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How to Understand the Context of the Psalms

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We’ve given a long list of examples to show how critical literary context is for interpreting Bible verses. Many of our favorite and most-quoted verses either find greater nuance or challenge our presumption when we read them in the context of the argument or story in which they reside.

But different kinds of literature work in different ways. And “context” does not always work in exactly the same way.

Take, for example, the Psalms. While each psalm is a self-contained poem that ought to be read in its own right—and not twisted to say whatever we want it to say—”context” in the psalms is more fluid than in other books of the Bible. The poetic/literary context may help us to avoid clear misinterpretation. But there is another equally important context for these poems: Israel’s life of worship and personal devotion. Similar to how we might quote a line of a favorite hymn without deep analysis of the statement’s context, we might find ourselves using Psalm verses in the same devotional manner.

For example, before I can quote or sing, “hither by Thy help I come,” must I first understand what an “Ebenezer” is (Come Thou Fount, verse 2)? For another example, I can find encouragement that “I once was lost but now am found” without having to explain in detail that this amazing grace is a sweet-sounding doctrine that saves wretches like me.

Why can I say this about the Psalms? Where does this idea come from?

From looking at how the Psalms were actually used in ancient Israel. If we look at Old Testament examples of people referencing the Psalms, they rarely quote an entire psalm. Instead, they mash together a pile of quotes from a variety of psalms. This mash of verses becomes a newly sung or prayed poem in its own right.

Scott Barkley (2008), Creative Commons

Example #1: Relocating the Ark

When King David moves the ark of the covenant back to Jerusalem and sets it inside his new tent, a celebration erupts, rife with harps, lyres, cymbals, trumpets, and singing (1 Chr 16:1-7). And the song they sing that day is recorded for us:

  • 1 Chr 16:8-22 largely matches Psalm 105:1-15 (only the first third of the psalm).
  • 1 Chr 16:23-33 has been modified from Psalm 96:1-13 (most of the psalm, but with a few lines omitted).
  • 1 Chr 16:34 concludes with a common introductory refrain from many psalms (Ps 106:1, 107:1, 118:1, 118:29, 136:1 ).
  • 1 Chr 16:35-36 presents a second, responsive song, consists of a modification of Ps 106:47-48.

So here, in a concrete example of Israel’s worship, we see selections from at least 3 psalms mashed together with a refrain found in four other psalms. They did not need to clarify, to take one example, the context of Psalm 105 or 106 (the ups and downs of Israel’s history) in order to sing the “praise verses” from those psalms as part of the medley.

Example #2: Praying in the Fish’s Belly

We have a more rapid-fire example of selecting an assortment of verses and mashing them together in Jonah 2. This example also shows us not the corporate worship of the assembled people, but the private worship of a man crying out to his God.

  • Jonah 2:2 = Ps 120:1, Lam 3:55-56
  • Jonah 2:3 = Ps 88:6-7, 42:7
  • Jonah 2:4 = Ps 31:22
  • Jonah 2:5 = Lam 3:54, Ps 69:1, 18:4-5
  • Jonah 2:6 = Ps 116:3, 9:13, 30:3
  • Jonah 2:7 = Ps 142:3, 143:5, 18:6, 88:2, 11:4
  • Jonah 2:8 = Ps 31:6
  • Jonah 2:9 = Ps 50:14, 26:7, 22:25, 116:14, 116:18, 3:8

Now you’ll notice that the lines from Jonah are not typically exact quotes of the related psalm verses. But it should be easy to see how those verses from many psalms have shaped Jonah’s prayer. He’s taken all the verses about watery judgment, earthen graves, and rising up to call upon the Lord, and he’s compiled them to make the prayers of many psalmists his own.

Conclusion

While we are never justified in using a psalm verse in a manner contrary to its meaning in the context and flow of the poem, it is clear that we can and should draw on verse selections, or compilations of verse selections, to inform both our corporate and personal worship. We do not violate the principle of “context” if we take a selection of verses with a common metaphor and combine them into a new poem.

Context Matters: I Never Knew You; Depart From Me

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Perhaps you’ve heard that not everyone who calls Jesus “Lord” will enter the kingdom of heaven (Matt 7:21). And that Jesus will blindside such folks on the last day when he claims not to have known them, and he commands them to depart from him (Matt 7:23). Have you ever feared finding yourself among that number of woefully deluded souls?

