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Why the Church Needs Malachi

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Mark Fugitt has a very helpful post on the book of Malachi. He encourages us to see more in this book than a memory verse to inspire capital campaigns (Mal 3:10).

Like all self-serving humans, Christians are apt to use particular Scriptures to further their own causes, and Malachi has become sadly typecast as a result. However, the book is so much more than this one liner. God wasn’t needing money and calling His prophet Malachi to start a capital campaign when He revealed what became the final book before the long, dark night of the souls waiting on redemption. 

Malachi is a book about corruption and justice. It begins with the people’s hopeless state of sin and the consequences of it. By the time we get to the famous verse about bringing all the tithes into the storehouse of God, we realize that giving was only one of the things they had forgotten. Godly institutions like marriage and sacrifice had become shams of their former redemption.

Fugitt briefly explains the book’s context, flow of thought, and main point in a way that promotes vibrant application to our generation. I commend this article to you.

Check it out!

Don’t Judge Matthew 7:1

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The latest issue of Tabletalk magazine has a helpful article by Tim Witmer on Matthew 7:1. Witmer tackles the popular usage of the phrase “Don’t judge” and shows it to be a misuse of the verse’s context. Of course this verse is not saying that we shouldn’t make moral judgments about people!

However, Witmer also avoids excusing an attitude of judgmentalism among believers in Jesus Christ. Correlation with other Scripture passages clearly denounce any attitude of superiority or invulnerability.

Witmer’s point could be further strengthened by an analysis of the train of thought in Matthew 7:1-12. His article is a good example of why context matters.

Check it out!

What Does “Meaningless / Vanity / Futility” Mean in Ecclesiastes?

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Last week I summarized three remarkably divergent interpretive approaches to the book of Ecclesiastes. A few readers helpfully pointed out that the translation of the Hebrew word hebel in Eccl 1:2 (and throughout the book) can play a role in nudging readers toward one interpretive approach or another. This keen insight warrants further exploration.

Study the Word

Canvassing English translations produces three main options for translating hebel into English:

  1. Vanity—ESV, LEB, NASB, NKJV, NRSV, KJV
  2. Futility—CSB, NET
  3. Meaningless—NIV, NLT

The Hebrew lexicon BDB suggests a primary translation of “vapour, breath,” with a figurative use of “vanity.”

And by looking up all uses of hebel in the Old Testament, we drum up the following variety of translations from the ESV alone (listed in order of frequency):

  • vanity
  • breath
  • idols
  • vain
  • worthless
  • false
  • nothing
  • empty
  • gained hastily
  • vapor

This is all well and good. But we quickly confront the limitations of a word study. These lists don’t help us to understand what the word means in Ecclesiastes. We won’t get at the message of the book by simply choosing our favorite option from the menu and running with it. We need more help.

Matrixia2013 (2016), Creative Commons

Consider the Context

So we must look to the context for the clues we need. And there is good news! Ecclesiastes is written almost like a research paper, where the introduction introduces the problem and states the thesis.

  • Thesis (Eccl 1:2): “Vanity of vanities, says the Preacher, vanity of vanities! All is vanity.”
  • Problem (Eccl 1:3): “What does man gain by all the toil at which he toils under the sun?

So the problem under consideration is: What do we have to gain from our toil under the sun? In other words, what do we get out of life? What will we have to show for it at the end? What reward will there be to make all the pain worth it?

And the answer to the problem is: All that we have to gain is vanity. This much is clear, but it still begs the question: What does “vanity” (hebel) mean?

So the Preacher unpacks his concept of hebel for us with a brilliant panoply of illustration (Eccl 1:3-18).

  1. The universe consists of endless repetition – Eccl 1:4-7
  2. That repetition is deeply unsatisfying – Eccl 1:8
  3. Nothing you do is novel; all new things are merely discoveries of old things that have always been there – Eccl 1:9-10
  4. Nothing will be remembered – Eccl 1:11
  5. Nothing is permanent; there will be nothing at the end to show for the effort – Eccl 1:14 (also suggested in Eccl 1:4)
  6. Nothing you do can fix it – Eccl 1:15

Point #5 gets expanded later in the book as “I must leave it” (Eccl 2:18), or “All go to one place” (Eccl 3:20), or “Just as he came, so shall he go” (Eccl 5:16), or more directly, “The living know that they will die” (Eccl 9:5).

So we can construct a definition for hebel (“vanity”), according to its use in Ecclesiastes, as follows: “Unsatisfying, endless repetition of old things that nobody will remember; nothing you do will last, and at the end you die. And you can’t fix it.”* This is hebel. This is what you have to gain from all the toil at which you toil under the sun.

