Milo

Ecclesiastes

MAY 12

Reading 132

MEANINGLESS LIFE Ecclesiastes 1–4

“ ‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless’ ” (Ecc. 1:2).Many thoughtful non-Christians will find that this book reflects an all-too-familiar sense of despair. Life in this world has not changed fundamentally from the author’s day. Apart from a personal relationship with God any life truly is meaningless.

Background

Ecclesiastes fits into a strain of ancient wisdom literature marked for its pessimism. Its sense of the futility of life is found in Egyptian works from about 2300–2100B.C, as well as in Mesopotamian writings ranging from that date to the 7th centuryB.C One work, the Dialogue of Pessimism, written about 1300B.C, concludes that for man trapped in a meaningless universe only one “good” exists: “To have my neck broken and your neck broken and to be thrown into the river is good.” The writer of Ecclesiastes set the limits of his search for meaning. He would use his reason (to “explore by wisdom,” 1:13) and he would use data he could gather by observation in this world (“under the sun”). While nature does provide evidence that God exists, He can be known as Redeemer only by special revelation. Thus the personal name of God, Yahweh, is not found in Ecclesiastes. Moreover, while the Teacher’s conclusions are accurately recorded, and do follow what man can observe in society and the material universe, his conclusions do not correspond with revealed truth (cf. 3:20–21; 9:5). What then is the value of the Book of Ecclesiastes? It serves an important pre-evangelism function, evoking images intended to make the reader sensitive to the futility of life apart from God. While the nonbeliever can enjoy the natural blessings which God graciously provides, he or she must always be troubled by an underlying sense of the ultimate meaninglessness of life.

Overview

The Teacher stated that life in this world is meaningless (1:1–11). To prove his point he examined wisdom (vv. 12–18), pleasures (2:1–16), hard work (vv. 17–26), religion (3:1–22), and life’s unfairness (4:1–16).

