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Context Matters: The Prodigal Son

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celebration

Hieu An Tran (2018), public domain

Perhaps you’re familiar with the story of the Prodigal Son. This parable has made it well into the cultural atmosphere. We hear the term “prodigal” whenever anything precious returns.

Within the church, this story is everywhere. It is held up as both a model of repentance and a reason for parents of wayward children to hope. Many sermons have been preached and many books have been written on this famous parable.

Are we reading this story properly in context? Is it really all about repentance after reaching the lowest point? When we learn to read the Bible for what it is, and not as a collection of morals and memorable phrases, we’ll find that some of our most cherished stories have a different or deeper meaning than we’ve assumed.

The Context of Luke 15

The story of the Prodigal Son is found in Luke 15:11–32. But it would border on Bible study malpractice not to read this story in the context of the entire chapter. We find stories of a lost sheep, a lost coin, and then the lost son. These parables seem to rush out of Jesus in one long breath, so we should consider them together. (In fact, Luke refers to the three stories as “this parable” (Luke 15:3).)

Additionally, we cannot miss the introduction Luke provides.

Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” So he told them this parable. (Luke 15:1–3)

Note that the parables are addressed to the Pharisees and scribes after they grumbled about the way Jesus welcomed tax collectors and sinners. They were offended Jesus would share his time and space with such people.

The Lost Sheep

In verses 4–7, Jesus tells the well-known story about the one sheep out of a hundred who was lost and then found. Notice the ending of the parable and its emphasis on rejoicing, made especially relevant by the audience Jesus was addressing.

And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

The Lost Coin

In verses 8–11, Jesus tells the story of a woman who lost one of her ten silver coins. She seeks diligently, finds it, and throws a party.

And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

The Lost Son

Let’s note the way the third story picks up on the themes we’ve already mentioned.

The younger son left his father with his inheritance, squandered it, and reached the lowest of all possible low points for a Jewish person: feeding pigs (an unclean animal) and even longing to share their food (verse 16).

This son “came to himself,” planned his speech, and headed home. He was planning to take a place as a servant (verse 19), but his father would have none of that. The father “ran and embraced him and kissed him” while he was still a long way from the house. The son confessed his sin and admitted “[he is] no longer worthy to be called [his] son” (verse 21).

The father then shifted into party-planning mode. He called his returning child “my son,” and “they began to celebrate” (verse 24).

If we’re looking at the three parables of Luke 15 as a group, we’d expect the story to end here, in celebration. But we have eight verses and one major character remaining.

The Grumbling Son

The father’s older son bristled at the sound of the party for his prodigal brother. “He was angry” and refused to join the festivities (verse 28). The conversation between the older brother and the father that followed shows that the older brother is a spitting image for the Pharisees and scribes at the beginning of the chapter.

The older son emphasized his service and rule-keeping to his father, and he wondered why his father never allowed him a party (verse 29). The son couldn’t believe that his brother who wasted all of his inheritance money on sinful pursuits was worthy of the fattened calf (verse 30).

The central points of the chapter can be found in its final two verses.

And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15:31–32)

The older brother didn’t grasp the freedom and joy of being with his father. And he didn’t grasp the heartache and loss of his brother’s departure or the significance of his return. As the NASB puts it, “we had to celebrate and rejoice” (verse 32).

We Must Rejoice

Though the first two stories in Luke 15 involve searching for something that is lost, that is not the main theme of this chapter. And though all three parables feature the restoration of what was lost, that’s not it either.

In telling this parable to the Pharisees, Jesus is shining a bright light on God’s delight and pleasure in welcoming sinners. There is joy in heaven, joy before the angels of God—a party worthy of rings and robes and fattened calves—when even one sinner repents.

And for those who do not share the Father’s joy in welcoming sinners? Well, their focus on the law instead of the Father should make them re-examine what it means to be a child in the first place.

Context matters.

For more examples of why context matters, click here.

Note: This was originally posted in 2019.

Context Matters: Count the Cost

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coins

Michael Longmire (2018), public domain

Perhaps you’ve heard that Christians need to count the cost. They must plan and be prepared; they should always know what they’re getting into.

The advice to “count the cost” often comes up when raising money for a new building or a missions trip. (Let’s color in that thermometer!) I’ve also heard people use this expression when launching a project or undertaking a new venture.

What does Jesus mean by this little phrase? In Scripture as in life, context matters. If we learn to read the Bible properly—instead of as a loose collection of proverbs and pull-quotes—we’ll find that some familiar phrases and verses have far different meanings than we’ve assumed.