Context matters. When we learn to read the Bible properly—and not merely as a collection of isolated quotes or arbitrary threats—we’ll find that some of our most familiar sayings have more nuance or qualification than we typically assume.

denipet (2008), Creative Commons

The Text

The warning Jesus issues near the end of his Sermon on the Mount is, in fact, rather sobering. Anyone unmoved by it ought to be the first to fear:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ ” (Matt 7:21-23)

It is clear that calling Jesus “Lord” is not enough, on its own, to gain a person entry into the kingdom of heaven. Neither is speaking prophesy, nor casting out demons, nor doing mighty works in the name of Jesus.

And these facts ought not surprise anyone who has read the Bible.

  • Balaam spoke true prophecy from the Lord (Num 23-24), but did not end well (Num 31:8, 16).
  • Saul had his demons cast out (1 Sam 16:23). Judas Iscariot, along with the other 11 disciples, was authorized to cast demons out (Mark 3:14-19).
  • Solomon did mighty works of wisdom (1 Kgs 3:16-28) and temple construction (1 Kgs 6:1, 7:51). Yet he did not stay the course (1 Kgs 11). (Though it’s possible that Ecclesiastes represents Solomon’s repentance in old age.) We could also cite Jonah, Joab, King Uzziah, Demas, and Judas Iscariot as examples of those who did “mighty works” but arguably may not have entered the kingdom of heaven.
  • Of course, Judas is our chief example of one who called Jesus “Lord” without membership in the kingdom.

So the warning is real, and particular examples can be given. But what does the warning mean, and who exactly should tremble at it?

Preceding Context

In the preceding paragraph, Jesus sets an expectation that his community, his kingdom on earth, will consist of a number of wolves dressed up like sheep. These are what he calls the “false prophets” (Matt 7:15).

Jesus says two times that “you will recognize them by their fruits” (Matt 7:16, 20). The nature of the fruit matches the nature of the tree. Good fruit comes from good trees. Grapes come from vines. Thorns come from thorn bushes. You can’t pick up a fig and conclude it came from a thistle.

And the trees that fail to bear good fruit will be cut down and thrown into the fire (Matt 7:19). This is exactly what John said when describing the coming judgment (Matt 3:10b).

So the argument goes like this: The new community of Jesus will have false prophets within it. You will recognize them by their fruits, which prove what sort of tree the person is. And the unfruitful tree will be burned.

This paragraph demands a “so what” question: So what kind of fruit signals that one presenting as a sheep is in fact a wolf? What exactly is the fruit of a false prophet?

A Preliminary Answer

Matt 7:21-23 begins to answer that question by explaining what we are not looking for. Jesus thereby flips the question around. Instead of defining the fruit of a false prophet, he first defines what is not the fruit of a true sheep:

  • Calling Jesus “Lord”
  • Speaking prophecy in Jesus’ name
  • Casting out demons in Jesus’ name
  • Doing mighty works in Jesus’ name

Such fruit does not guarantee that the apparent sheep is an actual sheep. There could still be a wolf lurking underneath the wool dressing gown. They are called “false prophets” for a reason!

A Fuller Answer in the Subsequent Context

So we look to the next (and final) paragraph of the Sermon to get the answer we’ve been looking for.

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock… And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.” (Matt 7:24, 26)

Here is now something observable. Does the person not only hear Jesus’ words, but do them? This is the mark of a true sheep. Does the person only hear his words but not do them? This is the mark of a wolf in sheep’s clothing.

And the “doing” he refers to cannot be the “doing” of theatrical rituals, such as naming Jesus’ name, speaking prophecy, or casting out demons. The “doing” almost certainly refers back to everything Jesus has covered in this Sermon.

Being poor in spirit, meek, peacemaking, etc. (Matt 5:2-16). Honoring God’s law from the heart and not merely outwardly (Matt 5:17-48). Avoiding ostentation in the practice of piety (Matt 6:1-18). Seeking the kingdom instead of money and possessions (Matt 6:19-34). Living generously and graciously in community (Matt 7:1-12).

These are the folks, the true sheep, who “enter by the narrow gate,” which is hard but leads to life (Matt 7:13-14).

And they know how to recognize the “many” who try entering through the wide gate that leads to destruction. The fruit of the false prophets is the outward exercise of religion divorced from the personal and private transformation of the heart to love God and love his people.

Conclusion

If this warning from Jesus doesn’t cause you to tremble, you are most likely in danger from it. Please re-examine whether your religion is any deeper than outward conformity to a set of public practices. If your life doesn’t change when you hear this word of Christ, yours will be a pitiable case on the day of judgment.

