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Context Matters: Rejoice in the Lord, Don’t be Anxious, the Peace of God, Whatever is True

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Perhaps you’ve been told to rejoice in the Lord. And again I will say, rejoice! And maybe you know you shouldn’t be anxious about anything, but should let your requests be made known to God. And you know that the peace of God, which surpasses understanding, will guard your heart and mind in Christ Jesus. And finally, you know that you should think about whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, and about any excellence or anything worthy of praise.

I’m willing to wager you’ve heard each of these statements, and that each of them is meaningful to you on its own. But could there be anything more to these inspirational statements than that they just happen to exist side-by-side near the end of Paul’s letter to the Philippians?

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Some Vulnerable Honesty

I’m about to propose a way of reading Philippians 4 that I have never heard anywhere else. I’ve never heard a sermon like this. I’ve never seen it in a commentary. I have yet to experience people outside my circles who put these ideas into practice in quite this way.

So perhaps I’m truly on to something, and we all need to remove our blinders on this passage. Or perhaps I’m being foolhardy.

While I believe OIA Bible study is the best method we can use to read the Scriptures, I also firmly believe that outrageously innovative Bible interpretation is not something to aim for. If nobody’s ever seen what I see, I should proceed with great caution. That doesn’t mean I’m wrong (any more than my innovation proves I’m right). But it means I need to tread softly and ensure I’m firmly grounded in studious observation and interpretation of the text, and not in my preconceived notions.

If I fail to do that, please feel free to call it out. And if you can point me to anyone else who has explained Phil 4 in this way, I would be delighted to hear of it.

That Said…

Paul nears the end of his letter to the Philippians. He’s worked through the glorious truths of when and how to build unity, and when not to build unity. He’s painted a compelling picture of the humility and exaltation of Christ, and of how our Christ compels us to follow him in humiliation so we can share in his exaltation.

But at the end, Paul hits on some highly practical matters.

First, there is an explosive conflict between two prominent women in the church (Phil 4:2). It’s so big that Paul’s gotten wind of it and he recruits a friend, his “true companion” to help resolve it (Phil 4:3).

Then we get a set of seemingly random but beautifully memorable memory verses (Phil 4:4-9).

Then Paul moves on to his closing thanksgiving for their financial support of his ministry (Phil 4:10-20).

Finally, he concludes his letter in his usual way (Phil 4:21-23).

So what are we to make of the instructions in Phil 4:4-9?

The Usual Approach

Normally, people read these verses as a series of scattershot principles to keep in mind about the Christian life. And this could be the case. Paul does this very thing in other epistles (Rom 16:16-20, 1 Cor 16:1-18, etc.). And other letter writers appear to do a similar thing (Hebrews 13, portions of James).

Also, one foundation of this approach is the assumption that “peace” in Phil 4:7 and Phil 4:9 is a psychological state. The “peace of God” which guards your heart and mind is something similar to contentment or security in one’s faith. This certainly fits with where Paul goes in Phil 4:10-20. And the word “peace” demonstrably has this meaning in other letters of Paul’s (Rom 14:17, Rom 15:13, possibly 1 Cor 1:3, 2 Cor 1:2, Gal 6:16, etc.).

And frankly, each verse in Phil 4:4-9 stands very well on its own. Each one makes perfect sense as a discrete instruction, listed in a series of reminders.

But What If…?

But what if that conflict between Euodia and Syntyche was so explosive that nobody knew what to do about it? I’m sure Paul was not the first person to try to help them. Neither of them are accused of selfish self-interest in preaching the gospel (Phil 1:15). Neither of them is named an evildoer, a mutilator of the flesh (Phil 3:2), an enemy of the cross of Christ (Phil 3:18), or one who ought to be looked out for, avoided, or destroyed by God.

No, they are “fellow workers.” Their names are in the book of life. They have labored side by side with Paul in the ministry of the gospel. They’ve been a part of the team. Perhaps they’ve even been leaders of teams themselves. They just have so completely misunderstood and miscommunicated with one another that they can no longer agree in the Lord (Phil 4:2-3).

Perhaps you’ve seen conflict this explosive. So strong and confusing that nobody knows what to do. There is no clear right side or wrong side, and yet the church is still being ripped apart. Both sides have a true perspective, but the perspectives just keep missing each other. And everybody suffers as a result.

