By: Obed Pineda
God has always desired that His people be a people of understanding, knowledge, and wisdom, setting them apart from the rest of the world (cf. Proverbs 1:1-7, Ephesians 5:8-17). For this reason, it is valuable to learn that these three terms are not the same by definition, but rather one leads to the other. Without understanding, it is impossible to be knowledgeable, and without knowledge one cannot be wise. An illustration that can be used to explain the dynamic of these three is the difference between a layman, an apprentice, and a master mechanic. The layman is one who understands what a vehicle is and what purpose it serves, but does not know how to identify or fix a mechanical issue when it arises. The apprentice is a novice mechanic who knows how to use the proper tools to repair the car under the proper instruction, but is not fully capable of identifying the source of the problem on his own due to a lack of practice. A master mechanic is he who has perfected his trade through diligent application of the knowledge he gains with each car he fixes to the point where he can correctly identify the problem of a vehicle with just a verbal description of the issue. His experience and diligence of learning from each car he works on grants him the wisdom to eventually become a master in his craft. The Hebrew amanuensis explains, “everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil” (Hebrews 5:13-14). Remember that this explanation is part of the admonishment for allowing one’s spiritual growth to stagnate (cf. Hebrews 5:12). Furthermore, understanding how one becomes wise brightens Jehovah God’s reason for having Moses repeat the Law a second time to the generation that would be allowed to enter and conquer the Promised Land (cf. Numbers 14). When it is read a second time, Moses declares to the children of Israel, “Surely I have taught you statues and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statues, and say, ‘Surely this great nation is a wise and understanding people’” (Deuteronomy 4:5-6). Moses’ words to the second generation that came out of Egypt verifies that true, heavenly wisdom lies in the path guided by an obedient faith (cf. James 3:13-18). Yet, it is curious to notice that one method implemented by God to exercise His children’s ability of discernment is a system of questions that require critical thinking. For example, after Job had been frustrated by his friend’s persistent accusation that he was reaping the consequences of some hidden sin he was guilty of, his self-righteousness is triggered and he speaks out of term (cf. Job 31). Jehovah God responds to Job, after Elihu’s discourse (cf. Job 32-37), and questions His servant, “Who is this who darkens counsel by words without knowledge? Now prepare yourself like a man; I will question you, and you shall answer Me” (Job 38:2-3). Through a long line of rhetorical questions, God reminds Job about His omnipotence, omniscience, and omnipresence prompting Job to acknowledge, “I know that You can do everything, and that no purpose of Yours can be withheld from You. You asked, ‘Who is this who hides counsel without knowledge?’ Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know” (Job 42:2-3). God led His servant to “the fruit of righteousness” (James 3:18a) by making him reflect on and contemplate his words through the medium of rhetorical questions. Let us recall that a question is rhetorical when the answer is found within the question itself. When God asked, “Who is this who darkens counsel by words without knowledge” He was clearly referring to Job; the man being questioned. Therefore, the purpose of a rhetorical question is to prompt a moment of contemplation in order to assist a person in arriving to a realization or better understanding. It was through this method that God guided Job to the understanding that He was in control of the situation. The Lord Jesus also implemented this method on several instances during His tenure here on earth. On a certain occasion, while He was teaching the people in the temple, the chief priests, the scribes, and the elders demanded, “by what authority are You doing these things? Or who is he who gave You this authority” (Luke 20:1-2). The inspired Luke reveals that the Master responds with the following query, “The baptism of John – was it from heaven or from men” (Luke 20:3-4)? Although at a first glance it may appear that the Master found a way to avoid answering their question concerning His authority, upon a closer examination it becomes evident that Jesus did in fact provide an answer for them. Pay close attention to the similarity between the questions. Their question and the Savior’s question were both addressing a matter of legitimacy. According to history, the Sanhedrin took it upon themselves to ensure that all doctrines being taught and practiced were within the parameters of God’s Law, seeking to prevent the spread of false doctrine or idolatry. Hence, what the Lord was revealing is that by allowing John to baptize the people for the remission of sins, they had acknowledged that John had been sent by God. However, Luke manifests that the chief priests, scribes, and elders were hesitant in answering because they either disobeyed a heavenly commandment by not being baptized by John or they would openly admit that they (unlike the people) did not accept John as a prophet of God and simply allowed it to be out of convenience (cf. Luke 20:5-7). Naturally the Lord was fully aware of what their thought process would be, but His intention was to make them see that the same God who authorized John’s baptism authorized Him as well. Regrettably, their refusal to allow Christ’s lesson to bear fruit of wisdom in them provides further proof that “a scoffer does not love one who corrects him, nor will he go to the wise” (Proverbs 15:12). Verily, God’s use of rhetorical questions must not be so easily dismissed. These questions provoke one to evaluate the paths they choose to travel in this life more carefully. On the contrary, this Divine inquiry establishes yet again God’s confidence in man’s ability to reach wise conclusions by making godly choices. With this true statement in mind, it is valuable to judiciously and critically ponder Peter’s inspired, rhetorical question: “If the righteous one is scarcely saved, where will the ungodly and the sinner appear” (1st Peter 4:18)?