But if your heart quails at the thought of ever missing your Lord Jesus and his kingdom, you’re probably already well on your way down that narrow road toward eternal life (Matt 5:3-6).

Context matters.

Thanks to Bonnie S for the idea for this post.

For more examples of why context matters, click here. 

Analyzing the Rich Man and Lazarus

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Peter Gurry has an interesting post at the Gospel Coalition entitled “Is the Rich Man and Lazarus a Parable?” While the post does address that question, it also does much more.

Gurry tackles the account in Luke 16:19-31, demonstrating a number of excellent OIA skills. He observes how the characters are named and portrayed. He considers the surrounding context. He asks great interpretive questions and answers them from the text. He draws vibrant application from the passage.

I encourage you to read the article to see another example of good Bible study skills (even though he doesn’t use the terminology of OIA).

Check it out!

Are All Who Laugh or Have Wealth Cursed?

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Luke 6:20-26 appears to make no qualification whatsoever:

  • Blessed are you who are poor, for yours is the kingdom of God…Woe to you who are rich, for you have received your consolation.
  • Blessed are you who are hungry now, for you shall be satisfied…Woe to you who are full now, for you shall be hungry.
  • Blessed are you who weep now, for you shall laugh…Woe to you who laugh now, for you shall mourn and weep.

We may be inclined to race to Matthew’s parallel passage so we can qualify the text with “poor in spirit,” “hunger for righteousness,” etc. But that would violate a fundamental principle of observing and interpreting Luke’s intended message for his audience.

So what should we make of these extreme statements?

In a recent episode of the Ask Pastor John podcast, John Piper masterfully demonstrates why context matters. He takes up this question on this text, and he observes the context of Luke’s argument to help us understand and apply these verses as Luke intended.

The podcast would be a great use of 11 minutes of you day. Check it out!

Context Matters: God Won’t Give You More Than You Can Handle

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Perhaps you’ve heard that God will never give you more than you can handle. That, when life turns against you and sin bares its fangs, you can get through it with enough courage and persevering faith.

Context matters. When we learn to read the Bible properly—and not merely as a collection of quotable quotes or inspirational sayings—we’ll find that some of our most familiar sayings aren’t actually in the Bible.

Biblical Context

First, we should deal with the fact that the larger biblical witness clearly contradicts the statement that “God won’t give you more than you can handle.”

Just ask Job, whose vexation at his condition was heavier than the sand of the sea (Job 6:2-3). He would prefer to be crushed than to have to handle his situation any longer (Job 6:8-9). He loathed his own life (Job 7:16) and wished God would lay off him long enough that he could swallow his spit (Job 7:19). And these things all come from only one of his speeches!

Just ask the psalmist (perhaps David), who also asks God to look away from him so he can smile again (Ps 39:13).

Just ask Jonah, who was so completely unable to handle what God gave him that he figuratively died from it (Jon 2:1-3), and later wished he could literally die (Jon 4:8-9).

The consistent biblical witness is that: God gives people more than they can handle so they will learn to trust that only he can handle it. The common aphorism that “God won’t give you more than you can handle” is triumphalistic nonsense that fails to account for the common human need for lament through deep suffering.

Lauren Macdonald (2014), Creative Commons

Literary Context

The phrase “God won’t give you more than you can handle” won’t show up in a Bible keyword search. Just try it. This mistaken sentiment typically arises from a superficial reading of 1 Cor 10:13, which warrants a closer look.

“No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.” (1 Cor 10:13)

This glorious verse sets up Paul’s chief command in this passage: “Therefore, my beloved, flee from idolatry” (1 Cor 10:14). How did he get here?

In this section of the letter (beginning with 1 Cor 7:1), Paul answers a number of questions the Corinthians had asked him in a letter. In 1 Cor 8:1, he takes up the question of what to do with food sacrificed to idols—a major source of meat in the Corinthian market.

In chapter 8, he gives a preliminary answer that knowledge is important and helpful: There is only one God; therefore eating meat that was sacrificed to a non-existing entity doesn’t really matter. However, what’s even more important than true knowledge about the spiritual realm is love for other believers. If eating this meat might tempt someone back into worship of those idols, don’t do it. Therefore, we can restrict our liberty (due to mature knowledge) at times to serve others.

In chapter 9, Paul uses himself as a positive example. He restricts his liberty, his right, to get paid as a minister. He does this out of love, so he can preach the gospel to more people.