Jesus Teaches About Discipleship

The phrase “count the cost” (or “calculate the cost”) only appears one place in the Bible: Luke 14:28. The larger context is Luke 14:25–35, where Jesus lays out the demands of being his disciple.

Jesus punctuates this sermon with three statements about what qualifies a person to be his disciple; the phrase “cannot be my disciple” appears in verses 26, 27, and 33.

These are indeed hard sayings!

If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. […] So therefore, any one of you who does not renounce all that he has cannot be my disciple. (Luke 14:26–27,33)

It is between the second and third warning that Jesus uses two illustrations about counting the cost. In the first (Luke 14:28–30), Jesus tells of a man who wanted to build a tower. If the builder lacks the proper finances and supplies, he will end up with an unfinished project and ridicule. In the second illustration (Luke 14:31–32), a king ponders an upcoming battle. Outnumbered two-to-one, if he foresees disaster for his army, he will pull out of the fight and ask for a peace treaty.

In the first illustration, the question is: Do I have enough? In the second: Am I strong enough?

What is the Cost?

In the middle of a discourse on discipleship, Jesus’s illustrations raise a natural question: What is the cost of being a disciple of Jesus?

The answer from Jesus flashes as stark as lightning. “So therefore, any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33). Combined with verses 26 and 27, the comprehensive answer is as simple as it is difficult. Being a disciple of Jesus may cost you everything.

Christian discipleship is not about frequent cost-counting and recalibration. It must be obvious from the beginning of your journey with Jesus that you may lose everything. In fact, you must be willing to lose all family, all possessions, all respect, all dignity—even your very life—as a Christian disciple.

The question of counting the cost only needs to be raised once, because the answer is always the same. The only fruitful disciples are those who are willing to drop everything, as Jesus highlights in the last two verses of this chapter (Luke 14:34–35). Like tasteless salt, a Christian still clinging to family, possessions, or life is not effective or useful.

Lose Everything to Gain Everything

Jesus demands everything of his followers. But those who give up everything for Jesus will not find loss, but gain. Those who have Jesus have everything.

And in giving up everything, Christian disciples follow the pattern of the same Jesus who issues the call. He laid aside all family, possessions, relationships, glory, and dignity—at both his incarnation and at the cross—to purchase the salvation of his people.

Have you counted the cost of following Jesus? There is no discount, and the bill is extreme. But Jesus supplies what you lack and gives joy along the path.

Context matters.

For more examples of why context matters, click here.

This post was originally published in 2019.

Take the Obvious Step

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steps

Mahkeo (2017), public domain

If you need refreshment or encouragement, schedule some time with a new Christian. The recently-reborn often have a clarity and passion lacking in those who are older in the faith.

A friend was recently telling me about a new Christian he knows. I was thrilled to hear the steps this young man was taking! He heard biblical teaching on stewardship and finances, and he asked for helping making a budget. He was convicted about church membership, so he looked for a local body to join. He read the Great Commission and began inviting his unbelieving friends to an evangelistic Bible study.

For this young man, there is great power in recognizing and submitting to Jesus as Lord. When the master’s commands are clear, there is no room to argue.

How We Mangle Application

As we study the Bible, we often come up short when it comes to application. This is both understandable and regrettable.

Our flesh is fiercely resistant to the Spirit, so it is natural to omit application. It’s the hardest step in the Bible study process precisely because it is the most personal. Application requires repentance and faith and change, all of which are hard.

But stopping short of application is also a great tragedy. In fact, many unbelievers would be comfortable observing and interpreting the Bible. We show and pursue the fruit of the Holy Spirit when we apply God’s truth personally and corporately.

Even those familiar with solid Bible study principles may wriggle out of applying God’s word. Seasoned Christians, tired of “read more, pray more” mantras, may dig and brainstorm instead. They end up distracted by a countryside hunt when the treasure was sitting on their doorstep.

Different Kinds of Application

In an effort to seem original or deep, our chase for applications can dodge the undeniable thrust of a passage of Scripture. We approach the gold mine with a shovel and end up buried under a pile of nuance.

It’s worth re-orienting ourselves. Peter has urged us to consider two directions (inward and outward) as well as three spheres of application (head, hands, and heart). Though this makes six total combinations (our worksheet can help), not every passage will land on every person or group in all six ways.

However, dividing possible applications into these categories may lead you away from actually applying the main point of a passage. Resist this temptation! Sometimes the next steps are obvious, and instead of spending time checking boxes, we should direct our prayer and planning toward the clear application.

There may be something obvious we should believe (head application).

