Peter Krol | Knowable Word

The Most Important Component of Children’s Ministry

December 21, 2016 By Peter Krol

In a blog post last week, Russell Moore makes an critical point about “The Cosmic Importance of Children’s Sunday School“:

Sunday school transformed my life.

What I needed was the slow repetition, over years and years, of the Word of God. What I sometimes find among Christians is knowledge of systematic theology in one tribe or of biblical moral principles in another—without knowing the narrative of the text itself. Some Christians know how to argue their view of whether Romans 7 describes pre- or post-conversion experience but don’t know the difference between Rehoboam and Jeroboam, between Abigail and Michal. We would all—as gospel Christians—affirm the entirety of the Bible as necessary and profitable but still might, if we’re honest, think that knowledge of the text’s details—rather than the theology or life principles arising from it—is more about Bible trivia than the Christian life. If so, we are wrong.

Now the exact structure of the education—that is, what we think of as “Sunday school”—is much less important than the form of the education—the slow repetition, over years and years, of the Word of God. And Moore nails his point here. The next generation needs to be fed God’s Word. Principles of theology are important, but not sufficient. Lessons in morality are important, but not sufficient.

The Church’s little ones are depending on us to get this right. Please consider what Dr. Moore has to say on this topic. Check it out!

Dear Church: I Dare You to Trust Your Bible This Year

December 16, 2016 By Peter Krol

Wim Mulder (2005), Creative Commons

Dear Church,

Greetings in the name our common savior and only master, Jesus Christ. I remember you often in my prayers, as I beg our God and Father to strengthen your faith, increase your love, and magnify your hope through the good news revealed in the unbreakable Scriptures delivered to us through the mouths of his holy apostles and prophets. We do not serve a silent God. He has spoken to us by his Son (Heb 1:1-2), who in turn has spoken words of Spirit and life (John 6:63). In his limitless mercy, our God has made his will known and knowable to all his people unto the ages.

You, Church, are the bride of Christ. Do you hear what your Husband has to say to you? You, Church, are a pillar and buttress of the truth. Are you grounded directly in the truth that proceeds from the very lips of your God? You, Church, are the household of God. Does your Master have the final say on all that takes place on your watch? You, Church, are the assembly of the firstborn. Does the only wise God preside over all your affairs? Does your firstborn brother have preeminence? Is his teaching the primary lamp to your feet and light for your path?

I fear for you, that you have listened to so many voices, you no longer trust yourself to hear your Lord’s voice. That, from fear of ignorance, you have relied on experts to mediate God’s words to you. That, from fear of getting it wrong, you have become addicted to being told what to do. That, from fear of disapproval, you have created self-contained, self-congratulatory communities that no longer know how to give other God-honoring, Christ-worshipping, Truth-loving communities the benefit of the doubt.

Let me be clear: I fear that you may not trust your Bible to be enough for you. And if your Bible is not enough for you, it is inevitable you will stray from the truth of the Lord.

As we near the end of this year and prepare for the start of another, I dare you, Church, to trust your Bible this year. I dare you, church leaders, to preach the word. I dare you, teachers, to teach good reading skills at least as often as you teach true content. I dare you, all, to spend more time in the Bible itself than you spend in supplemental works about the Bible.

I dare you to consider some of the following resolutions:

Our pastors will preach the word (2 Tim 4:1-2). When preparing a sermon, they will not read any commentaries until after they have identified a probable main point from the biblical text itself (Ps 119:15-16). Our preachers will not preach every possible point of theology or morality brought to mind by the passage’s terminology. They will preach only the main points of each sermon text, and they will connect those main points to the person and work of Jesus Christ.
Our Bible study groups will study the Bible. They won’t depend on a curriculum. They won’t use a study guide. They won’t read a Christian book together. They will sit down, open their Bibles, read what’s on the page, and discuss what it says (Ps 119:18-19). Group leaders may use study guides to help them prepare, but they will reject any resource that doesn’t show its work (i.e. that doesn’t explain how it reached its conclusions from the text).
Our elder meetings will not allow for any major decisions to be made without explicit reference to one or more specific Bible passages that inform our thinking. We will not excuse our failure to do this by appeals to “broad biblical truth not contained in a single text” or to “general wisdom informed by biblical truth, even if this specific decision isn’t addressed in the Bible.” We will not assume that every church leader knows how to apply biblical truth to real-life situations, and we will reject the lie that it is too elementary or pedantic a task to list specific verses for specific decisions (Ps 119:10).
Our children’s ministries (Sunday school classes, Bible clubs, preschools, etc.) will dedicate time to read a passage from a normal (adult) translation of the Bible at every meeting. We might use children’s Bibles to supplement the instruction, but the children won’t be able to escape without hearing God’s own words unfiltered through a paraphraser (Ps 119:43).
Our youth groups and teenage classes will not need a specialized curriculum to address moral issues facing teens. They will focus on learning how to study the Bible so they can be equipped to apply this old truth to any new problem they happen to face (Ps 119:27-28).
We will train church members to lead their own evangelistic Bible studies. When we encourage them to reach out to coworkers and friends, we will encourage them not only to invite these contacts to church, but also to invite them to read and discuss the Bible over lunch breaks or in their homes (Ps 119:21).
We will in no way communicate that anyone is too young, too immature, too uneducated, or too unbelieving to be able to read the Bible and understand it. We will trust the Lord Jesus to work by his Spirit through the word to convict the world of sin, righteousness, and judgment (Ps 119:17).

