MAY 2020

Welcome to the May 2020 edition of our diverse little web journal The Eclectic Kasper!

This edition we continue our running commentary on Romans and we have a guest author who raises some concerns about mail-in voting. We also present more lessons regarding this Coronavirus pandemic, and we also try to summarize some of our arguments about the age of the earth and what this says about God.

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ROMANS: The Hopelessness of Faith, Romans 4:18-21

    I felt like I have been in situations that were difficult, and then dire, and then hopeless.

    It’s a terrible feeling to be in that phase of perceiving a situation as hopeless. However, Scripture often portrays God waiting until people get into that phase of apparent hopelessness before He works in a way that is unmistakable and evident. God did this for Abraham, and He can work in the apparent hopeless situations of our lives, too, when we exhibit steadfast faith in His promises and care.

    In Romans 4, Paul has been discussing Abraham’s faith and the benefit of the promises that God gave to him. Here in vv. 18-21, Paul points out how faith, blessings and promises continued to operate even in a situation that, from a mortal perspective, was hopeless.

    Romans 4:18 points ominously to a hopeless situation and yet asserts that Abraham still believed in God despite it. The phrase is translated “in hope against hope” (NASB) or “against all hope” (NIV). The last phrase of v. 17 alludes to how dire the situation was, by saying that God “gives life to the dead and calls into being that which does not exist.” Verse 19, too, will allude to the problem, specifically, the low possibility that a barren couple well beyond child-bearing years could have children. From a medical and biological perspective, it was a hopeless situation.

    Yet Abraham “believed.” The belief, however, was not just to have a son, but to be the father of many nations. Paul quotes from Gen 15:5, where God takes Abraham outside to look at the stars and then promises that despite this apparently impossible biological hurdle, Abraham would indeed have innumerable descendants like the innumerable stars.

    For the believer today, we also can recognize two truths from this verse. First, God will always be faithful to His promises, no matter how impossible those promises seem. A clear promise in Scripture is a guarantee of its fulfillment. Second, those who are called to accept spiritual realities – and even impossible-sounding ones – have one proper response, specifically, the response of faith. Faith helps us not only to understand what God is doing and can do, but also to embrace it fully even during the times of difficulty and challenge.

    The question addressed in v. 19, then, is how life can come from deadness. Both a verbal and a noun form of the root nekros, meaning “dead,” are used in this verse, emphasizing the apparent impossibility of the situation. Despite the deadness of Abraham’s capacities, and the deadness of Sarah’s womb, Abraham did not become “weak in faith.” He did not allow the hopelessness of the situation to dampen the power of belief in God’s promises.

    Abraham “considered” the reality of his situation from a human perspective. The word katanoeō means “to consider, think of, notice, be aware of.” It often refers to acknowledging a situation and acting upon that consideration. Sometimes it implies recognizing the reality of a situation and then changing one’s mindset or actions in light of what one observes or recognizes (Luke 12:24; Acts 11:6; Heb 10:24). In this case, Abraham recognized the biological impossibility having children at his age, and he recognized the “deadness” or “barrenness” of Sarah, also.

    The mention of Sarah introduces a double obstacle to faith. First, she was also old, even by standards at that time. She was ten years younger than Abraham, but still ninety years old when God promises that she will bear Abraham a child (Genesis 17:17). But beyond her mere age was the other obstacle that she had been barren all of her life. In reality, her womb was doubly dead. Thus, Abraham exhibits tremendous faith to believe God in light of all of the biological and medical obstacles that God’s promises faced.

    But the promise of God was not affected by the mortal and circumstantial obstacles in Abraham’s life (v. 20). Abraham did not “waver in unbelief” and did not doubt the promise despite the potential difficulties with it being fulfilled. One should note that the time period discussed here refers to Genesis 17 after Hagar had given birth to Ishmael. The promise of an heir through Sarah is reiterated in Gen 17, and apparently from that point on there was no sustained doubt on Abraham’s part that God would provide him an heir through Sarah.

    Paul suggests that Abraham did not doubt God’s promise but, in fact, his faith was “strengthened.” Except for Acts 9:22, the verb here is used exclusively by Paul in the NT (Rom 4:20; Eph 6:10; Phil 4:13; 1 Tim 1:12; 2 Tim 2:1; 4:17), and usually refers to the strengthening and sustainment that God provides. Doubt leads to a spiral of more doubt, but faith leads to stronger faith. Abraham’s faith, and the process of it being strengthened, accomplished the goal of “giving glory to God.” Faith in God’s promises gives glory to Him no matter how big the promise or how apparently insurmountable the obstacle.