There may be something obvious we should embrace or love (heart application).

There may be something obvious we should do (hands application).

A Recent Example

My small group is studying Luke, and at a recent meeting we read Luke 14:1–24. In part of this passage (verses 7–11), Jesus tells a parable about a wedding feast. Jesus insists that his followers should not assume a place of honor but rather the “lowest place.” This way, if anyone is in the wrong chair, the public re-seating would be honoring instead of shameful. Jesus ends the parable with his main point: “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11).

In our meeting, we talked about humbling ourselves. How can we remember our standing before God on a regular basis?

In the moment, I thought of an obvious application: confessing my sins. In remembering my sins and taking them to God, seeking and receiving his forgiveness because of Jesus’ work, I have a plain application of this passage. I have been trying to work this into my regular devotional life.

Find the Next Step

Not all passages have obvious applications, but some do. If you have been following Christ for many years, you may instinctively resist what seems easy and obvious. However, these applications are abundant in Scripture for a reason: We need to hear them. Often.

And, as always, remember Jesus as you apply his word. Walk toward that application in the Spirit’s power and with the understanding that—as a Christian—you are already loved and forgiven.

This was originally posted in 2019.

3 Essential Ingredients for Understanding the Bible

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bread dough

Nadya Spetnitskaya (2018), public domain

It’s not popular these days. So many people are counting carbs and dodging gluten. But it’s true: I love bread.

Bread is one of God’s great gifts—a gift so great that even someone with my paltry cooking skills can throw together a passable loaf.

While there are thousands of variations, the core bread recipe is remarkably simple: flour, water, yeast, and salt. That’s it.

Experts can punch up the flavor with add-ins and fancy baking techniques, but those four ingredients are essential. Without them, you might whip up something delicious, but you don’t have bread.

It’s the same way with understanding the Bible. There are a few essential elements that must be present if we’re to learn from God’s word.

The Bible

This may be obvious, but it must be said. In order to understand the Bible, we need to actually read the Bible!

We don’t need to be Hebrew or Greek scholars. God has been generous in providing plenty of quality English translations. And for most of us, these translations are easy to access.

But we do need the actual words of the Bible. Not study notes or a friendly devotional or a commentary. Not at first. We need time to read, hear, and meditate on the words of God.

The Bible is meant for Christians to read and understand. God is not trying to hide its meaning from you. You are smart enough to read and study the Bible.

Humility

If we aim to understand the Bible, we must approach it with humility.

What is true in our personal relationships is also true in our approach to the Scriptures—in order to learn, we must be convinced that we have things to learn! When we draw near to the Bible, we are submitting to an authority. We approach the bench in handcuffs, we do not bang the gavel. The posture of the Christian disciple must be one of open hands, bowed head, well-worn knees.

As we meet with God in his word, we acknowledge that we are naive and foolish. Ignorant and forgetful. Frail. Incomplete in our understanding.

But God is wise. He is experienced. All-knowing. Never forgetting. Strong. On top of all that, he loves to communicate about himself and his world through his word.

When we call the Bible “God’s word,” this is not just a synonym. This is a reassuring, bulls eye-accurate description. We must come humbly to the Bible because the God of the universe stands behind these words.

The Holy Spirit

Finally, we need help to understand the Bible. This is help that God loves to give, but we cannot understand the Bible on our own.

God helps us grasp the Bible by coming to us himself in the person of the Holy Spirit. We need the Spirit’s work and power to give us both insight and the gift of repentance.

The Holy Spirit is described as our helper and teacher (John 14:26). Paul writes that we have received the Spirit of God “that we might understand the things freely given us by God” (1 Corinthians 2:12), and that, because of the Spirit, “we have the mind of Christ” (1 Corinthians 2:16).

If you are a Christian, the Holy Spirit dwells within you. Pray and ask for his help as you read the Bible.

Closing

There is more to say about studying the Bible, of course. This website is devoted to saying more about studying the Bible! But this article is about the essentials.

Remember this the next time you seek out God in the Scriptures. Read the Bible. Approach with humility. Ask for the Holy Spirit’s help. And God will give you hearty, nourishing, sustaining food that will bring deep satisfaction to your soul.

This was originally published in 2019.

Context Matters: God Will Give You the Desires of Your Heart

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woman looking out window

W A T A R I (2018), public domain

If you’re a Christian, you may have heard that God has promised to give you the desires of your heart. That sounds amazing, doesn’t it?! Indeed, this quip has been used to justify both questionable actions and bad theology.