Then in chapter 10, Paul uses Israel’s wilderness generation as a negative example. They took their privileges and liberties for granted. As a result, they fell into idolatry and immorality, and God removed their right to life.

Paul’s point is simply: Liberty + selfishness = idolatry and death. But liberty + love = greater gospel impact on people’s lives.

In this context, he states that “no temptation has overtaken you that is not common to man.” In other words, don’t look down on the characters of Scripture as boneheads. You’re no different than they! You think you can eat meat sacrificed to an idol and not get sucked back into idolatry? You think you’re beyond this? You should remember you have the same inclination toward pride and self-trust as the ancient Israelites. And that temptation will lead nowhere good.

“God…will not let you be tempted beyond your ability.” He doesn’t say he won’t give you more than you can handle. He says that whatever temptation you face will always have an escape. The rock that is Christ still follows you through your wilderness, pronouncing blessing and spewing life. When you can’t handle your circumstances, don’t forget that he can.

Therefore, my beloved, flee from idolatry.

Context matters.

Thanks to Andrew J for the idea for this post.

For more examples of why context matters, click here. 

Context Matters: This is the Day the Lord has Made

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Perhaps you’ve heard that this is the day the Lord has made. Let us rejoice and be glad in it (Ps 118:24)! But what makes today any more joyful than another day? And has God not made all the other days?

Context matters. When we learn to read the Bible properly—and not simply as fodder for tired slogans—we’ll find that some of our most familiar verses have a surprising power to change our lives.

State Library of South Australia, Creative Commons

Analysis of the Psalm

I’ve written before on Psalm 118, where I analyzed the poem’s structure and flow of thought. I won’t repeat that material here, but will assume it and move directly to the verse in question.

Processional

Psalm 118:19 begins the victory parade for the returning, victorious king. He starts at the gates of Jerusalem (Ps 118:19), gathers a crowd (Ps 119:20), moves up toward the temple (Ps 118:26), and ends up inside the temple complex at the altar for burnt offering (Ps 118:27b).

It is during this homecoming parade—right where the celebration moves from the lips of the king (the singular “I” and “my” in Ps 118:19-21) to the responsive cries of the people (the plural “us” and “our” in Ps 118:23-27)—that the people proclaim God’s great joke. Their king, who had been rejected by the warring nations surrounding him (Ps 118:10-13), now takes his rightful place as the cornerstone of God’s world-building project.

“The stone that the builders rejected has become the cornerstone. This is Yahweh’s doing; it is marvelous in our eyes” (Ps 118:22-23)

It is at this moment that they beg God to save them (Ps 118:25) and offer a sacrifice to take their place (Ps 118:27).

This day—the day of salvation, the day of praise and thanksgiving for rescuing them through their rejected king, the day of lavish feasting—is the day Yahweh made (Ps 118:24). They have much reason to rejoice and be glad, for their God has had the last laugh against their enemies.

Another Such Day Comes

Yet another such day would come. The Jews sang Psalm 118 annually at the feast of the Passover, which explains why it was on their minds when Jesus rode through the gates of Jerusalem like a returning king (Matt 21:9). This also explains why this psalm was on Jesus’ mind when he went to inspect the temple (Mark 11:10-12).

There was a feast on, but these people couldn’t even recognize the one they were supposedly celebrating (Mark 14:1-2).

King Jesus rides through the gates and up to the temple, but he receives no blessing. He never binds the festal sacrifice to the horns of the altar (Ps 118:27); instead he reinterprets the sacrifice around himself and what he’s about to do (Luke 22:14-20). Then he becomes the sacrifice himself.

And this king is not rejected by the surrounding nations. He is rejected by his own people (Matt 26:63-66, John 1:11). And in this way salvation comes to the world (John 3:17, Rom 11:11-12).

“Save us, we pray, O Yahweh! O Yahweh, we pray, give us success!” (Ps 118:25).

Now this is something worth celebrating. This is the day the Lord has made. This is a day that can change your life. Let us rejoice and be glad in it.

Context matters.

Thanks to Elizabeth H for the idea for this post.

For more examples of why context matters, click here.

Context Matters: I Can Do All Things Through Him Who Strengthens Me

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Perhaps you’ve seen the face paint or placard at an athletic event: “I can do all things through him who strengthens me.” Sometimes the mere reference “Phil 4:13” is enough to inspire. Perhaps you’ve drawn on this verse to motivate your best efforts and deep confidence. But is that what Paul had in mind when he wrote it?

