Good morning. May the God of love and peace be with you today.

(Yesterday on the blog: My Own Little Paradise in an Ocean of Ugliness)
Men, Are You Submissive?
“Submission. Of all the words in the Bible, this may be one of the least popular. After all, our cultural moment is not one that values a posture of submission to authorities. On the contrary, our world insists we should challenge and critique those over us.”
How Personal Policies Can Help You Fight Decision Fatigue
Here’s an interesting little productivity tip. “The power of personal policies is that they relieve you of exerting excess energy in making small choices. Personal policies minimize decision fatigue.”
A Diligent Wife
Lauren Washer has begun a 31-day series that I expect many women will find helpful.
Going Home
“As surely as I know no earthly location is completely home, I also know God put in our hearts a desire for home. That yearning points to a place where we nestle in the heart of Jesus, and He inhabits ours. It promises a place of mansions prepared for us, streets of gold and eternity secured.”
Tell the Truth
Kristin tells another anecdote from her earlier days and shares a lesson through it.
The Measure of Reading Productively: Don’t Count the Numbers
Robert Zink: “The most frequent question I am asked is, ‘How do you read so much?’ which is often followed by, ‘How can I read more like you?’ Those questions, though, fail to capture the motivation, and as a result, do not allow us to measure productive reading.”
The Man of Lawlessness
“Perhaps you’ve heard of the Man of Lawlessness, otherwise known as the lawless one, who ‘opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God’ (2 Thess 2:4).” Peter Krol takes us to the context of the passage to better understand this Man of Lawlessness.
Flashback: Those Exquisite Forms of Love That Do Not Speak Your Language
When I demand that people speak my preferred love language, when it becomes the one way I receive love, I unnecessarily narrow my experience of love. I miss out on all of those “exquisite forms of love that do not ‘speak my language’.”

It is not a bad thing to live from hand to mouth when the mouth is the mouth of faith and the hand is the hand of our loving Father. —Theodore Cuyler

Good morning from beautiful Albania. I am here to speak at an event for pastors (today and tomorrow) and to participate in a joint worship service (on Sunday). I am very much looking forward to it!
Westminster Books is offering a free micro course for pastors. It’s worth a look!

“There is a sanctifying characteristic of foreseen grief. It is that way in which even the threat of loss discolours everything; the way in which foreseen grief seems to threaten not just a joy, but all joys, to undermine not just one aspect of life but the ground on which life is set.”

Trevin Wax: “One of the strange ironies of our times: a significant segment of the left pushes back forcefully against the idea of ‘color blindness’ regarding race but demands what amounts to ‘gender blindness’ regarding sex. We’re supposed to assume racial distinctions are inevitable and enduring in most, if not all, interactions in society, while in debates over marriage, relationships, sports, bathrooms, or medicine, justice demands we ignore or minimize the real and meaningful differences between men and women.”

Mary Nolte considers a phenomenon we all may experience: missing years. “We were preparing for our daughter’s wedding when she called me one day in a slight panic, ‘Mom, I have no pictures of myself from 2009-2011! What happened?’”

And just as many have missing years, many also have “too much times.” “Too Much Times are days, weeks, or whole years marked by too many demands, responsibilities, and burdens and not enough internal and external resources to keep all the balls in the air. They often develop in times of sorrow or sickness.”

Ah yes, there is such freedom in both understanding and resting in God’s providence.

Erik Raymond explains how pastoral ministry can be like wearing a weighted vest.

As I journey round the world, I know I need to carry a medical first aid kit with me. As I journey through this life, I know I need the spiritual equivalent. It has served me well and, I trust, will continue to as I plod on in this great pilgrimage.

Oh despise not election! therein lies all your hope, that there is a remnant who shall infallibly be saved.
—Thomas Goodwin

This week the blog is sponsored by Zondervan Academic. Their excellent ZECOT commentary series has just expanded to include a volume on Proverbs written by Reformed scholar Chris Ansberry. You can buy it now!

Let’s be honest: we’re pragmatic people. Things are valuable insofar as they are useful. And knowledge is valuable insofar as it is useful. As Scripture, the book of Proverbs is useful (2 Tim 3:16). Its diverse materials are designed to cultivate wisdom and virtue, specifically intellectual virtue (Prov 1:2, 4), moral virtue (Prov 1:3b), and practical virtue (Prov 1:3a). In fact, the arrangement of the book mirrors the arrangement of our educational curricula. Off the back of its syllabus (Prov 1:2–7) and an extended introduction intended to move readers to embrace wisdom (Prov 1:8–9:18), the book eases us into a course on elementary wisdom (Prov 10:1–15:33) before ushering us into courses on intermediate wisdom (Prov 16:1–22:16), vocational wisdom (Prov 22:17–24:34), advanced wisdom (Prov 25:1–29:27), and applied wisdom (Prov 30–31). To state the obvious, Proverbs seeks to cultivate wisdom and virtue in its readers. That’s useful. We’re left with a pragmatic question: how? How does Proverbs cultivate wisdom and virtue in its readers?

