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MARCH 19 — Exodus 30; John 9; Proverbs 6; Galatians 5

THE BEGINNING AND THE ENDING OF Galatians 5, taken together, tell us a great deal about the Gospel that Paul preaches.

In the first part, Paul is still trying to persuade his Gentile Christian readers in Galatia that adding Jewish heritage and ritual to their Christian faith does not add something to it, but subtracts something from it. In particular, if they submit to circumcision, then “Christ will be of no value” to them at all (5:2). Why not? What harm could arise from being circumcised? Paul explains that the Gentile who allows himself to be circumcised “is obligated to obey the whole law” (5:3). That was the symbol-significance of circumcision: it was the mark of submission to the law-covenant. But to take that step betrays a massive failure to understand the true relationship between the law-covenant and the new covenant that the Lord Jesus Christ introduced. The former prepares for the latter, announces the latter, anticipates the latter. But to commit oneself to obeying the terms of the law-covenant is to announce that the new covenant Jesus secured by his death is somehow inadequate. These Galatians, who have in the past clearly understood that men and women are justified by grace through faith, are now “trying to be justified by law,” and in so doing “have been alienated from Christ”; it means nothing less than falling away from grace (5:4). The ultimate righteousness will be ours at the end, when Jesus returns. Meanwhile, “by faith we eagerly await through the Spirit the righteousness for which we hope” (5:5). To understand the crucial significance of Christ this way means that those who believe in Christ Jesus—what he has accomplished for us in his central place in redemptive history—know full well that circumcision itself is neither here nor there (5:6). But circumcision actually subtracts from Christ if one undergoes it out of a desire to submit to a covenant that in certain respects Christ has made passé.

While in the first part of the chapter Paul talks about the work of Christ, he slips in a brief mention of the Spirit: “By faith we eagerly await through the Spirit the righteousness for which we hope” (5:5, italics added). Already the Spirit is given to believers, consequent upon Christ’s work. Christians, then, are those who “keep in step with the Spirit” (5:25), who display the lovely fruit of the Spirit: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (5:22-23). Pursue those things; there is no law against them, and they stand over against the wretched acts of our sinful nature (5:19-21; cf. Prov. 6:16-19) against which the Law pronounced but which it could not overcome.

 

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 18 — Exodus 29; John 8; Proverbs 5; Galatians 4

ALL OF PROVERBS 5 IS A WARNING, in wisdom categories, against succumbing to an adulteress—a warning that keeps returning in the opening chapters of this book (e.g., 6:20-35; 7:1-27). Sometimes it appears that prostitution is in view; sometimes it is simple adultery.

In an age of heightened sensibilities about stereotypes, some have taken umbrage that the person doing the tempting is invariably an adulteress. In the real world, isn’t the tempter at least as often the male, an adulterer?

Many things could be said, but four brief comments will suffice. (a) In part the warning is against an adulteress because it is offered to “my son” (5:1), following up on the fundamental structure of the genre (1:8; see meditation for March 15). (b) Even so, the “son” who goes off with an adulteress is certainly not shielded from blame. The errant son in this chapter is portrayed as more than a victim. This is the son who “hated discipline” and whose heart “spurned correction” (5:12). It is said of him, “The evil deeds of a wicked man ensnare him; the cords of his sin hold him fast” (5:22). He is guilty of “great folly” (5:23). (c) In this book, both wisdom and folly will later be personified as women (Prov. 9; see meditation for March 22). In other words, there is no univocal connection between women and evil. Men are often evil, and so are women. Both are called to pursue “Lady Wisdom.” (d) In any case, in the larger canon there are many places where the primary blame for sexual misconduct is clearly laid at the man’s door. That is true, for instance, of Judah’s affair with Tamar, of Amnon’s rape of his half-sister, of David’s seduction of Bathsheba.

Adultery itself is wrong, or foolish, or sinful, or short-term, or undisciplined—whatever the category Proverbs deploys—and not just the adulteress. The chapter not only articulates warnings, but offers an alternative: a marriage that is cherished, developed, nurtured, not least in the sexual arena (5:18-19). But beyond all the immediate and cultural reasons for sexual fidelity in marriage is one of transcendent importance: “For a man’s ways are in full view of the LORD, and he examines all his paths” (5:21). There are, of course, several similar verses in Scripture—e.g., “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Heb. 4:13). But in the context of Wisdom Literature, there is an additional overtone. Not only does God see everything, including any sexual misconduct, but it is the part of wisdom, the wisdom of living out life in God’s universe in God’s way, to please our Maker.

 

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 17 — Exodus 28; John 7; Proverbs 4; Galatians 3

“ABOVE ALL ELSE, GUARD YOUR HEART, for it is the wellspring of life” (Proverbs 4:23)

(1) In contemporary Western symbolism, the heart is the seat of emotions: e.g., “I love you with all my heart.” But in the symbol-world of Scripture, the heart is the seat of the whole person. It is closer to what we mean by “mind,” though in English “mind” is perhaps a little too restrictively cerebral.

(2) So “guard your heart” means more than “be careful what, or whom, you love”—though it cannot easily mean less than that. It means something like, “Be careful what you treasure; be careful what you set your affections and thoughts on.”

