:30), wisdom personified (Matt. 11:19), and human wisdom. • The latter (human wisdom) can relate to spiritual things (Luke 21:15), the natural sphere (Matt. 12:42), and to wisdom in its most debased form (James 3:15).

13. “Wisdom” – the Book of James • The Book of James is considered the most detailed and continuous exposition of “wisdom” in the New Testament – elaborating many of the issues raised by the Lord in the Sermon on the Mount. • The book focuses on faith demonstrated in works. • James 3:17 is a pivotal verse explaining the nature of divine wisdom, which is “first pure”, then generating the qualities essential for a believer in Christ who seeks “a harvest of righteousness”.

14. Class 2 – How do Biblical Wisdom and Understanding Differ?

15. Biblical Understanding • The Biblical concept of understanding is taken from a number of Hebrew and Greek words that mean, in varying degrees: “To grasp the full meaning of something said or done” or, in the context of action, “to have the knowledge and skill requisite for accomplishing a desired end”. • In the latter sense, “understanding” is preeminently a characteristic of the activity of God (Job 26:12, Prov. 3:19), and all understanding ultimately has its source in Him (Prov. 2:4-6, 2 Tim. 2:7).

16. Biblical Understanding • The basic Hebrew and Greek words imply an active and habitual effort at comprehension, rather than a mere passive state of possessing knowledge. • This has important implications for the moral, as well as the intellectual, facets of a disciple’s life.

17. Biblical Understanding • Binah, a key Hebrew word translated understanding, designates the faculty of intellectual discernment and reason, and can also refer to the interpretation of that faculty, and the product thereof, in words or deeds (Deut. 4:6: Prov. 1:2; Isa. 11:2). • It is similar to the modern concept of intelligence, except that it is not innate; it needs to be developed. • In sum, it has the idea of using the basic facts of wisdom to influence thinking and action.

18. Opening verses of Proverbs • The opening verses of Proverbs are very helpful in sorting out the issues involved. • In Prov. 1:2, on the basis of “wisdom and instruction (discipline)”, the person is to develop understanding and insights, literally, ”in understanding words of understanding”. • In Prov. 1:3, “instruction” is received [from God] to develop key spiritual virtues – “wise dealing, righteousness, justice, and equity”. These virtues embrace the entire range of honest and equitable behavior.

19. Proverbs Chapters1 and 2 • Wisdom is built on hearing and learning; understanding reflects “acquired skills”: applying proverbs and putting ideas into action. • The first step, true wisdom, depends totally on a fear of God, with the consequent understanding (changed thinking and actions) similarly based on reverence for God (Prov. 1:7). Fear of God is to be taught and learned. “Come, O sons, listen to me, I will teach you the fear of the Lord” (Prov. 2:5 and Psa. 34:11). • Proverbs Chapter 2 is a magnificent progression of thought on how being “attentive to wisdom” is the way towards insight and understanding, including knowing the fear of the Lord.

20. Understanding in the New Testament • The basic Greek word “suniemi” (verb), “sunesis” (noun) means to bring or set together. Metaphorically, it means to understand and perceive, both with respect to intellectual and behavioral issues. • The teachers in the Temple were astonished at Christ’s “understanding” when only 12 years old (Luke 2:47). Compare this with the lack of understanding in Luke 2:50. • In Matthew 13: 13-15, 19, 23, and 51, they heard and saw, but did not understand (fulfilling Isa. 6:9-10). The significance and challenge of Jesus’ teaching entirely escaped them, leaving them with no understanding.

21. “Understanding” in Luke 24:45 • In this critically important reference to “understanding”, focus is placed on the suffering of Christ. “Then he opened their minds to understand the Scriptures, and said to them: ‘Thus it is written that the Christ should suffer and on the third day rise from the dead’”. • This “understanding” (Greek word ”nous”: mind, seat of understanding) focused on the key principle, previously outside their grasp and concealed from them (Luke 9:45) namely, that suffering must precede the crown, both for Christ and his disciples, and that the Gospel was to be taught to the Gentiles. • In Christ’s unique Bible class to the two on the Road to Emmaus (Luke 24:25-27), these points were the key to their proper understanding and interpretation of all Scripture.

22. Class 3– The scribes and pharisees: some wisdom, little understanding

23. History of the Scribes and Pharisees • Following the restoration and return to the land, a new authority developed alongside the Temple and the priestly aristocracy. • A body of lawyers called “scribes” or Soferim, confined initially to the traditional priestly class of Levi (Ezra 7:6, 10, 21; Neh. 8:7-8). • Soferim is derived from the word meaning “counters” of the number of letters in the Old Testament.