Understanding the Text

“Meaningless! Meaningless!” Ecc. 1:1–11 The Hebrew word translated “meaningless” in the NIV and “vanity” in the King James is hebel. It’s underlying meanings include futility, deceptiveness, unreliability, and brevity. Human life, if our 70 or so years on earth is all there is, is rendered empty. Short and insubstantial, life in this world can provide no permanent satisfaction. It’s hard for a young person, setting out with dreams of conquering the business or professional world, visions of pleasure, or even of marriage and family, to grasp how empty life will be even if he or she achieves those goals. This is perhaps one of the great values of this powerful Old Testament book: its dark outlook forces even the most optimistic individual to reexamine assumptions about the meaning of life. What a blessing that this book is found in a library of 66, with the others testifying to the fact that God did not create any individual life to flare up for a brief moment, and then to flicker out. Any time we are envious of this world’s wealthy or famous, we can read Ecclesiastes and remember that the true meaning of our life is tied, not to time, but to eternity. “The more knowledge, the more grief” Ecc. 1:12–18. In general, “wisdom” in Scripture is the ability to apply God’s guidelines for moral living to practical issues, and thus to choose what is right. In this book, which rules out revelation a priori, wisdom remains practical. But here it is the ability to understand the practical implications of secular study and observation. The tragedy is that the pursuit of secular knowledge is a “chasing after the wind.” Whatever we may achieve through science or philosophy offers no answer to the question of what makes individual life meaningful. In fact, the more one explores, the greater his or her sense of grief. There is a vast difference between secular and spiritual knowledge. While the one can make our life on earth more comfortable, the other alone can give our life meaning and purpose. It follows, as one of our pastors suggested at Sunday vespers, that we ought to concentrate on studying the Word of God. Only here will we find not only meaning but also lasting comfort and joy. “I refused my heart no pleasure” Ecc. 2:1–11. Philosophers have categorized pleasures. Some are “pleasures of the flesh.” The person who seeks pleasure in drugs, drink, or sex looks for it in bodily sensations. There are also “higher” pleasures. Among such pleasures tradition names the pleasure a person takes in his achievements, in accumulating wealth, or the pure intellectual pleasure of learning and displaying knowledge. As pagan philosophers have taught, the problem with pleasures of the flesh is that a price must be paid. The drunk suffers hangovers and cirrhosis of the liver. The drug addict loses his grip on reality. But the Teacher makes a distinctive contribution. All pleasures are meaningless. As far as adding meaning to life, each is “chasing after wind.” “I hated all the things I had toiled for” Ecc. 2:17–26. The drive to achieve great things is incapable of providing life with meaning. In the end all that a person poured his effort and skill into, all that has taken such a toll in personal pain and grief, will be left to another who has not worked for it. It’s a lucky man (the sense here of references to God) who is satisfied with his work and his pleasures. In the last analysis, the “great man” who was driven to achieve is the miserable one. “Yet they cannot fathom what God has done from beginning to end” Ecc. 3:1–22. While some have taken this chapter as an appeal to seek meaning through relationship with God, it seems best to understand it as a critique of natural religion. Nature does provide evidence that God exists. We see Him revealed in the regularity of His creation (vv. 1–8), and in man’s universal assumption that there is more to life than food and drink (vv. 9–17). Yet God remains a mystery (v. 11), and there is no evidence from nature to support the conviction that human beings are different from animals (vv. 18–21). As man’s religions can offer no certain knowledge about life after death, their practitioners must be satisfied with enjoying life in this world. What a difference between man’s religions and revealed religion. We alone can look beyond time, and know what eternity holds. “I looked and saw all the oppression that was taking place under the sun” Ecc. 4:1–16. The existence of injustice contributes to the conclusion that, if this is all there is, life must be meaningless. Men so mistreat their fellows that death is preferable (vv. 1–3). The envy and competitiveness that motivate man’s achievements destroy inner tranquility (vv. 4–6), while necessity alone bonds men together (vv. 7–12). Even possession of authority over others is fleeting and meaningless. It’s been popular in the past three decades to assume that somehow meaning is found in interpersonal relationships. But the one relationship that counts is ignored by secular man. Only a relationship with God, resting on His love for and commitment to us, can truly meet our needs.

DEVOTIONAL

Gotta Try It to Know(Ecc. 2)

In his search for meaning the Teacher used two basic methods. Observe others. And, try it and see. When it came to pleasures—whether the pleasure of accomplishing some great building project, amassing great wealth, or a pleasure of the flesh—his approach was, “Try it and see.” We’re often tempted to take this approach to life. “How can I tell unless I try it for myself?” The answer, of course, is that we know about lots of things that aren’t beneficial without having to try them for ourselves. We wouldn’t try jumping off a 10-story building to see if it’s fun to fly. It might very well be. But the landing would be pretty hard. How fortunate we are to have in Scripture a reliable guide to what is truly good for us, and what will hurt. Rather than say with Qoheleth, “How can I tell unless I try,” we say, “I know this isn’t worth trying, for God’s Word warns me away.”

Personal Application

God is a better guide than experience.

Quotable

“Experience is the best of schoolmasters, only the school fees are heavy.”—Thomas Carlyle

Ecclesiastes

INTRODUCTION

This book reports the efforts of “the Teacher,” long believed to be Solomon, to find meaning in life apart from a personal relationship with God. His pessimistic conclusion: such a life is “meaningless,” and will lead to despair. Only those who “fear God and keep His commandments” can live in hope.

OUTLINE OF CONTENTS

I.	Prologue: Life Is Meaningless	Ecc. 1:1–11
II.	Proof: Meaninglessness Demonstrated	Ecc. 1:12–6:12
III.	Preferences: Making the Best of a Meaningless Life	Ecc. 7:1–12:8
IV.	Epilogue: Call to Fear God	Ecc. 12:9–14

MAY 11

Reading 131

THE NOBLE WIFE Proverbs 30–31

“Give her the reward she has earned, and let her works bring her praise at the city gate” (Prov. 31:31).The last of the three sections in these two chapters puts to rest the notion that women had no significant role in ancient Hebrew society—and challenges those who today view women as somehow inferior to men.