In this article, we will look at this phrase in its context, because context matters. When we learn to read the Bible properly—and not merely as a collection of one-liners and sound bites—we’ll find that some of the most famous passages take on different and deeper meanings than we’ve thought.

A Conditional Promise

We should begin with the most obvious fact. The phrase “he will give you the desires of your heart” is only half of a verse. Plucked clean and held up in the wind, this seems like an unconditional promise. But we must consider the entire verse!

Delight yourself in the Lord, and he will give you the desires of your heart. (Psalm 37:4)

That’s a harder pill to swallow. It’s a conditional promise—if you delight yourself in the Lord, then he will give you the desires of your heart. In the immediate context, this is powerful. If we desire God, he will give us our desires, which must include him!

But there’s more here. The first two verses of the psalm are an exhortation not to be envious of the wicked, “for they will soon fade like the grass.” Then verses 2–6 exhibit a pattern, as the reader is urged to love the Lord in various ways and he promises to respond and act. The parallel structure of these verses helps us understand what it means to “delight yourself in the Lord” and what it means that God “will give you the desires of your heart.”

Followers of God should “trust in the Lord and do good” (verse 3), “commit [their] way to the Lord” (5), and “trust in him” (5). Then God will grant them to “dwell in the land and befriend faithfulness” (3), “he will act” (5), and “he will bring forth [their] righteousness as the light, and [their] justice as the noonday” (6). Notice the circular pattern here—the more we commit our ways to God and trust in him, the more he will give us growth in righteousness, which leads to more trust in God.

The Larger Picture

The entire psalm is repetitive but instructive. The wicked will fade away and perish, but the righteous will inherit the land. David’s reference to “the land” throughout this psalm picks up on God’s covenant promise, dating back to the days of Abraham, to dwell with his people in their own land.

David goes on to describe the ways people pledge themselves to the Lord and the ways he cares for them.

How do the righteous act? They do not envy the wicked (verse 1); they are still before the Lord and wait for him (7); they do not worry about the ways the wicked prosper (7); they cease from anger and wrath (8); they wait for the Lord (9); they are meek (11); they are generous and giving (21); they delight in God’s way (23); they lend generously (26); they turn away from evil and do good (27); they speak wisdom and justice (30); they keep the law of God in their hearts (31); they wait for the Lord and keep his way (34); they are people of peace (37); and they take refuge in the Lord (40). These actions go along with delighting oneself in the Lord.

Now, how does God care for those that honor him? He will give them the land (9); he will give them land and abundant peace (11); he will turn back the plots of the wicked (15); he upholds them (17); he knows their days and their heritage will remain forever (18); he does not put them to shame in evil times (19); they have abundance in the days of famine (19); he will give them the land (22); he upholds their hand (24); he will not forsake them (28); they will dwell in the land forever (29); he will not allow them to be condemned when brought to trial (33); he will exalt them to inherit the land (34); he gives them salvation (39); he is their stronghold in troubled times (39); and he helps them, delivers them, and saves them (40). These blessings go along with receiving the desires of our hearts.

Conclusion

We cannot say that God will give us the desires of our hearts. If we delight in him, he will change our desires so that they glorify him, and he will satisfy those desires. He will even give us himself.

Psalm 37 is not the only place in the Bible that we see this glorious truth, but we can see it here if we read carefully. A sugary half-truth is no match for the deep, brilliant promises of God.

Context matters.

This post was originally published in 2019.

For more examples of why context matters, click here.

Reading the Bible for the Ten Thousandth Time

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bible glasses

Lilian Dibbern (2018), public domain

We’re good at learning our surroundings, aren’t we? After living in one place for many years, we know every last detail. We know which noises are normal and which drips and knocks require a phone call. We know the cold spots of each room, the number of stairs between floors, and which floorboards squeak the loudest. If necessary, we could find our bed in the deepest darkness, because we know our place. It’s home.

For some people, this familiarity is comforting. They like the warmth and security that comes from knowing a place inside and out. But for others, the comfort makes them uneasy. It seems boring and dry, like a mouth full of uncooked oats. They start to look for something new.

Some might think of the Bible as predictable and stuffy, especially those who have been reading it for years. They know every beat of every story. There are no more surprises; the excitement is gone.

By instinct we know that first-time readers of the Bible need guidance. But long-time readers need help too. In this article we’ll explore some of the ways to combat boredom and lethargy for experienced Bible readers.

Five Ways to Fight Bible Weariness

There are many ways to guard against the boredom that can come with age and familiarity. Here are five of the best.

