Context | Knowable Word

Context Matters: God’s Mercies Are New Every Morning

May 10, 2021 By Ryan Higginbottom

Perhaps you’ve heard that God’s mercies are new every morning. You’ve been told that his steadfast love never ceases, and you’ve sung “Great is Your Faithfulness.”

Perhaps your reminder about God’s mercies was splashed on an inspirational calendar above the perfect dew-brushed meadow. Or maybe you heard a perky Christian radio disc jockey quote this enthusiastically in an effort to motivate listeners to get out of bed.

I’ve heard this sentiment about God’s mercies on retreats, during good times, when the group I’m part of wants to extend its current momentum. We’re experiencing God’s blessings—both in ministry and life—and from this verse we’re told we should have confidence these blessings will continue. But does this use Lam 3:22–23 in the correct context?

When we learn to read the Bible as an actual book and not as a professionally-bound collection of pull-quotes, we’ll find that some of our favorite passages take on deeper and more sobering meanings.

The Book of Lamentations

The book of Lamentations is not cheerful. The author was not writing from a mountain top, riding the spiritual high of God’s favor.

In fact, picture the exact opposite of that setting. That’s the background for this book of laments.

(A quick note: Many people assume the prophet Jeremiah wrote Lamentations. There is wide disagreement about this, however, and I don’t think any interpretation changes if we drop this assumption.)

In 589 BC, Jerusalem was surrounded by the armies of Babylon and endured a long siege. The city fell in 587 BC and Babylon crashed in with fire and fury. The temple was desecrated and destroyed. The city was burned. Many Israelites died, and most of the rest were led away by the enemy forces. A scattered few people remained, and they were starving.

The author of Lamentations wrote in the midst of this terrible landscape. In five heart-wrenching prayers, he cried out to the Lord. He knew God’s hand was behind Babylon and that the Jewish people deserved this judgment for their idolatry. His laments were raw acknowledgments of their terrible, warranted state.

The Need to Recall Truth

If we’re going to read Lamentations 3:22–24 in context, we need to pay close attention to the preceding verse (among others).

But this I call to mind, and therefore I have hope. (Lam 3:21)

The author had to remind himself what was true, because his circumstances offered no hope. In fact, he wrote that his “soul is bereft of peace” and his “hope from the Lord” had perished (Lam 3:17–18). It was remembering foundational truths (found in verses 22–24) that restored his hope. This is a glorious effect of calling God’s word to mind!

So, when we are low—when we feel God is absent or that his hand is against us—what should we remind ourselves? What should we remind each other?

God’s love is steadfast; it never ceases. God’s mercies are so plentiful and steady that they never end. We never run out of his mercies; they are new every morning. God is faithful and great in his faithfulness. God has given himself to his people as their portion, and because they have him, they have hope.

We need to rehearse these truths; they are as staggering as they are sustaining. And though they are appropriate when life is good, we should especially call them to mind when life is stubborn and hard.

Our circumstances will seldom sustain us. But God’s truth will cultivate hope in his people.

Seeking Means Waiting

This passage of Scripture also describes the posture of those who recall God’s mercies. I’ll warn you—in our flesh, it’s not what we want to hear.

“The Lord is good to those who wait for him, to the soul who seeks him” (Lam 3:25). The parallel construction here tells us that seeking the Lord requires waiting. Seeking the Lord may involve more than waiting, but it does not involve less.

Those who seek God should “wait quietly for the salvation of the Lord” (Lam 3:26). This is a good habit for everyone to learn from an early age (Lam 3:27).

Why can we wait? Why does seeking the Lord in this way make sense? What truth can give us the patience we need?

These questions are answered just a few verses later.

For the Lord will not
cast off forever,
but, though he cause grief, he will have compassion
according to the abundance of his steadfast love;
for he does not afflict from his heart
or grieve the children of men. (Lam 3:31–33)

In his judgment, God may cause grief. But his steadfast love is so abundant that he will have compassion. He does not afflict or grieve from his heart; he will not cast off forever.

Rejoice in the Steadfast Love of the Lord

We should remember the steadfast love of the Lord every day, but we need reminders most when we feel it least. When we’re tempted to lose heart, when our souls are cast down, we need to remember what God is really like.

