Intentionally Intrusive Community (9:7-12)

Introduction

Introduction

Introduction

I desire that our church is characterized by “intentionally intrusive community.” I love this phrase, and yet allow me to point out that synonyms for intrusive are words such as invasive, meddling, and pushy. I suppose if you were to word the phrase with any of those synonyms, I might feel a little less positive about it. Yet, I continue in my opinion that I want this for our church. Let me read the greater context for this quote from Paul Tripps book “Dangerous Calling.”

Paul Tripp. I have now come to understand that I need others in my life. I now know that I need to commit myself to living in intentionally intrusive, Christ-centered, grace-driven, redemptive community. I now know it’s my job to seek this community out, to invite people to interrupt my private conversation, and to say things to me that I couldn’t or wouldn’t say to myself.[1]

I truly long for that. I want it personally, and I want it for each of you. It is this point that we find in .

Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. 8 Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. 9 Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. 10 The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight. 11 For by me your days will be multiplied, and years will be added to your life. 12 If you are wise, you are wise for yourself; if you scoff, you alone will bear it. ( ESV).

And yet, before we can get to chapter 9, we need to do a little bit of an overview of the preceding few chapters.

Overview of 6-8

Chapter 6. A couple of weeks ago we took a look at and the warning against sexual immorality. In so doing, we connected many of those points in chapter 5 to those same points in chapter 6. The second half of chapter 6 once again discusses the idea of sexual immorality and most of it was part of our discussion a couple of weeks ago.

Chapter 7. At the beginning of our study in Proverbs, we considered a path. A naïve young man stood at the fork in the road and was confronted with a decision. He could choose to follow woman wisdom and possess life, or he could follow woman folly and eventually be destroyed. In chapter 2 and in chapter 5, we discussed woman folly and the techniques she employs to lure in the naïve and foolish man. In those two messages, most of chapter 7 was discussed. Chapter 7 is the longest section in Proverbs concerning a warning against the adulteress, woman folly.

Chapter 8. This lengthy discussion about woman folly in chapter 7 is followed by a lengthy description of woman wisdom in chapter 8. We discussed much of this as well in the previous chapters, but let’s take a few moments to be refreshed by a quick overview of chapter 8.

Woman Wisdom pleads for us to follow her because she knows that Woman Folly is lurking around the corner. (FCF) We tend to wander around and get snatched up by cunning and evil temptations, so Wisdom places herself in all the public places to draw us to herself first.

The Setting to Wisdom

Wisdom is available (8:1-2). “Does not wisdom call? Does not understanding raise her voice?” ( ESV).

Wisdom is publicly proclaimed (8:2-3). “On the heights beside the way, at the crossroads she takes her stand; 3 beside the gates in front of the town, at the entrance of the portals she cries aloud: 4 “To you, O men, I call, and my cry is to the children of man. 5 O simple ones, learn prudence; O fools, learn sense” ( ESV).

Her proclamation is bold (8:2-3). Solomon uses phrases such as “top of the heights . . . she takes her stand” or “at the entrance of the city she cries aloud.” This is greatly contrasted to the foolish woman. “She sits at the door of her house; she takes a seat on the highest places of the town” ( ESV Cf. ). Lady Wisdom is active and aggressive, like a merchant who would be attempting to sell their goods in the market place. She is not simply waiting for passers-by, she is the aggressor.

Her proclamation is made at a key moment (8:3). “beside the way, where the paths meet . . . beside the gates, at the opening to the city.” Note the places where she makes her proclamation. While Wisdom obviously desires to impact travelers along the path, we find her at the crux of the path. She meets them where the decision needs to be made, not necessarily at a point where the decision has already been made. Remember that in Proverbs once a decision is made one’s character and consequences are established. Wisdom, therefore, finds it necessary to plead with people prior to or at the point of the decision.

Her proclamation is made to all those in need (8:4-5). “To you, O men, my cry is to the children of man” ( ESV). The first “men” in this passage is directed at each individual person. [2] It’s a different word than that used for “man” just a phrase later. The second word for “man” in this verse refers to all mankind as a group. The New Living Translation offers a helpful perspective. “I call to you, to all of you! I raise my voice to all people” ( NLT).

While the proclamation is directed at all men, it is even more specifically directed to the naïve and the fool (). The naïve refers to the “immature or simple one who is open to all kinds of enticement, not having developed a discriminating judgment as to what is right or wrong.”[3] The Theological Wordbook of the Old Testament as well informs us that foolishness refers “not to mental deficiency, but to a propensity to make wrong choices.”[4] Therefore, the naïve make poor decisions because they don’t know better due to lack of knowledge or experience. On the other hand, the fool makes poor decisions even though he could know better and has had experiences that would point him in a different direction.