Remember why you’re reading. The Bible is not boring because it has a grand, explosive, eternal purpose. We read the Bible in order to know the God of the universe! We wouldn’t know him, or know how to approach him, if he didn’t tell us. And because God is infinite, we cannot exhaust our understanding of him. So, while you might know all the stories in the Bible, you can always know and worship the God behind those stories better. And here’s a glorious follow-up: This is exactly what God wants!

Adjust your routine. There are lots of different ways to take in the Bible. If you’ve been reading a lot, try listening. Read through the Bible as quickly as you can. Or take six months, read one book as many times as possible, and let it sink into your bones. Study the Bible, memorize it, sing it. A different translation or a different physical Bible might offer the fresh perspective you need.

Teach the Bible. Most Bible teachers will tell you they learn far more during their teaching than any of their students. Most churches and ministries often need Sunday school teachers, Bible study leaders, and volunteers at the local nursing home. Don’t shy away from children’s ministries either—you really have to know and believe the Bible to explain it to kids! If your Bible intake is not just for yourself, you may find it more challenging, comforting, and life-giving.

Apply the Bible. Though the Bible’s text and truths don’t change, we do. This means that the same accurate interpretation of a passage at age 25 has massively different implications when we’re 55. Application is the most difficult step of Bible study, so we often skip it, but application is precisely where we are forced to trust in God. Our faith grows the most when we take steps of obedience and witness God supporting our feet. To fight disinterest in the Bible, push your Bible study from observation and interpretation all the way to application.

Share the gospel. It’s tempting to think the Bible is dusty and anemic when we never witness the power of God through its words. In addition to applying the Bible to ourselves, we can see this power as we tell others about Jesus. The Holy Spirit most often uses the words of the Bible to awaken the dead and grant faith in Christ, and we can be a part of this! If you want to see just how powerful the Bible is, pray for opportunities to talk to others about Jesus, and then rejoice and obey when those opportunities arise. (God loves to answer this prayer!)

Ask and You Shall Receive

When we feel fatigue with the Bible, the problem is not with the book. The problem is with us.

But remember—God is a compassionate father who loves his children. At the bottom of every strategy given above is this encouragement: Talk honestly with God about your struggles. Confess your sin, your apathy, your lack of love. Ask him to be merciful, to change you from the inside out.

Don’t let your boredom with the Bible lead you away from God. Take it to him; he already knows and is eager and able to help.

This post was originally published in 2018.

Context Matters: The Ten Commandments

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ten commandment tablets

Jondolar Schnurr (2015), public domain

You’ve no doubt heard of the Ten Commandments. You may not have them memorized, but even hardened non-Christians can rattle off a few of these commands.

The Ten Commandments have inspired thousands of sermon series, dozens of catechism questions, and even a Hollywood movie. Within the church we parse the Ten Commandments carefully, considering both what they require and what they forbid of us.

Despite their ubiquity, we don’t often consider this question: Are we using the Ten Commandments as we should?

Context matters. If we learn to read the Bible as it is—and not as a collection of independently assembled laws and proverbs—we’ll discover that some of our most familiar passages take on different or deeper meanings than we’ve always assumed.

Exodus 20

The Ten Commandments are first given to the Israelites at Mt. Sinai, after God has brought them out of Egypt, through the Red Sea, and through several post-sea trials. From the top of the mountain God speaks these words to his people.

I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery. (Exodus 20:2)

This is a short preface which lands an important punch. In it, God reminds the people that he is YHWH, the special, personal name that he has only revealed to Israel. Further, he is their God. He is linked to the people; he is for them.

God has “brought [them] out of the land of Egypt.” The end of this verse is not just repetition, it is a reminder that God is keeping a long-ago promise to to his people. God had promised land to his people—specific land, in fact, that was not in Egypt—and Jacob and Joseph both knew that because of God’s promises their stay in Egypt would be temporary (Genesis 46:3–4, Genesis 50:24; see also Exodus 6:8).

Finally, God reminds the Israelites that he brought them “out of the house of slavery.” God redeemed them from their terrible state as slaves. He showed compassion and great power in rescuing them.

It is in this context that we read the Ten Commandments. Peter has already written extensively on this passage, and he makes this crucial point: “They do not earn their position as his people by obeying these words [the Ten Commandments]. He gives them these words because they are already his people.”

At Mt. Sinai, the people are not hearing rules from a cold and distant judge. They are hearing laws from a loving, powerful Father.

Deuteronomy 5

The title of the book Deuteronomy means “second law,” and most of the book is a repetition and explanation of the law that God has already given.