Overview

Three authors contribute to these two chapters. Agur, humble, but a sharp observer of nature and humankind (30:1–33). King Lemuel, pen name for a man who shares his mother’s thoughts on ruling (31:1–9). And the unnamed author of an acrostic poem in praise of a fine wife (vv. 10–31).

Understanding the Text

“I am the most ignorant of men” Prov. 30:1–4. Humility was a major trait of Agur. He had learned not to measure himself against other men, but against God. As a result he had no trace of false pride or arrogance. When we compare ourselves with the Lord, there’s no room left for pride. If we learn nothing else from the Book of Proverbs, this single lesson would be enough. “Two things I ask” Prov. 30:7–9. Humility had given Agur insight into himself. He realized how vulnerable mere human beings are. His second request, “Give me neither poverty nor riches, but give me only my daily bread,” reflects this insight. Agur’s perspective was very different from that of the radio preacher who shouts, “God wants all His children to be rich!” What God in grace wants for most of us is to have enough—our daily bread. But not too much. Those with riches all too often feel no need of God. And those with nothing may steal for necessities. Agur, sensing his vulnerability, wanted to be put in neither position. You or I may wonder what we would do if we inherited a lot of money and were suddenly impossibly rich. Agur reminds us to thank God for what we have. Why should we want to risk the dangers wealth brings? “The way of a man with a maiden” Prov. 30:18–19. Agur made a variety of delightful observations, comparing human behavior with what he saw in nature. Here he expressed amazement at how eagles, serpents, and ships on the high seas found their way with no marked highway. Agur would never write an advice to the lovelorn column. He knew better! There are no highways for boy-girl relationships either. Yet somehow men and women find each other, marry, and produce the next generation. The way of a man with a maiden may be trackless, but despite the lack of beaten paths love too finds its way. “It cannot bear up” Prov. 30:21–23. Agur, a man who disliked pride, noted four types who tend to be unbearably arrogant. The servant who becomes king (who, in the ancient world, probably assassinated the old king). The fool (here, nabal, the proud and wicked rebel) who is “full of food” and openly scoffs at any need for God. The “unloved woman” (old maid) who at last finds a husband (surely not for her own qualities but most likely because of a large dowry). And the young servant girl who awakens the passion of her master, and replaces her mistress as his wife. In not one of these cases does the individual have reason for pride. In each case he or she has reason for shame! You and I may take satisfaction in a position we’ve achieved by hard work and excellence. But how wicked to be proud of a position won without merit. “It is . . . not for kings to drink wine” Prov. 31:1–9. These verses of advice by a king who wrote under the pen name of Lemuel reveal a very high view of royal responsibility. The king is servant to his people, called to protect the oppressed and judge fairly. Personal indulgence is “not for kings.” They must spend their strength and vigor serving their people, not on chasing women or getting drunk. These words of a mother remind us that we must view all authority in the context of servanthood. The man who is the “head of the house,” like the king of these passages, is not to use his authority to exploit or “master” his wife, but to serve her and their children. “A wife of noble character” Prov. 31:10–31. The Jewish rabbis suggested that these words were written by Solomon in honor of his mother, Bathsheba. This is unlikely. The woman here is an ordinary housewife. While it’s true that the family is well-to-do, much credit for their prosperity is given to her! The passage does not focus on the wife’s personal relationships, but rather on what might be called her business sense. She gets up early, assigns the day’s work to her servant girls (employees!), makes sure they have the resources needed to do their work, and supervises them during the day. While the primary focus of her activities was the family needs, this Old Testament wife is also an entrepreneur. She markets the garments her staff produces: she sells linen garments and “supplies the merchants with sashes.” The passage also makes it clear that the wife is free to make use of the profits from her enterprise. She “considers a field and buys it.” This is an investment. She’s decided to diversify, and add wine making to her businesses! The wife’s complete control of her earnings is illustrated by her generosity: “She opens her arms to the poor and extends her hands to the needy.” In modern terms, she’s set up a charitable foundation to distribute some of her profits to those less fortunate. And what do the men in this society think of the activist wife? Why, “Her husband is respected at the city gate, where he takes his seat among the elders of the land.” Rather than being a threat to his fragile male ego, the wife’s accomplishments are a source of pride and add to his prestige! What is so striking about the Proverbs 31 description is that it so powerfully contradicts the view of some Christians that a good wife must stay home, have babies, and keep busy with housework. Proverbs 31 shows us a woman of the Old Testament who is in fact a businesswoman, using her talents and abilities to the fullest, and performing the same kind of tasks that the men of that society performed. The “noble wife” of the Old Testament is not the silent, subservient woman so many Christians imagine, but rather an assertive, accomplished woman, whose success has clothed her “with strength and dignity” and who is relied on to speak “with wisdom,” for “faithful instruction is on her tongue.” In Old Testament times women used simple machines like the distaff and spindle to make threads from wool or flax, then wove the threads into cloth they used to make the family clothing (v. 19). But, as verses 10–31 show, the wife of Old Testament times was far more than a menial who performed only simple, limited tasks while her husband took care of the important family business.