    Part of faith is not merely a vague hope but a full assurance (v. 21). Paul says that Abraham had this latter, the full assurance that God who promised was able to perform what He said He would do. The verb plerophoreo means “to convince fully, assure fully” or “proclaim fully.” This verb and its noun cognate, plerophoria, refers to growing into full assurance about the truth of the faith (Col 2:2; 4:12; 1 Thess 1:5; Heb 6:11; 10:22). Full assurance, even in seemingly hopeless situations, is an ideal goal for the believer that can be achieved even in this life through the work of the Holy Spirit and through exposure to God’s Word. Paul argues that by faith Abraham had achieved this maturity relative to the revelation he had at that time.

    Often when we feel like we are in a dire or even hopeless situation, it is because we have drawn a line of impossibility. Faith should move us to erase that line, and recognize that God can do anything, even open a barren womb and even bring someone back from the dead. Thus, in reality, there is no such thing as true hopelessness if we have faith in Christ. There is still difficulty, still hurt, but never hopelessness. What God promises will come true, and we have a hope in eternity that lifts us above the seeming hopelessness of our circumstances.

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POLITICAL OPINION: The Fallacy of a Secure Mail-In Voter Election

        Guest writer: Michael J. Jogan

    With the current pandemic concerns in our culture, political pundits are tossing around the need for mail-in ballot elections. If states submit to having only mail-in voting privileges, I believe they are underestimating the ease of voter fraud and growth of voter intimidation.

    All states already allow some absentee voting. Yet their idea of expanding to 100% means they are ignoring the irregularities that currently occur. These states are overlooking voters who were caught voting twice either in-person or by mail. Now thankfully, these are rare occasions.

    So, why am I so concerned that fraud and intimidation will necessarily increase with 100% mail-in voting? Put simply, fraud is easier to achieve in mail-in voting than with in-person voting. If voter fraud occurs, there is no way to redo incorrect outcomes if it is found months later.

    Those who claim that there is no wide-spread (in-person) voter fraud may be the same ones who question why there are certain requirement like “Why must I show a photo?” In Ohio, where I live and have served as an election poll worker, the majority of in-person voters use a driver’s license for their identification. Although Ohio doesn't require a photo identification to vote, fortunately the main form of identification that is offered to verify one’s identity is a driver’s license. As a screener at the polls checking to verify voters, the photo helps.

    Here is the process: While looking at the offered ID, the election screener asks the voter for a verbal verification by essentially repeating what the screener is looking at (name, address) because it is required by state law. Justifiably, many voters look at the check-in official with that puzzling look that means, “It’s in your hand, can’t you read?” The potential voter signs in on an electronic pad and their signature is immediately compared to what’s on file. Because upper management says handwriting changes readily, there is just a cursorily glance at comparing what’s displayed electronically on the screen to the voter’s signature, if at all, by the screener. That's it. If the printed name and address on certain approved documents provided by the citizen to the screener match what is in the Board of Elections electronic file, they are cleared to vote.

    Even a scrupulous person can memorize their “name and current address” to match what’s on the printed document; but will not look like the person on the photo supplied. This is why we need a photo!

    The verification process changes slightly with absentee voters. The same information is requested like their name, current address, an ID number or a copy of other specific document like a utility bill which verifies their address and their signature. The Election Board receives and reviews the data and upon spotting an identical match with in-house records sends out a ballot. Note the difference: there is neither visual contact nor a verbal verification of name and address.

    This is why I cannot understand why any Board of Election representative would say that on-site ID conformation from an in-person voter is equivalent to an absentee voting affirmation. I don’t see them being equally secure, either. The abuse on applications is more forthcoming from home, especially since you don’t have to show your face versus being at polling places.

    Here are examples of how someone can cast more than one ballot if the request is accepted. Some may get a ballot multiple times by using more than one social security number, using multiple addresses, even voting in different states. I just read about a writer from a local newspaper who submitted three applications for an absentee ballot using three different names, one of which was his. The board only approved one: one of his false names.

    Lately there is also a movement for on-line voting. In my opinion, on-line voting is just another way to remove the requirement for a picture ID and verbal declaration. Can anyone tell me how secure on-line voting will be? How can any Board of Election be sure that the person submitting their selections is the same person who requested them on-line? Did any undue influence occur to the voter’s selection behind the scenes? How do you spot this?