Join the author of Lamentations. Recall the mercies of God throughout history and in your own life. Remember that he is your portion. Wait for him; he will have compassion according to his abundant, steadfast love.

Context matters.

For more examples of why context matters, click here.

Thanks for visiting Knowable Word! If you like this article, you might be interested in receiving regular updates from us. You can sign up for our email list (enter your address in the box on the upper right of this page), follow us on Facebook or Twitter, or subscribe to our RSS feed.

How to Go Deep Without Getting Lost

January 20, 2021 By Peter Krol

Ryan Martin makes an important point about Bible study. Though we love to “go deep,” doing so often causes us to get lost and miss the point. He explains three dangers of Bible study that gets too focused on provocative details or word studies without retaining the author’s train of thought:

Words are flexible and contextual. A word doesn’t always mean the same thing every time it’s used.
Details can distract from the flow of a text. Following our biggest questions may obscure the author’s biggest intentions.
An individual text doesn’t need to carry the whole weight of Christian theology. It’s okay if a particular passage causes you to focus on a single attribute of God or a particular aspect of the gospel; don’t ‘overharmonize’ the diversity of Scripture.

These are important considerations for those who seek to know God through his word.

Check it out!

You Already Know How to Read the Bible

December 30, 2020 By Peter Krol

Alan Shlemon makes a great point in this article: Reading the Bible requires rules we already know. Though the OIA method, for example, may seem like something new to learn, with a whole set of rules to follow—it is actually something you already do instinctively with many things you read on a daily basis.

Shlemon highlights three fundamental principles:

What is the author talking about in the surrounding text (context)?
What is the historical occasion for why the author wrote (history)?
What literary style is the passage written in (genre)?

He gives examples of how we do these things already, instinctively, such as:

If a sports headline reads, “Cowboys Shoot Down Eagles,” everyone knows that men with revolvers didn’t shoot any birds. We all recognize that sports news is written in a particular literary style, where teams are often named after people (e.g. Cowboys, 49ers, etc.) and animals (e.g. eagles, dolphins etc.). No one is confused. For some reason, however, the same people who understand that news headlines are written in different literary styles, ignore the different literary styles of Scripture.

Check it out!

Our Experience Fills in a Context Vacuum

December 16, 2020 By Peter Krol

Alan Shlemon writes about “How Creating a Context Vacuum Sucks Us into Overwriting God’s Word.”

What happens, then, when you read a Bible verse but don’t read the context? Two unfortunate consequences occur. First, you ignore the words the Holy Spirit provided to help you understand the meaning of the verse. You may miss out on what God is trying to communicate. Second, you create what I call a context vacuum. When there’s no context, your mind instantly fills the void with something from your experience. It’s an automatic process.

Shlemon gives a number of examples to illustrate the process. And he’s exactly right. We ignore the context to our peril. When we read or memorize isolated verses, our personal experience will become the filter through which we view and interpret those verses. Thus we fail to hear God’s voice in the Scripture.

I’m especially struck by the example of the woman who heard the command to “put on the new man” (Eph 4:24) as God’s guidance to divorce her husband and run off with another lover. Let us help others to avoid such tragic and reckless abuse of God’s word.

Check it out!

Context Matters: To All Who Received Him

November 25, 2020 By Peter Krol

But to all who did receive him, who believed in his name, he gave the right to become children of God
John 1:12

How much of our evangelistic effort roots itself in this verse, asking people to “receive Christ,” inviting him into their hearts? Is that what John meant when he wrote these words?

Jim Elliff argues that no, John did not have such a practice in mind. And Elliff shows us from the verse’s context a better understanding. Here is one place it takes him:

Our main work is not so much to explain the sinner’s response to Christ (that is important mainly for pretending believers), but to labor on the gospel itself. When we are brutally honest with people about their sin, and lucid about the only answer being in Christ, His death and resurrection, then we have preached the gospel. We have done what is necessary to cooperate with the Spirit in their conversion. We will actually work against the Spirit when we get caught up in a formulaic approach to the gospel as opposed to a content-filled proclamation. Get the message right and depend on God to convict and convert. You will know someone is saved, not when they “pray the prayer,” but when they repent and believe in Christ, with the evidence of truly following Him. Ask, “Do you believe?”

