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5 Misconceptions about Wealth

March 10, 2023 By Peter Krol

The book of Proverbs covers many topics and gets intensely practical. One of the topics on which Proverbs has quite a lot to say is wealth.

The struggle for many Christians is that our thinking about wealth is often shaped by influences outside the Bible. Sometimes we’re shaped by materialism. Sometimes we react against materialism in a way that seems spiritual but demonstrates the sort of asceticism labeled by New Testament authors as “irreverent, silly myths” (1 Tim 4:7) and the “teachings of demons” (1 Tim 4:1). And at other times, we simply allow rank fear and unbelief to lead us away from our hope in God and reception of his wisdom.

Here are five misconceptions about wealth that must go if we are to believe and receive the wisdom of God.

1. It will make all my problems go away

This is frankly the lie I am most tempted to believe. Am I earning enough? Am I saving enough? How will I cover the costs of a growing family with all this inflation? How will we pay for college or medical needs? What we really need is a generous benefactor or a sudden windfall. Because if we had more wealth, all our problems would disappear, right?

Riches do not profit in the day of wrath, but righteousness delivers from death
Proverbs 11:4

According to the Bible, there is a problem we all have that is far greater than we imagine: our impending death. And God’s wrath against sin is real. My kids’ college tuition and my retirement package just can’t pay for such things. Only one thing can deliver us from death, or profit us in the day of wrath. Righteousness. And the entire Bible shows us how to get it (e.g. 2 Cor 5:21, Phil 3:8-11).

So wealth will never make your problems go away (see also Prov 11:28). But the amazing thing is that it just might help make other people’s problems go away. Wealth and people are both realities in this fallen world. But which one will serve, and which will be served? Use people to serve your wealth, and you’re in grave danger (James 5:1-6, 1 Tim 6:17). But use wealth to serve people, and the Lord himself says he is now in your debt (Prov 19:17, Matt 25:40).

2. I can tell who has it and who doesn’t

We tend to think we can tell the rich from the poor by looking. And this is great, because then we know whom to ask for favors (Prov 19:6). But appearances are deceiving.

One pretends to be rich, yet has nothing; another pretends to be poor, yet has great wealth.
Proverbs 13:7

Those who appear to be rich often appear that way for a reason: They’re good at holding onto their stuff for themselves. And it would knock your socks off to find out which of your acquaintances are the most generous with their wealth. Because they are so generous, they tend to keep very little for themselves to flaunt.

One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.
Proverbs 11:24

I have been a support-raising missionary for nearly a quarter of a century, and I don’t know why I’m still surprised, but I am. Those whom I think could give generously to support the mission often do not. Sometimes, they look like they can because they have lots of stuff. Yet often, those whom I am afraid to ask—because they don’t look like they can afford it—are those who write checks in the thousands or tens of thousands of dollars.

This is not an exact science. I am not saying that appearances are always the exact opposite of the truth. I’m simply saying that you can’t tell who has the most wealth just by looking at their lifestyle. Such judgment didn’t work on the Lord Jesus (2 Cor 8:9).

3. It is something I ought to feel guilty about

The Bible extends some serious warnings to the wealthy, since it is ridiculously easy to transfer my allegiance from God to my investment portfolio. Anyone who comes close to wealth ought to be sobered by it and wary of it. Wealth is something of a ticking time bomb or hot potato that will burn you if you hold onto it too long.

The problem, however, is that sometimes we take such truths and turn them into guilt trips. As though God wants people to be poor. As though it is unchristian to have access to wealth. As though one ought to be ashamed of themself if God has blessed them in material ways. But:

The blessing of the LORD makes rich, and he adds no sorrow to it.
Proverbs 10:22

God does not promise to make every one of his children wealthy here on earth, but he does bless some with wealth. And he blesses a few of those with a lot of wealth. He doesn’t do it to make their lives easy or problem-free (see misconception #1 above), but he does do it. Often, it’s not simply a random gift, given for no reason. It may simply be the fruit of living a life of wisdom.

In the house of the righteous there is much treasure, but trouble befalls the income of the wicked.
Proverbs 15:6.

