Promises and commands all have a context. Just as Jeremiah 29:11 was a promise with a context (not modern-day graduates, but ancient Israelites in exile), so also proverbs have a context, a specific situation at which they are aimed. And instead of seeing proverbs as “general” or “broad” statements, we need to see them for what they truly are: very specific and particular statements. They speak to the minute details of life, which is why they can even sound contradictory at times. 

Pick up a book with Bible-reading advice, and you’ll barely get your nose in before it gets mashed with the ubiquitous yet astonishingly forceful declaration: Proverbs aren’t promises! This piece of conventional wisdom is everywhere. Though it has roots in careful thinking about the genre of wisdom literature, this advice often goes too far and misses the point of the proverbs.
In almost every case, the counsel comes with strong emotion and a reference to Proverbs 22:6. Too many people have seen too many people bludgeon the hurting parents of wayward children through immature and thoughtless reference to this crucial verse about parenting. (“If you had trained your child right, he would not have walked away from the Lord.”) And the pastoral reflex is just right. This is not how to use Scripture.
Train me up. I promise I’ll be good.
But the conclusion—that proverbs are not promises—is not right. In this case, the cure is worse than the disease.
Deep Roots
Consider first, the many respectable authors and pastors who promote the conventional wisdom. They often offer sound counsel, and their sensitivity to abuse is spot on. But when discussing how to read wisdom literature, they move in synchrony:
“A common mistake in biblical interpretation and application is to give a proverbial saying the weight or force of a moral absolute.” (R.C. Sproul)
“The proverbs commend certain paths to family members because they reflect the ways God ordinarily distributes His blessings. But ordinarily does not mean necessarily…Proverbs are not promises.” (Richard Pratt)
“The particular blessings, rewards, and opportunities mentioned in Proverbs are likely to follow if one will choose the wise courses of action outlined in the poetic, figurative language of the book. But nowhere does Proverbs teach automatic success.” (Gordon Fee & Douglas Stuart)
“The proverbs are meant to be general principles.” (John Piper)
“The proverbs appear to represent likelihoods rather than absolutes with God’s personal guarantee attached.” (James Dobson)
In other words, all agree: Proverbs are general, but not universal, statements. Proverbs are usually, or ordinarily, true. They speak about what is likely, not about what is guaranteed. But proverbs certainly are not promises. They are not absolutes. We cannot bank on them completely.
Where the Roots Run Aground
But consider some amazing statements from the proverbs. And consider where we end up if we read them as probabilities instead of promises. The conventional wisdom feels right with a verse like Proverbs 22:6, but it doesn’t hold up with much of the rest of the book.
According to Lady Wisdom: “If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you” (Prov 1:23). According to the conventional approach, this means that only most people who turn at wisdom’s reproof will know her words. It cannot be absolutely certain that wisdom is available to those who turn to her. Some who turn will be disappointed when she rejects them anyway.
Or consider chapter 2: “My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding…if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God” (Prov 2:1-5). This can’t really mean what it says. What Solomon wants to communicate is that those who receive and treasure, pay attention and incline their hearts, seek wisdom like silver and search for it as for hidden treasure—such people might understand the fear of the Lord. Some—but not all—who seek the wisdom of God, and who seek it in the way God requires, will know God in the end. Hopefully you can be one of the lucky ones.
Read More
Related Posts:

Don’t settle for quick answers on a text. Think bigger and take stock of how your text fits into the author’s larger argument. In this way, you may find your Bible study more enriching, encouraging, and enlightening than you expected.