Wisdom’s Credentials

Wisdom’s Character (8:6-11). (1) She is honest and straightforward (). (2) She is worth more than any material treasure ()

Wisdom’s References (8:12-14). (1) Prudence refers to craftiness and skillfulness. While it can carry a negative connotation (such as the serpent was crafty in the garden), it often is used in the positive sense. “The prudent one does not vaunt his knowledge (), ignores an insult (), acts with knowledge () . . .” (2) Knowledge refers to the ability to distinguish between good and evil, usually gained through experience. (3) Discretion can as well be used in a negative sense, but often in Proverbs, especially when it is linked to knowledge and prudence, it is considered to be positive. Discretion, in the context of wisdom, is the ability to look ahead and think through how certain decisions and responses would work out.

Wisdom’s Previous Experience (8:15-31). (1) Wisdom has directed world leaders (). (2) Wisdom has rewarded all who follow her (). (3) Wisdom was a primary participant in the Creation ().

Chapter 9 Context

Purpose Statement. We reveal ourselves as wise or foolish by how we respond to correction and rebuke. The natural man abhors correction and will lash out when it is offered.

Both Wisdom and Folly extend their invitation. The first 6 verses of chapter 9 outline the proclamation of woman wisdom whereas the last 6 verses outline the proclamation of woman folly. (1) Wisdom’s invitation (9:1-6). Woman wisdom is industrious. She is seen in the midst of extravagant preparation for those who will come to her. Her proclamation is public. She’s not hiding anything. She’s primarily extending her invitation to those in need, and she’s prepared to receive them with an extravagant reception. (2) Folly’s invitation (9:13-18). In contrast to woman wisdom is woman folly. Instead of hard work, she is characterized by a noisy and chaotic life. She’s not well prepared and intelligent like woman wisdom but instead simple minded and ignorant. She’s not out persuading the lost and needy to come in but instead is lazy and tries to simply lure in whoever walks past her door. Instead of an extravagant and life-giving table, she offers a table that is lust filled. She’s not trying to help the needy but instead is trying to manipulate and take advantage of the naïve and foolish. There is no life with woman folly, just death.

Wisdom directs the counselor. Many debate the nature and purpose of these 6 verses (9:7-12) in the middle of this chapter. I don’t want to spend our time this morning explaining the many varied opinions. Instead let’s consider a simple approach. Woman Wisdom has sent out her servants to invite the naïve to have an intimate dinner with her. To accomplish this task, the servants may likely have to rebuke the naïve – “Leave your simple ways and live, and walk in the ways of insight” ( ESV).

Wisdom (9:1-6)

Folly (9:13-18)

Industrious

Noisy and chaotic

Extravagant

Simple minded / ignorant

Perfect

Lazy

Public Proclamation

Offers lust filled table

To those in need

To the naive

Prepared

Deadly

Wisdom directs the counselor. Many debate the nature and purpose of these 6 verses (9:7-12) in the middle of this chapter. I don’t want to spend our time this morning explaining the many varied opinions. Instead let’s consider a simple approach. Woman Wisdom has sent out her servants to invite the naïve to have an intimate dinner with her. To accomplish this task, the servants may likely have to rebuke the naïve – “Leave your simple ways and live, and walk in the ways of insight” ( ESV).

This invitation to join her has, minimally, a subtle correction and rebuke. “What you are doing now is foolish. Stop it and come and dine with me.” Knowing that her servants will find opposition when offering this invitation, she tells them to be careful to whom they offer the invitation, hence verses 7-12.

Implications concerning rebuke.

Employ discernment with rebuke, fools hate rebuke (9:7-8a). The reason for using discernment is offered in this text. A fool rejects and hates reproof. Other proverbs indicate this same truth. “A scoffer does not like to be reproved; he will not go to the wise” ( ESV). “Do not speak in the hearing of a fool, for he will despise the good sense of your words” ( ESV). indicates that someone who rebukes a fool will receive abuse, incur injury and be hated. This is why we are told in , “Answer not a fool according to his folly, lest you be like him yourself.”

So then, there may be times you withhold reproof based on its reception. Charles Bridges wrote in his commentary on Proverbs, “Why should we reprove, where more harm than good may be occasioned? . . . Await the favourable opportunity. . . . open rebuke might stir up a torrent of hatred and abuse.”[5] In the midst of the Sermon on the Mount, Jesus was discussing how to deal with the speck in someone else’s eye. He exhorts them to deal with the log in their own eye before acknowledging the speck in someone else’ eye. He then goes on to say, “Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” ( ESV). In so doing, he acknowledges that you may possess helpful or beneficial advice for someone, but he cautions you to not waste it on those who aren’t going to appreciate it. The prophet Amos says something very similar.

For I know how many are your transgressions and how great are your sins— you who afflict the righteous, who take a bribe, and turn aside the needy in the gate. Therefore he who is prudent will keep silent in such a time, for it is an evil time. ( ESV).