Some people have no wealth because they’ve devoured it for selfish ends (Prov 21:20). But when a person wisely sees their wealth as not “mine” but the Lord’s, there is a strong motivation to collect more of it and put it to good use in service of others. The Bible does not lay a guilt trip on such people, and neither should we. When a believer is faithful with a little responsibility, the Lord’s reward is to give them even more such responsibility (Matt 25:21, 23).

4. It doesn’t matter how I get it

This should be obvious in light of the prior misconceptions, but it’s worth saying outright: Though wealth is not a bad thing in itself, that doesn’t mean we’re right to acquire it by any means possible.

Treasures gained by wickedness do not profit, but righteousness delivers from death.
Proverbs 10:2

There’s that inconvenient reminder of death again! If you acquire your wealth through wickedness, it won’t be of any help when it matters most.

So don’t gather wealth through wickedness. But also, don’t gather it through haste (Prov 13:11) or stinginess (Prov 28:22). That’s right: Your lottery earning will neither last nor keep its promises to you. And the image of a miserly Christian is a scandalous contradiction.

Hard, honest work over the course of a lifetime is the best way to go (Prov 13:11, 21:5).

5. It doesn’t matter whether someone has it or not

Have you ever been tempted to just throw your hands in the air and give up? Financial matters can be stressful and disheartening. Why not conclude that it just doesn’t matter? Wouldn’t it be a more faith-filled and Spirit-filled way of living to say, “I don’t care about money or wealth. I’m just not going to pursue it or think about it. God knows what I need, so I’ll just let go of the issue and let him provide whatever I need when I need it.”

That may sound mature, but it may represent a failure to grasp the first 4 misconceptions! Wealth cannot make your problems go away, but it can effectively alleviate the problems of others. You can’t tell who has it and who doesn’t, because those who are wise make use of it to serve others. You don’t have to feel guilty about wealth if you will be as generous with it as God has been with you. And it does matter how you get it: Not by using people but in order to serve them.

We’re real people with with real bodies in a real world filled with real suffering. Wealth can dramatically affect the quality of someone’s life, and that is the very reason why the Bible cares so much about the poor! Not because it’s better to be poor, but because God gives his people wealth to relieve the poor.

God wants you to use wealth to make friends with the people around you so you can win them to Christ (Prov 14:20, Luke 16:8-9).

And the wise person does not demonstrate a lack of awareness or concern with wealth but a deep awareness of such things, as demonstrated by their prayer:

Give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, ‘Who is the LORD?’ or lest I be poor and steal and profane the name of my God.
Proverbs 30:8-9

The prayer of the wise is neither a request to take wealth away nor a request to give all wealth to remove problems. No, the wise and righteous prayer is a prayer for plenty. A prayer for whatever God deems sufficient for his purpose.

And God’s purpose is clear: that we would love him with all our hearts, and love our neighbors as ourselves. So will you use people to serve your wealth, or will you use your wealth to serve people?

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7 Things I Wish Christians Knew About the Bible

March 8, 2023 By Peter Krol

Just a few years back, Michael F. Bird released a book called 7 Things I Wish Christians Knew About the Bible. I haven’t read the book, but this summary article is well worth your time. Bird’s seven things:

The Bible didn’t fall out of the sky
The Bible is divinely given and humanly composed
Scripture is normative, not negotiable
The Bible is for our time, but not about our time
We should take the Bible seriously, but not always literally
The purpose of Scripture is knowledge, faith, love, and hope
Christ is the center of the Christian Bible

With these 7 precepts undergirding our approach to the Bible, our study will be greatly improved.

Check it out!

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The Problem with Proverbs

March 3, 2023 By Peter Krol

What a unique treasure we have in the book of Proverbs! No other book of the Bible is as intensely practical as Proverbs. No other book presents such tremendous hope in the mundane parts of life. And no other book presents its material in quite the jumbled mess Proverbs appears to be.

If you have ever tried a chapter-a-day Bible reading plan, you understand how difficult it is to read Proverbs. Nearly every verse demands a pause for reflection. And much of the book yields only tenuous logical connections between one verse and the next. The book does not tell a story like Job. It rarely presents a train of thought across an extended poem like the Psalms. It (mostly) does not make a sustained argument like Ecclesiastes.

