Bible verses about
(From Forerunner Commentary)
Only through pride does contention last. We primarily see the effects of pride because pride is frequently difficult to detect. God has shown in His Word how to detect it: by looking at the fruits. How do we know false prophets? By their fruits, by what they produce.
A quarrel that could be easily settled if both parties were humble continues indefinitely when parties are arrogant. Why? Because pride plows the way for contempt for the others opinion. Pride inflames passion and wounds feelings. Because of competitiveness, also an aspect of pride, a person feels he has to fight back. And so the argument goes back and forth.
If we are ever involved in a quarrel that seemingly will not end, we should be well-advised from God's Word that the problem is pride. It is somewhere in the picture in one or both who are participating in the conflict. The quarrel will never end until one person makes up his mind to stop it by refusing to argue back, suppressing the feeling that he must win.
One of the greatest spiritual advances that I ever made in my life was when it suddenly dawned on me one day that I did not have to win. God is on His throne, and because He loves me and the other person, God will make available to both of us what the right decision is. If we ask patiently, persevering without anger, and if we continue to meditate and search and counsel with Him, the answer will come. So, arguments stop.
John W. Ritenbaugh
Faith (Part 6)
In his article, "Is Proverbs in Contradiction on Answering Fools?" James Patrick Holding feels that the alleged contradiction between Proverbs 26:4-5
wins a major award for silliness. What we have here is not contradiction, but dilemma—an indication that when it comes to answering fools, you cannot win—because they are fools, and there is no practical cure for foolery (as this citation demonstrates). So: It is unwise to argue with a fool at his own level and recognize his own foolish suppositions, but it is good sometimes to refute him soundly, lest his foolishness seem to be confirmed by your silence.
In his Alleged Contradictions in the Bible, B.J. Clarke points out that the close proximity of these verses (back to back) would rule out the idea of discrepancy even for the most sophomoric of scholars. James Jackson, in his article, "Answering the Fool," suggests that "such close proximity reflects design, not disorder."
Dr. E. W. Bullinger suggests that the connection between these verses can be explained by an ellipsis (something deliberately left out to grab the reader's attention) beginning in verse 3, which compares reasoning with a fool to reasoning with a donkey. Rather than considering these proverbs as absolute commands, the reader finds cause-and-effect cautions: If you answer a fool, you will be like him, but if you do not answer a fool, he will assume you are like him. Either way, we would lose.
Along with ellipsis, the technique of parallelism (repeated similarities used for rhetorical effect) is used throughout Proverbs to amplify meaning. Consider Proverbs 28:1: "The wicked flee when no one pursues; but the righteous are as bold as a lion." In this light, Proverbs 26:4-5 can be read: "Do not answer a fool according to his folly, lest you be like him. [But on the other hand,] answer a fool according to his folly, lest he be wise in his own eyes."
Paradox provides another explanation for the alleged "contradiction." Lynn Anderson, in his article "The Case for Mystery," asserts that the Bible embraces paradoxes throughout. The apostle Paul, for example, in the same chapter (Galatians 6:2, 5), urges, "Bear one another's burdens," and three verses later suggests, "Each one shall bear his own load." Similarly, Paul warns Christians not to be "burdened again by a yoke of bondage" (Galatians 5:1), while teaching elsewhere that we are to become "slaves to righteousness" (Romans 6:18). Jesus Christ provides the most sterling example of paradox when he warns His disciples that whoever desires to lead must become a servant (Luke 22:26) and whoever would save his life must be willing to lose it (Luke 17:33).
A special instance of paradox is the conundrum or riddle. Stephen Tecklenberg, in his article "No Matter What You Do," maintains that the "Answer not a fool . . . Answer a fool" juxtaposition is just that, a conundrum focusing more on the "readiness" to answer rather than on the answering. He adds, "If appropriate, give answers. If not, withhold."
Thomas Henry Reardon, in his article "Folly to Be Wise?" points out that while much of Scripture demands making right choices, certain decisions, especially in the Wisdom literature (Proverbs, Ecclesiastes, etc.), demand discernment, prudence, and choosing wisely between alternatives.
David Jon Hill, in his article "Twelve Rules for Bible Study" (Tomorrow's World, July 1969), substantiates the turn of phrase and accent explanations, asserting that differing circumstances account for the so-called contradictions:
Actually, these two verses are not contradictory—but complementary!
The use of either verse—that is, its principle applied to a particular use—depends on the set of circumstances. Both these verses contain gems of wisdom that each one of us needs to learn to properly apply in answering other people's questions.
The last part of each verse holds the key which unlocks the meaning of these verses—and shows them to be practical, usable and wise principles.
Verse four reads, "Answer not a fool according to his folly, lest thou also be like unto him." The last part of the verse holds the key: don't degrade yourself by descending to his level in an argument! Don't harangue—don't bite back—don't try to "argue back" with someone who is obviously trying to stir contention.
Robert Deffingbaugh, in his Bible study, "The Fool," says of Proverbs 26:5:
We should not allow the fool to drag us down to his level. The fool is exasperating; he is looking for trouble, and he often tempts us to oblige him. Since the fool will spout off and speak his mind, we are tempted to lose our temper with him as well. Proverbs instructs us not to allow him to get the best of us, lest we be lowered to his level.