Return to the Word

So what does this mean for the best translation of the Hebrew word hebel? I’m not qualified to render a judgment on whether “vanity” or “futility” or “meaningless” is the best option. I frankly don’t care which of those English words we use when discussing the book (which is why I used a few of them interchangeably in my summary post).

But I can say that any interpretation of the book that doesn’t frontline the “unsatisfying, endless repetition of old things…” is not using hebel the way the Preacher used hebel. For him, hebel is not really about nihilism, cynicism, or purposelessness. It’s about the tedium, transience, impermanence, and dissatisfaction God built into the universe.

*Though I heard this eloquent definition of Ecclesiastic hebel in a sermon by my dear friend Warren Wright, I am certain even this is not new (Eccl 1:10).

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Context Matters: He Who Began a Good Work in You

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Perhaps you’ve heard that the one who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6). Perhaps this promise has encouraged you to press on in the Christian life, maturing and becoming more like Jesus day by day. And while this could certainly be part of Paul’s intended meaning in this verse, perhaps there is something more in the context we tend to miss.

Context matters. When we learn to read the Bible properly—and not merely as a collection of quotable quotes or personal promises—we’ll find that some of our most familiar sayings have more to say than we typically assume.

Personal Sanctification

The popular usage of this verse—to refer to an individual’s sanctification between now and the day of judgment—can certainly be supported from the context.

Paul follows up the promise in verse 6 with a defense of how he feels toward the Philippians (Phil 1:7). He then prays for their love to abound, with knowledge and all discernment (Phil 1:9). He wants them to approve what is excellent (Phil 1:10a). And he wants them to be pure and blameless for the day of Christ (Phil 1:10b), filled with the fruit of righteousness that comes through Jesus Christ (Phil 1:11).

So with the repetition of “day of (Jesus) Christ,” the explanation of his affection, and the clarification of each person’s purity and righteousness—the popular use of this verse to refer to individual sanctification fits. So much, so good.

Communal Partnership

But look at what else we find in the surrounding context.

“I thank my God in all my remembrance of you…because of your partnership in the gospel from the first day until now.”

Phil 1:3-5

The sentence immediately preceding the promise of verse 6 is Paul’s expression of prayerful thanks for the Philippians’ financial partnership in his gospel ministry. Paul will return to this thanksgiving in chapter 4. In fact, he likely asks them to stop giving, since he knows they can’t really afford it (“Not that I seek the gift itself…” Phil 4:17).

In short, we see that the letter of Philippians is, at its heart, a thank-you letter from a missionary to members of his support team. And in that light, it is altogether possible that when Paul wrote of the “good work,” begun “in you,” and “brought to completion at the day of Christ,” he was speaking of this gospel partnership. God’s good work among you, Philippians, includes this outrageous generosity, which has borne much fruit in Paul’s labors around the world.

And it will be brought to completion when the final harvest is reaped on the last day, when Jesus returns to judge. The gospel will go forth, and the good work of God will be completed when the redeemed have been gathered in.

We Don’t Have to Pick One

I don’t think we can or should nail down exactly one thing that Paul meant by the “good work.” He certainly has their financial partnership in mind. But then he also immediately moves into their personal sanctification (of which their financial partnership is but one expression).

So I’m not arguing that Phil 1:6 is not about personal sanctification. I only want to add that, when we see how their communal partnership is also in view, we see personal sanctification tangibly demonstrated in the community. In this way, Phil 1:6 is similar to 3 John 8, which describes financial support of missionaries in partnership language, and as an expression of walking in the truth (3 John 4).

Context matters.

Thanks to my colleague Dave Royes for the idea for this post.

For more examples of why context matters, click here. 

How to Understand the Context of the Proverbs

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Context really matters. But it matters in different ways for different genres of literature. I showed last week how the poetry of the psalms sits within the context of the public and private worship of Israel. This week, I’d like to show how the poetry of the proverbs sits within the context of Israel’s wisdom tradition.

Try Memorizing Proverbs

I once tried to memorize portions of the book of Proverbs. It was smooth sailing, as long as I was working within the first 9 chapters. But it was agonizing to try memorizing sizable passages from chapters 10 or 11 (and following). The agony mainly derived from the lack of coherent thought from verse to verse!

Chapters 30 and 31 aren’t so bad, but chapters 10 to 29 of Proverbs contain such a jumble of topics that it can be difficult to study them or even read them. They were simply meant for slow, meditative digestion. Sometimes, there may be a coherent subject matter for a few successive verses (for example, laziness in Prov 26:13-16 or gossip in Prov 26:20-28). But most of the time, you never know what will come next. Ecclesiastes 9:17-11:6 works the same way, presenting an assortment of proverbs for reflection.