Martin Pettitt (2008), Creative Commons

Now imagine that you are Paul’s “true companion,” whom he asks to help resolve this thing. How would you feel about that? Perhaps you’d be glad he didn’t name you so you could slink under the pew and pretend to be home sick that day! What would you do?

  1. You could start by rejoicing in the Lord (Phil 4:4). Conflict always presents an opportunity to grow more like Christ. It will be better at the end than it was before the conflict broke out.
  2. Again, you need to be reminded a second time, so you can remind everyone else: Rejoice in the Lord (Phil 4:4).
  3. Then perhaps you could encourage each disputant to let the other side see how reasonable they can be. They should each show a willingness to listen and consider. They should both be open to understanding the other before trying to make themselves understood. They should be able to clearly distinguish the facts of the matter from their interpretations of those facts (Phil 4:5). “You hate me” is not a reasonable thing to tell someone. But, “When you said XYZ, I felt like you hated me. Is that what you meant?” is a perfectly reasonable thing to say.
  4. All should be reminded often that the Lord is at hand (Phil 4:5). There is no excuse for caricaturing the other perspective or resorting to personal attacks. God sees, he is present, and he is aware. And he will not allow you to go undefended forever.
  5. Explosive conflict tends to make us anxious. We don’t know what to do about it. But we can always pray. And when we pray, we are free as God’s children to ask him for deep resolution. We must make these requests with a spirit of thankfulness for the opportunities provided by the conflict (Phil 4:6).
  6. And wonder of wonders: From a worldly point of view, we should have no reason ever to expect that warring factions could agree and come back together. But God’s peace—perhaps not a psychological state of well-being, but simply the absence of infighting—surpasses all such understanding. But that doesn’t matter, because we have every reason to believe God’s peace can and will guard hearts and minds so we can speak and act in measured, kind, and sacrificial ways (Phil 4:7).
  7. And finally: Everyone who’s ever been in a conflict knows how the conflict shades your attitude toward your opponent. When I have concluded that someone is my enemy, they can no longer do anything right. Everything they do gets interpreted as hostile, selfish, ungodly, insincere, or aggressive. We must not do this. Instead, we are obligated to go out of our way to find something—anything!—about them that is good and praiseworthy. We must think about these things, and not about our hurt or offended feelings (Phil 4:8). It’s amazing how much this simple practice can do to lower the temperature in a heated conflict.

We can have hope that these things will work because Paul has modeled these very principles all throughout the letter (Phil 4:9). Just go back to his description of his opponents in chapter 1. How kind and gracious he is, refusing to attack or label them as hostiles! He is willing to focus on their godly motives, even while they’re causing him tremendous pain through their rivalry. At least “Christ is proclaimed, and in that I rejoice” (Phil 1:18). Such is the attitude of one who has been brought under the reign of the God of peace (Phil 4:9).

Perhaps these verses are independently composed proverbial sayings. Perhaps.

But should it surprise us that we have such a hard time resolving conflicts between Christians if, perhaps, we have failed to recognize when the Lord provides for us a manual for peace?

Context matters.

For further explanation of this contextual flow of thought in Phil 4:2-9, see this post I wrote for the Gospel Coalition.

Context Matters: Quick to Listen, Slow to Speak

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Perhaps you’ve heard it’s a good idea to listen more and speak less. And that, while anger is not always sinful, we ought always be slow to it. Certainly, such virtues are to be commended. But have we really understood James’s intentions when he speaks of these things?

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

The Verse

You may have already figured out which verse I have in mind:

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger. (James 1:19)

The verse seems clear enough, right? It’s a perfect memory verse for the angry person or jabbering child. But have you considered what it is James wants you to hear more quickly? And what does he want you to be slower to speak about? And what does he expect you’ll be angry about?

Melissa Wiese (2007), Creative Commons

The Problem

James’s writing style differs from other New Testament authors, especially those who wrote letters. Where other authors make liberal use of logical connectors (for, therefore, because, so that, etc.), James relies more on his content to move his argument forward.

Commentators often compare James’s letter with Old Testament wisdom literature, because James draws on similar techniques (poetic metaphor, pithy wording, practical application) in his writing. But we must not forget that wisdom literature—be it Proverbs, Ecclesiastes, Job, or James—always tries to make us think. The message is not always in your face or vibrantly presented. The message is something you’re supposed to ponder.