As Moses repeats the Ten Commandments, he is looking back on the covenant that God made with his people at Mt. Sinai. He remembers the mountain and the fire and the fear, and he puts the commands into context for the people. He is repeating the law because the Israelites are about to cross the Jordan and settle where foreign gods are worshiped. Their understanding of their God and his law is essential.

In chapters 1–4 of Deuteronomy, Moses recounts much of the history of Israel after Egypt. He tells them that when they obey in their new land, the people will marvel that God is so near to them and that their laws are so righteous (Deut 4:7–8). Moses refers explicitly to the “Ten Commandments” and calls them God’s “covenant” in Deut 4:13. He reminds the people that, though they will disobey, God is merciful. “He will not leave you or destroy you or forget the covenant with your fathers that he swore to them” (Deut 4:31). All of the miracles and mercy of the Exodus happened so that the people would know that the Lord is God and that there is no other beside him (Deut 4:35).

We read this preamble in Deuteronomy 5:

And Moses summoned all Israel and said to them, “Hear, O Israel, the statutes and the rules that I speak in your hearing today, and you shall learn them and be careful to do them. The Lord our God made a covenant with us in Horeb. Not with our fathers did the Lord make this covenant, but with us, who are all of us here alive today. The Lord spoke with you face to face at the mountain, out of the midst of the fire, while I stood between the Lord and you at that time, to declare to you the word of the Lord. For you were afraid because of the fire, and you did not go up into the mountain. (Deuteronomy 5:1–5)

Once again we see that God is described as the great and covenant-making God. Moses reminds the people of the fire on Mt. Sinai that engulfed the mountain. Then, as now, God’s power, presence, and holiness should inspire godly fear and obedience.

Why Do We Have These Commandments?

What is brief in Exodus is expanded in Deuteronomy. The holy, powerful, sovereign, covenant-making God gives these commands to his people out of love. He wants it to go well with them and with their children after them, that their days may be prolonged (Deut 4:40).

Because the Israelites are God’s people, he loves them enough to give them these commands. These laws are not shackles around the feet; these commands are the way to freedom, the best way to live as God’s loving people in the world.

Context matters.

We have collected all of the “Context Matters” posts on this blog on one page—check it out!

This post was originally published in 2018.

Grammar and the Good Samaritan

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houses

Joshua Hanks (2018), public domain

What shall I do to inherit eternal life?

There’s hardly a more important question. However, as we find this question addressed to Jesus by a lawyer in Luke 10:25, it wasn’t an honest question. It was a test.

After Jesus turned the question around and the lawyer gave the textbook answer, Jesus affirmed the lawyer: “You have answered correctly; do this, and you will live” (Luke 10:27–28).

But the lawyer couldn’t stop there. He wanted to justify himself, so he followed up with this: “And who is my neighbor?” (Luke 10:29)

The Basics of the Parable

In response, Jesus told the now-famous parable of the Good Samaritan.

You’ve probably heard the basics. A man is robbed, beaten, and left half dead on the side of the road. Both a priest and a Levite, two representatives of the devoted members of the Jewish religion, avoid the man by passing on the opposite side of the road. A Samaritan approaches, has compassion on the man, and cares for him at great cost to himself. Those are the basics.

As students of the Bible, we must read the Scriptures carefully. We observe the text before we move on to interpret and apply it. Given this commitment, we need to consider an important question: Did Jesus answer the man’s question?

Jesus Flips the Question

The lawyer wanted a neighbor list. Who’s in, and who’s out? If Jesus engaged the lawyer on the lawyer’s terms, he might tell a story with several characters, some of whom would qualify as neighbors.

But Jesus turns this question around. His story has a single person in need, one person who needs the neighbor-love God’s law commands.

When we study the Bible, our observations must include the grammar of the passage. We should notice the subjects, verbs, objects, and so on. And in this passage, Jesus is not concerned with the word “neighbor” as a noun, but as a verb.

Okay, I know—the word “neighbor” isn’t a verb. But at the end of the parable, Jesus asks the lawyer, “Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” (Luke 10:36) Instead of telling the lawyer who his neighbors are, Jesus wants the lawyer to understand how to be a neighbor.

Pay Attention to Jesus’s Words

There are important ethnic, religious, and cultural aspects to the Good Samaritan story that are beyond the scope of this post. But we only get to those larger issues through careful observation of the passage.

The lawyer was concerned about himself—his eternal life, his neighbors. But Jesus had much more in mind. The command to love one’s neighbor is not about checking a box to get closer to heaven. We are called to love our neighbors by seeing and meeting their needs. In obedience to our heavenly Father, we can love others because we have known abundant love ourselves.

