BibleTools

Topical Studies

 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z


What the Bible says about Misjudging the Reality of the Situation
(From Forerunner Commentary)

Psalm 73:1-17

Psalm 73:1-17 shows that the righteous man severely misjudged the reality of his situation for a time until God revealed the truth. This trap can catch any of us. The wicked appear to prosper only if we consider merely what appears on the surface.

What God reveals to the psalmist is that the people he envies may appear to gain the whole world, but in reality, they are lacking something of immeasurably greater value. Through prayer and meditation, the psalmist is able to grasp this, and through God's revelation, he returns to a better emotional and spiritual state.

However, while in that anguished state, he sincerely assumed God was plaguing and punishing him every morning (verse 14). There are times when that may indeed be the case, and we might need a firm spanking because we may have repeatedly committed a sin and need to be brought up short. But we must not allow this to be our only conclusion, as the Bible frequently shows that, in the case of God's children, most trials are not given as punishment.

As a trial continues, a Christian tends to reason that, if he were not sinning, he would not be going through this experience. He therefore has a strong tendency to recall scriptures that say something similar to, “Therefore you shall be perfect, even as your Father in heaven is perfect” (Matthew 5:48). Verses of this sort become our guide to correct the stressful condition. It is at this point that, all too often, we make a significant mistake, assuming that we are being punished.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Eleven): Paradox, Continued

Psalm 73:15-25

Putting the picture together correctly, we can grasp the thread of the psalmist's thoughts as his trial proceeded. The psalmist was in grave spiritual danger of misjudging his suffering as punishment for sin. In reality, he was harshly judging God, accusing Him of unfairly overdoing a painful correction. Is it even possible to find God being unjust? Earlier in the psalm, the psalmist was indeed guilty of a sin: He clearly perceived his envy of the wicked. However, his grasp of the real problem was late in coming: that he was filled with fear and lacked faith that God was truly always with him, overseeing his life, his best interests, and therefore his spiritual development.

His lack of faith and its resulting fear drove his envy, twisting his mind into perceiving the wicked as better off. The issue clarified when he went into the sanctuary and began to see through prayer that God was fully justified and not picking on him unfairly. By the term “sanctuary,” he may have literally meant the Tabernacle or Temple, but we can understand that it does not have to be a literal building but a place of private prayer in communion with God where He enabled him to think correctly. Verses 21-24 clarify this.

Thus, the psalmist immediately began a four-step program:

1. He continued on by faith, enduring the suffering.

2. He prayed fervently for God's solution to take effect.

3. He firmly rejected any attempt to solve the problem on the basis of his own spiritual righteousness.

4. He was thoughtfully careful that he did not misjudge his circumstances any further.

The truth expressed in II Timothy 1:6-7 is helpful. “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power and of love and of a sound mind.” God's gift of His Spirit enables us to confront our fears and make sound spiritual judgments in alignment with His will. It leads us to understand that, once we are called and converted, these trials, though sometimes very difficult, are rarely punishments. They are exercises in learning good judgment regarding faith, love, and fear.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Twelve): Paradox, Conclusion

Ecclesiastes 7:15-18

The situation in verse 15 is a paradox, an irregularity from the way one would expect a thing to be. A paradox is an inconsistency in circumstance, statement, activity, or conduct contrary to what a person would consider normal. Here, the paradox is found within a relationship with God. The sinner prospers, but the righteous suffers all kinds of difficulty in life. Is it not more natural to think that the sinner would have difficulty and the righteous, a prosperous, smooth-running life?

A paradox, in turn, creates a conundrum, that is, a riddle or puzzle. A righteous individual may ask, “Why should such a situation exist?” “Where are the blessings God has promised?” “Where is God in this picture?” “Has God not promised prosperity and long life if we obey Him?” Yes, He has.

Solomon's paradox could spur a carnal person to assume that doing evil, because it can be profitable, is the better way. This especially seems so when the evil person lives to old age in relative peace, is honored in the world, and has more-than-enough wealth. In contrast, it is not rare for a righteous person to die early, perhaps following a time of difficult persecution.