    The above possibilities tell me that voting in the privacy of a voting booth is being replaced with an honor system which comes with no guarantees nor safety measures. No one seems concerned that allowing mail-in voting as well as proposed on-line voting is opening the gates for potentially paying for votes. Corrupt individuals and hackers are becoming more sophisticated in how to gain personal data as well as how to influence voters.

    Let’s return to the understanding that the only non-influencing private place to vote is the voting booth. Our freedom of choosing without being influenced was the main reason voting locations were established. I can listen to others anywhere, but once I enter a voting booth, I can decide for myself. Unless I disclose it, no one will ever know how I actually voted on any issue or candidate, as it should be a truly private matter. In some households one occupant could intimidate others and make them comply with a different opinion on their “at-home” mail-in ballot. However in a voting booth this could not happen.

    Computer convenience will never be fool proof. Ohio is one of a few states that has hard copy backup. Polling locations collect on-site data electronically from recording the ballot selections and at the end of the day transfer the data via thumb drives and deliver them to the board headquarters with trailing, completed paper ballots. This needs to remain in place to avoid any questionable numbers. All states should take heed and follow changes with electronic voting with physical paper back up.

    On Election Day all Ohio poll locations are open for thirteen hours. If any voter cannot set aside one hour every six months to vote, then that voter has not taken seriously the importance of voting. Researching candidates and issues on the ballot affect the direction of one’s community, state and nation for many years.

    Let’s avoid even the potential of coercion, akin to fraud, by retaining polling locations. I believe that the most secure measure in preventing voter coercion and fraud has always been coming in person with a photo ID and voting in a private booth on Election Day. Absentee ballots should remain an option for those who absolutely are unable to get to the polls (like our military stationed overseas) and not just for convenience sake.

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THE AGE OF THE EARTH: Science, God and Deceit

    Regular readers of The Eclectic Kasper know that we have spent many articles since early 2018 discussing how the Bible portrays the age of the earth (you can see that series of articles here in our “Eclectic Archive”).

    Of course, if you don’t care what the Bible says, then this debate is irrelevant to you; it’s kind of an in-house theological discussion within Protestantism. But if you claim to adhere to the inerrancy and inspiration of the Bible, then this will be an important issue to you, and you can appreciate that it is an issue of Bible interpretation more than it is about science or popular consensus.

    So, let me refresh our memory on some of the terms: The young earth position believes that the earth was created with the appearance of age and maturity several thousand years ago, perhaps six, or ten or twenty thousand years back. Typically, young-earthers adhere to a more literal interpretation of Genesis 1-3.

    The old earth position believes that the earth was created millions of years ago. There was either a gap between creation and recorded history, or they assert theistic evolution, that God used evolutionary processes over millions of years to create the variety of species that we see today. Some old earth adherents believe that the “days” of Genesis 1 are actually “ages” that span millions of years. They also tend to see Genesis 1-3 in poetic or figurative terms. We have tried to refute their approach to Genesis 1-3 in our article “Is Genesis 1-3 Poetry or History?” from the September 2018 edition.

    I’m discouraged by how much this argument has popped up in the last few years. It almost seems to be fashionable to adopt an old earth view. The young earth position is portrayed as naïve or inherently un-scientific, or even anti-scientific. I guess I always knew that there were old-earthers in the Christian camp, but I didn’t realize how small the young earth creationist group really was.

    But as I have tried to argue before, the only reason that this is an issue is because there is too much authority given today to prevailing scientific opinions. The scientific consensus, if there is really such a thing, is placed on par with a straight-forward and literal interpretation of Genesis 1-3, an interpretation that has been the accepted approach to this passage throughout most of church history. Of course, doctrinal formulation is not about consensus, even among believers; there have been other important doctrines, such as justification by grace through faith in Christ alone, that were misrepresented or underemphasized for long periods of church history. The point is that the only reason why old-earth views are more popular now is that many believers feel like it accommodates science better. Many believers assume that the earth is millions of years old because they give the scientific consensus far greater authority than believers in previous ages had.

    The impetus for this discussion about the age of the earth was a seminar that I attended in January 2018. The speaker was a scientist and an evangelical. He also believed that the universe was billions of years old and that God created through evolutionary processes.