So how should we approach this book?

The Problem of Practicality

Proverbs is famous because it gets so wildly practical. There is a reason the pocket Bibles produced by the Gideons consist not only of the New Testament but also the Psalms and Proverbs. This book is so practical that people love to pilfer its riches in all kinds of ways.

Take for example, this 2006 work [unabashed affiliate link!] endorsed by such luminaries as David Jeremiah, Gary Chapman, Ruth Graham, and Chuck Norris. What a promising title! The Richest Man Who Ever Lived: King Solomon’s Secrets to Success, Wealth, and Happiness. Who wouldn’t want access to such secrets?

In The Richest Man Who Ever Lived, Scott reveals Solomon’s key for winning every race, explains how to resolve conflicts and turn enemies into allies, and discloses the five qualities essential to becoming a valued and admired person at work and in your personal life. Scott illustrates each of Solomon’s insights and strategies with anecdotes about his personal successes and failures, as well as those of such extraordinary people as Benjamin Franklin, Thomas Edison, Oprah Winfrey, Bill Gates, and Steven Spielberg.

At once inspiring and instructive, The Richest Man Who Ever Lived weaves the timeless truths of one of our greatest works of literature into a detailed roadmap for successful living today.
From the marketing copy

This sounds amazing, and the book has more than 1,600 reviews (over 1,300 of them five-star) to back it up.

Now I confess I haven’t read the entire book. I couldn’t make it past the first few chapters, where it was clear that Mr. Scott all but ignores the worldview of Prov 1-9 in favor of the practicals of Prov 10-31. And this simply will not do when we come to the book of Proverbs.

We cannot be dazzled by the book’s practicality to the point of ignoring the context established in the opening chapters.

The Problem of Arrangement

Proverbs 10-31 present six collections of wise sayings. Most of those collected sayings are exactly one verse (two lines) long. For example, Prov 20:3 is a saying about keeping aloof from strife. Prov 20:4 is a saying about the sluggard’s time management. And Prov 20:5 is a saying about the invisible intentions and motivations in people’s hearts. We go from one. Thing. To. The. Next.

The primary exception to this scattershot approach to collecting wise sayings is the first nine chapters. Those chapters consist of many long poems making sustained arguments. That’s why those first nine chapters are the key to understanding the book. They construct a conceptual framework for wisdom, although to say it that way is far too abstract and boring. The way Solomon himself says it is that “wisdom has built her house” (Prov 9:1).

With that house built, personified Wisdom invites you to the feast of chapters 10-31. And the buffet of those collected sayings will make sense only in light of the worldview presented in chapters 1-9.

But that raises a crucial question: How do we read and understand that buffet? And more profoundly: Why did the editors collect these sayings in such an apparently random fashion?

As for the why: We may never know for sure until we can make the acquaintance of these editors in the world to come and ask them directly. The best answer I’ve heard was from my seminary professor, who postulated that the book simulates how real life works. You never have a day of your life where you think about, or have to deal with, nothing but money. And another day dealing with nothing but friendship. And another day dealing with nothing but speech. No, our lives are a jumble of topics from moment to moment. Perhaps the proverbs were collected in a jumbled way to simulate how real life is lived day after day.

As for the how: Proverbs 10-31 nearly demands that we search its treasures for topical threads. We must glut ourselves on wisdom’s feast to find all the verses about money, assembling them into a body of teaching on that topic. And we look for all the verses on friendship. And all the verses on speech.

So much, so good. We just need to make sure we don’t run with the practicals there without first interpreting them in light of the book’s worldview.

The Problem of Probability

One last potential problem is worthy of consideration. Because the particular sayings of Proverbs are so utterly specific and practical, that has led many Bible teachers to develop a conventional wisdom that “proverbs aren’t promises but only probabilities.” While this conventional wisdom has some value, it can be quite misleading.

To understand why it is misleading, we need to examine how we arrived at such a principle to begin with. The reason is typically because various proverbs seem to contradict one another (such as Prov 26:4 and Prov 26:5), or because some verses are easily abused to browbeat people (Prov 22:6). So we seek to solve such errors with a sweeping principle such as “proverbs aren’t promises but only probabilities.”