Elliff observes the text closely, in its context, and he argues, from John’s larger message, a better way to think about evangelism. This is terrific.

Check it out!

Context Matters: Do Justice, Love Mercy, Walk Humbly With God

November 23, 2020 By Ryan Higginbottom

Perhaps you’ve heard that Christians should do justice, love mercy, and walk humbly with God. Even people outside the church have seen and heard these phrases.

Some people take this verse (Micah 6:8) as the theme of the book of Micah. Others claim this is even more important—that it’s the central message of the entire Old Testament, or the whole Bible.

This verse has made its way into mission statements for organizations of all types. You can see it everywhere from Christmas cards to protest banners.

But does the current use of this verse honor its context? God has given us paragraphs, chapters, and books—not just sayings and slogans. When we learn to read the Bible as God intends, we may find that our most quoted verses play a different role than we assumed.

The Immediate Context

The immediate context of Micah 6:8 is an indictment of the Lord against his people (Micah 6:2).

God reminds his people what he has done for them. He brought them out of Egypt and redeemed them (Micah 6:4). He turned the intended curses of Balak and Balaam into blessing, and he brought the people across the Jordan into the promised land (Micah 6:5). The people of God should not act as though God has wearied them (Micah 6:3).

Micah asks what sacrifice would be acceptable to the Lord—burnt offerings? Thousands of rams? Rivers of oil? A firstborn child? (See Micah 6:6–7.)

We read Micah 6:8 after these questions. No specific transgression or sin (Micah 6:7) has been mentioned, so Micah 6:8 is the charge against the people to which verses 6 and 7 are a response.

Yes, Micah 6:8 sets out God’s desires for his people in heart and action. But God is not merely giving a mission statement, he is leveling a legal charge. As the rest of the book of Micah makes clear, Israel has utterly failed to do justice, love kindness, and walk humbly with their God. This failure is detailed (and the deserved punishments are outlined) in Micah 6:9–16.

Needed: A New Leader

We must not only locate Micah 6:8 in its chapter but also its book.

Micah spends much of the first three chapters of the book warning Israel and Judah about the coming judgment for their sin. And many of these warnings are pointed at those in leadership.

The rulers of the nations should know justice (Micah 3:1).
The prophets lead the people astray, motivated by self-interest (Micah 3:5).
The rulers of Israel detest justice and fill Jerusalem with sin. Their officials, priests, and prophets are motivated by money, and they do not see that disaster awaits their city (Micah 3:9–12).

The famous passage about the coming Messiah (Micah 5:2–5) is a direct consequence of these terrible failings. Israel needs a new ruler and a new shepherd; Israel needs peace. God will provide.

Because God is going to bring a new king for Israel, and because God’s king will be completely faithful in his ways, we can read Micah 6:8 through this lens. The Messiah will do justice, the Messiah will love kindness, and the Messiah will walk humbly with God. The Gospels show how beautifully and perfectly Jesus fulfilled these predictions.

Look to the Lord

After the indictment of Micah 6, readers naturally wonder where to find hope. Micah knows his own sin and admits that he cannot find any righteous on the earth (Micah 7:2). There is so much evil and corruption around that he cannot trust anyone (Micah 7:3–6). He must look to the Lord and wait for the God of his salvation (Micah 7:7).

Micah knows he has sinned against the Lord, but he knows just as surely that the Lord will vindicate him (Micah 7:8–9). In the end, Micah can hope and trust in God because of his steadfast love and compassion.

Who is a God like you, pardoning iniquity
and passing over transgression
for the remnant of his inheritance?
He does not retain his anger forever,
because he delights in steadfast love.
He will again have compassion on us;
he will tread our iniquities underfoot.
You will cast all our sins
into the depths of the sea.
You will show faithfulness to Jacob
and steadfast love to Abraham,
as you have sworn to our fathers
from the days of old. (Micah 7:18–20)

Conclusion

The way many people use Micah 6:8 is not exactly wrong, but it is incomplete. In this prophetic book, this verse serves as the law leveled by God against the people of Israel. And the judge brings a guilty verdict.