DEVOTIONAL

Give Her the Reward She Has Earned(Prov. 31:10–31)

I suppose it’s all right to be upset with pastors now and then. At any rate, I thought it was all right for my wife to be upset with ours. Graham is a lovely, friendly, and thoughtful young man, and we appreciate him. But as he himself is quick to admit, he’s something of a chauvinist. Women belong at home. Or doing something female, like teaching grade school. The important decisions at home are to be made by the men. And all the decisions at church—frequently even all the talking about decisions—are for men only. So one evening when we were at Graham’s house for supper, my wife confronted him. Why aren’t women first-class citizens at our church? Why are they automatically excluded from so many positions and activities? Graham immediately jumped to the conclusion that Sue was lobbying for women preachers, and gave a somewhat stirring defense of the denomination’s position. And missed the point entirely. I suspect many in our churches miss the point entirely. The point is that women too are human beings. Women too have talents and abilities. Women too have spiritual gifts—gifts that go beyond teaching toddlers, changing diapers in the church nursery, and filling the Communion cups with grape juice. And of course, washing them afterward. Women, as members of the body of Christ, are essential to our spiritual growth and development. Yet in many churches women are given no significant role and permitted few significant ministries. And it’s a shame. Particularly when the view so many have of women is based on a faulty image of the “biblical” bride. The little woman who stays at home, looks after the kids, and lets the man deal with the important issues of life. Sometimes I wonder. Do you suppose it’s possible that Proverbs 31 was written for our instruction? And that the words, “Give her the reward she has earned,” is God’s exhortation to husbands and church leaders of today?

Personal Application

God-given gifts and talents are to be used—whatever the sex of the person who possesses them.

Quotable

“God entrusted women with some of His most important tasks. He sent women with the Resurrection news to the rest of the disciples. Jesus accepted women into full discipleship. He commended Mary of Bethany for her efforts to sit at His feet and learn, rather than do the accepted thing and retire to the kitchen. To those who say women cannot fill positions of leadership, the Bible says women did. As the great evangelist D.L. Moody replied when someone asked him what a woman can do to serve Christ, ‘What could they not do?’ ”—Patricia Gundry

MAY 10

Reading 130

SAYINGS OF SOLOMON Proverbs 25–29

“Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe” (Prov. 29:25).Though his observations are brief, this collection of Solomon’s sayings gives us deep insights into personal relationships.

Background

In-depth study.