So the “problem” with James is that he doesn’t spell out how he gets from one idea to the next. He expects us to think about it and notice his careful verbal connections. His thought is less like a train and more like a gently flowing river; sometimes we need to paddle a bit, but we can always drift along behind James’s lead raft. He’ll drop clues into the water for us pick up so we don’t lose him at the next fork.

The Argument

James begins his letter with his main idea: “Count it all joy, my brothers, when you meet trials of various kinds” (James 1:2). James wants to help us. He doesn’t want us to be surprised when trials come. We ought not be discouraged or depressed. We need eyes to see what God is doing in those trials. This perspective is one of “all joy.”

As we work through James’s argument from here, we should observe how each new paragraph (and sometimes each sentence) takes a key word or idea from the previous paragraph to expand on.

  • Trials make us steadfast (James 1:3), and the effect of this steadfastness is to make us perfect and complete, lacking in nothing (James 1:4).
  • One thing we lack is wisdom, but we can ask for it (James 1:5).
  • When we ask (James 1:6), we can expect to receive something—wisdom, and joy in trials—from the Lord (James 1:7-8).
  • But when we think of receiving something from the Lord, we typically think of material wealth. We must remember that both poverty (James 1:9) and riches (James 1:10-11) are trials in themselves. We must view them rightly to count them all joy.
  • The greatest wealth is not found in riches (or poverty) but in the blessing that God promises to those who remain steadfast (James 1:12).
  • Another trial is related to how we understand our trials! When undergoing trial, we tend to doubt God’s promises and charge him with doing wrong by us (James 1:13).
  • But God never does wrong by us; any wrong comes from the evil desire that sprouts within (James 1:14-15).
  • In other words, what we say about our trials really matters. Let us never say God is responsible for the evil that comes from within us.
    • For example: While it may be appropriate for someone to say that God is the cause of their season of singleness (he put me here in what feels like a trial), it is never appropriate to say that God is the cause of their lust problem (if he hadn’t put me in this season, I wouldn’t have this temptation).
  • We must not be deceived, failing to see God as our unchanging Father who gives us good and perfect gifts (James 1:16-17).
  • One of those good and perfect gifts is to make us good and perfect through steadfastness in trial (back up to James 1:4). This could also be described as a new birth, which he grants us through his word of truth (James 1:18).

Back to the Verse

So when we finally reach James 1:19, having walked through the chapter to that point, we see a few things:

  • We must be “quick to hear” the word of truth (James 1:18) that declares who God is (James 1:17), who we are (James 1:14-15), and what God is doing in us through trials (James 1:3-4).
  • We must be “slow to speak” words of criticism about the God (James 1:13) who brings us trials (James 1:2) to make us steadfast (James 1:12), perfect and complete (James 1:4).
  • We must be “slow to anger” toward the Father of lights (James 1:17), who gives generously (James 1:5), promises assuredly (James 1:12), and transforms us personally (James 1:18).

The Argument Moves On

Your anger toward God will never produce the righteousness in you God desires (James 1:20). Put away your stubborn and rebelliously self-centered interpretations of your trials—which are filthy and rampantly wicked—and receive the word of God which speaks to your trials (James 1:21). And don’t just listen, but actually do it; let God’s word change your perspective and make you truly steadfast in trial (James 1:22-25). When you’re ready to bridle your tongue, and speak of your trials (even your religion) the same way God does in his word (James 1:26), you’ll be transformed to move out beyond yourself to serve the weakest among you (James 1:27).

Conclusion

So while James 1:19 remains a marvelous memory verse, it might be helpful to know James especially has in mind our listening to God, our speaking about God, and our anger toward God. We must deal with this before we’ll be equipped to love our neighbor (James 1:27, and on into chapter 2).

Context matters.

Many thanks to my colleagues Dave Royes and Mark Fodale for showing me the way, just this week, through James’s river of thought here in chapter 1.