But here’s the thing: The statement that “proverbs aren’t promises but only probabilities” is itself a wise saying. A summary statement. Dare I say, a proverb? And is that statement only a probability and not a certainty? Is it certain that proverbs aren’t promises? Or is it only a probability itself?

And here’s the bigger issue: The proverbs do not present themselves as probabilities. They do not talk about what might happen or what is likely to happen. No, they make legitimate observations about the way the world works. And at times, they offer clear commands and not simply suggestions (e.g. Prov 14:7, 23:23).

We can get close to solving the problem of probability when we simply bring in the matters of practicality and arrangement. The arrangement means that no single proverb tells the whole truth on a topic; that’s why many verses all speak to various aspects of the same topics! The practicality tells us that any single proverb is speaking to a very narrow, very particular situation. And in those intensely practical, extremely particular settings that the proverb speaks into, the proverb speaks truth. Not probability, but truth.

We misuse the proverb if we try to make it speak to a related but different practical situation it was not meant to speak to. (Prov 26:4-5: Don’t answer a fool in those particular settings when it is best not to answer him!) And we deeply confuse people if we teach that the proverb is not true but only likely. (Prov 18:10: Is it only likely but not certain that Lord’s name will be a strong tower to the righteous who flee to him for final refuge?)

Conclusion

No other book of the Bible is like Proverbs. It presents some unique problems, such as the problem of practicality, the problem of arrangement, and the problem of probability. But studying this book along its natural contours yields a wealth of results, as it leads us to Jesus, in whom are all the treasures of wisdom and knowledge (Col 2:2-3).

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4 Mistakes When Reading the Parables of Jesus

March 1, 2023 By Peter Krol

I recently wrote a piece on the parables of Jesus for the Logos Word by Word blog. It’s a pretty thorough look at what parables are, why Jesus used them, along with an exhaustive list of all of Jesus’ parables.

The final section offers strategies for overcoming four mistakes when reading the parables. The four mistakes are:

Read them as abstract, universal stories for humanity.
Read multiple versions of the same parable in the same way.
Read them as stories for people today.
Read them as though there was no Bible at the time.

Here is a taste:

In the act of persuasion, why not focus exclusively on logical argumentation, miracles, or Old Testament prophecy? Jesus uses all of those means, but what do parables contribute to the other forms of persuasion?

Jesus’s disciples ask this very question: “Why do you speak to them in parables?” (Matt 13:10). Jesus answers their question, but in a way that is sometimes wildly misunderstood. To grasp his two answers, we must grapple with the two Old Testament texts quoted by Matthew (13:10ff) and echoed by Mark (4:10ff).

Check it out!

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A List from Ezra Repeated in Nehemiah

February 27, 2023 By Ryan Higginbottom

A Bible reader making their way through the historical books of the Old Testament could be forgiven for feeling a sense of déjà vu after finishing Nehemiah, chapter 7.

If this describes you, the good news is, you’re not wrong! With a couple of exceptions[1], Nehemiah 7:6–73 is an exact copy of Ezra 2:1–70. While these passages are not the sort of fast-paced narrative that might captivate a modern reader, they are an accountant’s dream. These passages give a thorough list of the people who moved back to Jerusalem from Babylon during the reign of Cyrus. (See Ezra 1:1–11.)

Many Christians struggle to read a passage like this once. So why would it be in our Bibles twice?

The answer cannot be merely that Nehemiah found the scroll and wrote down what he read (Neh 7:5). Just a chapter later some Torah scrolls were read in public but were not copied into Nehemiah’s narrative. Something else is going on.

The current article is a case study of what Peter wrote about recently. When the Bible quotes or alludes to other parts of the Bible, we should take extra care to understand.

Ezra 2

The historical context of both passages is important. In Ezra 2, we have a list of the people “whose spirit God had stirred to go up to rebuild the house of the Lord that is in Jerusalem” (Ezra 1:5). God had put it in the heart of Cyrus, king of Persia, to send some of the captured Jewish people back to Jerusalem. The temple had been destroyed when Nebuchadnezzar’s army had leveled the city, and the people of God were now being charged (by a pagan king!) to rebuild what had been knocked down.