(3) For the “heart,” in this usage, “is the wellspring of life.” It directs the rest of life. What you set your mind and emotions on determines where you go and what you do. It may easily pollute all of life. The imagery is perhaps all the clearer in this section of Proverbs because the ensuing verses mention other organs: “Put away perversity from your mouth; keep corrupt talk far from your lips. Let your eyes look straight ahead. . . . Make level paths for your feet” (4:24-26, italics added). But above all, guard your heart, “for it is the wellspring of life.” It is the source of everything in a way that, say, the feet are not. Jesus picks up much the same imagery. “You brood of vipers,” he says to one group, “how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him” (Matt. 12:34-35, italics added). So guard your heart.

(4) Make this duty of paramount importance: “Above all else, guard your heart.” One can see why. If the heart is nothing other than the center of your entire personality, that is what must be preserved. If your religion is merely external, while your “heart” is a seething mass of self-interest, what good is the religion? If your heart is ardently pursuing peripheral things (not necessarily prurient things), then from a Christian perspective you soon come to be occupied with the merely peripheral. If what you dream of is possessing a certain thing, if what you pant for is a certain salary or reputation, that shapes your life. But if above all else you see it to be your duty to guard your heart, that resolve will translate itself into choices of what you read, how you pray, what you linger over. It will prompt self-examination and confession, repentance, and faith, and will transform the rest of your life.

 

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 16 — Exodus 27; John 6; Proverbs 3; Galatians 2

PROVERBS 3 INCLUDES SEVERAL well-known passages. Many Christians have been told not to be wise in their own eyes (3:7). The passage that likens the Lord’s discipline of believers to a father’s discipline of the son he delights in (3:11-12) reappears in the New Testament (Heb. 12:5-6). Growing up in a Christian home, I was frequently told, “Blessed is the man who finds wisdom, the man who gains understanding. . . . She [wisdom] is more precious than rubies; nothing you desire can compare with her” (3:13, 15). Wisdom is either God’s plan or the personified means of establishing the entire created order (3:19-20).

But first place should go to 3:5-6, enshrined on many walls and learned by countless generations of Sunday school students: “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight.” Observe:

(1) The first part of this familiar text attacks the independence at the root of all sin. Our own understanding is insufficient and frequently skewed. The only right path is to trust in the Lord. Such trust in the Lord is not an ethereal subjectivism; it is the kind of whole-life commitment (“with all your heart,” Solomon says) that abandons self-centered perspectives for the Lord’s perspectives. In the context of biblical religion, that means learning and knowing what the Lord’s will is, and obeying it regardless of whether or not it is the “in” thing to do. Far from being an appeal to subjective guidance, this trusting the Lord with your whole heart entails meditating on his word, hiding that word in your heart, learning to think God’s thoughts after him—precisely so that you do not lean on your own understanding. Joshua was required to learn that lesson at the beginning of his leadership (Josh. 1:6-9). The kings of Israel were supposed to learn it (Deut. 17:18-20), but rarely did.

(2) The second couplet, “in all your ways acknowledge him, and he will make your paths straight,” demands more than that we acknowledge that God exists and that he is in providential control, or some such thing. It means we must so acknowledge him that his ways and laws and character shape our choices and direct our lives. In all your ways, then, acknowledge him—not exclusively in some narrow religious sphere, but in all the dimensions of your life. The alternative is to disown him.

Thus the second couplet is essentially parallel to the first. The result is a straight course, directed by God himself.

 

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 15 — Exodus 26; John 5; Proverbs 2; Galatians 1

PERHAPS NOWHERE IS IT CLEARER than in Proverbs 2 that the antonym of Old Testament wisdom is sin.

Solomon addresses his “son”—perhaps his immediate son and heir to the throne, or perhaps a more general reference. Solomon wants this son to “store up” his father’s commands, to turn his ear to wisdom and his heart to understanding (2:1-2). If that is his passion, then (Solomon tells him) “you will understand the fear of the LORD and find the knowledge of God. For the LORD gives wisdom, and from his mouth come knowledge and understanding” (2:5-6). Such pursuit of wisdom will not make a person cunning or shrewd in a crafty sense. Far from it: “Then you will understand what is right and just and fair—every good path. For wisdom will enter your heart, and knowledge will be pleasant to your soul. Discretion will protect you, and understanding will guard you. Wisdom will save you from the ways of wicked men, from men whose words are perverse” (2:9-12).

We should reflect a little on such an understanding of wisdom. The cynical might condescendingly say that this vision of wisdom is too small. It is nothing but the parochial advantage of religious people. Genuine wisdom in our world is often associated with the kind of “sophistication” that moves comfortably, and with equal lack of commitment, around secularists, Christians, Buddhists, Muslims, pagans— taking from each a bit, rejecting other things, all in the name of a cosmopolitan wis- dom. Alternatively, wisdom might be linked with the kinds of “people smarts” that enable you to run a large corporation and make your way in the business world or in the arts. Certainly it has nothing necessarily to do with religion.

Not for a moment should such gifts as “people smarts” be despised. But by itself, such “wisdom” would be judged raw folly in the Bible’s view of things. From God’s perspective, what advantage is there in gaining the plaudits of a culture that disowns God? Does not Jesus ask, “What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul?” (Mark 8:36-37). If this is God’s universe, if he is our Maker and Judge, why on earth (or beyond the earth, for that matter!) should anything be called “wise” that ignores him? How much less should it be called “wise” if it indulges in actions or attitudes forbidden by him? Far from the Old Testament wisdom being confined or too religious, for the Christian, who knows the living God, it is the only view of wisdom that makes sense. Any other stance is necessarily rather sad and frequently merely self-serving.