Bible Reading

APRIL 1 — Leviticus 4; Psalms 1—2; Proverbs 19; Colossians 2

AT AN EARLY STAGE, I WORKED through Proverbs and categorized most of the indi- vidual proverbs according to topic. Some fitted into more than one topic. I recognized that there was a disadvantage in this approach: I would lose the thematic connections in some large blocks of material. Still, there was also a gain. I could see at a glance all that Proverbs had to say about poverty, for instance, or about the family, or about human speech.

One of the themes thus clarified is God’s sovereignty, worked out in sometimes mysterious providence. There is one verse on this topic in this chapter: “Many are the plans in a man’s heart, but it is the LORD’s purpose that prevails” (Proverbs 19:21). By itself, of course, this might mean no more than that the Lord proves to be a superb chess player! Yet this verse is linked to an important set of passages (e.g., 20:24) that demand we think more deeply than that. For instance:

(1) “The LORD works out everything for his own ends—even the wicked for a day of disaster” (16:4). We should not seek to evade the sweep of this utterance. This is not a dualist universe in which two autonomous principles operate, one good and one evil. While there is a basic distinction between good and evil, yet God’s sovereignty reigns, through whatever mysterious means, so that even the wicked serve his purposes—not least his purposes in judgment. Paul reflects on the same theme (Rom. 9:22).

(2) “In his heart a man plans his course, but the LORD determines his steps” (16:9). Human beings are responsible for what they choose and what they do; the entire book of Proverbs maintains this perspective, for otherwise the fundamental chasms between wisdom and folly, good and evil, the fear of the Lord and haughty arrogance, could not be sustained. Yet at the same time, even with all the plotting in the world a mere human cannot escape the sweep of divine sovereignty. Elsewhere we are told, “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases” (21:1).

(3) “The lot is cast into the lap, but its every decision is from the LORD” (16:33). This is a bit like saying that you can throw the dice as many times as you like, but which numbers come up is determined by the Almighty. This is why Christians have spoken of “the mystery of providence.” One cannot determine the moral excellence of an occurrence by the mere fact that it happens, since God’s providence rules over both good and evil, over every number that comes up. For moral distinctions, one needs God’s own pronouncements, his words, his law.

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 30 — Leviticus 1; John 20; Proverbs 17; Philippians 4

FOUR MORE KINDS OF proverbs appear in Proverbs 17:

(1) Several proverbs offer an evaluative comparison introduced by the word better. “Better a dry crust with peace and quiet / than a house full of feasting, with strife” (17:1). “Better to meet a bear robbed of her cubs / than a fool in his folly” (17:12). The first of these two provides a value judgment to be observed and cherished; the second makes an important assessment of the “fool,” with an implied warning to avoid such company. There are many of these “better” proverbs in other chapters—e.g., “Better to be lowly in spirit among the oppressed / than to share plunder with the proud” (16:19); “Better to live on a corner of the roof / than to share a house with a quarrelsome wife” (21:9).

(2) A few proverbs take the form of rhetorical questions. “Of what use is money in the hand of a fool, / since he has no desire to get wisdom?” (17:16). This one is quite wonderful. It suggests that using money in ways that do not make you “wise” is so unprofitable that you would be better off without money.

(3) Some proverbs seem quite simple, but include an unexpected element that prompts the reader to ponder what is being said. “A wicked man listens to evil lips; / a liar pays attention to a malicious tongue” (17:4). One might have expected “A wicked man speaks with evil lips; / a liar deploys his malicious tongue.” That would be true, but comparatively prosaic. The evil lips and the malicious tongue in 17:4 are doubtless wicked, but the writer does not pause to argue the point. Rather, he focuses on the character of those who listen to evil lips, on those who pay attention to the malicious tongue. Perhaps the worst punishment of liars is not that they are not believed, but that they do not believe truth but prefer lies—both their own and the lies of others. And what does this proverb say about a culture that loves juicy sleaze, or comforting half-truths, or squalid, vacuous violence? Who buys the porn and the cash register “newspapers”? Such organs cannot stay in business if there is no market. How could local church gossips keep in business if they did not find ready ears—wicked ears, according to this proverb?

(4) A surprising number of proverbs tell us explicitly what the Lord does. Often we are told what the Lord loves or detests, to help us form our own values; but sometimes it is something else, such as, “[T]he LORD tests the heart” (17:3); “Acquitting the guilty and condemning the innocent—the LORD detests them both” (17:15). For other examples, read 15:8, 9, 25, 26, 29; 16:4.