In the long list of chapter 2, the author took great care to list the people who returned by clans and families (Ezra 2:2–35). However, we also read of people specifically gifted and trained to help with the temple rebuilding efforts: the caravan back to Jerusalem included priests (Ezra 2:36–39), Levites (Ezra 2:40), singers (Ezra 2:41), sons of gatekeepers (Ezra 2:42), temple servants (Ezra 2:43–54), and sons of Solomon’s servants (Ezra 2:55–57).

What is the point of the list in Ezra 2? This thorough accounting shows that Cyrus really did let people leave for Jerusalem and that they were prepared for the work of rebuilding the house of the Lord and resuming temple worship. Much of the rest of Ezra recounts the success of those rebuilding efforts.

Nehemiah 7

By the time we get to Nehemiah 7, somewhere between 70-80 years have passed since that multitude hiked back to Jerusalem. Nehemiah is handing over the governorship of Jerusalem (Neh 7:2) after having successfully managed the rebuilding of the city wall (Neh 7:1).

But the work of reconstruction was not complete. The temple had been reopened and the wall was repaired and functioning, but the city itself was still a wreck. “The city was wide and large, but the people within it were few, and no houses had been rebuilt” (Neh 7:4). There was a third phase to the rebuilding efforts yet to come.

Then Nehemiah discovered the Ezra 2 scroll:

Then my God put it into my heart to assemble the nobles and the officials and the people to be enrolled by genealogy. And I found the book of the genealogy of those who came up at the first, and I found written in it: (Neh 7:5)

If we wonder why the long passage was included twice, we can start here. Nehemiah calls this “the book of the genealogy.” The leaders would rebuild the city by tribe and clan, so the genealogical records of those who repopulated the city were vital.

This played out later in Nehemiah. As the leaders made efforts to repopulate the city of Jerusalem, they cast lots to relocate people from the surrounding area (Neh 11:1). But when the list of people who settled in Jerusalem is given in Nehemiah 11:3–24, it is organized in part by tribe.

One List, Two Purposes

Although Ezra 2 and Nehemiah 7 are almost identical passages, the contexts show that the lists and enumerations were used for two different purposes. In Ezra, the list confirmed that Cyrus made good on his promise and that the returnees were ready to rebuild the temple. In Nehemiah, the list was recalled for genealogical purposes in an effort to rebuild and repopulate the city of Jerusalem.

There are several places in the Bible—like the tabernacle instructions and construction in Exodus—that seem repetitive, and we may wonder why God would preserve such passages for our benefit. Instead of viewing these passages with frustration or impatience, we can humbly ask God to teach us.

Often, these repetitions are instances of God’s people using his word in a faithful way. In addition to learning about each of the passages involved, we have examples for our instruction.

[1] These two passages are not exactly identical, and the small discrepancies have caused large stumbling blocks for some people. All of God’s word is important, including these differences, but that is not the focus of the present article.

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What to Do When One Passage Refers to Another

February 24, 2023 By Peter Krol

Though the Bible was written by dozens of human authors across centuries, it also claims to have been written by a single divine author (2 Tim 3:16) who was and is and is come. For that reason, these 66 books are all parts of that one great book, the Good Book, that the Lord caused to be written and preserved for his people through the ages.

You may have heard about New Testament quotes of the Old Testament. But that is not the only sort of intertextuality present in the Bible. Because the Bible is one unfolding revelation of God’s rule through his chosen Messiah, later portions of the Bible make constant reference to earlier portions.

Examples

In Ephesians 4:8, Paul quotes Psalm 68:18. And Psalm 68 itself (in Ps 68:1) quotes Numbers 10:35.

Hebrews 3:7-11 quotes Psalm 95. And Psalm 95:8 refers to the events of Exodus 17 and Numbers 20.

Mark 4:12 quotes Isaiah 6, but Isaiah 6 is difficult to understand apart from its allusions to texts such as Psalms 115 and 135.

Many places in the Old Testament reference “steadfast love and faithfulness” (2 Sam 2:6, Ps 25:10, Ps 40:11, Prov 3:3, Is 16:5, etc.), a pair of treats heavy with allusion to the character of the God in covenant with Israel (Ex 34:6).