    When I attended this seminar, I assumed that the speaker would view Genesis as I did, in a literal manner, an actual creation of all things by God in six, 24-hour days several thousand years ago. I was so disheartened by this seminar that I went home and cranked out rough drafts for two articles, the final versions of which were “A Young Earth and the God of a Lesser Deception,” Part 1 and Part 2 from the February 2018 edition.

    There was one statement during this seminar that got my metaphysical goat. The speaker was asked how he would respond to someone who believed that God created the world in six days and did so just six or ten thousand years ago. The speaker gravely responded that he thought that this would make God a liar. As you can tell, I remain, over two years later, shocked by this statement.

    Some of this I have mentioned in previous articles, so forgive the repetition, but I wanted to consolidate my refutation to this response into one article. Also, I wanted to re-issue a challenge to believers of different denominational stripes to reconsider embracing a more literal approach to Scripture and to be less concerned about trying to harmonize Scripture to today’s scientific consensus.

    So, why does a young earth creation view not make God a liar? In fact, I will turn this argument around: How could it possibly be that God is deceptive, when God recorded in two different ways, in two different chapters, specifically, Genesis 1 and 2, that He created the earth with functional maturity, in six literal days? Beside this, we have other verses that mention that the world was created in six days (Exod 20:11; 31:17). It seems that God is being very transparent regarding His methods of and timeframe for the creation of the world.

    We also have several places in Genesis that provide genealogical and historical information so that we can estimate that all this took place several thousand years ago rather than millions or billions of years ago.

    It is not deceptive to create something with the appearance of age and then clearly reveal that you created it with the appearance of age. It would be deceptive if God created the world with the appearance of age without letting us know that it was not millions of years old.

    Imagine someone building a cabinet in an eighteenth-century style, putting a finishing on it that made it look more than a hundred years old, and putting a few nicks in it to add credibility to its apparent age. He then takes it to a gallery, and tries to portray it as an antique from the eighteenth century. That would be deceptive.

    Now imagine that he takes it to a gallery, and places a sign next to it indicating that it was made to look old like an eighteenth-century antique, but it was actually made in 2020. That would be totally different.

    What about the individual who denies that God made the world in six literal days and refuses to believe that He created man directly and not through some evolutionary process? Doesn’t this individual claim that God is lying in Genesis 1-2?

    So, is God lying about the word “day” in Genesis 1? The most natural reading of this word is that is refers to a literal twenty-four-hour day; if these “days” were actually millions of years long, it is difficult to know what the text is trying to communicate by noting that these eons had an evening and a morning. Evening and morning go better with a twenty-four-hour period than with an eon.

    There are, of course, instances in Scripture where “day” is used with a bit more flexibility than twenty-four hours. But even when “day” in the Bible doesn’t mean an actual twenty-four-hour period, it still never refers to an unusually long period of millions or billions of years. It usually just refers to a specific time period that may encompass weeks or months. At most, and in a genre that we already know to be poetic and somewhat hyperbolic, Scripture indicates that a day is like a millennium (2 Pet 3:8, alluding to Psa 90:4).

    Or to approach this from a different angle, some argue that the “day of the Lord” encompasses an eschatological (end times) time period including the seven-year tribulation (Ezek 30:3; Joel 2:31; Amos 5:20; 1 Thess 5:2-3; 2 Thess 2:2-12). Perhaps it includes the thousand-year reign of Christ after the tribulation followed by a final battle and the subsequent creation of a new heaven and earth (Isa 13:9; Joel 3:9-16; 2 Peter 3:10-13; Rev 21:1). In this case, the “day” of the Lord lasts about 1,007 years, plus or minus a few years for transitions between end times events. Still, “day” is never a period of millions or billions of years.

    Some say that the young earth view is not scientific, but they misunderstand what science is. Science is observation only. When discussing an event that has not been seen and cannot be reproduced in a laboratory, we are only dealing with assumptions. These assumptions move us from the realm of observation and replication (science) and into the realm of hypothesis about the unseen (faith). We dealt with this to some extent in our article, “The Deep Divides Between Religion, Evolutionism and Science” from the February 2014 edition.

    Science observes that the earth exists and that there are both orderly elements to it and some unpredictable ones, as well. Some believe purely by faith that God created and carefully designed the world; they adhere to this by faith because nobody witnessed this event and it cannot be replicated. Similarly, some believe that the world formed on its own, or that God created what we see today via evolutionary methods. They too can only embrace this by faith rather than through science, because they, also, did not witness these events and cannot reproduce their results. Thus, evolution, theistic or otherwise, is just as non-scientific as those who adhere to the view that God literally created the world in six days several thousands of years ago, as the opening chapters of the Bible clearly portray.