Last week, I argued for the value of “thinking bigger” in your Bible study—of seeking to grasp how your text fits into the book’s larger argument. In this post, I’ll give some examples to show the payoff of such bigger thinking.
Proverbs 2
First, a rather simple example. Upon studying Proverbs 2, you may recognize that this poem describes how to become wise. All you have to do is passively receive wisdom and actively seek it, and the Lord is just waiting to dole it out.
So much, so good. But how does this chapter fit into the book’s argument?
As a whole, Proverbs 1-9 serve as an extended introduction to the book. In the long poems there, the sage poet explains the fundamentals of how wisdom works, what it does, and why it’s worth it. Chapter 2 on how to get it fits right in with the other fundamentals.
And all those fundamentals are to be assumed when we read chapters 10 and beyond. Therefore, to read particular verses of proverbs as points of secular business, finance, or relationship advice is to miss the entire point. Proverbs 2 plays a crucial role by explaining that God is the only source of wisdom and that he is generous in giving it to those who seek him. Recognizing this role enables us to perceive the weightiness of chapter 2 and the importance of constantly returning to it to help interpret the wisdom found in the rest of the book.
The Fruit of the Spirit
We love to give Sunday school children their coloring pages to help them learn about the cornucopia described in Galatians 5:22-23. But what role do those verses play in light of the letter as a whole?
Gal 2:16 could perhaps summarize the main point of the whole letter: “We know that a person is not justified by works of the law but through faith in Jesus Christ.”
Paul makes his case first through his autobiography (Gal 1-2) and then by drawing out the tension between law and promise (Gal 3-4).
Read More
Related Posts:

Sometimes, robust reflection on the end or purpose of God’s law will give us ample material to speak into the issues of our age: politics, leadership, authority, liberty, influence—to name just a few. Deepen your grasp of the proper purpose of the law, and you’ll take your application skills to the next level.

The End of the Law
When lamenting his countrymen’s replacement of God’s righteousness with their own, the apostle Paul makes a remarkable statement:
For Christ is the end of the law for righteousness to everyone who believes.
Romans 10:4
This phrase—”the end of the law”—does not mean that Jesus has brought the law to end. No, the word “end” here has the connotation of goal or purpose. Paul’s point is not the law’s mortality but its purpose.
According to the argument of Romans 9:30-10:4, Jews have been seeking righteousness before God but have failed to find it. But those who have found it are Gentiles who weren’t seeking it. How can that be? Because by and large, the Jews have sought their own righteousness through works of the law. And many Gentiles found God’s righteousness by trusting in Jesus Christ.
The reason this state has befallen the Jewish people of Paul’s day is because they have failed to understand the law’s purpose. The law of Moses was never given to make people righteous before God but to lead them to faith in Christ. Miss that purpose and you’re bound to misuse the law. In Romans 10:5-13, Paul demonstrates this purpose from the law itself.
Read More
Related Posts:

The problem with the old covenant was not primarily with the covenant but with the covenant’s people. They were sinners who kept on sinning. They had ways to deal with their sin, but only in copies and shadows. Never the real deal. In short, God made promises to and about these people in the old covenant. But one thing he never promised was to produce any true knowledge of himself within them. How are the promises of the new covenant any better? Well, in addition to having a means for true (and not merely foreshadowed) forgiveness (Heb 8:12), God actually promised to make his new people into the sort of people he requires them to be (Heb 8:10-11).

There can be no dispute: The main point of the middle section of Hebrews (roughly chapters 3-10) is that, in Jesus, we have a great high priest:
Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, a minister in the holy places, in the true tent that the Lord set up, not man.
Hebrews 8:1-2
Here is one of the rare places in the Bible where the author tells us straight out what is his main point. We don’t have to guess, read between the lines, or check an expositor’s work. Make sure to savor this moment.
The Ministry They Copy
Having savored that moment, we ought to notice that this high priest, who serves the Father in heaven, rules all things. His ministry is more effective than any other. He’s been tremendously successful at what he does.
And don’t fail to observe the precise wording of Heb 8:1 — that priest is the one we have. As long as we rely on him to get us through (Heb 4:14).
He is not like all those other priests on earth, who are merely copycat priests serving God in a copycat place (Heb 8:3-6). Those Jewish priests under the old covenant were crucial components of God’s revelation of himself and his relationship with his people. But that’s primarily because they were copying the priesthood of Jesus.
And now that the bona fide original has appeared, there’s no further need for copycats.
Imagine if your church started a ministry of Elvis impersonation. You could dress in bright sequined leather, wearing bushy wigs and sunglasses. You could help children memorize Bible verses to the tune of “Love Me Tender,” and really connect with older generations as well.
But now imagine that Elvis himself presented himself alive and showed up at your ministry of impersonation. Would you let him join the troupe?
Of course you wouldn’t! First off, he’d show everyone up. And second: it would turn the whole thing into a mockery. The point of impersonation is that you’re trying to be like someone or something else. It would ruin the whole point of it if you’ve got the original present. You can’t impersonate yourself.
Read More
Related Posts:

When one fears God, not only their Godward morality—but also their Godward hobbies, vocation, and delights—are unlocked to enjoy to the fullest. As long, of course, as one never forgets that the Lord remains the judge of our hearts’ delights, such that we might walk in the fear of him.

