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Bible verses about Misjudging God
(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 7:15-17

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


 

Ecclesiastes 7:15-18

Solomon's seemingly simple observation in verse 15 states a potentially serious challenge to the converted. The paradox here describes a “why are these things happening to me?” circumstance. Part of the problem is that, in the context, Solomon gives no specific answers to the dangers posed. He cautions us about the paradox in verses 16-17, but then another question arises: What is the danger or dangers? We dare not misjudge the seriousness of the issues of verse 15.

Psalm 73 provides some explanation, as it presents an event in the life of a godly man that is a near-perfect fit for understanding the paradox. Psalm 73 explores the seriousness of the challenge of discontent combined with envy. If left unresolved, both extreme reactions are dangerous. The issue is not merely a passing trial, for it calls into question God's sense of justice, and the psalmist himself expresses how serious it was—he says his foot almost slipped. As we would say today, he almost left the church.

The psalmist did the right things to receive a solution: He not only endured it, but he actively endured it through prayer. He was not just passively enduring a confounding and confusing thought-pattern. He went into the sanctuary and prayed in faith. God solved the problem.

Even so, Psalm 73 still does not answer why Solomon so sternly cautions us about the paradox's spiritual dangers. He goes so far as to ask, “Why should you die?” indicating that he perceived the paradox as a serious challenge. He does not mean why should one die at this moment, but rather, why should one die spiritually, that is, having lost the opportunity to be in God's Kingdom. Since he does not give much help in the context, we must look for answers elsewhere within the Bible.

The authors of The Preacher's Homiletic Commentary catch the essence of the paradox's seriousness to a righteous person. In a rather long analysis of Ecclesiastes 7:17-18, it states:

This is not a caution against aiming at the highest excellence in goodness or wisdom, for these are the proper objects of a righteous ambition. It is rather a caution against the conduct of those who presume to find fault with the methods of God's dealings with men, as if they could devise and conduct a more satisfactory scheme. This is the most daring form of human arrogance. (p. 109)

This warns against the probability that, after first misjudging God's part in the trial, the righteous person will foolishly act on his misjudgment and begin producing its bad fruit. Thus, his second misjudgment is that he will actively attempt to impress God by means of his works.

Three comments drawn from Preaching Christ from Ecclesiastes by Sidney Greidanus, p. 189-191, show the seriousness of turning to super-righteousness to solve the paradox:

  • Choon Leong Seow states: “Becoming overly righteous is the hubris that one must avoid. That attitude is the very opposite of the fear of God.” Becoming over-righteous is a flaunting rebellion against God's will because, in this case, hubris is not merely a normal, carnal pride but excessive, defiant pride. Why? God has willed that He will save men by His grace. Exhibiting hubris through super-righteousness is saying to God, “I will force You to save me by dint of my works.”

  • Another commentator, Michael V. Fox comments: “Straining for perfection is presumptuous, a refusal to accept human limitations.” Note Paul's humility in contrast to this presumptuous hubris: “But by the grace of God I am what I am, and His grace toward me was not in vain; I labored more abundantly than they all. Yet not I, but the grace of God which was with me” (I Corinthians 15:10). Paul humbly accepted his limitations, taking no credit whatever.

  • Commentator William P. Brown remarks: “A life obsessed with righteousness, in fact, blinds a person to his or her own sinfulness.” His blunt comment gives insight to the trap within super-righteousness: The super-righteous person is so blinded by his conceited efforts that he does not see that his focus is completely on himself.

Each of these comments is a caution not to overlook the serious consequences of misjudging God and the trial. They isolate the danger: a possible mistaken judgment of the circumstance followed by an unthinking reaction to the spiritual and emotional suffering the righteous person is experiencing, emphasizing his own works. Any normal Christian would desire to end his suffering; it is only reasonable. To resolve to do better is also good, but Solomon's cautions suggest concern for a reaction that will produce bad fruit that are a threat to a person's salvation.

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


 

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)


 

 




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