The guilt of the people reflects the guilt of their leaders, and God has promised a Messiah. We cannot depend on ourselves or anyone else except this one who will “be great to the ends of the earth” (Micah 5:4).

This Messiah—Jesus—will do justice, love kindness, and walk humbly with his God. And he will do it for us.

Context matters.

For more examples of why context matters, click here.

Context Matters: The Cattle on a Thousand Hills

September 11, 2020 By Peter Krol

Perhaps you’ve heard that God owns the cattle on a thousand hills. And perhaps this truth has encouraged you through a season of anxiety or loss. Perhaps it reminds you of his all-sufficient care for you. Such sentiments may be generally true (Luke 12:32, John 10:14-15, etc.), but are they the sort of applications the poet responsible for Psalm 50 had in mind?

Context matters. We ignore it to our peril, increasing the risk of many dangerous consequences for both ourselves and others. When we learn to read the Bible properly—and not merely as a collection of one-liners and sound bites—we’ll find some of our habitual turns of phrase may have far more sinister import than we realized.

A Time for Judgment

Psalm 50 begins with the Mighty God summoning all the earth (Ps 50:1) to Zion (Ps 50:2) to judge his own people (Ps 50:3-4). The very heavens declare his righteousness (Ps 50:6), and he cannot exempt his covenant people from his fiery holiness and searing justice (Ps 50:5).

What does he judge his covenant people for?

In Psalm 50:7-15, he appears to judge them for their legalism. They offer him sacrifices and burnt offerings (Ps 50:8), but what he wants is hearts of thanksgiving and integrity (Ps 50:14). He wants them to need him (Ps 50:15).

In Psalm 50:16-21, he appears to judge them for their licentiousness. Though he speaks to “the wicked” (Ps 50:16), we must remember he came to “judge his people” (Ps 50:4), to gather his faithful ones who made a covenant with him by sacrifice (Ps 50:5). So the “wicked” are those within the covenant community—who take his covenant on their lips (Ps 50:16)—yet refuse discipline (Ps 50:17), subsidize theft and adultery (Ps 50:18), speak words of deceit (Ps 50:19), slander one another (Ps 50:20), and presume God to be as corrupt as they are (Ps 50:21).

A Solution Offered

Notice what he offers to his people. Away from legalism, he calls them to thanksgiving (Ps 50:23a). And away from licentiousness, he calls them to order their way rightly (Ps 50:23b). May they not forget there is always a way of escape from his terrible judgment (Ps 50:22).

A Thousand Hills of Cattle

So within the context of this poem’s argument, why does it say he owns the cattle on a thousand hills (Ps 50:10)?

That verse sits within the stanza condemning them for their legalistic practice of sacrificing animals without hearts of thankfulness and integrity. They think he needs them to pay him off with such animal sacrifice (Ps 50:9-13), when the truth is they need him in the day of trouble (Ps 50:15).

His condemnation resounds. “I do not need your stupid cattle, slaughtered at my altar in an attempt to buy me off. I own all the cattle; why would I have any need of yours? Just call me, and I’ll be there for you.”

Conclusion

The truth that “he owns the cattle on a thousand hills” was not penned to grant us assurance that our kind Father can take care of us. No, this assertion’s plain purpose is to shake up complacent religious people by reminding them they’ll never be able to bribe their God. He cannot be bought with their religious ritual.

Mark this, then, you who are prone to forget God, lest he tear you apart, and there be none to deliver. May we offer not bulls—nor songs, nor daily devotions, nor acts of service, nor financial contributions—for the sake of heaven-bound bribery, but hearts overcome with thanksgiving for his amazing and utterly undeserved salvation.

Context matters.

For more examples of why context matters, click here.

Avoid Using Greek or Hebrew to Persuade People

August 12, 2020 By Peter Krol

Tommy Keene has another terrific post on the Bible’s original languages. This time he’s aiming to persuade you that you almost never need to refer to the original Hebrew or Greek in order to make a point. In the process, he refers to a Greek phrase; but he didn’t have to. And he shows you why he didn’t have to.