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 29 — Exodus 40; John 19; Proverbs 16; Philippians 3

IN PAUL’S LETTERS HE OFTEN, implicitly or explicitly, tells his readers not only to understand and follow what he teaches, but to imitate him. Nowhere is this theme stronger than in Philippians 3, reaching a climax in 3:17: “Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.” Not only does Paul instruct believers to imitate him; he has been building up a cadre of leaders who exemplify the pattern of life he has been teaching, so that they can serve as models for others to follow. Some reflections:

(1) Almost certainly one of the reasons why Paul provides so many details about Timothy and Epaphroditus (2:19-30) is so that they may serve as models to be admired and emulated. Paul says of Timothy, “I have no one else like him, who takes a genuine interest in your welfare. For everyone looks out for his own interests, not those of Jesus Christ” (2:20-21). He expects the more godly among his readers to react instinctively and resolve to become like Timothy. Paul is even more explicit with respect to Epaphroditus. After detailing the man’s Christian courage, Paul adds, “Welcome him in the Lord with great joy, and honor men like him” (2:29)—not only “him,” but “men like him,” for Paul teaches patterns of life that should be admired and imitated.

(2) Paul’s suggestion that the Philippians imitate Timothy and Epaphroditus, and his instructions that they follow his own example and the pattern of living Paul had regularly taught (3:17), is proffered in part as an antidote to the alternative models that surround us. The assumption is that we inevitably imitate someone. There is always an abundant supply of bad models. Paul warns against “those dogs” (3:2) who were trying to impose observance of Jewish covenantalism. Doubtless they appeared wonderfully pious. The apostle similarly warns against the “enemies of the cross of Christ” (3:18) who, judging by the context, are almost certainly professing Christians who do not really grasp what the Gospel is about and who do not really live with eternity’s values in view. They too must have had some plausibility, or Paul would not have warned against them. Christians must be intentional in choosing whom they should imitate, or else they may drift toward poor models.

(3) Paul’s strong exhortation that the Philippians follow his example is saved from self-righteousness and religious cant by his insistence that he himself has not arrived, but is still on a pilgrimage (3:7-16).

So follow someone who follows Christ; follow a pilgrim who insists that you live up to what you have already attained, and then press for more.

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 28 — Exodus 39; John 18; Proverbs 15; Philippians 2

FEW PASSAGES HAVE AS MUCH THEOLOGY and ethics in them as Philippians 2. We can pick up on only a few of its wonderful themes:

(1) Scholars have translated 2:5-11 in all kinds of creative ways. In large measure the NIV has it right. Christ Jesus, we are told, “did not consider equality with God something to be grasped [or possibly “exploited”], but made himself nothing, taking the very nature of a servant, being made in human likeness” (2:6-7). All that is quite wonderful, a glorious description of the incarnation that prepares the way for the cross. I might reword the translation in the first line of verse 6: “Who, being in very nature God.” At the level of raw literalism, that is a perfectly acceptable translation. But Greek uses participles far more frequently than does English, and Greek adverbial participles, such as the word being in this line, have various logical relations with their context—relations that must be determined by the context. Probably most English readers mentally paraphrase this passage as, “Who, although he was in very nature God . . .” Certainly that makes sense and may even be right. But there are good contextual reasons for thinking that the participle is causal: “Who, because he was in very nature God.” In other words, because he was in very nature God, not only did he not consider equality with God something to be exploited, but he made himself a nobody: it was divine to show that kind of self-emptying, that kind of grace.

(2) “Your attitude should be the same as that of Christ Jesus” (2:5), who did not regard his rights as something to be exploited, but who humbled himself and died a death of odious ignominy so that we might be saved—and was ultimately vindicated (2:6-11). The exhortation of 2:5 thus supports the string of exhortations in 2:1-4. Reflect on how this is so.

(3) The verses following the “Christ hymn” (as it is often called) of 2:6-11 emphasize perseverance. “Therefore” at the beginning of verse 12 establishes the connection. Christ made himself a nobody and died a shameful death but was finally and gloriously vindicated, and therefore we too should take the long view and “work out” our salvation “with fear and trembling” (2:12). Of course, there is all the more incentive when we recall that “it is God who works in [us] to will and to act according to his good purpose” (2:13). We reject utter passivity, “letting go and letting God”; rather, we work out our salvation. Yet at the same time we joyfully acknowledge that both our willing and our doing are evidence of God’s working in us. And he will vindicate us.

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.