Context Matters: the Faith Hall of Fame

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Perhaps you’ve heard about “The Faith Hall of Fame” (Hebrews 11:1-40). It’s a lengthy list of Old Testament heroes and the mighty deeds our great God accomplished through them. Children’s Bibles could derive their tables of contents from this chapter, and many believers come here for inspiration and encouragement. And for good reason. But how many, like Abraham, wander into this text, not knowing where they are going? And how many of our good intentions fall like the walls of Jericho by the author’s encircling, and clearly stated, intentions? And how many come away with assurance of things hoped for, and conviction of things not seen in the text?

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled inspirational stories—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

psmckiernan (2011), Creative Commons

The Big Idea

You don’t have to dig far into articles or commentaries on Hebrews to get the letter’s* main idea. Few would dispute it: Jesus Christ is superior. He is:

  • superior to angels (chapters 1-2)
  • superior to Moses (chapter 3)
  • superior to Joshua’s rest (chapter 4)
  • superior to the Levitical priesthood (chapters 5-7)
  • superior to the old covenant (chapter 8)
  • superior to the tabernacle (chapter 9)
  • superior to animal sacrifices (chapter 10)

The Main Application

As the text concludes a whirlwind review of the Old Testament legal and sacrificial system, it pulls everything together. “Therefore, brothers, since we have confidence to enter the holy places” (Heb 10:19) by superior blood, through a superior way, with a superior priest, “let us draw near with a true heart in full assurance of faith” (Heb 10:22). “Let us hold fast the confession of our hope” (Heb 10:23) and stir one another up to love and good works.

Remember, there is no sacrifice for deliberate sin. This was the case under Moses’ law, and it remains the case under the Son of God and the Spirit of grace (Heb 10:26-30).

Wow! Sound harsh? Sound unchristian?

Perhaps. Unless you pay attention to which deliberate sin it is that cannot be covered by any sacrifice, including Christ’s. It was mentioned in Heb 10:19-25, but he brings it up again:

But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings… Therefore do not throw away your confidence, which has a great reward… We are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls. (Heb 10:32-39)

The sin that cannot be covered by sacrifice is the sin of throwing away one’s confidence in Christ. The sin of shrinking back from enlightenment regarding Jesus’ superiority. The sin of not holding fast the confession of hope in Jesus. The sin, that is, of lacking faith.

In other words, the only people who will be in hell are those who refuse to believe in Jesus Christ as their true rest, true tabernacle, true priest, and true sacrifice. No sacrifice or religious duty could ever rescue such people. But those who maintain their believing loyalty to Christ will receive the promised reward. Don’t ever let this go; it’s not worth it. With such loyalty, you can endure any suffering.

The Hall of Fame

And on this note, the discourse launches into a litany of Old Testament examples of people whose primary hope and assurance came not from their own performance of religious duty (temple, priest, sacrifice), but from the promise of God to preserve and reward them through hardship. But the text doesn’t want us to look at these examples. No, their eyes are on us (Heb 11:39-12:1), so that our eyes can be on him (Heb 12:2-3).

The litany nearly becomes a mantra that you can’t miss: “By faith… By faith… By faith… By faith,” eighteen times. Then a “through faith” (Heb 11:33) and a “through their faith” (Heb 11:39) are thrown in for a little variety at the end.

When reading through the faith hall of fame, we sometimes miss the fact that it’s a faith hall of fame. It’s not a works hall of fame. It’s not a list of strong people who did great things for God. It’s a list of weak people who trusted that God could do great things for them. We don’t have to try to imitate the heroes of old. They’re cheering us on, encouraging us to fix our eyes on Jesus. He endured hostility so he could win us as a prize. Can we endure a bit of ridicule to win others to him as well?

Context matters.

*While it’s obvious that Hebrews comes in the section of “letters” in the New Testament, there is good reason to believe that this “letter” is really a transcribed sermon with an appended P.S. (Heb 13:22-25). But that’s another post for another day.

What To Do When the NT Quotes the OT

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Mike Leake has some great advice for what we should do when we’re reading the New Testament, and it quotes an Old Testament verse. He looks at 2 Cor 4:13, where Paul quotes Psalm 116:10, and he shows how Paul has the entire Psalm in mind as he makes his argument. Leake’s analysis is rich and compelling.

Then he concludes:

But we miss all of this if we think the biblical authors quoted verses the way that we do. So here is a little tip for your Bible reading. Whenever you see that a New Testament passage is a quotation of an Old Testament passage, don’t just go back and read that one verse in the OT. Instead go back and read the entire Psalm, or the entire context of that quote. It’ll help you to understand more fully why the biblical author quoted that verse.