Near the end, he gives a series of steps to teach you how to argue your case from the context instead of from an obscure reference to original languages. His advice here is priceless.

My favorite lines in the article come when Keene paints the picture of a person who knows Hebrew/Greek making an argument with someone who doesn’t. The only real reason the Hebrew/Greek person would reference the Hebrew/Greek is to play a trump card that can’t be questioned. This fundamentally bases the argument on the authority of the person who knows Hebrew/Greek and not that of the text itself. By choosing to leave the Hebrew/Greek out of the argument, you are doing a more to actually make disciples. Thus he concludes:

You are not only telling them what the text means, you are showing them how to arrive at that conclusion themselves. You are making yourself redundant. Go ahead. That’s the way Jesus wanted it anyway.

I highly commend Keene’s post to you. The only thing I might add is that there is one place I have found it particularly helpful and important to reference the original languages, and that is when there is a pun or repetition that the translation has glossed over. Of course, it’s not always necessary to do this, but if observing the repetition bears interpretive weight, that is part of the context required to understand the text. And that context might not be apparent in English. (Incidentally, this is why Robert Alter has a rule for translators along the lines of “Thou shalt not employ a variety of English words when the Hebrew repeats the same word.”)

Check it out!

How the Parable of the Ten Minas is Different Than the Parable of the Talents

August 7, 2020 By Peter Krol

Last week I observed a few things and asked a few questions about whether the parable of the ten minas (Luke 19:11-27) might have a different point than the parable of the talents (Matt 25:14-30). I’ve already discussed how Matthew’s parable fits into the context of the author’s larger argument. This week, I’ll walk through Luke’s train of thought to show how different his point is from Matthew’s.

I’ve already written on the main point of Luke’s gospel as a whole and on how to navigate its middle chapters (Luke 9:51-19:27). To save space here, I won’t repeat what I wrote there, but will assume you have caught up on that background.

By Andrey Mironov – Own work, CC BY-SA 4.0

Placement

The first thing I’ll point out is that the parable of the ten minas is the very last thing in Luke’s travel narrative. The very next episode has Jesus going up into Jerusalem on the back of a colt. So this parable concludes not only the fourth sub-section, which focuses on the timing of the kingdom—when will these things regarding the kingdom take place? It also concludes the entire travelogue. This parable is the capstone and climax of Luke’s meandering description of life in Jesus’ new kingdom.

The Question on the Table

In this fourth division of the travel narrative, the presenting question is “When will the kingdom of God come?” (Luke 17:20). And Jesus clearly responded that it “is in the midst of you” (Luke 17:21). I understand that the translation of that last phrase is hotly debated, but regardless of the variety of options, all suggest that the kingdom is here and now. It is tangible and present. Jesus goes on to suggest that, if you can’t see it now, you will not be able to see it in the future either (Luke 17:22). Though there are signs and suggestions for then (Luke 17:23-24), make absolutely sure you don’t miss the significance of what is taking place now (Luke 17:25).

So Jesus tells them how to prepare for it (Luke 18:1-8). He executes the admission and dismissal of its citizens (Luke 18:9-17). He paints a picture of the current behaviors of those who look ahead to eternal life (Luke 18:18-30).

So in short, Jesus acknowledges that there is surely something yet to come. But in this section of Luke, he resists the impulse to direct people’s gaze to the horizon. He’s redrawing their attention to the here and now.

A View of What’s Happening Today

Then in Luke 18:31, Jesus claims, on the way to Jerusalem, that “everything that is written about the Son of Man by the prophets will be accomplished.” This includes being delivered to the Gentiles, mocked, treated shamefully, spit upon, flogged, killed, and resurrected. The disciples simply can’t see it, however (Luke 18:34).

But a blind man can see it. Though his eyes cannot yet see, the eyes of his heart can see the Son of David (heir to the throne) passing by right in front of him (Luke 18:35-43). And astonishingly, Jericho’s chief tax collector wants to see it (Luke 19:3).

