20/20 Vision (Week 1)
Coming up...
Vision
18 Revelation, obedience to. A nation’s well-being depends on obedience to divine revelation. This popular verse refers to two forms of divine revelation, vision and law. The first line is worded negatively—if there is “no revelation” or “vision” (ḥāzôn; GK 2606), the people “throw off restraint” (yippāraʿ). The word ḥāzôn refers to divine communication to prophets (as in 1 Sa 3:1) and not to individual goals that are formed.
Toy, 512, sees a problem with this meaning, in that the most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were obedient at times when God hid his face. He also notes that in Proverbs there is no mention of prophetic teaching with wisdom as a guide. Thus, following the LXX, Toy emends ḥāzôn to read “guidance.” The TEV has “guidance”; the NIV has “revelation.” It should be stated, however, that the prophetic ministry usually came in response to periods of calamity to call the people back to God, so that ḥāzôn meaning revelatory vision should be retained. If there is no revelation from God, people can expect spiritual and political anarchy (Alden, 202). The meaning “cast off restraint” is assumed for yippāraʿ based on Exodus 32:25. In contrast to the first line, the second provides the positive wording: there is a blessing for those who keep the law.
17 Paul supplies the content of his prayer with a hina clause and the verb “give”: “that God may give.” True to form in this letter, Paul, prior to explaining what he asks God to give the readers, in worshipful language includes a description of the God to whom he prays. Doing so defends prayers to this God, who has consummate capacity to answer. First, he is the “God of our Lord Jesus Christ,” a designation Paul already used in v. 3 (adding Father) for the one who has blessed us. This is the One whom even the Lord Jesus acknowledges as God. Second, God is the Father of glory, a word signifying ultimate majesty and splendor. “Glory” here is probably a genitive of description, showing that he is the Father to whom all glory belongs—“glorious Father” (so NIV).
The actual content of the prayer follows the word “give”: Paul prays that God would give them a (or the) spirit (or Spirit) of wisdom and revelation in the knowledge of him. Some argue for “spirit,” paralleling 2 Timothy 1:7: “God did not give us a spirit of timidity” (cf. Abbott, Mitton). But more likely Paul is referring to the Holy Spirit, the one who imparts God’s gifts and implements God’s new kind of life in believers. Bruce, 269, paraphrases Paul’s prayer: “May you grasp what the Spirit desires to give you.” Specifically Paul prays for wisdom (sophia, GK 5053)—the practical knowledge of how to live—and revelation (apokalypsis, GK 637)—insight into God’s plans and purposes. On the one hand, at salvation God has lavished his wisdom and understanding on his people (v. 8); on the other hand, Paul prays for their ability to apprehend these treasures.
Paul assures his readers that he prays for God’s Spirit to reveal what wisdom means in life. “Revelation,” as we have seen, discloses the mysteries (v. 9). Paul’s own commission for his ministry was a mystery God made known to him by revelation (3:3). Paul prays that God will unveil his ways to his people. This revelation comes, literally, “in [or through] the knowledge of him.” If this has an instrumental sense, then Paul prays that people will gain wisdom and insight through coming to know God. But more likely, given Paul’s use of “revelation” language, it conveys a result—“so that you may know him” (so NIV). Knowledge is not merely cerebral but has strong moral components. The Spirit reveals the knowledge of God; that is, his people come to know God and through that knowledge can live wisely according to God’s purposes. Paul prays for this practical knowledge. The focus of Paul’s prayer could apply to individuals or to the church as a body. The words of Psalm 111:10 express Paul’s desire: “The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding.”