So far we’ve noted two ways to study the Proverbs. One is to read through a chapter, and note specific verses that “jump out” at us. The other is to do a topical study, and compare all the proverbs on a particular subject. In this unit we’re looking at a third method for studying the Proverbs. I’ve called it “in-depth,” though perhaps it might better be called “meditative.” To use this approach we simply look at a proverb and think carefully about it. What does the proverb say? What does it imply? What is the background that gave rise to it? To what situations might it apply? In today’s commentary I use this method to explore several proverbs selected from these sayings of Solomon.

Overview

These five chapters of brief sayings attributed to Solomon were added to Proverbs in the time of Hezekiah.

Understanding the Text

“If you argue your case with a neighbor” Prov. 25:8–10. What are we to do when we hear a rumor about someone, or see some suspicious act? Jump to conclusions? Run quickly to tell everyone we know? This group of proverbs suggests that the worst thing to do is to spread a rumor, or even make an accusation based on something we’ve witnessed. After all, we don’t know the whole story. We don’t know the motive for the act we saw, or all the circumstances surrounding it. Solomon suggested that we withhold judgment, and not hurry off to “bring [our neighbor] hastily to court [i.e., accuse him].” We’ll look mighty foolish if he has a good explanation! Solomon suggested that we go to our neighbor and “argue our case” with him. This doesn’t mean repeating what others have said in confidence: “Well, George said that you. . . . ” To repeat what others say is betraying a confidence. Do this, and when others find out, you’ll have a reputation that you’ll never be able to live down! On the one hand, Solomon’s words are simply good advice. They make a lot of sense. On the other hand, they are rooted in a unique view of the godly society. In a godly society if you witness or hear something about another person, you can’t just shrug your shoulders and say, “That’s his business.” You are accountable for the welfare of the other person, and for the purity of your community. To fulfill your responsibility you first go to the person involved. You share what you’ve seen or heard, and give him a chance to explain. In doing this you both show your concern for truth, and for the other person himself. If he can explain, well and good. If confronting helps him to set things right, again well and good. If he will not respond, that’s time enough to involve others and possibly the courts. Solomon’s point is that while you must do something, what you do had better be the right thing! And the right thing is not to gossip about what you’ve seen, or spread a rumor you’ve heard. The right thing is to go directly to the other person, to find out the truth, and to help. “Faithful are the wounds of a friend” Prov. 27:5–6. What is friendship really all about? Today we can take courses on how to win friends and influence people. While those who teach tell us not to use the techniques they show us to manipulate others, all too often the goal we have in making friends is just this. We want to ingratiate ourselves; to use the relationship for some personal gain. Solomon, in exploring friendship, makes a different proposal. To win friends be a friend. Truly care about the other person. Rather than use him or her, serve. This view of friendship is behind each of Solomon’s sayings. Why is open rebuke better than hidden love? Because such love is morally useless. It fails to tell its object his or her faults, and thus leaves him or her without information that might lead to reform. When we hesitate to rebuke a person our motive is not really love. It is fear that we might be rejected or attacked. We’re not really concerned about the other person: we’re concerned about ourselves! Turning the saying around, Solomon invites us to evaluate our attitude to those who profess to be our friends. Do we prefer the flatterer? The person who has nothing but praise for us—while we’re with him—may very well be an enemy. You can tell a true friend by his willingness to wound you when a wound is for your own good. No, not everyone who hurts you is a friend. But we should be able to tell the difference between an insensitive clod who tells us something that is hurtful, and says, “Now this is for your own good,” and the person who really cares and shows caring by telling us the truth in love. Solomon’s insights are just as valid today as they were 3,000 years ago. Friendship calls for honesty exercised in the best interests of another, and for appreciating such honesty from others, even when it hurts.