Yes, it is.
Rejoice, O young man, in your youth, and let your heart cheer you in the days of your youth. Walk in the ways of your heart and the sight of your eyes. But know that for all these things God will bring you into judgment.
Ecclesiastes 11:9
Mitch Chase wonders what this could mean, in light of all that Jesus, Moses, the prophets, and sages of Israel had to say about not following one’s own heart.
Chase makes excellent use of correlation with other wisdom texts as well as the context of the argument within the book of Ecclesiastes to answer the question. And he arrives at a great place.
Read More
Related Posts:

He provides an eternal redemption, and he promises an eternal inheritance.‌ If Jesus is your priest, nobody can take these things away. Your redemption. Your inheritance. And these two things will have a profoundly cleansing effect on your conscience.

A person’s conscience is a funny thing.
‌My earliest memory of what I would consider my “conscience” involves a little orange newt I found when I was 6 or 7 years old. I picked it up and thought it would be fun to throw it as hard as I could into a brick wall at point blank range.
‌Far from being fun, it made me feel sick to my stomach.
‌A little voice in my head informed me that I was a poor excuse for a human being. And that voice was right.
‌I tried to cover my tracks, so nobody would know of my dark deeds. But I still just couldn’t stand the time spent waiting for others to return to my location, and potentially catch me red-handed.
‌What about you? What sort of run-ins have you had with your conscience?
Read More
Related Posts:

Jesus accused the Bible-focusers of not hearing God’s voice. They didn’t see his form. He had already borne witness to the Messiah in his word, but that word hadn’t landed in their hearts. They read the Bible. They studied it and memorized it. But they didn’t believe in Jesus, its principal subject. Jesus goes on to say, “I do not receive glory from people…How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God” (John 5:41-44)? They loved the Bible because it gave them glory.

In a recent conversation, a respectable gentleman accused me of coming dangerously close to “bibliolatry.” Bibliolatry means “worshiping the book,” and the term usually refers to the practice of revering the Bible too highly. According to Wikipedia (that never-ending fount of contemporary insight), the term may characterize “either extreme devotion to the Bible or the doctrine of biblical inerrancy.”
I’ve heard such comments before, particularly from young people who want to follow God but who don’t want to study the Bible. The thinking goes like this: “The Bible is good, but you shouldn’t focus on it too much.”
Now the argument isn’t always sophomoric. Some time ago, the evangelical philosopher J.P. Moreland delivered a paper to the Evangelical Theological Society, arguing against “the idea that the Bible is the sole source of knowledge of God, morality, and a host of related important items.” He’s concerned with Christians who take the Bible to be “the sole source of authority for faith and practice. Applied to inerrancy, the notion is that the Bible is the sole source of such knowledge and authority.” Moreland clearly believes the Bible to be both inerrant and final in its authority. But, he says, if Christians consider it to be the only authority for faith and practice—that is, for the Christian life—they are “over-committed” to it.
So is it possible (and unhelpful) to focus too much on the Bible?
The Easy Answer
Of course it’s possible.
Jesus often clashed with other teachers who focused too much on the Bible.
Read More
Related Posts:

The thing is: Heart application requires a grasp of both human nature and the Lord’s process for rebooting that nature in Christ. That takes hard work. If you want your Bible application to be quick and dirty, the sphere of the heart will nearly always become a neglected stepchild.