Context matters. When we learn to read the Bible properly—and not merely as a collection of proof-texts for personal inspiration—we’ll find that some of our most familiar verses speak to situations we hadn’t considered.

Encouraging Quotes (2016), Creative Commons

What are the “All Things”?

Phil 4:13 ends a paragraph where Paul expresses joy at how concerned the Philippian church has been for him. And their “concern” was expressed through financial support of his ministry (Phil 4:15-16, 18).

Paul rejoices at their concern for him, but he wants to make sure they know that he is not in grave need (Phil 4:11). His need is not great because he has learned to be content in whatever situation he finds himself. He knows how be brought low, and he knows how to abound. He can handle plenty and abundance. He can handle hunger and need (Phil 4:12).

In other words, in all circumstances, he has learned how to be content with his lot, and to make it last as long as it must. How can he do this?

Because the one who strengthens him enables him to do it. He can survive any and every situation without panicking or being anxious. So these are the “all things” he can do: plenty and hunger, abundance and need. He can do (live with) them all, for whatever he has is just enough.

Why Does Paul Say This?

We know from the historical context that the Philippian Christians were not wealthy people themselves. Their generous contributions to Paul were given as a test of affliction, despite their extreme poverty (2 Cor 8:1-2). Though they have expressed their “concern” for Paul by giving generously, Paul has his own concern: that they may have given even beyond their means (2 Cor 8:3). This gives him a great opportunity to spur on the wealthier Corinthians to greater generosity. But it leaves him in a tough spot with the Philippians.

Is it really in their best interests to continue giving to him when they have greater need than he does?

So it’s likely that one of Paul’s motives for writing to the Philippians was to ask them to stop giving! He makes his request in quite a roundabout way, so as not to communicate any lack of gratitude.

  • “It was kind of you to share in my trouble” (Phil 4:14).
  • No church partnered with me financially except you (Phil 4:15).
  • You gave time and again during my time in Thessalonica (Phil 4:16).
  • I don’t want your money, though I am so grateful for the fruit it has borne, which is to your credit (Phil 4:17).
  • I’ve received it all. I’ve received enough, and more. I am well supplied already (Phil 4:18).
  • My God will supply every need of yours according to his riches in Christ Jesus (Phil 4:19). In other words, may God continue to grant you exceptional contentment in all circumstances.

Conclusion

Paul wants the Philippians to know that, while he is tremendously grateful for their donations, he does not need them to keep giving for him to continue in ministry. In case they fear he’ll go bankrupt without them, he wants them to know that the Lord Jesus strengthens him to endure both plenty and need, making the most of his available resources.

Context matters.

Thanks to Alison and Daniel for the idea for this post.

For more examples of why context matters, click here. 

Context Matters: Forgetting What Lies Behind

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Perhaps you’ve heard that you ought not dwell too much on the past. Especially your regrets, failures, or inadequacies. Or maybe you’ve been to a business seminar, inspiring you to keep the past in the past and press on toward a glorious vision of the company’s future. At such times, especially if it was a Christian business conference, you may have heard reference to Phil 3:13: “…forgetting what lies behind and straining forward to what lies ahead…” Now are these things really what Paul had in mind?

Context matters. When we learn to read the Bible properly—and not merely as a collection of sound bites or independent proverbial sayings—we’ll find that some of our most familiar verses mean something other than what we may have assumed.

The Statement

Believe it or not, the phrase in question is part of a complete sentence:

“But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus.” (Phil 3:13b-14)

Paul states that he does one thing. And this one thing has three parts.

  1. Forgetting what lies behind
  2. Straining forward to what lies ahead
  3. Pressing on toward the goal for the prize of the upward call of God in Christ Jesus.

The first two parts set up the third part. So the “one thing” is really just the third part. The first two parts are the prerequisites for the third part.

So what Paul is after is to press on toward the goal, which is the prize of God’s upward call in Christ Jesus. Now what does that mean?

Haakon von Martinsky (2014), Creative Commons

Work Backwards

The sentence immediately before this is: “Brothers, I do not consider that I have made it my own” (Phil 3:13a). A critical interpretive question we ought to ask is: “What is ‘it’?” What is the thing Paul has not yet made his own?

Going back one more sentence, we see: “Not that I have already obtained this…but I press on to make it my own…” (Phil 3:12). So here we see Paul pressing on for something—a good sign that it’s the same thing as “the prize of the upward call of God in Christ Jesus.” But we still don’t know what “it” is. What is the thing Paul wants to make his own, which he has not yet obtained?