One way of understanding these verses involves misjudging both God and the circumstance, which generally results in expounding on what we might consider “normal” self-righteousness. As Ecclesiastes teaches, God is sovereign and rules His creation all the time. So thorough is His care of His creation that His eye is even on sparrows (Matthew 10:29). Therefore, God is fully aware of any circumstance like that described in verse 15. In fact, He may have directly created it and is using it for His purposes.

The challenge for us, then, is whether we find fault with Him in allowing or arranging this sort of circumstance. Do we even think that God overlooks what any of His children might be going through? It is likely that He is directly involved, having caused the circumstance.

Could we be calling God into account, deciding—without knowing all the facts—that what He is overseeing is unfair? Understand, however, that even though He may or may not be directly involved in causing such a circumstance, He is not indifferent to human conduct and attitudes whenever or wherever they are. Our judgment must begin with knowing that His governance contains no complacency at any time. Though the righteous may die young, who knows God's entire judgment that lies beyond the grave for either the righteous or the wicked?

In addition, in this world prosperity is frequently associated with some level of evil. God Himself says that He sometimes sets the basest of men on thrones of great power, but He does not mean He favors them in terms of economic prosperity. We should understand those persons are in that position for some good reason, and God is fully aware. The wise person grasps and accepts that God is never out of the picture. He rules!

There is, therefore, a primary lesson about judgment here: Things are not always as they may appear to our narrow perspective. This verse teaches us to be cautious when making judgments about a person's spiritual standing before God and his morality as we might perceive them in his day-to-day surroundings.

This supplies insight into why Jesus cautions us about judging. The Parable of Lazarus and the Rich Man contains a clear example of the pitfalls in making these kinds of judgments. The rich man could easily have been judged as favored by God. But which man was truly favored by Him? It was Lazarus, the beggar, who was the better spiritually.

We should not allow ourselves to jump to self-righteous conclusions about people and to misjudgments about God's involvement. In either case, we are fully capable of raising ourselves spiritually above them. Thus, an overall lesson in these verses is that we must learn to be cautious about accusative thoughts that may arise within us.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Ten): Paradox

Ecclesiastes 7:15-22

Ecclesiastes 7:16-22 can help to solve the riddle of verse 15. To begin with, “Do not be overly righteousness” does not warn against aiming for excellence in obedience to God. Rather, it is a further caution not to find fault with God for allowing situations like those in verse 15 to exist, for such circumstances hold vital teaching for those directly involved.

Thus, this passage is first an appeal for humility, a caution against arrogant self-righteousness that guides a person to assert that he “knows it all,” that he fully grasps what is going on, and that his judgment is correct. The wisdom Solomon teaches here is that the goodness of the righteous must be accompanied by humility. Without the presence of humility, a person's goodness and righteousness run the risk of producing intellectual and moral pride.

This can be learned from the bad experiences of others whose examples are given in Scripture. The Pharisees became involved in such moral pride hundreds of years later. Jesus charged them with hypocrisy. In their self-righteousness, they were calling God into account because they believed His law was not enough. The Pharisees added their self-righteousness to God's written law by means of the spoken or oral law, a set of rules framed by the minds of men through the centuries. What a lack of humility! Their trashing of the written law was not wisdom, as Mark 7:6-9 shows.

Blinded by their proud self-righteousness, they could not see that, in their blind attempts to make up for what they perceived as God's deficiencies and the people's failures, they were adding despair to people's lives. Their judgment severely lacked a proper sense of proportion about what God requires.

An interesting sidelight is that the Bible shows that most Pharisees appear to have been well off. According to Jesus' judgment, they were far from righteous, so they actually fit the description of prosperous evil people given in Ecclesiastes 7:15.

But what the Pharisees were involved in is not the real lesson for a converted person, as the Pharisees were unconverted.

Psalm 73:1-17 vividly describes the emotional and spiritual involvement of a person caught in a paradoxical situation. This psalm depicts a righteous man for a time severely misjudging the reality of his situation until God reveals the truth. Any of us could be guilty of the same. The wicked appear to prosper only if we, in our judgment, consider only what appears on the surface.

What God reveals to the psalmist is that these people may appear to gain the whole world, but in reality, they are losing something of far greater value. The psalmist grasps this through prayer and meditation, and his emotional and spiritual state return to an even keel through God's revelation.

At one point, through a bad attitude toward God fueled by his envy of the worldly, the psalmist appears to have been rapidly sliding into despair and perhaps “right out of the church.” This presents a grave danger in such a paradoxical situation.