Context matters. This is basic Bible study at its best, and I commend it to you.

Check it out!

Context Matters: Refrain From Anger

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Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some quotable quotes have much more to them than we thought.

This week, I’m happy to point you to this article by Mark ward, where he walks through his process of re-discovering a familiar verse by considering its context.

Refrain from anger and turn from wrath; do not fret—it leads only to evil. (Psalm 37:8, NIV)

What is the connection between anger and worry (fretting), at least in the mind of this psalmist? You’ll have to read Ward’s article to find out.

Check it out!

Context Matters: Cast All Your Cares on Him

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Perhaps you’ve heard the verse about casting all your cares on the Lord, because he cares for you (1 Pet 5:7, CSB). Some translations talk about your “anxiety” (NIV) or “anxieties” (ESV), instead of your “cares,” but the idea is the same. Does this mean we can trust God with whatever bothers us on a given day, or through a season of life? And that the greatest comfort we can find in the midst of any anxiety is that God cares for us?

Well…yes. Of course it means such things. For this week’s text (unlike the widow’s mite or the parable of the talents), the context will not overhaul our common usage of this verse. But the context will suggest a particular application I bet you’ve rarely considered.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled inspirational stories—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Kheel Center (1966), Creative Commons

Peter’s Wider Audience

Peter wrote his first letter to “those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Pet 1:1). These people were Jewish believers in Christ who had been scattered across the Roman empire. They were enduring severe trials for their loyalty to Jesus (1 Pet 1:6, 2:12, 3:9, 3:14-16, 4:1, 4:12-14). To capture this dominating theme of suffering persecution, 1 Pet 5:10-11 might serve as the letter’s main point.

I’d like to follow the argument of the section about casting your anxiety on him (1 Pet 5:1-11), but first let me point out how the immediately preceding section concludes with another of those verses about suffering:

Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Pet 4:19)

Peter’s overall tone is clear: Suffering is hard. We don’t want to make it any harder than it already is. One way we do this is by trusting God through persecution.

The Text’s Logic

When we hit 1 Pet 5:1, Peter narrows his applications specifically to the church’s elders, whom he exhorts to shepherd God’s flock. Peter then lists three contrasts between proper and improper oversight (1 Pet 5:2-3) before concluding with their hope of glory (1 Pet 5:4).

In verse 5, Peter shifts attention to “those who are younger,” by which phrase he seems to refer to the rest of the church who is to “be subject to the elders.” And then he lumps both groups (elders and church members) together with the command to “clothe yourselves with humility toward one another.”

So Peter wants elders to shepherd with humility, and he wants church members to submit with humility. All need humility. And this humility is unquestionably precious, because “God opposes the proud but gives grace to the humble.”

Do you want God to be gracious to you or to oppose you? Whether you are a leader in the church or a follower, seek to put others before yourself, thus clothing yourself with humility. When you do this, you are doing nothing short of humbling yourself “under the mighty hand of God,” who will exalt you at the proper time (1 Pet 5:6).

But let’s be honest: Such humility is terrifying. Are you telling me, Peter, that, as an elder, if I focus more on being an example than on pointing out all the ways my people need to change, God will be gracious? Are you telling me, Peter, that, as a church member, if I submit to the leadership of fallen men who keep making poor decisions and choosing not to consult the congregation, God will exalt me?

Yes, that’s exactly what he’s saying. What does it look like to clothe yourselves with humility toward one another and to humble yourself under the mighty hand of God? It means that you don’t create factions in the church, with the leadership vs. the people, or with strife, suspicion, and power struggles. You don’t lob accusations back and forth across the aisle. You don’t rally supporters to your cause or try to marginalize dissidents.

No. This kind of humility means you will be honest about whatever anxiety you feel toward the other side (either the leadership or the laity), and you will cast that anxiety on the Lord. He cares for you far more than sinful leaders ever could. And he cares for you far more than ungrateful followers ever could. You don’t need the other side to give you your security; you have it in the Son of God, who never reviled those who reviled him (1 Pet 2:23).