DEVOTIONAL

Let It Out!(Prov. 29:11)

I’m often amazed at the new treatments psychologists come up with. A few years ago one popular fad was, let it out! If you feel angry, let it out. Take this foam-rubber bat and hit something as hard as you can. If you feel hostile, say all those nasty things you’re thinking. If you ventilate your feelings, the theory goes, you’ll get rid of them. If you hold them in, they’ll grow stronger. Nice theory. Of course, it doesn’t really work. Solomon knew that 3,000 years ago, and said so when he wrote, “A fool gives full vent to his anger, but a wise man keeps himself under control” (v. 11). When we practice letting any sinful or negative feeling out, what happens is that we become less able to control it next time. Rather than “ventilating” the emotion and getting rid of it, we find it returns more often. And, like a muscle that we exercise over and over again, those feelings we “let out” become stronger too. The reason is deeply rooted in the very nature of human beings. You and I are moral creatures. That means we are to stand in judgment of our own emotions. We are to choose against our emotions if those emotions are wrong. We are to be controlled, not by what we feel, but by what we know to be right. When a person chooses to “let out” his anger or hostility, he is not getting rid of it. He is permitting it to master him. How wonderful that in Christ you and I have a better way to deal with our anger. We can choose to do what is right—and confess our sinful feelings to God and ask Him to change them, and us. When we do, God works His gradual transformation within us, until we become loving rather than angry women and men.

Personal Application

Do what you know is right, not what you feel.

Quotable

“There are many queer ideas about cross bearing. I recall a man once saying to me, ‘I have a fierce temper, but I suppose that is my cross.’ “ ‘My friend,’ I said to him (lovingly, I hope!), ‘That is not your cross. It is your wife’s cross, but it is your sin!’ ”—Alan Redpath

MAY 9

Reading 129

SAYINGS OF THE WISE Proverbs 22:17–24:34

“My son, if your heart is wise, then my heart will be glad; my inmost being will rejoice when your lips speak what is right” (Prov. 23:15–16).Speaking directly to us, the wise of the ancient world recapture the style of chapters 1–9, of a father speaking with his hand resting on the shoulder of his son. As Proverbs 23:15–16 says, a good father rejoices when his son or daughter speaks what is right.

Overview

These “sayings of the wise” abandon the brief saying in favor of paragraph—length observations that convey the practical wisdom of the ancient world.

Understanding the Text

“Listen to the sayings of the wise” Prov. 22:17–21. Proverbs are valuable to us only if we listen carefully, take them to heart, and pass them on as well as practice them. They must also be understood not as gimmicks by which others are manipulated, but as ways to express our trust in the Lord in daily life. This introductory paragraph helps us understand why the proverbs “work.” While some simply provide penetrating insights into how human society works, many function only because God Himself supervises the consequences of the choices you and I make. “Do not exploit the poor” Prov. 22:22–23. The warning not to exploit the poor “for the Lord will take up their case” illustrates the point made above. Living by the Proverbs does require faith. Many actually do become rich and seem to prosper at the expense of the poor. Only the conviction that God is a just Judge makes us sure that in the end “the Lord will take up their case and will plunder those who plunder them.” It takes faith to follow guidelines given in Proverbs, just as it takes faith to respond to any Word of God. “Do not make friends with a hot-tempered man” Prov. 22:24–25. Never suppose that you can avoid being influenced by your friends. So don’t choose as a friend someone with a major character flaw. This proverb warns, “You may learn his ways and get yourself ensnared.” “Do not be a man who . . . puts up security for debts” Prov. 22:26–27. Economic advice too is found in these proverbs. These verses simply mean: never cosign a loan unless you’re ready and willing to pay it off yourself! “When you sit to dine with a ruler” Prov. 23:1–3. The social climber is likely to find himself in a situation where he feels most uncomfortable! “Do not wear yourself out to get rich” Prov. 23:4–5. The person who focuses his whole life on getting rich makes a bad bargain. Jesus made the same point when He called on us to store up treasures in heaven, where no moth or rust can corrupt and no thief break through and steal (Matt. 6:19–21). Note again the relationship of this proverb to faith. Only the believer, who sees a reality beyond this present universe, is likely to show such restraint. “Do not eat the food of a stingy man”Prov. 23:6–8. It doesn’t really pay to wheedle favors from others by manipulating them with compliments. Anything not freely given creates hostility in the heart of the giver, and will not benefit us in the end. “Do not move an ancient boundary stone” Prov. 23:10–11. In Israel, boundary stones marked the borders of each family’s fields. To move the boundary stone was to steal a little bit of a neighbor’s land. Why not? “Their Defender is strong; He will take up their case against you.” Again we see why the fear of the Lord is the beginning of wisdom. Only a person who takes God fully into account will view Him as the active Defender of the weak. “Do not let your heart envy sinners” Prov. 23:17–18. Envy is a mix of resentment and admiration. If we do not secretly admire a sinner, and feel resentment that he has what we want, we will be free of one of life’s most corrupting influences. How do we find such freedom? By being constantly aware of God. If we keep Him before us, we will not envy sinners and will have hope for the future. “Do not join those who drink too much wine” Prov. 23:19–21. The partying lifestyle of the “beautiful people” of our day is not good for us—or for them! “Do not gaze at wine when it is red” Prov. 23:29–35. The sober person who looks at a drunk sees the impact of alcoholism (v. 29). But the drunkard, fascinated by his wine, is unable to grasp the reality of his condition (vv. 30–33). Even when he staggers from side to side like a sailor on a stormy sea, he claims he is fine—and thinks only of where he can get his next drink (vv. 34–35). “Do not envy wicked men” Prov. 24:1–4. The wicked are destructive influences; the wise are constructive. Sinners tear down, and trample beautiful things; the wise build, and furnish society with beauty. “Do not gloat when your enemy falls” Prov. 24:17–18. Delight at an enemy’s downfall is as great a sin as the one he is being punished for! “An honest answer” Prov. 24:23–26. Total honesty is essential in every relationship, including honest confrontation of those who do wrong. “A little sleep” Prov. 24:30–34. A look at the situation of the lazy man teaches an important lesson. It’s dangerous to think, “Well, I’ll just take it easy for a while.” This soon becomes a lifestyle that guarantees poverty.