When Donald Trump mistakenly got into a name-calling contest with Rosie O'Donnell, it gave her a fallacious, elevated estimation of her debating abilities, deluding her into a false sense of importance and wisdom, and at the same time, it artificially boosted the ratings of The View. Fred Thompson, on the other hand, when asked to debate the merits of "universal" health care with Michael Moore, who lauds Fidel Castro's system in Cuba, made it clear that he would not lower himself to Moore's foolishness.
David F. Maas
To Answer a Fool—or Not
2 Corinthians 12:11-13
The apostle Paul, despite his cautions to Timothy (see II Timothy 2:23; I Timothy 6:3-5), realized at one point that if he did not challenge the foolish challenges of his enemies (concerning his apostolic authority and methods), naïve members of the Corinthian congregation might believe them. His lengthy answer spans II Corinthians 11 and 12.
Obviously, Paul felt extremely uncomfortable about answering these allegations, as is evidenced by his self-effacing reference to himself as a fool, but he also realized that his silence would have tacitly endorsed the charges. Likewise, our Savior, when confronted about His identity and credentials, knew the timing was right to put the gainsaying Pharisees in their place (John 8:52-58).
As one minister said, "If you are going to preach a warning message, you had better be mindful of your exit strategies, or be prepared to die on that hill of battle." There certainly are times when diplomacy fails and silence is no longer appropriate. Our society is replete with foolish teachings, ideas, theories, and misconceptions—both secular and religious—and under the right circumstances, they should be confronted and shown to be false, lest they be accepted as factual.
As maturing Christians, we must learn to discern when it is proper to answer a fool according to his folly (in the manner his foolishness deserves), and when it is a bad idea to answer a fool according to his folly (lowering ourselves to his undignified level). The right exercise of God's Spirit in us, which Paul calls "the mind of Christ" (I Corinthians 2:16), provides the potential to have and use this ability.
David F. Maas
To Answer a Fool—or Not
James Moffatt renders this verse as, "Beware of anyone getting hold of you by means of a theosophy [a branch of philosophy] which is specious make believe, on the lines of human tradition."
This verse is the only place where the biblical writers use the word "philosophy." The word has survived the years with its meaning unchanged: the love and pursuit of wisdom by intellectual means. It is translated from the Greek philosophia, which can be broken into its individual parts: philos (fond or friendly) and sophos (clever or wise).
Strong's Concordance writes that Paul was speaking of sophistry, that is, plausible but misleading argumentation or fallacious reasoning. Our word "sophisticate" derives from sophos. To sophisticate someone causes him to become less natural or simple; he becomes corrupted or perverted. A sophisticated person has acquired worldly knowledge and lacks natural simplicity.
Philosophy, the love and pursuit of wisdom by intellectual means, is not wisdom from God but wisdom as defined by man. It is man's attempt to be wise. God says, "The fear of the LORD is the beginning of wisdom" (Psalm 111:10; Proverbs 9:10). Since man cannot see God, he concludes, "There is no God." Because man's philosophy does not consider God, its very foundation is faulty.
Beware of Philosophy
1 Timothy 6:3-5
Paul says, "Leave!" His concern is for those who will be confronted with false doctrines. He urges them to come "to wholesome words" (verse 3). Wholesome literally means "healthy," words that produce health. In the context of food one would say "health food." Paul says, "Eat the good food, not the junk!" The same applies spiritually: Mentally, a Christian needs to eat healthy words that will produce spiritual health.
Then he describes false teachers: They are conceited, have an unnatural craving for debate, and argue incessantly about words. They are theorists who waste time in futile academic disputes or exercises in semantics. God instructs that these characteristics are not a sign of good spiritual health. Out of this kind of thinking come envy, abusive speech, evil suspicions, constant friction, and a warped idea that godliness is a means of financial gain (verses 4-5).
John W. Ritenbaugh
Guard the Truth!
2 Timothy 2:13-18
People in the congregation were getting into arguments about genealogies, meanings of words, and technicalities about the law of Moses. Paul called these arguments ungodliness. These arguers probably felt that they were more righteous than anyone else, but Paul calls it ungodliness. Why? Because of what it was producing: disorder and disunity. If it was producing disorder and disunity within the congregation, it was not producing an environment for growth. Peace had gone by the wayside.
Paul also says in verse 16 to "shun" those things. Shunning denotes walking away from someone or something, turning one's back on it. These kinds of arguments do not produce the right kinds of fruit. To the contrary, Romans 14:17 says the Kingdom of God is represented by "righteousness and peace and joy in the Holy Spirit."
This is an example of ungodliness within a congregation, but a more common application appears in a context like Romans 1:18, 28-32:
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness. . . . And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting; being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil-mindedness; they are whisperers, backbiters, haters of God, violent, proud, boasters, inventors of evil things, disobedient to parents, undiscerning, untrustworthy, unloving, unforgiving, unmerciful; who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.
Most of these behaviors and attitudes listed here as ungodliness are what we are more familiar. They can also occur within a congregation of the church of God. In this context, though, we find the unholy marriage of idolatry with immorality—true ungodliness.
In the context of Titus 2:11-13, we can understand that when grace truly comes into a person's life, the Christian will consciously repudiate and utterly reject ungodliness. It will not happen all at once, but if he or she is growing, the Christian will be moving precisely in that direction.
John W. Ritenbaugh
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