25. History of the Scribes and Pharisees • The new class of lay lawyers comprised non-priestly doctors of the law, owing no allegiance to the Temple hierarchy. • These lay lawyers were called “Men of the Great Synagogue” (initially comprising 120 scribes and sages returning from exile with Ezra). • They were prepared to resist the Temple’s role and enactments, resulting in the progressive weakening of the hereditary priesthood (especially during the Greek-based Seleucid period about two centuries before Christ).

26. History of the Scribes and Pharisees • Matthew 23:1-3 is an important passage indicating that the Pharisees “sat on Moses’ seat”. Similarly, Josephus reports that the Pharisees were “in the chair of Moses” during the early years of the reign of John Hyrcanus (BC 134-104). • Jesus, by declaring that the Pharisees “sat on Moses’ seat”, acknowledges the Pharisees as exercising legitimate authority over the law, but their practices had gone horribly astray.

27. History of the Scribes and Pharisees • The Pharisees left no historical records, being a non-writing scholar class. • They refrained from following Biblical models, including historical records and chronicles, for their teachings. • In sum, the Pharisees were a scholarly class dedicated to the teaching of the twofold law (the written and the oral). They passed on regulations handed down by former generations, and not recorded in the Law of Moses. “Rabbi” referred to an ordained teacher of the twofold law (Matt. 22:16,24,36).

28. History of the Scribes and Pharisees • The Pharisees were rejected by the Sadducees, who held only those regulations that had been written down. • The Sadducees accepted only the Pentateuch as Scripture, while the Pharisees recognized all the Old Testament as divinely inspired. • The two centuries before Christ saw a major struggle between the priestly class and its adherents (the Sadducees) and the lay elements and their followers (the Pharisees) who had great patriotic and religious zeal (unlike the Sadducees).

30. Distinctions in Forms of Worship • Decentralized worship in synagogues. • Accepted the whole of the Old Testament. • The Pharisees were “affectionate to each other, and cultivating harmonious relations with the community” (Josephus). • Retained Temple as focus of worship. • Accepted only the first five books of the Old Testament. • The Sadducees were “rather boorish in their behavior, and rude to both their peers and aliens” (Josephus). Pharisees Sadducees

31. The Synagogue – A Pharisaic Tradition • No Sadducees were found in the synagogue, with about 480 functioning at Christ’s time. • It was a highly decentralized institution. • It fitted well with the Pharisee’s focus on individual salvation. Jesus frequently taught in the synagogues (Luke 4:15). • It encouraged fellow believers as a place to come together for the reading of Scripture, mandatory prayer, and mutual support.

32. Distinctions in Beliefs (Acts 23:6-10) • Believed in the resurrection. • Believed in a coming earthly paradise, with David’s kingdom restored. • Believed in a coming Messiah. • Believed in angels. • No belief in the resurrection • Stressed “Sheol”, the grave, believing essentially in the “here and now”. • Had no clear Messianic expectation. • No belief in angels. Pharisees Sadducees

33. Question for Us • Given this background, which group (the Pharisees or the Sadducees) would seem to reflect the beliefs, attitudes, and practices of Christadelphians today?

34. Part 2. Characteristics of the Pharisees

35. Pharisees’ good features • Accepted the Scriptures as God-given. • Very careful Old Testament students • Kept the ceremonial laws. • Emphasized education • Fervent preachers and evangelists. • Sacrificed generously in tithes • Looked forward eagerly to Messiah’s coming.

36. Pharisees Relations with Jesus-Aspects they Liked • Recognized Jesus as a teacher (rabbi). • Agreed with some of his teachings, especially his affirmation that God is one and that one should love one’s neighbor as oneself (although differing very much in the practical application of these teachings). • Applauded his masterful refutation of the Sadducees who denied the resurrection (Matthew 23:23-24).

37. Adverse Features of the Pharisees • In their legalistic rigor, they built “fences” or “seyag” around the law. Procedures for “washing” were clear examples of these “fences” (Mark 7:3-4). • The scrupulous adherence of their legalistic traditions and the rigor of implementation were the essence and core of Pharisaism (Mark 7:5). • Pharisaic authority was greatly emphasized (Mark 11: 27-28). Deut. 17:9 was the warrant for adhering to the leaders’ decisions and rules, but taken to great excess.

38. Legalism • Apart from washings, rules (613 in one count) were applied to most aspects of daily life. • Sabbath observance (Matt. 12:1-8), fasting (Matt. 9:14), tithes (Matt. 23:23), and prayers (Matt. 6:5; Luke 18:11) were key elements generating many rules. These rules could change with changing conditions. The Mishnah records 39 categories of work prohibited on the sabbath. • Paul, in Galatians 1:14, observes that he was “extremely zealous for the traditions of the fathers”. He rigorously observed these rules and fences before his conversion. He states that he was “blameless” in his observance of these traditions (Phil. 3:5-6).