What to Do

So quotations and allusions are not only what happens from the New Testament to the Old Testament. They also occur from later OT texts back to earlier ones. Identfying an OT quote in a NT passage may be only the first step in a linear chain of references that go farther and farther back.

That means that, in order to understand the passage with the quote, we must go back and understand the passage being quoted. Ancient authors didn’t quote older texts the way we today turn things into soundbites.

I’ve written before about what to do with such quotes. I’ll restate the principles here, but I encourage you to check out that blog post for further explanation.

NT quotes of the OT are referencing passages, not verses.
Don’t read past the OT quotes.
Look up the OT quotes and study them in context.
Consider how the NT author employs the OT context and repurposes it for his audience.
What seems obvious may not be all that obvious.

These principles apply just as much to quotations or allusions from an OT text to a prior OT text, as to quotations or allusions from a NT text to an OT text. Such connections are like divine road maps showing us how the Good Book fits together. Let’s take advantage of these opportunities to deepen our understanding of the entire body of God’s revelation.

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How to Handle the Charge of Contradictions in the Bible

February 22, 2023 By Peter Krol

TGC Africa has a great piece called “Can You Trust the Bible When It’s Full of Contradictions?” In it, Ryan van der Avoort asks three questions and offers four suggestions. His approach would help anyone wrestling with the question, or speaking to someone wrestling with the question.

The necessary questions:

Could you be more specific?
Are you willing to be humble?
Will you read and study the Bible for yourself?

The four suggestions:

No one is saying that the Bible is always easy to understand.
Tensions are not necessarily the same as contradictions.
The immediate context of a passage matters.
The larger storyline of the Bible frequently brings clarity.

Check it out!

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Why it Matters that the Bible was Written to Specific People at a Specific Time

February 17, 2023 By Peter Krol

While the Bible was written for us (1 Cor 10:11), it was not written to us. When we read the Bible, we are reading someone else’s mail.

This is why context matters. It is not appropriate to isolate sentences and sentiments and use them to our own ends. We must grasp the author’s main point to his original audience. We must consider how that main point either looks forward to Christ or reflects back upon him. And only when we have done those things are we in a position to consider how the text ought to produce change in anyone’s life today.

Photo by Mr Cup / Fabien Barral on Unsplash

Historical Context Defined

We’ve spent much space on this blog giving examples of how the literary context matters. But that is not the only kind of context.

One other such context is the historical context. How does the historical situation of this text affect the way we read it? And by “historical situation,” I’m not referring to cultural practices or artifacts within the text. I’m talking about the real-life situation of the author and audience of the text. What was going on in the lives of the author and audience that caused this person to write this text to these people at this time?

We cannot answer that question with certainty—or even high probability—for every book of the Bible. But whenever we can answer it, we ought to make sure that answer guides us whenever we seek to understand a text.

An Example

Have you ever noticed the difference between how the books of Kings and Chronicles describe the moral character of King Abijah (Abijam) of Judah?

In the eighteenth year of King Jeroboam… Abijam began to reign over Judah… He walked in all the sins that his father did before him, and his heart was not wholly true to Yahweh his God, as the heart of David his father. Nevertheless, for David’s sake Yahweh his God gave him a lamp in Jerusalem. (1 Kings 15:1-4)

Then Abijah stood up…and said… “But as for us, Yahweh is our God, and we have not forsaken him… Behold, God is with us at our head, and his priests with their battle trumpets to sound the call to battle against you. O sons of Israel, do not fight against Yahweh, the God of your fathers, for you cannot succeed.” (2 Chron 13:4-12)

Both Kings and Chronicles go out of their way to label each king of Judah as doing either what is right or what is evil in God’s eyes. There are clear good guys and bad guys, good kings and bad kings. But when it comes to Solomon’s grandson Abijah, the authors of these two books just couldn’t get their assessments aligned.

The author of Kings definitely knew about the warfare between Abijah and the northern kingdom (1 Kings 15:6; see 2 Chron 13:2). But he chose to leave Abijah’s faith in God, as demonstrated in that warfare, out of his narrative. Why would he do that?