Put simply, Proverbs forms readers through its poetic forms. These poetic forms are diverse; and they form us in diverse ways. The poetic forms of Proverbs traffic in distinct pedagogical strategies, such as rebuke (Prov 1:20–33), fearmongering (Prov 6:20–35), seduction (Prov 7:1–27), wooing (Prov 8:1–36), and carrot-and-stick (Prov 22:17–24:22). Among the poetic forms in the book, the pedagogical potency and formational potential of the sayings in chapters 10:1–22:16 and 25:1–29:27 are often overlooked. The value of these sayings tends to be limited to the promises or principles that they offer. More specifically, their usefulness tends to be restricted to the advice that they offer on various matters, ranging from parenting and speech to business ethics and interpersonal relationships. But the pithy sayings in Proverbs are more useful than this. On one level, these sayings may be read as propositional statements, describing the way the world is or the way the world ought to be. On a more fundamental level, these sayings are purveyors of perspectival wisdom. They do not describe the way world is or the way that world ought to be per se. They operate under moral judgments and ethical evaluations (e.g., wise and foolish, righteous and wicked). Each saying offers a way of seeing people, actions, or situations. That is, each saying provides a way of seeing-as.

Proverbs seeks to cultivate wisdom and virtue in its readers. That’s useful. We’re left with a pragmatic question: how? How does Proverbs cultivate wisdom and virtue in its readers?Share

If the sayings in Proverbs provide perspectival wisdom, then they offer ways of seeing that train our vision. They train our vision in at least two ways. First, the sayings and character types of Proverbs create habits of sight. By focusing on common characters, the sayings not only train us to see certain attitudes and actions, but also how to evaluate these attitudes and actions. In basic terms, they teach us to see and evaluate people and actions as wise/righteous or foolish/wicked. They provide a perspectival lens, shaping our sight. 

Second, the sayings and character types of Proverbs afford practice in forming our sight. Consistent attention to specific character types, attitudes, and actions not only molds our vision; it also produces the conditions for practice. Generic sayings are the primary means by which Proverbs gives us practice. Generic sayings do not name a specific character type. Instead, they focus on an undefined person or an ambiguous phenomenon. In so doing, they invite us to use the qualitative reflections of the book to name that person or define that phenomenon. And they provide us with certain clues for this task. Proverbs 14:12 is a representative example.

There is this: a way that is straight before a person;but its end, ways to death.

The initial line foregrounds an apparent reality for reflection: “a way that is straight before a person.” Elsewhere in Proverbs, straight ways are good ways. They are established by the Lord (Prov 3:6), paved by righteousness (Prov 11:5), and embodied by a person of understanding (Prov 15:21). The sayings of Proverbs have trained our vision to perceive a way that is straight as a way that is good, as a way that stands in opposition to the crooked paths of the wicked. But the second line of Proverbs 14:12 bursts the bubble of this reading: the end of this straight way is “ways to death.” This end alerts us to the “false lead” of the initial line invites us to circle back and re-read the saying. The straight way before a person is not so straight after all; rather it is a way that seems straight to a person. The person is the aphorism is not named; its generic subject and generic situation afford the reader practice and correction, shaping their sight and perception.

Together with generic sayings, some well-known sayings in Proverbs are designed to train the reader’s sight. Take, for example, Proverbs 22:6:

Train a youth according to his way,even when he becomes old he will not depart from it.

The initial line may be read in at least three ways. First, it may be interpreted as an ironic warning against teaching a child in accord with their juvenile taste: “Train a youth in the way that he wants.” Second, the line may be rendered as a directive to teach a child in a manner appropriate to their aptitude or age, that is, “Train a youth in a way that is suitable for him.” Alternatively, third, the line may be read as a command to instruct a child in a moral way of life, that is, “Train a youth in the right way – the way he ought to go.” The terse line is patient with each of these readings. If Proverbs’ sayings are read as purveyors of perspectival wisdom rather than as propositions, then we need not pick one of the three options. Each provides us with a different way of seeing. That is, each forms our moral vision, nurturing the imagination and sharpening the powers of discernment.   

The same is true of the well-known saying in Proverbs 27:17:

Iron sharpens iron,and a person sharpens the face of his neighbor.

Is the image of iron sharpening iron positive or negative? It depends how you see things. Many interpret the image positively. It captures the way in which a person sharpens the character or wits of another. But others interpret the image negatively. The negative construal emerges from the process of iron smithing in the ancient world. This process required a hammer, which was used to pound a soft, heated piece of iron into a weapon or vessel. This violent act of smithing is applied to interpersonal relations in the second line through the expression “sharpens the face.” Although the expression is not found elsewhere in the Old Testament, it is comparable to descriptions of sharp eyes, a sharp lip, or a sharp tongue – parts of the face that attack others. When the smithing process in the initial line is applied to interpersonal relations in the second, it appears that just as a smith pounds soft iron into a sharp instrument for battle, so also a person may pound one’s neighbor, causing him to attack. The pregnant image in Proverbs 27:17 is patient with different readings. These readings operate under different perspectives. They offer different ways of seeing. 

How we see things is significant in the life of Christian discipleship. Scripture does not merely provide Christians with propositional truths. It provides Christians with perspective, with a way of seeing life and the world. This is the case with the pithy sayings in Proverbs. They train our sight. They hone our evaluations. They rearrange our mental furniture. They renew our minds. And in so doing, they cultivate wisdom and virtue.

Buy your copy of this new commentary on Proverbs at Amazon, Logos, or wherever else good books are sold.