The sight of Jesus changes Zacchaeus forever. One greeting, a meal at his home, and a modicum of reflection was all he needed to turn his life around (Luke 19:8). This demonstration of repentance (compare with Luke 3:12-13) provokes Jesus to make a shocking declaration: “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost” (Luke 19:9-10).

Jesus spoke all about feasting with Abraham in the kingdom (Luke 13:28-30). Those who cannot recognize the master of the house of Israel will likewise go unrecognized by him (Luke 13:24-27). And here he is, in flesh and blood. He grants sight to the blind and calls Zacchaeus by name.

Here now is the “salvation” he’s been talking about through the entire book. That “salvation” is the fruit of the kingdom, which is currently present among them. The Son of Man seeks the lost, just like a shepherd with a lost sheep, a woman with a lost coin, and a father with a lost son (Luke 15:1-32). Now that salvation has come today on the unlikeliest of candidates. That fact is what spurs the people’s anticipation that the kingdom of God will appear when Jesus gets to Jerusalem (Luke 19:11).

The air is electric, and energy is at an all-time high. They wonder if this is it, if this is what they’ve been waiting for. If salvation is really present, right in front of them, embodied as a rabbi from Nazareth who has an awful lot to say about the way things ought to be.

The Prophets

And let’s not forget what the prophets had to say about this moment in history. Jesus said the prophets would be fulfilled as he came to Jerusalem (Luke 18:31).

“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap…
“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.”
Malachi 3:1-5

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey…
“My anger is hot against the shepherds,
and I will punish the leaders;
for the Lord of hosts cares for his flock, the house of Judah,
and will make them like his majestic steed in battle.
“I will strengthen the house of Judah,
and I will save the house of Joseph.
I will bring them back because I have compassion on them,
and they shall be as though I had not rejected them,
for I am the Lord their God and I will answer them.
Zechariah 9:9-10:12

So when Luke brings the travel narrative to an end by having Jesus tell a parable about a God, the divine King, returning to inspect his people and temple to bring judgment on the shepherds of Israel—the words are loaded with centuries of anticipation. Who can stand before him when he appears?

It is no coincidence that the first thing Jesus does in Jerusalem is inspect the temple (Luke 19:45-46).

Judgment Falls on This Generation

Luke has spared no expense to tell Theophilus that Jesus sat in judgment over his contemporary generation of Jewish leadership. He pronounces judgment on them time and again. This judgment is something in the future, yet to come. But it will not be long. It will take place within the current generation’s lifetime (Luke 11:49-51; 12:42-48; 13:3, 5, 9, 28, 34-35).

Subsequent to the parable of the minas, Jesus will continue presenting himself in the spirit and power of the prophets, proclaiming condemnation on the corrupt shepherds of Israel (Luke 19:41-44; 21:32). Like Jeremiah, he weeps over the fate of his generation. Like Isaiah, he describes political and social upheaval by means of apocalyptic language and cosmic metaphors.

Conclusion

So where does this data lead? I believe we have good reason to read the parable of the talents primarily as a description of the judgment that will take place at Jesus’ second coming (“That day”: Matt 24:36-25:46). The parable of the talents seems to direct our attention to “that day,” when humanity will be sorted for either eternal punishment or eternal life (Matt 25:46).

But the parable of the ten minas hits much closer. In context, it appears that Jesus speaks primarily of his first coming and what is about to happen to and through him at Jerusalem. The reckoning has come for the Jewish nation and its leaders. Those who have been serving faithfully, and who recognize their master, will be rewarded with cities (Luke 19:17-18). Those who have not, and who do not, will either have their deposit taken from them (Luke 19:24) or face the executioner’s sword (Luke 19:27).

For those reading this who are immigrants to the covenants of promise (Gentiles) and not natural-born citizens (Jews): Do not become proud. For if God was willing to wipe out a generation to make room for the Gentiles to enter, will he not do the same thing with another generation who presumes upon his kindness and drifts from loyalty to him (Rom 11:17-24)? Though the parable speaks primarily about something that’s already occurred (Jesus’ first coming), it still has serious and sobering ramifications for those who would serve the King in any generation.

Ignoring Context Can Lead to Heresy

August 3, 2020 By Ryan Higginbottom

Reading the Bible in its proper context is so important that I (apparently) cannot stop writing about it. I’ve explained the dangers of ignoring context, and I’ve shown that we can still share Scripture responsibly.