Going back one more sentence, we hit a very long sentence, which ends like this:

“…that I may know him and the power of his resurrection…that by any means possible I may attain the resurrection from the dead” (Phil 3:10-11).

Now we’re getting somewhere! So the thing Paul presses on toward, that he wants to attain, is the resurrection of the dead. So it makes sense that he would later call this “the upward call.” Just as God called his Son Jesus Christ up from the grave to new life, so he calls Paul to new life, to resurrection from the dead.

Now how does this affect the way we read the phrase “forgetting what lies behind”?

The Things Paul Left Behind

We must go back a little further into the context to see what exactly Paul has left behind. What has made up his “life,” according to which he must “die” (Phil 3:10), so he might attain to resurrection?

In verse 3, Paul claims to be part of “the circumcision,” which is defined as those “who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.” This is in contrast to the dogs and evildoers who “mutilate the flesh” (Phil 3:2). So circumcision is not about mutilating flesh—about cutting off a foreskin—but about putting no confidence in the flesh.

Paul has much reason for confidence in the flesh (Phil 3:4-6). Circumcised on the eighth day, an Israelite from the tribe of Benjamin, a superb Hebrew, a meticulous keeper of the Law, a zealous persecutor of “false” religions, a blameless adherent to the righteousness of the law.

“But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him” (Phil 3:7-9).

So all that important stuff that made up Paul’s pedigree—all the things in which he had taken pride—are now considered but manure scrapings stuck to his sandals. He was happy to lose it all for the sake of Christ. He has suffered the loss of these things so he might have new life in Christ. He has thereby shared in Christ’s sufferings, becoming like him in his death, that he might attain the resurrection from the dead (Phil 3:10-11).

Conclusion

So that which lies behind Paul, which he is committed to “forget,” is all the great stuff on his spiritual CV that formerly shaped his identity. It was all his accomplishments, his law-keeping, his zeal for God, and his righteousness. He sets all these things aside so he might obtain new life, resurrection, through knowing Jesus and becoming like him.

So this verse is not about forgetting your failures or regrets. (In fact, it’s often important to remember these things to highlight God’s grace at work in you – Eph 2:1-4, 11-13.) And it’s not about casting vision for the future. It’s about repenting of your self-reliance, and coming to realize you have absolutely nothing to offer to make you right with God. Even your obedience to God and your ministry in service to him—such things ought never be your confidence.

“Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you” (Phil 3:15).

Context matters.

Thanks to Josh T for the idea for this post, and for showing me the flow of Paul’s argument in Philippians 3.

For more examples of why context matters, click here. 

Context Matters: The God-Breathed Scripture

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Perhaps you’ve heard that the Scriptures were breathed out by God, and that they are profitable for teaching and for training in righteousness. 2 Timothy 3:16 is everyone’s go-to verse when explaining the Bible’s doctrine of itself, and rightly so. But have you considered what exactly Paul meant by this verse at the time he wrote it (Hint: He wasn’t authoring a systematic theology)? And how this verse would have landed with Timothy when he read his mentor’s letter?

Context matters. When we learn to read the Bible properly—and not merely as a collection of proof-texts for Christian doctrine—we’ll find that some of our most familiar verses have a depth we hadn’t noticed.

Aria Nadii (2010), Creative Commons

Paul’s Argument

See last week’s post for an explanation of the argument of 2 Timothy. The key point to remember for this week’s passage is that we’re at the end of a section where Paul instructs Timothy in how to deal with controversy in the church (2 Tim 2:14-3:17). Particularly when there are detractors swerving from the faith and challenging Timothy’s ministry.

Timothy is to learn from and follow Paul’s example in enduring persecution (2 Tim 3:10-12). He is to continue teaching the Scriptures he’s learned (2 Tim 3:14-15).

And he ought to draw confidence from the fact that the Scriptures he’s teaching are God’s own words (2 Tim 3:16). They will succeed at making Timothy a useful servant in God’s house (2 Tim 3:17).

Paul’s language

The words and phrases Paul uses in this beloved verse are carefully chosen to reinforce the points made all throughout the letter.

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness (2 Ti 3:16).