Let me also clarify: Scholars, academics, researchers, professors, pastors, and educators are a great gift to Christ’s Church. Commentaries, study guides, and academic resources have inestimable value. We could not thrive without them. But please remember that while they are mighty assistants, they make poor high priests. We do not need such things or people to mediate our relationship with Christ; we need them to help us see the way to him.

Dear Church, are you willing to trust your Bible this year? Before you reject these ideas out of hand, why not try them for a while and see if they produce pleasing fruit? Perhaps you will do well to pay much closer attention to the prophetic word, as to a lamp shining in a dark place (2 Pet 1:19).

Your servant and co-laborer in the word of truth,

Peter

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Don’t Freak Out Over Translational Variations

December 14, 2016 By Peter Krol

Earlier this year, Dr. George Guthrie wrote a wonderful piece with “6 Reasons We Shouldn’t Freak Out over Word Variations in our Modern Translations.” He addresses the concern often expressed about whether we can trust the Bible in English when there are so many differences in various translations. Yes, there are differences. Yes, sometimes the differences should concern us (when they are careless or unfaithful to the original language). But most of the differences are so minor as to be of little concern.

Guthrie gives 6 reasons for his recommendation:

They are translations, and translations have various ways to express an idea accurately.
Modern translations generally follow one of two main methods of translating.
Our primary English translations are consistently very good, for which we should praise God.
Variants in the manuscripts behind our translations do not affect the message of the Bible, neither the theological truths, nor the exhortations and commands for living.
All the variations in wording can be studied by any person willing to learn.
Variations in wording keep us humble, seeking God for understanding, growing in our study of God’s Word.

In addition, Guthrie offers this marvelous advice:

In reality, there is no such thing as a strictly “literal” translation, since all translations involve interpretation, all translations must render Greek and Hebrew grammar in ways that are understandable in English, and all translations have places that are “functional” in nature. At many points a literal rendering of Greek and Hebrew word order, for instance, would sound like gibberish in English!

If you’d like to understand Guthrie’s reasons better, see the full article. Check it out!

Exodus Plague Cycle #1: Yahweh our Judge

December 9, 2016 By Peter Krol

Moses has undergone training to be qualified as God’s mediator. He’s prepped and ready for the big fight with Pharaoh. The plagues make up the first three rounds, followed by a fourth round (Passover), and then a fifth (Red Sea). What does God want to teach us in round #1?

Observation of Exodus 7:14-8:19

Most repeated words: Lord (19 times), Nile (16x), Pharaoh (13), said (13), frogs (12), Moses (12), water (12), all (10), Egypt (10).

This is somewhat unusual, but the repeated words don’t immediately highlight major themes for me. I need to look elsewhere.

Purpose or result statements: the plague narratives are packed with them.

“Let my people go, that they may serve me in the wilderness” (Ex 7:16).
“By this you shall know that I am the Lord: behold, with the staff that is in my hand I will strike the water that is in the Nile, and it shall turn into blood” (Ex 7:17).
“…and the Egyptians will grow weary of drinking water from the Nile” (Ex 7:18).
“Let my people go, that they may serve me” (Ex 8:1).
“Be it as you say, so that you may know that there is no one like the Lord our God” (Ex 8:10).

Structure:

First plague: Nile waters turn to blood, making the Egyptians weary (Ex 7:18) so they have to work harder for stuff to drink (Ex 7:24).
Second plague: Nile swarms with frogs and Moses asks God to take them away, so Pharaoh would know there no one like Yahweh our God (Ex 8:10).
Third plague: When the Egyptian magicians cannot replicate the dust becoming gnats, they declare this to be the finger of God (Ex 8:19).