    Again, in this article we’re mainly highlighting discussions that we’ve presented in more depth in previous articles. Also, you can find more information on these debates in some of the books in the Counterpoints series, such as Four Views on Creation, Evolution, and Intelligent Design (2017), Genesis: History, Fiction, or Neither?: Three Views on the Bible’s Earliest Chapters (2015), and Four Views on the Historical Adam (2013). These represent several different views and will orient you to the specifics of some of these debates.

    But just consider that it is difficult to portray God as a liar when He comes out and says precisely how He created the world in an orderly fashion. And consider that all of these theories, including evolutionism and old earth views, are based more on faith, and are not as scientific as we are often led to believe.

CULTURE/ SOCIETY: Lessons from the Coronavirus, Part 2

    In the April 2020 edition of The Eclectic Kasper we looked at a variety of lessons we can glean as we continue to go through the effects of the Coronavirus. Here in Part 2, we’ll consider a few more random lessons we have learned during this global pandemic.

    Church means face-to-face. We are experiencing a fascinating once-in-a-century ecclesiastical experiment to help us understand what church is and what it isn’t. Many have expressed to me that they were afraid that regular church-goers may just continue to stay home and watch church online.

    Well, that’s fine, but that’s not church.

    Church is not me being fed a message by a video-pastor; it is gathering together with other believers, sharing resources, encouraging others, praying, and breaking bread together, both through the formal practice of the Lord’s Table and also just being together and building into each other’s lives. The NT rarely portrays church as anything less than the gathering of believers together, for prayer, apostolic teaching, and mutual service and edification (Acts 2:42-47; 4:32; 20:7; 1 Cor 14:12, 26; 16:1-2; Eph 4:11-12; Heb 10:23-25). Me sitting on the couch with my wife and dog watching John Piper or John MacArthur is not church! We used this in an extreme circumstance to replace our Sunday morning experience while on Coronavirus lock-down, but that is not a legitimate substitute for church.

    Church is not solely about the communication of Biblical and theological information. That is a non-negotiable aspect of church, one that too many churches have unfortunately negotiated out of their services. But church is also about meeting face-to-face, helping, laughing, admonishing, and hugging. Acts 2:44 notes that “all those who had believed were together and had all things in common.” Maybe these wrong mentalities that we have about church, even before the virus outbreak, are why the Lord is not adding to our numbers daily (Acts 2:47). It is OK if we don’t gather together temporarily during a pandemic, however, it is not right for any believer to not gather with other believers on an ongoing basis. You deprive other redeemed believers of your presence, of your encouragement, and of your gifts when you attend Pajama Baptist Church on Sunday morning.

    And speaking of face-to-face . . .

    I can’t believe how often I touch my face! When this all started, people talked about hand-washing, social distancing, and not touching your face too much. I thought these precautionary measures would be easy.

    But then I realized how much I touch my face! I thoughtfully touch my cheek or thoughtlessly scratch my nose. I rub my eyes, put my hand on my forehead, or contemplatively stroke my beard; this act makes me look smart, but appearances can be deceiving!

    It’s not a great face, but it’s all I have, and I find not touching it to be very difficult. If touching my face and getting the Coronavirus are linked, then I’m sure to get it!

    OK, on to more serious things we’ve learned during the Coronavirus.

    Religious faith-healers are frauds. If someone legitimately has the gift of healing as they claim, shouldn’t they be traveling through hospitals and curing those who have this virus?

    During His earthly ministry, our Lord Jesus Christ went into towns infested with disease and demon-possession and healed many people (Matt 4:23, 24; 8:16; 9:35; 12:15; 14:14; 15:30; 19:2; 21:14); several of these verses indicate that He healed them “all” (4:24; 8:16; 12:15). He did this regularly at many times and in many places, as these verses just from the Gospel of Matthew demonstrate. While healing was not as important to Jesus as teaching was, He utilized healing nonetheless to demonstrate His power and the legitimacy of what He taught. He had faith and power to heal and He never worried about catching anything from those He was helping. His disciples also engaged in legitimate healing ministries both before and after the resurrection (Matt 10:1; Mark 6:13; Acts 3:6; 5:16; 8:7; 28:9).