  • All Scripture is breathed out by God—In 2 Tim 2:19, Paul paraphrases a few verses from Numbers 16 to show that God vindicates his servants against their detractors. Timothy does not need to defend himself; the Lord will defend him. Timothy must only continue (2 Tim 3:14) in preaching the word (2 Tim 1:6, 4:2). In so doing, he is speaking with the power and the love of God himself (2 Tim 1:7).
  • And profitable—Part of Timothy’s mandate is that he be useful in God’s house (2 Tim 2:21). The Scriptures are responsible and adequate to produce that usefulness in him.
  • For teaching—Paul was appointed to be a teacher (2 Tim 1:11), and Timothy is to train teachers (2 Tim 2:2). Timothy himself must be able to teach (2 Tim 2:24) so he can correct opponents. Timothy has followed Paul’s teaching (2 Tim 3:10). People will not always endure sound teaching (2 Tim 4:3), but Timothy must persist in it completely (2 Tim 4:2).
  • For reproof—Reproving is a part of preaching (2 Tim 4:2), and is required when detractors swerve from the truth and upset the faith of some (2 Tim 2:17-18).
  • For correction—The Scripture provide Timothy the ammunition to correct his opponents gently, in hopes that God may grant them repentance (2 Tim 2:25).
  • For training in righteousness—Timothy must have nothing to do with ignorant, that is “untrained,” controversies (2 Tim 2:23), but he is to train people with gentleness (2 Tim 2:25). He’s already been taught by Paul to value training in godliness, which has value in every way (1 Tim 4:6-8). As he pursues righteousness (2 Tim 2:22) and calls people to depart from unrighteousness (2 Tim 2:19), the Scripture will both train him in righteousness (2 Tim 3:16) and prepare him to receive a crown of righteousness from the judge of righteousness (2 Tim 4:8).

Paul’s Purpose

These glorious truths about the Scripture are not simply to be believed and revered. They are also to produce a harvest in the life of the preacher.

…that the man of God may be complete, equipped for every good work (2 Ti 3:17).

This verse forms an inclusio (bookend) with the beginning of the section, where Paul gives a metaphor to describe Timothy’s responsibility during controversy:

Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work (2 Ti 2:20–21).

Timothy is to be one of those useful vessels, set apart for honorable use. He is not to be like the useless teachers who constantly quarrel about words and pursue irreverent babble (2 Tim 2:14, 16). As he teaches the Scripture (2 Tim 2:15) with competence, patience (2 Tim 2:24), and gentleness (2 Tim 2:25), he will have been equipped to usefully perform every good work.

These works cannot save him (2 Tim 1:9). But they will bolster his confidence when he’s tempted to shame (2 Tim 2:15, 1:8), thus equipping him to do his critical work of evangelism (2 Tim 4:5).

Conclusion

2 Timothy 3:16 has profound implications for our doctrine of Scripture. But Paul would not be satisfied with our reading of his letter without a correspondingly profound impact on the competence and the perseverance of a teacher’s ministry of the word.

Context matters.

For more examples of why context matters, click here. 

Context Matters: The Unashamed, Approved Worker

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Perhaps you’ve seen the latest internet firestorm where that Bible teacher was attacked and discredited for saying something controversial. Or perhaps you’ve been through the drama in your own church where a faction of people didn’t like the pastor and called for his removal, or at least for a recanting of a certain teaching. These situations are scary and tense, drawing out the worst in all of us.

Context matters. When we learn to read the Bible properly—and not as a collection of disconnected proverbial sayings—we’ll find that some of our most famous mantras connect in unexpected and profound ways with real life.

Paul’s Thesis in 2 Timothy

Before diving into a particular verse (2 Tim 2:15), we ought to grasp Paul’s thesis which drives the letter:

For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands, for God gave us a spirit not of fear but of power and love and self-control. (2 Tim 1:6-7)

Comparing this statement with Paul’s comments in 1 Tim 4:13-16, we see that “the gift of God” which Timothy received through the “laying on of hands” was his preaching and teaching ministry. Paul’s second letter to Timothy has as its chief objective the flourishing of Timothy’s preaching, in the wake of Paul’s impending execution, from a spirit of power and love and self-control.

Rachel James (2008), Creative Commons

Paul’s Argument

Paul’s argument then moves through:

  • the consequences of Timothy’s preaching: suffering, which will tempt him to shame (2 Tim 1:8-12)
  • the content of Timothy’s preaching: the pattern of sound words, the deposit, received from Paul and rejected by many (2 Tim 1:13-18)
  • the continuation of Timothy’s preaching: being strengthened by grace (2 Tim 2:1, 8-13) to entrust this ministry to the faithful few (2 Tim 2:2-7)

Now Paul moves into a lengthy section about the confrontation of Timothy’s preaching (2 Tim 2:14-3:17).1

Immediate Context

Why do I say this section is about confrontation?