Assuming the psalmist was a converted man, what would have happened to him if he had not done the right thing and appealed to God, or if he appealed, but God did not respond as quickly as he expected? What if the trial had gone on and on without relief? From the psalmist's own testimony, as he went into the sanctuary, he was at the point that his feet had almost slipped. However, an answer on recognizing the issue appears within the psalm. Despite his envious attitude, the psalmist did not stop praying to God for understanding and relief. God has the answers.

When involved in such a scenario, we have in reality only three alternatives: One, we can continue as is, faithfully enduring with much prayer and steadfast submission to God's will. Two, we can give up in despair and leave the church. Three, we can strive all the harder to impress God by becoming super-righteous to attract His attention and receive blessings for our righteousness, relieving the stress. Solomon is addressing the third alternative in these eight verses.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Ten): Paradox

Ecclesiastes 7:15-17

Ecclesiastes 7:15 presents a Christian with a paradox about Christian living. A paradox is a circumstance, statement, activity, or conduct that is contrary to expectation. It is an inconsistency, a sharp irregularity, that often produces a conundrum, which is a riddle or puzzle. In Solomon's paradox, the righteous person may ask, “Why should such a situation exist? Where are the blessings God has promised? Where is God in this picture? Has He not promised prosperity and long life if we obey Him?” Yes, indeed He has.

There are two problems that may arise from this experience, both of which involve misjudgments made by the righteous. The first is to misjudge God and accuse Him of being unjust, assuming we know a better way than He does. Not much humility is shown in coming to this conclusion! We need to spend no more time on this one.

The second problem arises when one misjudges, not only God, but also the self, the circumstance, and the possible “solution.” This combination can lead to making the paradox truly destructive to one's spiritual health.

In the vivid description in Psalm 73, we see the spiritual and emotional agony of a converted man experiencing a situation similar to what Solomon describes. The author survived it because he responded in the correct way. God intervened to ensure his rescue, or he might have slid “right out of the church,” as we might say today. The author never slid into the “righteous over much” mode, as the King James Version phrases it in Ecclesiastes 7:16, or into “super-righteousness,” as some modern commentators call it. Solomon warns us that this reaction is destructive.

In Ecclesiastes 7:16-17, Solomon gives a warning right on the heels of his mention of the paradox, making a clear connection between the paradox and the possible reaction of a righteous person. He does it with a strong admonition: “Do not be overly righteous, nor be overly wise: Why should you destroy yourself? Do not be overly wicked, nor be foolish: Why should you die before your time?” A stern caution indeed. Super-righteousness is a misguided response that seems to arise from our judgment that we are having all this trouble because we are being punished.

John W. Ritenbaugh
Ecclesiastes and Christian Living (Part Eleven): Paradox, Continued

Jeremiah 15:15-18

Jeremiah is not satisfied with God's assurances. In verses 15-18, the prophet retorts with words bespeaking the depth of his dejection, the seriousness of his crises of belief. Jeremiah reminds God that he has taken of God's Word and rejoiced in it; he has called on God's name and avoided the gainsayers. Yet, his pain is ongoing. Like Baruch, he finds no rest (see Jeremiah 45:3). Will God be with him to the end? Will God abandon him? The Jubilee Bible 2000 renders verse 18 this way: “Why was my pain perpetual and my wound incurable, which refuses to be healed? Wilt thou be altogether unto me as a liar and as waters that fail?”

Strong words! Like Asaph, whose “feet had almost stumbled” and whose “steps had nearly slipped” when he became envious of “the prosperity of the wicked” (Psalm 73:2-3), Jeremiah is clearly experiencing intense spiritual doubts. Can God use such an individual as His spokesman, His prophet, especially in this time of national emergency, the approaching “worst of times?”

Charles Whitaker
A Tale of Two Complaints (Part Two)


 




The Berean: Daily Verse and Comment

The Berean: Daily Verse and Comment

Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 145,000 subscribers are already receiving each day.

Email Address:

   
Leave this field empty

We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.
 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
©Copyright 1992-2020 Church of the Great God.   Contact C.G.G. if you have questions or comments.
Share this on FacebookEmailPrinter version
Close
E-mail This Page