    Where are the faith healers and the prosperity proponents now? Where are those who claim that miraculous gifts and healings are still available to the church today? Wouldn’t a global pandemic be the perfect time to use these miraculous gifts and abilities to demonstrate the legitimacy of the Gospel of Christ and the unique power of His church during this time? If you were a faith healer, wouldn’t this be an ideal moment to at least make a name for yourself? Where are Kenneth Copeland, Ernest Angley, Benny Hinn, or any of the hundreds of pastors who claim to have the ability to heal? Have you heard one story of a health-and-wealth healer touring a Covid-19 ward and curing victims of this virus?

    The only reason why you haven’t seen these kinds of stories is because faith healers are frauds; there are no other logical or legitimate explanations. They should be embarrassed to ever show their faces again in public, unless they repent of their multiple deceptions. They are frauds, plain and simple, and this pandemic has proved it.

    Late night comedians are really not that funny. Of course, we already knew this about Jimmy Kimmel and Samantha Bee. But we at least chuckled politely at the others, as we were caught up in the spectacle and led along by the canned laughter (inserted when there was a lack of genuine laughter from the live audience). We endured the sketches and jokes and gags because they brought a bit of levity to our humdrum lives.

    But watching these guys work from their home has removed the theatrical veil of legitimacy, and demonstrated that they are not funny at all. Some of them seem lost without an audience during their monologues and interviews. Watching Conan O’Brian or Jimmy Fallon riff with some celebrity is no more interesting or humorous than most conversations I have with friends and family. The virtual versions of Saturday Night Live have been atrocious and virtually unwatchable! And with all the money that these people have, why does what they produce look as amateur as anything that I could produce!?

    Without the stage, the graphics, the band, the audiences, and the pomp, we’ve found out that late-night shows and late-night comedians are not much better than YouTube novices.

    So, what are some lessons that you have learned during the Coronavirus crisis? We invite you to send in your own thoughts about what you’ve learned during this time, either personally, politically, or spiritually. Send your lessons from the Coronavirus to feedback@eclectickasper.com.

PROVERBS TO PONDER: A Wealth of Friends, Proverbs 19:4

        “Wealth adds many friends, but the companion of the poor separates himself.”

    It seems like Solomon is always hatin’ on the poor. Easy for a rich guy like him to do!

    However, there are some realities that are unavoidable. It doesn’t matter who mentions them; these observations are universal. The person who recognizes and leverages such observations, will have an advantage in life that others will not.

    As with many Proverbs, we should see Proverbs 19:4 not as a moral imperative, nor a spiritual command, but just a neutral observation. This observation is part of a litany of verses that describe the benefits of wealth. And how is wealth best acquired? Through wisdom.

    The point is, that if you want good healthy friendships, then wealth can be beneficial to that end. Wisdom, then, is beneficial for gaining wealth, but also beneficial both for maintaining and for optimizing the friendships that you acquire.

    But there is another side to this, and that is that poverty tends to push people away. That may not be a great commentary on those people, but it is true nonetheless. Contributing to this is the notion that poor people, as often depicted in the book of Proverbs, have unwise tendencies, which both contribute to their poverty and also sabotage their relationships. To put it another way, the second phrase indicates that these two symptoms – being poor and lacking strong friendships – are related, and are both caused by a lack of wisdom.

    So, here’s some of the exegetical data. The Hebrews word for “wealth” is hon; 18 of the 27 uses of this word occur in Proverbs, and Wealth is not seen as a negative in Proverbs, but a positive, a blessing, a result of wisdom (8:18; 13:11; 22:4), though not to be pursued as an end in itself (1:13; 28:22).

    The Hebrew verb yasaph means “to add” or “to increase,” and is used 14 times in Proverbs. This collection of wise sayings is intended to help you add things to your life; you can “add” wisdom (9:9), longer life (9:11; 10:27), happiness (10:22), material benefits (11:24), and persuasiveness (16:21, 23). While Proverbs is not a get-rich-quick scheme, it is about increasing your ability to gain what most people naturally want: wealth, friends, prestige, security, honor. These qualities seem elusive to others, but the wisdom of Proverbs helps accelerate the pace of obtaining them. Wealth adds to our ability to have good friends, and, again, one of the points of Proverbs is that wisdom can accelerate our ability to accrue and maintain some measure of wealth and material comfort.