  • 2 Tim 2:14 calls Timothy to remind his faithful men (from 2 Tim 2:2) not to quarrel about words, lest they ruin their hearers.
  • 2 Tim 2:16 calls him to avoid irreverent babble.
  • 2 Tim 2:17-18 gives an example of a two such quarreling babblers, who have been upsetting the faith of some in Timothy’s congregation in Ephesus.

So this paragraph (2 Tim 2:14-19) is all about confronting, in Timothy’s own community, the false teachers, who declare that the resurrection has already happened. This teaching is to be condemned, as the coming resurrection is a critical motivator for those who will suffer for the true faith. Remember Jesus Christ, who rose from the dead (2 Tim 2:8). If we die with him, we will also live with him (2 Tim 2:11). If the resurrection has already taken place, and we’ve missed it, why bother enduring?

So in the midst of his instructions of what not to do in the face of detractors—don’t quarrel, don’t let your men quarrel on your behalf, and avoid irreverent babble—Paul also gives Timothy a suggestion of what to do: Do your best to present yourself to God as one approved (2 Tim 2:15).

What This Means

When a church leader or Bible teacher faces opposition from within the Christian community, the chief temptation will be to go on the attack. To engage in quarreling and to justify it by calling it “debate.” Paul is not saying that debate is always unhelpful; he’s only saying that it’s not the best way forward in the face of direct opposition.

Rather, the man of God (2 Tim 3:17), the Lord’s servant (2 Tim 2:24), the ordained leader of the church (2 Tim 1:6) ought to redouble his efforts to preach the word (2 Tim 4:2). He must fan this gift into flame. He must follow this pattern of sound words. He must guard this good deposit (2 Tim 1:14) and keep proclaiming it simply and clearly.

As he handles the word of truth rightly and accurately, he has no need to be ashamed (though he will still be tempted to shame when he suffers opposition from his detractors – 2 Tim 1:8). God will vindicate this faithful Bible expositor as the one he approves, over against the false teachers. The way the man of God demonstrates his vindication—his approval by God for his task of preaching the word—is by clearly and faithfully opening God’s word, skillfully setting it before the people, and proclaiming God’s message with God’s authority, week after week after week.

Paul will go on to say that he must do this with kindness, competence, and patience (2 Tim 2:24). He must correct opponents gently (2 Tim 2:25). As he continues proclaiming the word, without watering down its message but making it plain to the people and applying it clearly to the matters at hand, God might just grant repentance to some of those detractors (2 Tim 2:25-26). But the teacher must understand that most of them will not repent, and they are therefore to be avoided personally (2 Tim 3:1-9).

My previous paragraph describes what it means to be useful as a servant in God’s great house (2 Tim 2:20-21)—another statement that loses its meaning, and thereby gets misapplied, when we remove it from its context.

Gospel Hope

What will motivate the teacher of God’s word to endure in his task, even while some violently oppose him or even call for his resignation?

He stands on a firm foundation laid by his God (2 Tim 2:19). Paul paraphrases Numbers 16:5 and Numbers 16:26 to correlate Timothy’s detractors with Korah, Dathan, and Abiram, who opposed Moses, the Lord’s servant, the one laboring usefully in God’s house. God vindicated Moses with theatrical flair, proving to everyone that he knew who his man was. And God called the people to make sure they lined up behind the approved teacher lest they be swept up in the unapproved teachers’ destruction.

So for those who have been opposed for teaching the Scripture faithfully: Take heart. You do not need to quarrel to defend yourself; the Lord will defend you. He will not allow them to get very far. He will make their folly plain to all (2 Tim 3:9), and he will raise you up to reign with Christ (2 Tim 2:11-12). Just keep teaching God’s word, and do your best to learn how to do it even better than you already do. God’s firm foundation stands.

And for those who are watching and listening to the criticism and public assault on Christian leaders, wondering whom you can trust: Go with the approved workmen. Look for those who proclaim God’s word rightly—this requires you to know how to do that yourself so you’ll know it when you see it—and who do so with gentleness, kindness, and patience. Avoid the proud, abusive, babbling quarrelers, lest you be caught in their snare. God’s firm foundation stands.

Context matters.

1Thanks to David Helm for showing me this structure at a recent Simeon Trust workshop on biblical exposition.

For more examples of why context matters, click here.