I know I am arguing for a more difficult path. Verse-of-the-day calendars are easier and more inspiring. Studying the Bible takes work.

I hear other objections too. For example, it’s possible to conclude something true from the Bible despite missing a verse’s context. What’s the big deal? Only a real stick-in-the-mud would get worked up about this, right?

Accidental Truths

In our Context Matters series, we have tackled passages where the popular interpretation can be found in the Bible, just not (as we argue) from that passage.

Many people take the “where two or three are gathered in my name” verse as a promise by Jesus to be present with a small group of his followers when they seek him. In fact, God promises in many places never to leave his children, but this passage is about church leadership and the removal of a member.

So, it is possible to arrive at a legitimate destination through less-than-careful means. But this should make us praise God for his grace, not continue on in recklessness.

We Broadcast Our Method

When we share portions of the Bible with others, we are not only sharing our conclusions. We are sharing our method. We are teaching people how to use God’s holy word.

So, when we pluck out a verse and tack it to our email signatures, we’re modeling this behavior. We’re encouraging onlookers to use the Bible in this à la carte way. If we inspire people to walk blindfolded, some of them just might do so on a cliff. And quickly.

You might not see the effects first-hand. But using Bible verses out of context can have damnable consequences.

An Example: Jehovah’s Witnesses

Jehovah’s Witnesses differ from Christians in important doctrinal matters, some of which are the direct result of ignoring Scriptural context.

This article is not intended to be a complete refutation of Jehovah’s Witness theology, so we will look at just two examples.

Is Jesus Almighty God?

Jehovah’s Witnesses agree that Jesus is the Son of God but do not believe that he is God Almighty. Here is one of their arguments.

Jesus’ early followers did not view him as being equal to Almighty God. For example, the apostle Paul wrote that after Jesus was resurrected, God “exalted him [Jesus] to a superior position.” Obviously, Paul did not believe that Jesus was Almighty God. Otherwise, how could God exalt Jesus to a superior position?

As with many other doctrines, this interpretation depends in part on the translation Jehovah’s Witnesses use. A more common way to translate the relevant phrase in Philippians 2:9 is “God has highly exalted him.” But even if we put this quibble aside, we reach quite a different conclusion when we consider this passage in context.

Paul writes that Jesus “was in the form of God” but “did not count equality with God a thing to be grasped” (Phil 2:6). Instead, he “emptied himself,” “being born in the likeness of men” (Phil 2:7). So, Jesus refused to grasp his God-nature tightly, and as a humble servant he took on human nature.

Paul is not making an argument against the divine nature of Jesus in Philippians 2. He is showing that the sacrificial love he urges was demonstrated by God himself in the incarnation and life of Jesus.

An Ethical Example

In addition to theological matters, Jehovah’s Witnesses also play fast and loose with Scripture when it comes to ethical considerations. Consider the following argument they make for why they do not go to war.

Jesus’ disciples obey his command to be “no part of the world” by remaining strictly neutral in political matters. (John 17:16) They do not protest against military actions or interfere with those who choose to serve in the armed forces.

A quick look at the verse in question reveals that Jesus is giving a description, not a command. His disciples are “not of the world, just as [he is] not of the world” (John 17:16).

Further, Jesus is not praying that his disciples would stay out of political matters. In the previous breath, Jesus asks his Father, “I do not ask that you take them out of the world, but that you keep them from the evil one” (John 17:15). Just two verses later, Jesus prays, “As you sent me into the world, so I have sent them into the world” (John 17:18). Jesus wants his disciples in the world, but protected.

It is not my goal to argue anything specific about politics. I simply observe that, while making their argument, Jehovah’s Witnesses yank this phrase entirely out of its context.

Context Matters

It might seem bold or encouraging to share a Bible verse out of context with your followers or friends on social media.

Please remember: There’s a better way! You are not only sharing God’s word, you’re showing others how to handle it. And handling the Bible out of context is a dangerous business, potentially leading to heresy and hell itself.

Can there be any doubt that context matters?

« Previous Page