The historical context of these two books can help.

Different Audiences, Different Times

The book of Kings (1 Kings and 2 Kings make up one long book that happened to be divided into two scrolls) was written for the people of God languishing in Babylonian exile. The book tells the story of the kingdom, ending with Nebuchadnezzar’s conquest of Jerusalem and the deportation of the population to a foreign land. The book is not without hope, as the final paragraph describes the reversal of fortune for one of their last kings (2 Kings 25:27-30).

But when all is taken into account, the book of Kings answers the chief question of those stuck in Babylon without temple, priest, or sacrifice: How did we get here?

The book of Chronicles (again, 1 Chronicles and 2 Chronicles are one book kept on two scrolls) was written for the people of God who had returned to Jerusalem to rebuild the city and repair their lives. This book also tells the story of the kingdom, but it ends with a very different hope: Cyrus’s decree to return and rebuild (2 Chr 36:22-23). From the detailed genealogies of 1 Chr 1-9 to the lengthy liturgical sections (1 Chr 15-16, 22-29; 2 Chr 15, 19-20, 24, 29-31, 35), the book of Chronicles provides pertinent instruction and thrilling hope for those reconnecting to their past and reinstating the proper and authoritative worship of their God.

So when all is taken into account, the book of Chronicles answers the chief question of those who have returned from exile: How do we start things back up in the right way, without repeating the mistakes of our ancestors?

Employing Historical Context for Interpretation

How does this historical context help us to answer the thorny interpretive question of King Abijah? Was he good or evil? Faithful or disobedient?

The audience of Kings needed to hear of Abijam’s faults. The thrust of his life and rule was more like his father Rehoboam than his great-grandfather David. He was not undivided in his allegiance to Yahweh, and he carried the pride and insecurity of Rehoboam into a new generation. This was not pleasing to Yahweh, and it was one step along a lengthy slide into Judah’s abandonment of the covenant, leading to her demise and deportation.

But the audience of Chronicles needed a different message. They needed to know that Abijah was not as bad as he could have been. In fact, he had his shining moments. One such moment was when he publicly professed his faith in Yahweh and gave the priesthood its proper place: not as a magical totem but as an opportunity to lead the people toward covenant fidelity. Now that you are back in the land, you need to know that you, like Abijah, have a history of great sin against God. But if you bear fruit in keeping with repentance—demonstrating your faith through establishing a legitimate priesthood that leads the people to serve Yahweh above all gods—you, too, will find great success and security in the land you rebuild.

Conclusion

The historical context is an important piece of the puzzle we call Bible study. By placing yourself in the shoes of the original audience, you are more likely to grasp the intended message for them in their day. And when you have done so, you will unsurprisingly find the Bible becoming even more — not less — relevant to our lives today.

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Does God Know His Plans for You, or Only for Exiled Israel?

February 15, 2023 By Peter Krol

Over the years, numerous readers have requested a “context matters” post on Jeremiah 29:11: “For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.”

I have not provided one, partly on the ground that the misuse of this verse is well documented on many other websites. I have, instead, provided a satirical “context matters” post on the frequently overlooked life advice of Jeremiah 25:27. We can apply precisely the same reading strategy to Jer 25:27 that we generally apply to Jer 29:11, with an unexpectedly staggering result.

With that said, here comes Christopher Kou with a wonderfully sane treatment of Jer 29:11, which—wonder of wonders!—can be applied sensibly to Christians living today!

Although serious Bible students are not wrong to insist on a methodic approach to Scripture, including a consideration of the historical context in which it was written, the Old Testament texts are given to us for our instruction today (2 Tim 3:16). How, we may wonder, should we balance a sound reading of the Bible with more immediate application?

Kou does a great job pushing back on a knee-jerk overreaction to the contextless misuse of Scripture, in favor of a contextually nuanced what-it-meant-back-then, that then translates into a robust how-it-ought-to-change-us-today sort of application. I commend this work for your consideration.

Check it out!

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10 Truths About God’s Word From Nehemiah 8

February 13, 2023 By Ryan Higginbottom

Both nature and the Bible give compelling arguments that God wants to be known. He reveals himself.