At the end of all three plagues, we’re told that Pharaoh’s heart was hard, and that he would not listen, as Yahweh had said (Ex 7:22, 8:15, 8:19).

Interpretation of Exodus 7:14-8:19

Some possible questions:

Why are there so many purpose or result statements?
Why do these first 3 plagues have these results?
Why do all three plagues end with nearly identical statements about Pharaoh’s heart (which, looking ahead, are not repeated identically after the rest of the plagues)?

My answers (numbers correspond to the questions):

The narrator communicates his message not so much through what happens as through why it happens. For this reason, I wonder if it’s misguided to try to identify which specific Egyptian god or goddess is under assault in each plague. Of course, we can’t miss the obvious connections to some of the most revered Egyptians gods in the first (Nile) and last (Ra, the sun-god) plagues. And, yes, God does say that on Passover night he will execute judgments on all the gods of Egypt (Ex 12:12). However, we should be careful to note that, other than in Ex 12:12, the text nowhere draws attention to specific Egyptian deities. Instead, the text draws attention to why each plague happens, and to what result God desires from it. In addition, we must get the purpose behind the Exodus. God does not want to move people from slavery to (unqualified) freedom, but from service to Pharaoh to service to God. Let my people go, that they may serve me.
The first plague makes the lives of the Egyptians harder with hard service; this is a just payment for how they’ve treated the Hebrews (Ex 1:11, 13-14). In Ex 5:2, Pharaoh wanted to know who Yahweh was, such that Pharaoh should obey his orders to release these people. The second plague begins to give Pharaoh a clear answer to his question (Ex 8:10). The third plague brings the magicians to the end of their power, causing them to declare the work of God.
As highlighted in the prologue (Ex 7:13), God’s word must be vindicated. God has remembered his covenant (Ex 2:24-25). God told Abram he would bring judgment on Egypt and deliver his people with great possessions (Gen 15:14). God told Moses he would have to strike Egypt with a mighty hand to secure plunder for his people (Ex 3:19-22). God assured Moses that many miracles would not be enough; God would have to strike Pharaoh’s firstborn (Ex 4:21-23). God also said he’d have to harden Pharaoh’s heart to multiply his signs and wonders so Egypt would know he is Yahweh (Ex 7:3-5). In other words, God’s word is at stake. This is why we are told repeatedly that Pharaoh hardened his heart, as Yahweh had said.

Train of thought:

Plague #1: The arrival of the plague proves that Yahweh alone is God.
Plague #2: The removal of the plague proves that there is no one like Yahweh.
Plague #3: Even the enemy sorcerers conclude there’s something special about this God.

Main Point: Yahweh is the only judge of all the earth, who both executes and removes judgments.

ssalonso (2009), Creative Commons

Connection to Christ: Because of his death and resurrection, God the Father has entrusted all judgment to the Son, Jesus Christ. We now know that this God who executes and removes judgment, this Yahweh, is none other than Jesus (John 5:22-29).

But what differentiates between those who have judgment executed on them and those who have judgment removed from them? We’ll have to wait for the second cycle of plagues to find out.

Application of Exodus 7:14-8:19

If Yahweh is the only judge, all that matters is that I be right with him. I can trust his word of deliverance, even when I feel like I’m living in a pit of judgment. I can’t find life and peace from my employer, parents, teachers, neighbors, or society. Only in Jesus.

And if Yahweh is the only judge, that means I don’t have to be the judge. I don’t have to punish others for their sins, even when committed against me. I don’t have to expose every act of wrongdoing. And I can turn aside from vengeance, letting the Lord have his way with people (Rom 12:19-21). For example, I’m not failing my children if I don’t assail them for every misstep.

And yet, the only judge of all the earth has chosen to share his throne with his exalted people, after a fashion (Luke 22:28-30, Rev 20:4). As Moses represented the heavenly Judge before Pharaoh, so, too, must churches represent their Judge by holding to the Lord’s standards of righteousness and truth (1 Cor 5:9-13). There remains real authority, in its proper social context, to execute and remove “judgment” by teaching, receiving, disciplining, or even excommunicating (Matt 16:18-19, 18:15-20).

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

More on How to Apply Old Testament Promises Today

December 7, 2016 By Peter Krol

As a follow-up to my “check it out” post a few weeks ago, here’s a brief interview with John Piper addressing how to apply Old Testament promises today. Piper starts with 2 Cor 1:20 to show that all the promises belong to us through Christ. Then he explains how the meaning of some promises changes in light of Christ’s work on the cross.