Now we can only conjecture why God decided to deliver this wisdom to humanity in this way. We can’t know for sure why this is, but I respect the theory I heard from a seminary professor: that real life works this way (constantly jumping from topic to topic, and task to task); therefore, the wisdom of Proverbs mirrors our experience of daily life.

Potential Misuse of the Proverbs

This lack of coherent argumentation creates a potential pitfall, into which hordes of aspiring gurus delight to hurl themselves: exploiting Proverbs for practical purposes. There are many books out there on how Proverbs can help you to run a business, optimize your life, or thrive as a family. Here is just one example. (To be clear: I’m not recommending this book. I just put an affiliate link there in case I can plunder someone’s drive for success, wealth, and happiness to help support this blog).

The problem is that we can then use the Proverbs to support our personal dreams or preferred lifestyle. So Prov 18:13 becomes a habit of a highly effective person. And Prov 29:18, KJV provides a strategic planning process.

The Context of the Proverbs

So what is the context for the proverbs? In what light ought we to interpret these sound bites and wise sayings?

Proverbs 9:1 tells us that “wisdom has built her house; she has hewn her seven pillars.” In light of the structure of the book as a whole, I believe this “house” refers to the first 9 chapters. I’ll simply assert the point now, as I’ve already dedicated more space elsewhere to defend it.

Solomon labors to lay a foundation in those first 9 chapters. He defines wisdom, he explains how to become wise, and he clears out the obstacles that will hinder wisdom. He spreads the feast of wisdom clearly and repeatedly within the dining hall of “the fear of the Lord.” He illustrates why there can be no wisdom apart from both a humble reception of God’s truth and a passionate imitation of God’s character.

So he builds that house. He constructs the pillars and the framework. Then he invites us to tuck into the feast laid out in the book’s remaining chapters.

Conclusion

The point is this: The context of every proverb (the sayings found in chapters 10-31) is the worldview constructed in Proverbs 1-9. If we attempt to apply a particular proverb to any part of life, and we don’t begin with the fear of the Lord and overcome the obstacles of easy money and easy sex, we are misusing that proverb. We are disregarding the context and working in opposition to the intentions of the Holy Spirit who inspired the proverb.

So we typically won’t access the context of a proverb by looking at the verses right before and after it. Instead, we must become familiar with the worldview constructed in the first 9 chapters of the book. Check out my series on Proverbs 1-9 for an analysis of this worldview.

The Most Important Context for Interpreting the Bible

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We’ve written much over the last few months about the importance of context. And Michael Heiser has an important article at the Logos Talk blog entitled “What is the Proper Context for Interpreting the Bible?”

Historical, cultural, and literary context all matter. And the context of orthodox Christian interpretation over the last 2,000 years matters. But more than any of that, Heiser argues that the most important context to which we must pay attention (and with which historical, cultural, and literary context only “flirt”) is the context of the biblical writers.

We must do all we can to get into their heads, to understand their worldview, to grasp what factors led to the production of the literature contained in the Bible.

Heiser writes:

As certain as this observation is, there is a pervasive tendency in the believing Church to filter the Bible through creeds, confessions, and denominational preferences. That’s not a bad thing. It’s a human thing. Creeds are useful for distilling important points of theology. But they are far from the whole counsel of God, and even farther from the biblical world. This is something to be aware of at all times.

Lest I be misunderstood, I’m not arguing that we should ignore our Christian forefathers. I’m also not saying that we’re smarter. They were prodigious intellects. The problem isn’t their brain power—it’s that they were simply too removed from the world of the biblical writers and had little chance of bridging that gap.

It might sound odd, but we’re actually in a better position than any of our spiritual forefathers in that respect. We live at a time when the languages of the major civilizations that flourished during the lifetimes of the biblical writers have been deciphered. We can tap into the intellectual and cultural output of those civilizations. That output is enormous—millions of words. We can recover the worldview context (their “cognitive framework” in scholar-speak) of the biblical writers as never before. The same is true of the New Testament writers because they inherited what had come before them and were part of a first-century world two thousand years removed from us.

In conclusion:

I know firsthand this is a hard lesson. It isn’t easy to put the biblical context ahead of our traditions. But if we don’t do that, we ought to stop talking about how important it is to interpret the Bible in context lest we be hypocrites. I can honestly say that the day I decided to commit myself to framing my study of Scripture in the context of the biblical world instead of any modern substitute was a day of liberation. It’s what put me on a path to reading the Bible again—for the first time. You can do that, too.

Check it out!

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!