39. Pharisees’ Principal Focus • The Pharisees key focus was on avoiding sins, or avoiding the various specified works. • What you do or, even more important, what you don’t do, were critically important. • They seemed to have little interest in God’s overall plan – the nature of God, His manifestation, and His accumulated promises. • Practical religion – but much more emphasis on “practice” than “religion”.

40. Pharisees and John the Baptist (Matthew Chap. 3) - 1 • External appearances were crucial : “how they looked”. • Conforming to the legal and traditional (observable) norms was a central concern. “I’m good”. • The coming Messiah would uphold their rights and privileges as God’s people. • Little interest in appearances. • Moral repentance and inner reformation was the key. • The coming Messiah would call for a life of personal sacrifice, and set the supreme example himself (Romans 12:1). Pharisees John the Baptist

41. Pharisees and John the Baptist (Matthew Chap. 3) - 2 • Very prestige conscious. • Highly organized. • Regimented to rules. • Called a “brood of vipers” by John the Baptist. Why did he use such strong language? • An ascetic - no pretensions. • A revolutionary, prophetic. • Very individualistic and non-conformist. • Matt. 3:5 and Luke 3:7; 7:29-30 make it very clear that John’s message appealed to many seeking repentance and the forgiveness of sins. Pharisees John the Baptist

42. Pharisees’ Relations with Jesus Aspects they disliked • Hostile to Jesus’ teaching doctrines that the Pharisees had not authorized (Mark 11:27-28; Luke 20:1-8). • Hostile to Jesus’ affirmation that he was the Son of Man, and hence the Messiah (Matt. 22:41-46, no understanding of Psalm 110). • Admonished Jesus for allowing his disciples to transgress the traditions of the elders. • Disliked greatly Jesus’ claim to personal authority (Mark 1:21-22), and his use of “But I say unto you” (for example, in the Sermon on the Mount).

43. Part 3. Key Scriptural Principles

44. Salvation by Works • Salvation by grace had almost no role in the Pharisees’ thinking. • Consider Colossians 2:8-15 – legal demands ending on the cross. • Consider Colossians 2:16-23 – judgment against excessive ritualism, asceticism, and other works. • These actions can appear devout and holy, but do not deal with the fundamental problems of the flesh.

45. Salvation by Works • Emphasis on works, especially overt works, meant that comparisons could be made with the spirituality of others (for example, the “unholy” tax collector, Matthew 11:19, Luke 19:1-10). • The value of works could be quantified. A person “did more or less” than someone else, and hence allowed holiness to be measured. • However, God is concerned with the inner workings of the heart, where quantification has no meaning (Matt. 23:23-24 and Luke 11:42 record critically important statements by Jesus).

46. Christian Freedom • The Pharisees, with no understanding of what freedom in worship meant, created their many “fences” or “rules” to be observed as the basis of a spiritual life (Acts 13:39; Rom. 8:2; Gal. 5:1, 13; 1 Peter 2:16). • However, a truly godly person has no need for man-made rules. In the same sense, those fully in Christ “do not sin”. (1 John 3:9). • Rules and guides, while doubtless providing some help in our service for Christ, cannot save.

47. “Freedom” of the Prodigal Son • This parable (Luke 15: 11-32) could be renamed the Parable of the Correct Use of Freedom. • The younger son seeks freedom but, in its misuse, discovers bondage in its worst form. • The younger son returns, not to slavish servitude, but to confession and repentance. • By so doing, he understands the extent of the Father’s love and forgiveness - saved by grace. • The older son is trapped in salvation by works.

48. Salvation Not by Works, but by Grace • For the Pharisees , the revealed will was the traditional twofold law, and salvation by works. • “For no human being will be justified in His sight by works of the Law” (Romans 3:20) • For the Christian, the revealed will was Christ, and salvation by grace. • “By grace are you saved through faith; and that not of yourselves, it is the gift of God” (Ephesians 2:8)

49. Christadelphian “Traditions” 1 • Daily Bible Reading Companion. • Strong interest in Bible study. • “Ecclesia” – distinguishing terminology. • Strong respect for early brothers – “pioneers”. • Members addressed as brothers and sisters. • Lay community, with no hierarchy. • Strong sense of world-wide fellowship.

50. Christadelphian “Traditions” 2 • Written statements of faith (quite detailed). • Marked interest in Biblical prophecy. • Anglo-Saxon bias in preaching until the 1950s. • Long history of internal schisms. • Relatively few social amenities (especially schools and community living facilities) until recently. • Generally content being a small community.