Jesus often asks and answers questions in surprising ways. If we don’t observe the grammar of the text carefully, we might miss what he’s really up to.

This post was first published in 2018.

Context Matters: Mary and Martha

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making bread

Harry Thaker (2018), public domain

Perhaps you’ve heard the account of Mary and Martha. One sister (Mary) sits at Jesus’s feet while the other (Martha) complains about a lack of help in the kitchen.

This story is often cited to reinforce the practice of devotional time, to warn against distractions, and to scold people (especially women) about fussiness regarding hospitality.

But we must answer a crucial question. What is the context of this story? The Bible is not just a collection of sayings and proverbs, ripe for picking and snacking on when we please. As we learn to read the Bible for what it is, we’ll see that some of our most familiar passages take on different and deeper meanings than we’ve assumed.

The Middle of Luke

The middle third of Luke’s Gospel begins in Luke 9:51 when Jesus “set his face to go to Jerusalem.” Instead of itinerant preaching around the Sea of Galilee, Jesus begins to move purposefully toward the city of his ascension (see Luke 9:51).

Much of the beginning of this section concerns discipleship. In Luke 9:51–56, Jesus rebukes James and John for wanting fire from heaven to fall on those Samaritans who didn’t receive Jesus. In Luke 9:57–62 we read of three encounters with hesitant followers, and Jesus presses them on this question: What will be your highest priority—comfort, tradition, family, or me?

Jesus sends out 72 disciples in Luke 10:1–24 to preach (and bring near) the kingdom of God. In this passage, Jesus makes it clear that his followers must rejoice primarily that their names are written in heaven (verse 20). But he also explains how the Son reveals the Father (verse 22) and how those who reject the disciples actually reject the Father (verse 16).

This leads to the conversation with the lawyer (Luke 10:25–28) and the parable of the Good Samaritan.

The Greatest Commandments

This lawyer stood to test Jesus, asking what was necessary for eternal life. When Jesus turned the question around, the lawyer answered correctly.

And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” (Luke 10:27)

Jesus praised the lawyer’s answer, and the lawyer asked a question in an attempt to justify himself. “And who is my neighbor?”

Jesus’s answer to this question is the parable of the Good Samaritan. We won’t take that parable apart in this article, but the ending is instructive.

Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.” (Luke 10:36–37)

While the lawyer was concerned about the word “neighbor” as a noun, Jesus wanted him to understand “neighbor” as a verb. Instead of defining who should receive love as a neighbor, Jesus focused on how to be (or become) a neighbor.

And, for many people, this brings the section to a close, with the story of Mary and Martha included as an awkward footnote.

Mary and Martha

Martha welcomed Jesus into her home and we are immediately introduced to her sister, Mary. The first description of Mary is the classic description of a disciple, sitting at Jesus’s feet and listening to his teaching (Luke 10:39).

Martha was “distracted with much serving,” and complained about her sister to the Lord. Jesus addressed her with affection and compassion.

But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her” (Luke 10:41–42).

While Luke makes it clear that Jesus had welcomed, traveled with, and been supported by women from early in his ministry (see Luke 8:1–3), we must not overlook the gender dynamics at play here. Jesus commends discipleship for women over distracted, anxious hospitality.

Jesus directs Martha to the “one thing” Mary has chosen. Namely, himself! And on the heels of a conversation with a lawyer, it stands out that the one necessary thing Jesus mentions is not the law. The law is not bad, but now the Keeper and Interpreter of the Law is present, the One whom the prophets and kings longed to see (Luke 10:23–24).

The Greatest Commandment

After the conversation with the lawyer, the parable of the Good Samaritan fleshes out what it means to “love your neighbor as yourself.” But the story of Mary and Martha is also connected to the lawyer’s answer to Jesus.

In a classic chiastic move, Luke has switched the order of explanation. The last story explains the first commandment.

How do we love the Lord with all our heart, soul, strength, and mind? Look at Mary. She has chosen the good portion.

We keep the greatest commandment by being a disciple of Jesus. We listen to his word. In contrast to anxiety and trouble, we look to and follow Jesus, the One who makes the Father known.

Conclusion

The story of Mary and Martha is not primarily about domestic duties. It’s not mainly about “quiet times” or distractions either.

Luke teaches us to love God by loving and following the Son. And we grasp this point when we read the Bible with our eyes open to all that’s happening within its pages.

Context matters.

Check out all of our Context Matters posts here.

This post was first published in 2018.