Of the three spheres of application, I believe the most difficult one for most people is the heart sphere. For that reason, my series of posts on leading small groups has one specifically on how to encourage heart-oriented application. Most people tend to find head and hands application more natural.
Why do you think that is?
Unless they have an extraordinary aversion to theological debate, most people have no resistance to head application. What we must believe about God, the world, ourselves, sin, and redemption—these things are glorious truths, and clarity on such things from the Scripture is precious.
And as I wrote last week, we tend to have such an affinity for “doing” (hands application) that the concept of application itself is often reduced to little more than what we do in light of the Bible’s teachings. The challenge is to help folks understand that application involves more than doing.
Read More
Related Posts:

Application is not only about the hands but also about the head and the heart. All three spheres can be considered legitimate ways to apply the Scripture. One of them (hands) involves doing. But that’s not the only thing application involves.

How do you know when you’ve successfully applied the Bible to your life?
Of course, obedience is a life-long practice, which we’ll never be finished with. But when you are studying a passage of Scripture, how do you know when you have arrived at appropriate application? At what point can you say you’ve done enough study? You now know what you must go and do, and you’re ready to go and do it.
I think it depends on your definition of “doing.”
The Definition of “Doing”
In my experience leading Bible studies, one of the most common conceptions I find people have is that application = doing. As in, until you have something concrete and particular to add to your schedule or task list, you haven’t yet done application. And if a teacher doesn’t give you specific actions for your schedule or task list, that teacher hasn’t yet helped you with application.
So I find it crucial to remind people that application involves more than doing. Yes, the Bible often calls us to do something. But sometimes it calls us believe something. And sometimes it calls us to love or value something. All such calls could be properly labeled “application.”
To put it another way, application is not only about the hands but also about the head and the heart.
Read More
Related Posts:

So in the end, the way of wisdom is to avoid strife whenever possible. Beware of hot tempers, quarrelsome behaviors, insolent attitudes, and backbiting tongues. ‌This really feels like death, doesn’t it, to avoid strife, when the world shouts that we’re cowards unless we defend our own honor? Yet to fight like a Christian means avoiding the fight whenever possible.

Defining Strife
By “conflict,” I’m referring not to everyday disagreements, but to the sort of disagreements that look like knock-down, drag-em-out fights, that turn people into enemies of one another. The book of Proverbs refers to such situations as “strife.”
These are situations with neighbors or coworkers who find every opportunity to ridicule your Christian faith and try to make you angry so you slip up. Or classmates who act respectfully in public, but in private their mouths pour forth repulsive profanity and epithets in your direction. Or extended family members who point out your every flaw, claim they know you but they really don’t, and wield their expectations and gossip like hot pokers to manipulate you into doing what they want.
Responses to Strife
Sometimes Christians think God wants them to become punching bags. And at other times, perhaps in rejection of the punching-bag approach, Christians harden themselves to the point of arrogance and condescension toward their opponents.
But what does it mean to fight like a Christian in situations of strife?
Make no mistake: Enemies are real, and God wants his people not to fall before enemies but to overcome them. And the way we fight is what makes the difference.
What God Deems Honorable
Sometimes we get this crazy idea that protecting one’s honor means not turning aside from a threat or a fight. And to back down from a fight is cowardly.
But such notions are contrary to the Lord’s definition of honor. They are nothing but schoolyard foolishness.
It is an honor for a man to keep aloof from strife, but every fool will be quarreling.
Proverbs 20:3
The Lord values and honors the person mature enough to keep aloof from strife. Those who enjoy, initiate, or perpetuate quarrels are fools. They’re after their own self-respect and self-image, and are therefore to be avoided whenever possible. Even if it feels like you are giving up quite a bit, or suffering in the shadow of death, to do so.
The Time and Place to Fight
Now there is a time and place for protecting the innocent and standing up for the rights of the oppressed.
If you faint in the day of adversity, your strength is small. Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter. If you say, “Behold, we did not know this,” does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work?
Proverbs 24:10-12
So the Lord certainly calls his people to fight at the right time and for the right reasons: When the innocent or naive are under threat. When the good and safety of others is at stake.
But not merely to defend one’s own honor.
So it is wise to be aware of those situations when strife is likely to break out, so that, whenever possible, you can avoid them. And when are those times?
Read More
Related Posts: