Considering Context – Hebrews 10:25 & COVID 19

Note: this post was originally published on Long for Truth March 19. I still believe it is relevant at this time, though most churches are now able to meet. 

In the midst of the ongoing Coronavirus or COVID 19 as is being called by experts, some Christians have already begun taking Scripture out of context in defiance of government sanctions to restrict large gatherings. Some of the verses I’ve seen quoted out of context?

Psalm 91:10 No evil shall befall you, Nor shall any plague come near your dwelling

Amos 4:6 “Also I gave you cleanness of teeth in all your cities. And lack of bread in all your places; Yet you have not returned to Me,” Says the Lord.

and my personal favorite…

Hebrews 10:25 not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching

The latter of the three is the focus of this post. Recently, I saw a Facebook post from a popular apologist quoting Hebrews 10:25 and adding to the end of it something along the lines of, “unless a virus causes you to close church.” The quote is not exact and could not be obtained as the tweet has been removed since then.

Even though the gentleman apologized (though he stated he adamantly stands by his belief) others have taken up the mantle, using this verse to chide and rebuke other Christians for “forsaking the assembling of [themselves]. They have been accused of abandoning God’s Word in favor of fear or man’s mandate. But is that what is really happening? Are Christians who refrain from going to church temporarily forsaking the Word of God? Let’s put this verse in its full context.

Examining the Scripture in Context

Several things need to be noted about how this verse is used to support the said persons’ views of not obeying the government-mandated orders of no large gatherings.

  1. The historical context of Hebrews is to persecuted Jews. The author of Hebrews is writing to his fellow Jews and admonishing them not to return to the worthless sacrifices of the temple that can no longer cleanse sin or conscience. The entire theme of Hebrews is the superiority of Christ over the Priesthood and the Temple sacrifices. As a result of following Jesus, many Jews had lost their homes, businesses, and had been arrested. This is present just a few verses later (Hebrews 10:32-34). This context is important to keep in mind as our government is not trampling our right to meet as believers; nor or are they persecuting us simply because we are Christians. The mandate, at this point, is simply to control the spread of a deadly virus.
  2. The quoted verse comes in the middle of an exhortation. Verse 25 comes smack dab in the middle of two other exhortations. The author begins chapter 10 by reminding them that the Law was a foreshadowing of the Messiah. He begins verse 19 with the usual inferential οὖν (therefore) demonstrating the logic of the better Christ over the old priesthood. Jesus has made the once-for-all sacrifice and we may now approach God the Father without the aid of a priest. Now come the three exhortations that include our verse. (1) let us draw near, (2) let us hold fast our confession, and (3) let us consider one another. Our verse is found in the last exhortation and is subordinate to the verb, ‘consider’. The verse itself is part of a participial phrase describing the means or the way in which the main verb is carried out, or in this case the way it was not being done. Grammatically this is important because those decrying the temporary closing of churches due to the virus apply it wrongly. The forsaking of the assembling of the Jews was in light of the other two exhortations and especially the last exhortation which was imploring them to stir each other into the action of good works and love This could not be accomplished if they were not meeting together on a regular basis.
  3. The sin of the Jews was forsaking Jesus, not church. Hebrews 10:25 was not written so that we would all continue to “go to church”. The real exhortation is that of not forsaking Jesus, which was the cause of neglecting the assembling of themselves. Because of the persecution, it seems that some of the Jews had decided it would be better to return to the former way of worship and forsake the better way, Jesus, that the author had been stressing from the very beginning of the epistle.
  4. The usage of the word ‘forsake’ in other contexts. It’s important to examine the usage of the word in its other contexts. This gives us a snapshot of sorts to determine how the word is being used in our passage. A quick examination tells us that the Greek word ἐγκαταλείπω is used nine times, 6 of those being translated as ‘forsake’ or ‘forsaken.’

We see two of the occurrences as Jesus’ quote of Psalm 22:1 during his crucifixion. The last four uses indicate the word is used in a bit stronger way, especially in 2Timothy where Paul states that Demas turned his back on him and the work of the gospel for gain. 2Corinthians gives us a picture of God’s faithfulness to Paul by not turning His back on them in times of trouble and persecution. And lastly, we see our passage in Hebrews. Comparing these verses gives us a pretty good idea of what the author had in mind when writing to his Jewish audience. But another interesting thing to note is the usage of this Greek word in the Septuagint, the Greek translation of the Hebrew Bible. This would have been the version familiar to Jesus and His disciples, as much of the world was Hellenized at that time.

Above we have the Septuagint version along with the English translation below. This Greek word is used in Judges six times, all of them bearing the definition of complete abandonment of faith in the Living God to idols! The word is never used as a mere failure to “meet together” as many of the so-called Facebook theologians would have you to believe.

Concluding Thoughts

Those who see themselves as spiritually superior seem to be the real antagonists of this debate. We have clearly seen that the Scripture used to shame people into going to church during the time of this outbreak, Hebrews 10:25, is being misapplied. The meaning of this passage is a complete abandonment of the faith not staying away from church in order to stay healthy or keep from passing a sickness on to someone else. If the government was commanding us to stay away permanently or refusing to let Christians meet simply because we are Christians those “super saints” on Facebook, Twitter, Instagram, and the like may have a cause and a case. But Christian, you are not in sin if your church decides to cancel services due to this illness, or decides to have a live stream in place of services, or even meet together online temporarily until this thing blows over. Those who would hold you to their standards only think of the good of themselves rather than the good of the entire Body.

Purpose Driven Muck: 5 Reasons Church Growth Strategies Hinder Church Growth

Church growth is all the rage these days. Type it into any search engine and you are sure to yield more results than you can shake a stick at. Church growth has become so popular there are even marketing agencies that will help you.

Much of this movement began in 1995 when popular teacher and pastor, Rick Warren, published his book, The Purpose Driven Church: Growth Without Compromising Your Message and Mission.

The book soared to the best selling list and every pastor that was seeing a decline in their numbers flocked to the bookstores in droves to learn the principles of church growth. Others soon began copying this style and writing their own books, but none saw the same success.  Warren’s premise of church growth was based on five principles which he says he gleaned from Matthew 22:37-40 and Matthew 28:20:

  1. Fellowship
  2. Discipleship
  3. Worship
  4. Ministry
  5. Evangelism

On the surface, these principles seem biblical. These things are certainly in Scripture and we see these things present and real within the early church. For example, Acts 2:42-47 gives us a picture of what the first days of the fledgling church looked like.

 And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. And awe came upon every soul, and many wonders and signs were being done through the apostles. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

The introduction of Warren’s book claims that it is not a formula for church growth but rather a formula for church health. If a church is healthy it will grow. The five principles, then, are the key to having a healthy, growing church. And with Warren recently claiming that Saddleback has matched the growth of the Acts 2 church, more people will now have to run out and invest in the book.

Many pastors jump on board the church growth bandwagon. They reason that if they follow what the early church did, success is certain. All that needs to be done is mimic the same methods that the early church participated in and watch the numbers explode.

But there is something wrong with this way of thinking. There is a lot wrong with this thinking. Specifically, I see five reasons why church growth strategies like the one laid out in Warren’s work hinders church growth rather than aid it.

1. Church Growth Strategies Tend to Focus on the Method

Methods are huge with the church growth crowd. The latest research, demographic dynamics, and what the church down the road is doing seem to be a big focus. While methods can be useful they should never exist as the be-all-end-all for the Church. Many methods are devised specifically to see an increase in numbers, but not always spiritual growth. This means then, that the methods are not Spirit derived but man-made. Anything man-made will not last. Although we are not to sit idly by and do nothing, it is best to remember that God doesn’t need our strategies and methods to grow His church. Jesus has already promised church “growth” to His disciples (Matt 16:18).

2. Church Growth Strategies Often Rely on Guilt-Tripping

Have you ever sat through a sermon where the pastor passionately pounds the pulpit (excuse my alliteration) on the topic of evangelism, all the while pointing his finger at the audience? Most of the time we see this kind of thing in old-fashioned revivals. But many pastors do the same thing when it comes to “growing” the church. ‘Service’ is the keyword. If you’re going to serve then it’s time to get off your duff and do it! Most preachers typically see this as exhorting rather than guilt-tripping. In reality, there is no difference. When service becomes compulsory and obligatory the laity tends to lose interest. Biblical exhortation, on the other hand, is simply an appeal to action rather than compelling. In Paul’s letter to Timothy, he encouraged the young pastor to devote himself to three things: the public reading of Scripture, teaching, and exhortation (1 Tim 4:13). If ever there was a church growth strategy, this would be it.

3. Church Growth Strategies Tend to Focus on Numbers for Success

Most church growth methods that I’ve ever encountered were all about the numbers. No pastor wants to have a small church. Look at any church growth strategy and one of the first things you see is how many people could potentially respond by the church using the latest and greatest method. A numbers-focused method must rely on gimmicks and programs to attract and keep attendance steady. Pastors that become obsessed with numbers eventually give in to the pressure and end up doing silly things like Andy Stanley’s go-go dancers at a Christmas Eve service. The driving force behind any church that claims to worship the true God should be that of holiness and worship (Eph 3:21).

4. Church Growth Strategies Tend To Be Seeker-Sensitive Rather Than Biblically Sound

Seeker-sensitive is commonly described as gently pushing the lost towards salvation. Many of the methods used gear towards a more friendly, non-confrontational form of evangelism. In other words, don’t offend the person. This is often accomplished by refusing to confront people about sin or gradually sharing the gospel with them in pieces. While seeker-sensitive pastors can’t always be called outright heretics, they will compromise the “whole counsel of God” for the sake of keeping up their numbers. This spills over into their church growth ideas and eventually the Scripture messages begin to look more like pep talks on how to have a better marriage, family, well-behaved teens, etc, etc. The worship services begin to mimic secular concerts and entertainment venues, all in the name of making their guests feel “comfortable.” In contrast, even when he was being persecuted in his ministry God encouraged the apostle Paul to keep preaching because He was in control (Acts 18:9-10). Pastors, then, should follow this same example and resolve to preach the Word of God straight even when it isn’t popular (2 Tim 4:2).

5. Church Growth Strategies Often Fail to Prioritize the Preaching of the Word As Primary

In all the articles I examined about church growth strategies there was one thing that commonly missed by all of them: the preaching of the Word of God. The following examples come from the very top hits of church growth. (Example 1, Example 2, Example 3, Example 4) Scripture doesn’t really give us a formula for growing the church, at least not in the modern sense. Therefore, traditional preaching is deemed largely irrelevant to most church growth pastors. When one examines the early church they find the opposite. The Word was front and center. Take our introductory passage, Acts 2:42-47, for example. Luke tells us the laity devoted themselves to the apostles’ teaching & fellowship. When the people came to Peter in Acts 6 with a dispute, Peter’s response was not to give up preaching the Word of God, but resolving by appointing others to help with the problem. The early church fathers devoted themselves to preaching and as result church growth exploded within the first three centuries. There was no method or strategy or demographic research. There was just–preaching. Consider the following images below of church growth, taken from Bild.org.

Conclusion

Most pastors that want to grow their church are sincere believers. They love God’s people and they love the Church. In an attempt to prove their dedication they end up sacrificing simplicity (not purposely, in most cases) in the name of numbers. There is one important thing they miss: any time the Bible mentions church growth it always states that God did it. It wasn’t because of a method, or a specific program, or even because of the way they were discipling their people. It was because they feared God and the people took notice of it (Acts 2:43, Acts 9:21).

It’s time for pastors to go back to the simplest form of church growth by preaching the pure word of God and living in holiness so that the laity as well as outsiders will be able to see that we are truly a peculiar people, set apart for God (1Peter 2:1-9).

Although this is not a post to “pick on” Rick Warren please view the video below to see how badly he handles the Scripture. This video is courtesy of Pirate Christian Media, headed by Pastor Chris Roseborough of Kongsvinger Lutheran Church in Oslo, Minnesota.

Into Liturgy: My 5 Reasons Why Liturgical Worship Matters

I belong to a Southern Baptist church. I know it sounds strange for a member of an SBC church to advocate for a liturgy style worship but I was truly astounded on my first visit. Over the past two years, I’ve been studying Lutheranism, and along with it a lot of the early church fathers’ views on worship and the sacraments. Though I’m not a member of a Lutheran church I highly enjoyed my experience at one last year when my family and I attended for a few weeks.

I had been captivated by the use of the Sacraments, order of worship, and the soaking of Scripture that is present within liturgical worship. The sacredness of the entire service was joyful and a refreshing change to the modern-driven, program-saturated, and fluffy “Christian” songs that are typical of most Evangelical mainstream churches. With that in mind, I would like to offer my five reasons why I believe Liturgical services, especially those that incorporate a lectionary, are superior to most modern worship services.

1. No Pressure on the Pastor

If you’re a pastor or one who teaches regularly you understand the pressures of planning and executing a sermon/lesson each week. In a liturgical setting that uses a lectionary, the pressure to come up with the next “big sermon” is eradicated. That’s because the lectionary is a guide in and of itself. It gives several options of Scripture from which to draw the sermon. While I don’t have a hard copy of a lectionary check out the screenshot below from one of the lectionaries in my Logos collection.

Lectionary Passages to Preach from

You can observe that there is an Old Testament, a Psalm, an Epistle, and a Gospel reading. The pastor will choose one of these four passages to preach from. This keeps things in line and ensures that the pastor doesn’t go off on a tangent or personal soapbox, as has been many a person’s experiences, including my own. Lectionaries are a wonderful guide and it keeps the flow of preaching nicely all year long.

2. Liturgical Services Follow the Church Calendar

This is much like the first point. Lectionaries follow the Church calendar, marking the seasons and times of the year. There’s no need, then for the pastor to come up with a Christmas service or Easter sermon every year. And the cool thing is that the lectionary is divided into these seasons automatically.

Lectionary Church Calendar

As you can see the services are conveniently divided by the calendar and provide the Scripture and service details according to the different seasons. This makes it quite easy to choose a text and study and prepare for the sermon. Of course, most will chide the idea and state that simply choosing a book of the Bible and preaching expositorily through it (vers-by-verse) would be far superior. While I agree that expository preaching is the best way to present Scripture, using a lectionary does not do away with it. The preacher may still preach in this fashion. The only difference is that the congregation is getting a well-rounded view of Scripture rather than waiting 1-2 years, depending on the length of the book, to move along to the next portion of Scripture.

3. No Smoke & Mirrors

Most worship services I’ve been in have a high-focus priority on entertainment. The choir sings, the soloist solos while the congregation sit back, smile, and clap when the performance is done. It’s all seemingly harmless and most would say it falls under the scope of Christian Liberty. But there’s something a little sinister (at least to me) about applauding a performance in a setting where the focus should solely be on one Person. Consider the video below of North Point’s Christmas Eve service back in 2016.

This video represents the extreme of self-centered worship but there are far too many churches adapting worldly measures in the name of reaching people. The Body of Christ is supposed to gather in order to pray, encourage one another, and be equipped to go into the world and make disciples. While I certainly believe there is a place for singing (I’m not referring to congregational singing) and artistic expression I hold the view that the worship service should be as sacred as possible. Call me legalistic, but many of the things I’ve experienced in some churches is inappropriate, in my opinion.

4. Congregational Participation

This sounds a little strange. I’m not talking about singing as a congregation or giving to the Church financially. I’m strictly speaking of the Sacraments ordained by the church, namely Absolution & Confession, the Eucharist, and Baptism. During these times, and especially the former two, each congregant participates in a personal way that is very meaningful. This participation then becomes participation, not just in the worship service itself, but in the body of Christ, along with His atoning work and redemption. This was probably the best part of my experience at a liturgical service. The reality of the Godhead and His grace washed my soul anew and I walked out of the service refreshed and exhilarated

5. Scripture Soaking

My favorite reason and argument for liturgical worship is the amount of Scripture present within it. From the time the service began until it ended I was soaked with Scripture. I understand most Evangelical churches base their services around the Word, but truthfully I’m accustomed to hearing only the Scripture passage of the sermon read and then other Scriptures read for support of the sermon text. For the Christian, the Word of God is life! It is what we base our doctrine, practice, and all of life upon. And the amount of Scripture I received was astounding. Along with the catechism book I received upon my initial visit I am always surrounded in the Word of God. The catechism book is one that I’ve been reading to my children at night. It is neatly divided into sections for easy reading.

A Lutheran Service Hymnal has all the Scriptural & responsive readings for the Sunday listed in the Church calendar.

Liturgical Worship was a change for me. I walked in the first time not really knowing what to expect. To be honest, my expectation was that it would be some kind of quasi cult-like ceremony with foreign chanting and figures walking in, dressed in ceremonial robes. But what I found was a God-honoring, sacred assembly of God’s people meeting together to bring glory to the King of Kings. What I experienced was a realization of the forgiveness of sins through Christ’s work and atonement. I’m not saying those things weren’t just as real as they were at my other church. I’m simply pointing out that at a liturgical service I saw those things more clearly than I ever had.

A lot of folks would disagree, and that’s okay. The conclusion for me is that a liturgical service is much more structured, sacred, Scripture-focused, and participatory. I would encourage you to find a church with liturgical worship and at least attend a couple of times. You may just end up coming to the same conclusion that I have. Have a wonderful Lord’s Day and a happy Father’s Day to all you dads!

Considering Context – Psalm 46:10

This week’s Considering Context looks at a popular meditation/peace verse.

Psalm 46:10  Be still and know that I am God.

The Perceived Meaning of the Text

I often hear this verse interpreted as a means for quiet meditation on God in order to bring peace to oneself. To be sure, a peaceful, quiet assurance of God is certainly thematic but that is only true, partially, as we will see by examining the full context of this Psalm.

The Text in its Original Context

There are are a lot of factors that need to be considered when we interpret the Psalms. The most important factor is the type of genre one is reading. Because the Psalms are poetry they must be interpreted within the poetic genre. And Hebrew poetry is much different from  English poetry.

Hebrew poetry typically uses parallelisms and structure rather than rhyme in its composition. This may seem a bit odd to us but in an ancient context this style greatly aided in memory since many of these psalms were used during the worship at the tabernacle. When interpreting the Psalms and any type of Hebrew poetry it is a good practice to understand some of the basics. Before moving on to the the interpretation we will spend a little time looking at the basics of Hebrew poetry. For more information I would highly recommend Dr. Mark Futato’s book Interpreting the Psalms.

Parallelism is the major defining factor in Hebrew poetry. Scholars have identified several, but the three major categories are synonymous, antithetic, and synthetic. Each will be briefly discussed: 

  1. Synonymous – this parallelism has two lines of text that mean the same thing but said in different ways. Psalm 33:2 is a good example

    Ⓐ Give thanks to the Lord Ⓑ with the lyre; Ⓐ make melody to him Ⓑ with the harp of ten strings!
  2. Antithetic – this is when two lines are contrasted, showing what one is or should be and what the other should not be. Psalm 1:6 illustrates this form of parallelism

    for Ⓐ the Lord knows Ⓑ the way of the righteous, but Ⓑ the way of the wicked Ⓐ will perish.
  3. Synthetic – often times the author will make a statement and then develop or further elaborate the point. This development is known as synthetic parallelism. Psalm 147:16-17 is synthetic in nature. The explanation of line B is that no one stands before His power, which is pictured as cold and snow. 

    Ⓐ He gives snow like wool; Ⓐ he scatters frost like ashes. Ⓐ He hurls down his crystals of ice like crumbs; Ⓑ who can stand before his cold?

Structure is also an important theme in Hebrew poetry. Like parallelism the structure is usually categorized three different ways.

Acrostic – each new line or stroph begins with the next successive letter of the Hebrew alphabet. Psalm 119 is an excellent example of this style. As you can see the first eight verses begin with the letter Aleph and the next eight begin with the letter Bet. This pattern will follow until the end of the Hebrew alphabet has been reached.

Chiastic – the parallels in this structure branch out to a central theme. Then the parallels are reversed until reaching the conclusion. See the screenshot below for an example.

Strophic – this is more of a thematic type of poetry where the lines are grouped together by themes to conclude to a main theme. Note the the thematic elements of the grouped lines in the below Psalm. They culminate in the Lord being the Psalmist’s refuge.

Though it seems a bit much to review all of this it is necessary when interpreting the context for our Psalm. Now, we can look at it in its entirety and interpret it correctly.

The first thing to be noted is that the Psalm is usually not quoted in its entirety. The full text of the Psalm is, “Be still and know that I am God. I will be exalted among the nations, I will be exalted in the earth.”

As you see this verse is a little bit more than simply being still and meditating on God. Our Psalm is of the chiastic structure, paralleling ideas to a central theme and then reversing the parallels. To understand the structure more fully it would be helpful to see the entire Psalm laid out.

As you can see, the Psalm peaks at verse 6: the nations rage, the kingdoms tooter; he utters his voice, the earth melts. The context of the Psalm can be found in 2Chron 20:1-30, when Jehoshaphat is king and the destruction of Jerusalem seems imminent. God gave His people a remarkable deliverance and this Psalm was written as the response. The culmination at verse 6 is God winning the victory for Jerusalem. This is the theme or central portion of the Psalm, not meditating on God.

Verse 10 falls in parallel to verse 2. Looking a little closer at these two verses helps us even more with the context. verses 2 and 10 state, respectively,

2 Therefore, we will not fear though the earth gives way, though the mountains be moved into the heart of the sea.

10 Be still and know that I am God. I will be exalted among the nations, I will be exalted in the earth. 

Examining these two verses side-by-side we quickly see how they relate to one another. Jerusalem is in danger! But the God of Jacob is our refuge, and because He is we won’t be afraid. Be silent and watch God work. He will overthrow our enemies and His Name will be exalted over all the earth.

The second part of our interpretation must deal with the type of parallelism found in verse 10. Synthetic parallels state a single point and then develop or expound upon that idea. Verse 10 is synthetic and the parallel can be seen below.

The parallels are marked with the letters ‘a’ and ‘b.’ Since synthetics expound the meaning of the original statement we must then ask what it means to be still and know the He is God. The two following lines explain the meaning. It is God’s exaltation upon the earth, plain and simple.

The Application of the Text

This might seem to be a killjoy for some because they have clung to this verse during the chaotic times of their lives. While we cannot claim a meditative peace for Psalm 46:10 we can certainly know that God watches over His people and that His deliverance of them will bring greatness to His Name throughout the entire earth.

How To Properly Claim Scriptural Promises

In times of grief, temptation, trial, or any other life-altering event God’s Word can be a firm foundation and a comfort for Christians. The myriad of Biblical characters who have banked on God’s promises to them are plentiful and examples of how we too can call upon God in our time of need. Unfortunately, many Christians claim these promises without realizing that the promises they are clinging to is not actually a promise that is relevant for the situation. In other words, just as Scripture can be taken out of context and misused, so too, can certain promises remain null when taken out of its proper setting.

Philippians 4:13 is a prime example of faulty claim-promising: I can do all things through Christ who strengthens me. Most Christians use this as their default promise when they find themselves in tight situation. But this verse was not written in a vacuum. It has a context and should not be claimed outside of its context. Claiming promises on faulty premises in reckless in the least and dangerous at the most. While God holds His word on the same level of His Name He does not honor promises that were not meant to be promises. Many people have no doubt shipwrecked their own faith claiming promises that they should not have tried to claim, usually as a result of a careless reading of the text, but most times because of blatant false teaching. In this post I hope to share some steps in correctly claiming a promise of God that is relevant to the current situation and that does not violate the hermeneutical process. We will use Philippians 4:13 as our example verse.

Step 1. Context

All Scriptural promises have a context and just as we interpret a passage according to its context, so too, must we apply a promise to its context. Our example verse has a context. When we read that we can do all things through Christ we must first understand that ‘all’ has its own context. There are four aspects of context that need to be examined: immediate context, the verses surrounding the passage, the book context, and the theme of the book. Examining the entire context of Philippians 4:13 we learn a few things.

  1. The immediate context of all things consist mainly of the state of contentment that Paul is in. He explains that he has been in every possible situation–hunger, fullness, poverty, abounding. His declaration of being able to thrive through them is his usage of ‘all things.’
  2. Paul’s plight and his learning to be content has come as a result of being a witness of the gospel. Verses 14 and following make this abundantly clear (remember, the context includes all the verses surrounding the passage). All of Paul’s situations were during his ministry and this is precisely how he applies the ‘all things.’
  3. Zooming out a little further we notice that the book of Philippians belongs to a group of epistles (church letters) categorized as the Prison Epistles. This means that when Paul wrote this he was in prison, probably much like the one pictured below or under house arrest. This is important as it can affect interpretation. When we apply the principle in the text we must take this into consideration.
  4. Finally, we must consider the reason for the epistle. By using his own circumstances and hardships Paul’s reason for writing seems to be a demonstration of a life lived worthy of the Gospel Calling, The theme of a book should always be kept at the front of the mind when reading. It can help shed light on a lot of cultural nuances.

Step 2. Piecing It Together

Now that we have the immediate context, the surrounding context, and the book context, we can begin to narrow things down,

For this phase it is best to start at the outer context of the spiral and work inward. This is a prison epistle and we must ask if there are situations in which a Christian not in prison for their faith can apply this verse. Since Paul is addressing ordinary Christians in the church, and not to pastors or other leaders he must of had in mind for his audience to put it into practice the things he was speaking to them about. The only influential people he mentions is Euodia and Syntyche, apparently two prominent women within the church that were having a dispute. He exhorts them to reconcile for the sake of the gospel.

We look then at next level on the spiral. It is ministry situational. That is, Paul’s context of ‘all things’ is placed within the context of his own ministry. Can this apply to those not in ministry? Again, considering the overall context and the theme of the book we must wait until the last step before we deem its applicability. But we also note that Paul’s comments are to the church at Philippi. Not everyone was a minister of the church. Most were common workers or slaves. All of this will come into play on the final step of application. But again, the running theme is living a life worthy of the gospel and forsaking worldly recognition as Paul states in 2:10, 3:12-14, 20-21.

We are now at the last part of the spiral. Contentment in all things is the immediate context and this is applied to an individual Christian in particular circumstances. We will look at different ways of application in our last step.

Step 3. Applying the Scripture

Applying the passage personally begins with yet another reading of the context. The natural flow of thought seems to begin at verse 8. I will start at verse 10 because the conjunction ‘but’ (Greek, δέ) provides a transition between the two thoughts.

Philippians 4:10–19 (NKJV)

As we apply Scripture we want to begin to take note of key themes and words which help us to remember the context of the passage. I’ve marked some of them in my own style. The two biggest things we see are the Philippians’ care for Paul during his ministry, and more importantly we see the context and content of ‘all things.’ As Paul recalls ministry hardships he praises the Philippians for sending him aid time and time again. He concludes this section by declaring that God will also supply the Philippians’ needs just as they cared for his. This last verse is also a verse that is taken out of context many times. Despite popular belief, it is not a claim-all promise for God to pay your rent or your credit card bill. This promise is grounded in the context of the gospel ministry and therefore must be applied as such.

Since we are dealing with two separate promises we will have to apply both of them. Starting with the first we remember,

  • ‘All things’ has its own context
  • the context is contentment in all situations
  • the situations include having much, having little, being healthy, being sick
  • Paul’s determination to continue comes from Christ’s own strength, not his

I see two different applications for this verse One for those in a pastoral ministry related occupation and one for those who are in their everyday trades and jobs.

Application 1 (v.13)

As a pastor/teacher you face many challenges day-to-day. More than likely, you are bi-vocational, as many pastors are today. You have the concern to provide for you own family but at the same time you know God has called you to under shepherd a local congregation. The added burden of taking on other people’s problems is taking its toll. You struggle financially because it’s a small congregation. Bills are late, debtors are calling, and inter-congregational fighting has you pulling your hair out. But God has not left you desolate. There are people in the congregation always encouraging you to move forward. Even though you believe you’re at the end of your strength you claim Philippians 4:13, as it is Christ’s strength, not your own, that will allow you to navigate any circumstance in ministry that may face you.

Application 2 (v. 13)

Our daily work should always be considered as ministry because of the command for us to live a life worthy of the gospel. We are to love our neighbors as ourselves and this includes doing our jobs to the best of our abilities, not to please man but to please God. You know most of your coworkers are lost. You begin sharing the gospel with one of them when your supervisor pulls you aside. He warns you that there’s no room at this job for “playing.’ You respectfully address him, explaining that your work quota is met and that you were on your break when you talked to your coworker. He shakes his head and gives you a final warning. The next day at break he overhears you talking again. He decides to give you a “crap” job in order to keep you away from your coworkers. The job is hard and laborious. Over time it begins to take a toll on your body and health. You really want to quit and get out from under the supervisor’s thumb. You’re praying at work one day and Philippians 4:13 comes to mind. You become convinced that this is where the Lord has placed you, and by His strength you will continue to share the gospel with anyone who will listen.

Application (v. 19)

The application here is ministry specific. Most of us have claimed this promise as a means for God to help us in a financial situation. Though it can be applied that way, the promise is rooted in the ministry of giving. Paul recounts in verse 15 at the beginning of his ministry the Philippians were the only church to supply him with his needs. In fact, it wasn’t just his initial need but they sent him gifts over and over. In verse 18 he prays that God will cause them to abound in fruit as their giving is a sweet aroma to God. The language is reminiscent of the Old Testament sacrifices, which when offered in the prescribed way, God saw as pleasing in His sight and in His nostrils as something sweet and precious. It would be proper for us to apply as we are loving our neighbors, pastors, and other Christians by selflessly giving as they have need. In turn, God has promised to supply your need according to His own riches,

Conclusion

Applying Scripture correctly is just as important as interpreting correctly. When we approach the application step in a cavalier manner without considering how it would have applied to the original audience we may find disappointment when that promise is not fulfilled. Always take the time to consider the full context before applying Scripture. If you are practicing regular hermeneutics with the Observation, Interpretation, Application process this step will be a little less tedious, as you will already have the necessary background and context information.

May God bless you richly as you study His word.