(Caveat: Now there are times when we need to speak up and resist real wrongdoing in the church. Peter is not necessarily speaking to those situations. So let’s not go immediately to all the loopholes that might convince us his instruction here doesn’t apply to us.)

Now if our church is under attack from the outside for standing on the truth of the gospel, the very last thing we need is to be mistrustful of either the leadership or the congregation. We don’t need to freak out if we disagree with the decisions being made. And we don’t need to freak out if we don’t feel unquestioning support for our authority. Wherever you find yourself before God: Cast your anxiety on him, because he cares for you. Don’t make the situation any worse. The devil prowls about, seeking to exploit just such a crack in the community of God’s people (1 Pet 5:8-9).

Conclusion

Does this mean it would be incorrect to apply 1 Pet 5:7 to a financial loss, parenting heartache, or romantic disaster? Of course not. Peter clearly draws on a larger principle when making his application to relations between church leaders and laity. But as we make a variety of applications, let’s at least not ignore the main thing Peter had in mind.

Context matters.

Context Matters: The Parable of the Talents

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Perhaps you’ve heard that your talents are a gift from God, and that he wants you to dedicate them to his service. Maybe you can sing or teach. You might be good at volleyball. Perhaps you enjoy setting up chairs or planning baby showers. I can play the trombone, and I’m pretty good with numbers and accounting. But in Jesus’ parable in Matthew 25:14-30, all these things are beside the point.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled inspirational stories—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

Lars Hammar (2012), Creative Commons

Part of a Single Speech

When we come to the parable of the talents in Matthew 25:14, we ought to look closely enough to ask an obvious question:

For it will be like a man going on a journey, who called his servants and entrusted to them his property.

You see it, don’t you? I mean this literally: You see “it,” don’t you? “For it will be like a man going on a journey…” Perhaps, to understand this parable, we first need to grapple with what “it” is. What is it, exactly, that will be like a man going on a journey?

In studying this parable, we should see that it’s only one small part of a long lecture given by Jesus on a single occasion. This lecture, starting in Matthew 24:4 and continuing to Matt 25:46, is his answer to his disciples’ questions in Matt 24:3. When will the temple be destroyed? What is the sign of your coming? What is the sign of the end of the age?

We could even probably include Matthew 23 as a part of this discourse, as it provides the setup for the the judgment pronounced in Matt 24:1-2. But even if we consider only chapters 24 and 25 as making up this speech, we’ll be off to a great start.

So, now that we’ve realized this parable is merely one point in a longer speech, what help can we get from the rest of the speech about what “it” is?

Working Backwards

The immediately preceding paragraph tells another parable, also about two groups of subordinates, one faithful and the other unfaithful—just like the parable of the talents. And this preceding parable begins like this:

Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. (Matt 25:1)

So we have the same set up, except there is no “it.” The subject, the thing which “will be like” the story that follows, is: the kingdom of heaven. So far, so good. But what does he mean by “the kingdom of heaven,” and how it will be like a man going on a journey?

Backing up further, the next paragraph speaks of a faithful and wise servant who receives a reward (Matt 24:45-47) in contrast to a wicked servant relegated to a place of weeping and gnashing of teeth (Matt 24:48-51). This is very closely connected to what happens in the parable of the talents. And Matt 24:45-51 uses more straightforward language than what we find in the parable of the talents. The difference between the faithful servant and the foolish servant lies in how they each treat their Master’s household. For the one who treats the Master’s people and other servants well, there is a reward of greater responsibility over “all his possessions.” For the one who beats his fellow servants and abandons his duties, there is an assurance of removal, destruction, and torment.

Backing up even further, the next earlier paragraph highlights the fact that the Son of Man will return at an hour his own followers do not expect. Because of this uncertainty, they must always be ready for him (Matt 24:44).

So we can draw a few conclusions:

  1. The IT in Matt 25:14 is the kingdom of heaven.
  2. The parable continues the theme of the Master’s return at an unexpected time.
  3. The Master’s judgment of his servants is based on how his servants treat his people.

So What are My Talents?

So when Jesus tells a story about a man going on a journey, calling his servants, and entrusting to them his property, we must understand that his property, the “talents” he leaves with them, is the people of his kingdom. In Jesus’ day, a “talent” was a very large sum of money. The NIV translators had good reason to translate the Greek term “talents” as “bags of gold” (Matt 25:15, NIV). These people are valuable to the Master.