DEVOTIONAL

Somebody Else(Prov. 24:11–12)

I read a poem recently about Somebody Else. With tongue in cheek, the poet expressed admiration for this person who does so much for church and community. Why, every time anyone he knew was asked to help out, that person suggested Somebody Else do it. And, sure enough, Somebody Else did! Proverbs 24:11–12 suggests, however, that you and I aren’t to stand back and let Somebody Else take moral stands. “Rescue those being led away to death; hold back those staggering toward slaughter. If you say, ‘But we knew nothing about this,’ does not he who weighs the heart perceive it?” We can plead ignorance. But we remain responsible for what happens in our society. I think the Rev. Donald E. Wildmon must have taken this proverb to heart. One night when he was trying to watch TV with his family, he had to ask his children to switch off a show on each of the major networks. After watching just a few minutes, each show portrayed some immoral or violent act he knew it was wrong to expose his family to. That led him to visit the networks to express his concern and, when the networks failed to respond, to form an organization which now goes directly to advertisers. When a show approvingly portrays adultery, violence, or other immoral acts, Don Wildmon goes to the advertiser and asks if these are the values they want associated with their products. And if they do, he makes it clear that he is ready to exercise his right not to buy that product. Is this censorship? Not at all. Wildmon says, “I have as much right as any other individual in this society to try to shape society. I have as much right to try to influence people. I have as much right to create what I consider to be a decent, good, clean, wholesome, moral society.” In the words of Proverbs, when Wildmon saw our society “being led away to death” he refused to say he “knew nothing about this.” Instead he accepted the responsibility that rests on all Christians to respond when evil threatens others. And he acted. In acting as he has, Don Wildmon has set an example for us all.

Personal Application

The next time you see an injustice or a wrong, ask yourself: Is God’s Somebody Else me?

Quotable

“One has to have an ethical base for a society. Where the prime force is impulse, there is the death of ethics. America used to have ethical laws based in Jerusalem. Now they are based in Sodom and Gomorrah, and civilizations rooted in Sodom and Gomorrah are destined to collapse.”—Jesse Jackson