But you may have to reprove at times even when it is poorly accepted. Just a moment ago we read in which the author tells us to not answer a fool according to his folly. In the very next verse he writes, “Answer a fool according to his folly, lest he be wise in his own eyes” ( ESV). This is why discernment is so necessary. There are times when a fool should just simply be ignored, but there are other times when the fool shouldn’t be left thinking he’s correct without some confrontation. Discernment is vital in knowing when to answer or not answer, when to confront or not confront. Charles Bridges went on to write the following:

Charles Bridges. Yet this prudence must not degenerate into cowardice, and compromise the primary obligation boldly to rebuke sin, and confess our Master. Every sinner is not a scorner. And a "word spoken in due season, how good is it!" () . . . Have not each of us a tongue to speak? To suffer any therefore to rush into perdition without opening our mouths to save them, is a sin of omission, which will cause a bitter pang to the awakened conscience.[6]

Take no part in the unfruitful works of darkness, but instead expose them. ( ESV).

And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. ( ESV).

As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. ( ESV).

The wise gladly receive correction (9:8b-9). Verse 8 goes on to say, “reprove a wise man, and he will love you. Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning” ( ESV). Take note of the words used to characterize the reception of rebuke by the wise: (1) love, (2) grow in wisdom, and (3) increase in learning.

Why would a wise person love rebuke? If being conformed into the image of Christ requires personal growth, anything that can be employed to that end is greatly appreciated. Therefore, correction (gracious or otherwise) can be appreciated because it is viewed as useful for personal spiritual growth. On the other hand, if your comfort or avoidance of confrontation is your goal, if your self-esteem is most important, if the approval of others motivates you, then you will loathe correction or rebuke. There are several passages in which the wise and fool are contrasted as to how they receive correction.

Whoever heeds instruction is on the path to life, but he who rejects reproof leads others astray. ( ESV).

Whoever loves discipline loves knowledge, but he who hates reproof is stupid. ( ESV).

There is severe discipline for him who forsakes the way; whoever hates reproof will die. . . . A scoffer does not like to be reproved; he will not go to the wise. ( ESV).

Let a righteous man strike me—it is a kindness; let him rebuke me—it is oil for my head; let my head not refuse it. Yet my prayer is continually against their evil deeds. ( ESV).

Your ability to grow in wisdom requires that you first acknowledge your errors. Your ability to acknowledge your errors is greatly assisted by means of correction. If you refuse gracious correction or even ungracious criticism, you will likely remain unchanged. You will be doomed to make the same mistakes over and over again, but even more detrimental, your conformity to the image of Christ will be stunted.

Charles Bridges. The wise and just man gladly encourages well-timed reproof. Conscious of his own failings, he loves his reprover as a friend to his best interest; and he would receive instruction from the lowest, as a means of becoming yet wiser, and increasing in learning. After all—wisely to give, and humbly to receive, reproof, requires much prayer, self-denial, love, and sincerity. But where the mind of Christ is mutually exhibited, it cements a bond of the warmest affection. "Faithful are the wounds of a friend."[7]

Directions Concerning Rebuke

You may have to request rebuke. If you have not had correction or reproof as part of any of your relationships, they are not likely to develop spontaneously. If you desire for people to help you with areas of weakness in your life, you will probably need to welcome it initially. You may even have to help them know how to confront you.

It could be ugly. We struggle with conflict and knowing how to graciously confront someone. Often, when someone comes to the point where they correct another person, they are already experiencing impatience and escalated emotion. This impatience and emotion will likely be displayed in their correction and may make it more challenging to receive. Filter through the emotion and irritation and find the point of frustration that needs to be understood and wrestled with. Discard the rest.

You must not be defensive when rebuked. If you are defensive when confronted, you will train people to not rebuke you. Might I add, it often only takes one really defensive response on your part to keep someone from ever confronting you again. While you may think this is great, it’s not. You lose out on the great advantage of people helping you see areas of weakness in your life. This is a horrible loss to your own personal spiritual development.

So, whether it’s done graciously or poorly, you are offered an opportunity for growth. Don’t waste it.

[1] Paul David Tripp, Dangerous Calling: Confronting the Unique Challenges of Pastoral Ministry, 1 edition (Wheaton, Ill: Crossway, 2012), 84.

[2] Thomas E. Mccomiskey, “83 אישׁ,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 38. “Frequently . . . functions as an individualizing element connoting the concept “each” as in “each person” (). It also functions in a broadly inclusive sense meaning “whoever” ().”

[2] Thomas E. Mccomiskey, “83 אישׁ,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 38. “Frequently . . . functions as an individualizing element connoting the concept “each” as in “each person” (). It also functions in a broadly inclusive sense meaning “whoever” ().”

[3] R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 742.

[3] R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, eds., Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 742.

[4] Louis Goldberg, “1011 כָסַל,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 449.

[4] Louis Goldberg, “1011 כָסַל,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 449.

[5] Charles Bridges, A Commentary on Proverbs, Digital Edition (New York/Pittsburgh: R. Carter, 1847), 86–87, https://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/20-proverbs/text/books/bridges-proverbscommentary/bridges-proverbs.pdf.

[5] Charles Bridges, A Commentary on Proverbs, Digital Edition (New York/Pittsburgh: R. Carter, 1847), 86–87, https://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/20-proverbs/text/books/bridges-proverbscommentary/bridges-proverbs.pdf.

[6] Bridges, 87.

[6] Bridges, 87.

[7] Bridges, 87.

[7] Bridges, 87.