It should therefore not surprise us that God reveals to us something about those very means of revelation. How else would we understand?

So, while it may seem circular to some, the Bible is a valid and rich source of information about how we should treat special revelation coming from God. The eighth chapter of Nehemiah is crammed with this sort of instruction.

In the Midst of Rebuilding

The books of Ezra and Nehemiah are largely about new beginnings. A remnant of Israel has returned to Jerusalem from exile in Babylon. They have rebuilt the altar, the temple, and the city walls, and they are rebuilding the city itself. In the midst of so much building, they are learning how to be God’s people again.

The occasion in Nehemiah 8 is a special month in the Jewish calendar. The first day of the seventh month is the Feast of Trumpets, and later we have the Feast of Booths. On the first of the month, the people call for Ezra the scribe to bring the book of the law into the public square (Neh 8:1).

Learning about God’s Word

From the way the people handle, approach, and react to the Law, we can learn much about God’s word.

God’s word has divine authority

The scrolls that Ezra carried into the square before the Water Gate were not merely historical. The people were not just feeling nostalgic. This was “the Book of the Law of Moses that the Lord had commanded Israel” (Neh 8:1).

God’s word is preserved

The people called for the Law, and—rather remarkably—Ezra had it (Neh 8:2)! Between the devastation that Jerusalem experienced and the decades spent in Babylon, the existence of these scrolls is surprising. Because God wants to be known, he protects and preserves his word.

God’s word is meant to be understood

There is staggering emphasis on understanding the Law in this chapter. Those who gathered were those “who could understand” (Neh 8:3, 4). Levites “helped the people to understand the Law” after Ezra read it (Neh 8:7). “They read from the book, from the Law of God, clearly, and they gave the sense, so that the people understood the reading” (Neh 8:8). The people rejoiced greatly “because they had understood the words that were declared to them” (Neh 8:12).

The reading of the Law was no empty religious activity. The people wanted to understand the words from their great God.

God’s word demands sustained attention

Ezra read from the Law “from early morning until midday” and “the ears of all the people were attentive to the Book of the Law” (Neh 8:3). This is a long time to stand and listen, but this reading is worthy of such focus.

God’s word is honored

The Israelites constructed a platform for Ezra to stand on for this reading, so they were literally elevating God’s word in front of the people (Neh 8:4). When “Ezra opened the book in the sight of all the people,” “all the people stood” (Neh 8:5).

God’s word leads to worship of God

Note what happened after Ezra brought out the scroll.

And Ezra blessed the Lord, the great God, and all the people answered, “Amen, Amen,” lifting up their hands. And they bowed their heads and worshiped the Lord with their faces to the ground. (Neh 8:6)

God speaks and as the people learn from and about their Sovereign Lord, they are humbled and driven to worship him.

God’s word is understood in community

Trained ministers of the temple—the Levites—moved among the people to give instruction after the reading of the Law was over (Neh 8:7–8). The Israelites “remained in their places” while this happened, so this may have looked like teachers walking through a large crowd and stopping to help small groups.

In the West we sometimes overemphasize the individual nature of religious life. We’d do well to remember the blessings of being among God’s called people.

God’s word brings conviction

As the people heard the words of the Law, they wept (Neh 8:9). They were likely overcome by their sin and moved to confess their violations to God (see Neh 9:3). The Scriptures are not cold or dry. This living and active word sinks a hot poker into our hearts and points us to the deep mercy of God in our conviction.

God’s word is worthy of study

After a long day of hearing the Law and working to understand it, some of the Jewish leaders wanted more. They went back to Ezra the next day “in order to study the words of the Law” (Neh 8:13).

God’s word informs behavior

As a result of this study, the leaders realized they had not been keeping the Feast of Booths properly (Neh 8:17). There was immediate and fruitful application from this study of God’s word as the whole city was brought into obedience.

A Rich Word

There is more to say about the Bible than what is captured in Nehemiah 8, but this is quite a list. I was quieted and convicted as I read this chapter of God’s word, because I don’t always treat the Bible as it deserves. Perhaps you might benefit from a slower meditation on these truths about the Scriptures. Do you believe them? Do they shape the way you and your church approach the Lord?

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