    The second phrase describes the companion of a poor person. The Hebrew adjective dal, meaning “low, weak, poor, thin,” is usually only used in terms of one’s generosity toward or general attitude toward the poor (14:31; 19:17; 21:13; 22:9, 16; 22:22; 28:3, 8; 28:15; 29:7, 14). However, the condition of being poor or in poverty is seen as a self-inflicted condition in Proverbs (6:10-11 [par 24:33-34]; 10:15; 13:18; 14:23; 21:5; 23:21; 28:19). Again, a lack of wisdom and a lack of material wealth often go hand in hand.

    While the wealthy person attracts and adds friends, the poor person tends to repel them. Solomon observed in 14:20 that there is simply a natural aversion to poor people. Proverbs 19:7 notes that this is true of family and friends, also. That verse mentions that the poor person pursues them with words, but they don’t respond. Prov 18:23 gives some insight into this: a poor person often ends their conversations with an ask, and that can get wearisome. We can fuss about how unfair this is, or how superficial the friends of the wealthy are. But the bottom line is that conditions of being poor, friendless, unwise, and unhappy are generally seen in Proverbs to be the results of the intentional choices one makes, and the kind of lifestyle that people choose for themselves.

    In a society like ours where everyone thinks they are a victim of someone else, Proverbs reminds us that we are mainly the beneficiaries of our own good decisions, or the victims of our own poor ones.

    The verb parad, means to divide; it is in the Niphal stem which usually indicates the passive voice, which is how the NASB translates it: “But a poor man is separated from his friend.” However, even in the Niphal stem, this word sometimes just indicates “to divide” or “to separate from” in the active voice (see Gen 2:10; 13:9, 11, 14; Judges 4:11). The NIV prefers this active sense: “But a poor man’s friend deserts him.” Thus, it can be translated as an active or passive.

    So, is the friend repulsed and passively separated by someone’s poverty and poor decisions, or does he actively distance himself from the poor person out of a desire to not be bothered or bogged down him? While I think the verse leans toward the latter, the result is the same; as stated in those previous verses (14:20; 18:23; 19:7), we have a natural aversion to poor people and we are wearied quickly by their seemingly endless requests for help. Even if they are family or a close friend, at some point one feels like the aid given to a poor person is just enabling their poverty and lifestyle and not helping them transition to better decisions and a better life. A poor person can seem like a black hole of need, way beyond our capacity to satisfy it.

    While “wealth” here certainly refers to material resources, Biblically, wealth and prosperity can mean even more than this. Even those not as well-to-do as others may still have a wealth of joy, a wealth of compassion, a wealth of strategically-deployed encouragement. They may not have the best job, but they overflow with the fruit of the Spirit, with a winsomeness, and a Christ-likeness that attracts others. If we don’t have great wealth, we can strive to be wealthy in other ways; Scripture fast-tracks us toward a wealth of joy, meaning, virtue, and truth. These are commodities that may be easier to attain than wealth, but seem increasingly elusive and rare even in our increasingly prosperous world.

    Of course, there can be many reasons in a fallen world why someone lacks funds, and there can be many reasons why someone lacks friends. But at some point, a person must have the healthy introspection to ask if both these conditions are unrelated and purely the result of external circumstances, or if both conditions are related to one’s lack of wisdom. If one does not even venture to ask such questions about themselves, then they deprive themselves of the capacity to improve their situation.

QUOTES FOR CONTEMPLATION: The Rascally Erasmus

    Desiderius Erasmus was a sixteenth-century humanist, a product of the European Renaissance, and a sympathetic opponent of Martin Luther. They seemed to be on the same page in the early years of the Reformation, both agreeing on the need for reform within the Roman Catholic church, but they couldn’t quite see eye-to-eye on many important issues. In fact, Erasmus’ 1511 work In Praise of Folly, points out church problems before Luther even posted his Ninety-five Theses in 1517. Erasmus’ quirky comments in this snarky satire about mortal strife and difficulty seem hauntingly prescient relative to what we are going through today:

    “If you could look down from the moon . . . and see the innumerable broils of mortals, you would think you were looking at a great cloud of flies or gnats quarreling among themselves, warring, plotting, plundering, playing, frisking, being born, declining, dying. It is downright incredible what tumults, what tragedies can be stirred up by such a tiny creature, so frail and short-lived. Sometimes even a slight blast of war or plague seizes, scatters, and destroys many thousands at one swoop.”

- Desiderius Erasmus, The Praise of Folly, tr., Clarence H. Miller

(New Haven: Yale University Press, 1979), 78.