These “talents” are a metaphor of the people of God. The members of God’s household. Our fellow servants and co-heirs in the kingdom.

In telling this parable, Jesus is not primarily concerned with whether you use your personality traits and unique skill sets to help the Christian community. He is much more concerned with how you treat the people themselves. Are you investing in them or burying them? Are you putting them to good use? Are you putting them to work so they can help recruit even more people into the kingdom, or are you making decisions from fear of losing the people you already have? Are you multiplying their efforts for the sake of his glorious kingdom?

Do this, and great will be your reward when your Master returns and calls for accounting. Fail to do this, and your fears will find you out.

If you see yourself more in the latter class than the former, what is your way out? Remember who your Master is. He is not hard and demanding (Matt 25:24-25), but gentle and lowly in heart, showing you the narrow way of rest (Matt 11:29, 7:13-14).

Confirmation From the Following Context

And lest you think I’m completely crazy in reading the parable of the talents in this way, consider where Jesus goes next, in the conclusion to his speech. What is the only observable difference between the sheep and the goats, between those who find eternal life and those sent to eternal death?

Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me. (Matt 25:40)

Jesus’ most precious possession is his people. Make sure he returns to find you treating them well and multiplying their efforts.

Go therefore and make disciples of all nations… (Matt 28:19)

Context matters.

Context Matters: The Widow’s Mite

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Perhaps you’ve heard of the widow who put her last two copper coins into the offering box. It was all she had to live on, and Jesus praises her for her faith, trusting God to provide despite her poverty. It’s a lovely story, which tells us that we, too, should be more generous. If we give all we have (or at least a little more than we’re comfortable giving), God will surely bless us as he did that sweet woman. Right? Wrong.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled inspirational stories—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

The Section’s Context

In Mark’s gospel, the story of the widow’s mite (Mark 12:41-44) occurs at the climax of the most significant set of controversies in the book. Ever since Jesus rode into Jerusalem (Mark 11:1-10), he’s had his sights set on the temple and what takes place there. He inspects (Mark 11:11). He finds no fruit on a fig tree (Mark 11:12-14, 20-25), which Mark uses as a sandwich-symbol of the corrupt temple system (Mark 11:15-19). The chief priests, scribes, and elders refuse to reckon with Jesus’ authority, which is closely connected with John’s (Mark 11:27-33). Jesus then recounts the story of Israel (Mark 12:1-11, cf. Isaiah 5:1-7), a vineyard that continues to produce no fruit—not merely from arboreal illness but on account of a hostile takeover. And the hostile takers-over know exactly how Jesus has now called them out (Mark 12:12).

Now enters the steady stream of assaults from the insurrectionists attempting to discredit their prosecutor. Pharisees with Herodians (Mark 12:13-17) and Sadducees (Mark 12:18-27) all take their cheap shots, which ricochet right back on their own heads. An onlooking scribe speaks up (Mark 12:28-33) and receives remarkably high praise from Jesus in this arena: “You are not far from the kingdom of God” (Mark 12:34).

Then Jesus puts his finishing move on his contenders. The most critical question must focus on the identity of the Messiah. Nobody answers, but the crowds go wild (Mark 12:35-37).

Notice how we can’t read each of these episodes in isolation from the others. Mark is telling a story, building a case, and making a point. Like the angelic incursion into Sodom, searching for evidence of righteous people (Gen 18:20-21), Jesus’ inspection of his Father’s vineyard seeks evidence of holy fruit, yet without finding any. That’s the main point of the entire section of Mark 11 and 12.

The Immediately Preceding Context

Jesus is almost ready to pronounce sentence. But first, he has a cautionary word for the courtroom. He doesn’t want them to miss what’s about to take place; their lives may depend upon learning from the poor example of others.

And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces and have the best seats in the synagogues and the places of honor at feasts, who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.” (Mark 12:38-40)

Instead of caring for God’s vineyard (the people of Israel), they have treated it as their own. Instead of cultivating it to bear fruit for the Lord, they have commandeered its resources for themselves. Instead of leading people to recognize the Son for who he is, they have seized all the goods for the sake of their own public expressions of pomp.