Context Matters: The Lord’s Prayer

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praying

Olivia Snow (2017), public domain

You’re probably familiar with the Lord’s Prayer. In fact, you might feel like you’ve heard it a million times.

You might pray it as a family or during worship at church. Many pastors have preached through this passage, and most of the church’s historic catechisms analyze this prayer in detail.

But we rarely consider the context of the Lord’s Prayer. Because of the frequency with which this prayer is recited, the Lord’s Prayer might be the passage of Scripture most often removed from its context.

But context matters. The Bible is not a collection of independent stories, proverbs, and prayers. Each book was written by an author with a purpose. If we learn to read the Bible for what it is, we’ll discover that some of our most familiar passages take on different or deeper meanings than we’ve always assumed.

The Sermon on the Mount

As recorded by Matthew, the Lord’s Prayer falls in the middle of the Sermon on the Mount. (Peter has written about this portion of Matthew’s Gospel recently here and here.)

Our Father in heaven,
hallowed be your name.
Your kingdom come,
your will be done,
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our debts,
as we also have forgiven our debtors.
And lead us not into temptation,
but deliver us from evil. (Matthew 6:9–13)

This sermon is for Jesus’s disciples (Matt 5:1), and in chapter six Jesus is teaching about spiritual practices and values. For a watching world, these are crucial aspects of life that denote one of Jesus’s followers.

Private Religious Practices

In Matthew 6:1–18, Jesus is concerned with the disciples’ religion. And Jesus contrasts the children of God with the hypocrites and Gentiles. The overarching command is this: “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven” (Matt 6:1).

  • When you give to the poor, don’t draw attention to yourself like the hypocrites. Rather, give to the poor in secret. (Matthew 6:2–4)
  • When you pray, don’t draw attention to yourself like the hypocrites. Rather, pray to your Father in secret. (Matthew 6:5–6)
  • When you fast, don’t draw attention to yourself like the hypocrites. Rather, fast in secret. (Matthew 6:16–18)

In each of these situations, Jesus says the hypocrites will reap the reward they seek (honor or praise from people) but nothing else. Those whose practices are done in private—without concern for notoriety—will be rewarded by God.

The Lord’s Prayer falls in the middle of this instruction. It is not a prayer that is prayed to attract attention, but it is private, trusting communication between a disciple and God.

God is Father

In the Lord’s Prayer we are famously instructed to address God as “Our Father,” but this is part of a longer and wider point Jesus is making about God’s family.

Until the Sermon on the Mount, Jesus had not spoken of God as Father in Matthew’s Gospel. But in these three chapters, Jesus refers to God as Father 17 times, with a whopping 12 of them coming in chapter six. Part of Jesus’s point is that his disciples have a new relationship with God. He is not simply the law-giver or judge, but he is father.

This is the exact point Jesus is making when he introduces the Lord’s Prayer. He tells the disciples not to “heap up empty phrases as the Gentiles do.” The Gentiles think that when they pray they will “be heard for their many words.” But for disciples, God is Father, and “your Father knows what you need before you ask him.”

You do not need a lengthy or eloquent prayer to turn God’s gaze. You already have his attention. You are his child! Of course he will listen!

The way we pray, including the way we pray the Lord’s Prayer, reveals whether or not we believe God is our loving father.

Forgiveness

The fifth petition of the Lord’s Prayer concerns forgiveness, and Jesus continues to teach about the topic after saying “Amen.”

For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. (Matthew 6:14–15)

The word “for” at the beginning of this sentence is instructive. For disciples, Jesus’s teaching on prayer must be connected to their interactions with other people. The way they approach God in prayer, and even the forgiveness they seek from God, is connected to the way they forgive others.

We don’t have the space to exhaust the Bible’s teaching on forgiveness, but many other passages teach that we cannot earn forgiveness from God. What Jesus says here must make sense when considering other portions of the Bible which are more straightforward.

In short, the way people treat those who have sinned against them reveals an important part of their heart toward God. Those who are forgiven by God make a consistent practice of forgiving others. And those who do not forgive others may not know the forgiving love of God.

Conclusion

The Lord’s Prayer is not an isolated collection of six requests. And while it is instruction from Jesus on how to pray, it is more than that.

The Lord’s Prayer is an illustration of what it looks like to pray to a heavenly Father who knows what you need before you ask him. It is an example of how to pray in secret, how not to practice your righteousness before men, and how to seek reward from God. And it is a reminder that our relationship with God cannot be divorced from our relationship with other people.

Context matters.

You can find all of our Context Matters posts collected on this page.

This post was first published in 2018.