They take the best for themselves. They live for honor. Their prayers are not genuine. And they have devoured widow’s houses. For these reasons, their condemnation will be far greater than that which they’ve extended to others.

Still not convinced of Jesus’ perspective? Time to prove his last set of charges.

Karthikeyan (2017), Creative Commons

Our Passage

So Jesus makes a calculated move: He plants himself within line of sight of the offering box. He sits there for a time, watching and waiting (Mark 12:41). He watches the wealthy do their thing until that poor widow comes along with her two copper coins.

Read this in light of what’s come before, and you can’t escape a clear conclusion. The point is not so much that she put in both of her only remaining coins. The point is that she had been devoured to the point of having only two copper coins (Mark 12:42)!

Here now is evidence of the fruit Jesus has been looking for. Evidence of faith in Yahweh, maker of heaven and earth. Evidence of justice, compassion, and love for God and neighbor (Mark 12:29-31). Evidence of hope outside of oneself, longing for the rescue that comes only from the promised Messiah.

Jesus must ensure his disciples get a load of this. Because of these things, the widow “put in more than all those who are contributing to the offering box” (Mark 12:43). This dear woman has been supporting this temple and its corrupt system with her perseverance in true faith, despite having been ravaged by that very system. But now she’s put in “all she had to live on” (Mark 12:44). Time is up. There is no more support for this corruption and defilement.

The Succeeding Context

So Jesus is finally ready to pronounce sentence.

Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down. (Mark 13:2)

Mark does not intend this widow to be an example of more generous giving. He intends her to be the final proof that the old wine must go so the new wine can come in (Mark 2:22). It’s time to wipe out the wicked tenants so sons and daughters can finally enjoy the fruit of God’s vineyard.

Thanks to this poor widow, most of you reading this have been brought near through the blood of Christ. Your church is probably not exclusive to Jews. You have a seat at the table, a place to call your own, a Father who dotes over you.

The larger context of Luke 20:45-21:6 nuances this sequence a little differently, but Luke uses the widow to make the same fundamental point. Please don’t miss it, just because the widow gets a large black number (a chapter division) at the front of her scene.

Context matters.

For more examples of why context matters, click here.

Access to the Full Series of Bible Studies on Exodus

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I’ve created a page to serve as a table of contents for the complete series of Bible studies through the book of Exodus. You can reach it through the menu (OIA Method > Examples > Who is Yahweh: Exodus). Or you can just click this link. If you’d like to see an interpretive outline of the book at a glance, or if you’d like to revisit any of the studies, you can easily have at it!

And now that I’ve finished the study of Exodus, I’m open to suggestions about what to blog about next. I have a few one-off posts I’d like to write on various topics. And then I’m thinking about doing an occasional series on Bible verses we’re so familiar with that we fail to understand their true meaning in context. I’m compiling a list of verses to tackle, including:

  • A bruised reed he will not break
  • The widow’s mite
  • Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.
  • And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
  • Christ Jesus came into the world to save sinners, of whom I am the foremost.
  • We know that for those who love God all things work together for good.
  • The parable of the talents
  • The faith hall of fame
  • Cast all your cares on him because he cares for you
  • God will not give you more than you can handle

Do you have other ideas of familiar verses you suspect may be commonly misused or divorced from their contexts? I do not plan to cover Philippians 4:13, Matthew 18:20, or Jeremiah 29:11, as I’ve seen them each covered adequately many times over in other places.

And are there any other topics you’d appreciate seeing on this blog to help you in your Bible study?

When Sprinkling is Not Enough

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On his blog, Russell Moore wonders whether Bible quoters have replace Bible readers. By these terms, he refers to those who use the Bible as an encyclopedic reference book with wise sayings and quotable verses to support their perspective. Moore laments a generation of Christians that rarely read a Bible book from beginning to end and are unable to follow a narrative arc or train of thought.

I’m delighted to see this situation turn around in part through the readers of this blog. In fact, it gives me some ideas for what to write on this coming year.

If you’re currently blasting your way through the whole Bible, I hope you’re having a terrific time. Keep pressing on! Some days, it feels like you’ll never finish, but that’s not true. Stay the course for only 45 minutes a day, and you’ll finish in about 70 days.

As Moore writes in his post:

To engage with a narrative requires…not just a sprinkling but an immersion in the text.

Check it out!