You can listen to the 9-minute recording or read the transcript. Check it out!

How to Understand the Exodus Plague Narratives

December 2, 2016 By Peter Krol

Exodus 5:22-7:7 is like the pre-bout buildup to a championship prize-fight. Moses has his doubts, but his trainer, God, is right at his side. This trainer massages Moses’ shoulders, squirts water into his mouth, and gets in his face with one pep talk after another. By passage’s end, Moses has his gloves tied, his robe draped, and his shoes tightened. He’s hopping from foot to foot, pumped and ready to rumble. He trots down the aisle up to the ring, he enters between the ropes, and the announcer proclaims his presence to the watching world.

The fight of the century is about to take place: Moses v. Pharaoh. Really, it’s Yahweh v. the Egyptian pantheon. Beginning with Ex 7:8, we’re made privy to every round of this legendary collision, and we don’t even have to rent it on pay-per-view.

Peter Gordon (2011), Creative Commons

Common Approaches to the Plague Narratives

Even the most casual reader of the plague narratives in Exodus can’t avoid a basic interpretive question: Why are these narratives so long? And if we treat Passover as a separate section, we’ve got almost 4 chapters of text to ‘rassle. In the ESV, the 9 plagues on Egypt go on for more than 3,200 words. How should we understand and study such an epic narrative?

Some readers take the children’s story Bible approach: Abridge the thing down to a manageable size and land on only the fundamental truths. God is powerful. Egypt got hit hard. Pharaoh would not relent. There is value in this approach, as long as we don’t fall into the trap of ignoring the details. Every detail is inspired by God and there for a reason!

Other readers take the statistician’s approach: Map out the plagues in a large table or spreadsheet, showing all the fine comparisons and contrasts among the 9 plagues. When is Aaron’s staff used vs. Moses’ staff? When does Pharaoh harden his heart vs. God hardening it? How much is Pharaoh willing to grant the Israelites after each plague? Which plagues can the Egyptian magicians duplicate? There is value in this approach, as long as we don’t fall into the trap of ignoring the big picture. Not every detail has deeply symbolic or spiritual meaning; the story as a whole was intended to have a certain emotional impact. Let’s not lose that impact to a statistical analysis.

How I Approach the Plague Narratives

Without demeaning either of the two approaches mentioned above—both have value and provide complementary insights—I’ve found a third approach to better highlight the author’s main ideas and do justice to why the story is given this much space. That approach is to follow the 3 cycles.

The narrator masterfully employs setting to help his readers receive his message. Observe:

In plagues 1, 4, and 7, God commands Moses to confront Pharaoh early in the morning (Ex 7:15, 8:20, 9:13).
In plagues 2, 5, and 8, God commands Moses simply to “Go in to Pharaoh…” (Ex 8:1, 9:1, 10:1).
In plagues 3, 6, and 9, there is no confrontation with Pharaoh. God commands Moses to perform some symbolic gesture and bring the plague unheralded. And these three plagues all have a reasonably short narrative (Ex 8:16-19, 9:8-12, 10:21-29).

What is the point of these observations? The narrative organizes the plagues into three 3 cycles of 3 plagues each. Plagues 1-3 have 3 different settings. Plagues 4-6 repeat the 3 settings in the same order. Plagues 7-9 repeat the settings once more.

This structure is reinforced by the fact that each cycle has a unique and climactic ending:

Cycle #1 ends with the Egyptian magicians being unable to replicate the plague and admitting it must be the finger of God (Ex 8:18-19).
Cycle #2 ends with the Egyptian magicians being unable to stand before Moses (Ex 9:11-12).
Cycle #3 ends with Moses being driven from Pharaoh’s presence (Ex 10:28-29).

This structure has a simple beauty about it, while also serving an interpretive purpose. With each new “Rise up early in the morning,” we hear a fresh start, a new round in the boxing match. And each cycle/round serves as a discrete unit with a particular point to make.

So over the next 3 Exodus posts, I will address the plague narratives in their three cycles. For each cycle, I will ask, what is the author’s main point in this cycle? This approach enables us to hear all the details and consider how they contribute to the unique main point of each cycle. And this approach also helps us not to drown in the details without collating them into a bigger picture.

Preliminary Round

But what should we make of the scene with the staffs and serpents in Ex 7:8-13? This episode stands outside the three cycles by introducing them.

This scene introduces the key players: Moses, Aaron, and Yahweh on one side; Pharaoh, his magicians, and their secret arts on the other.

This scene introduces the key conflict: “When Pharaoh says to you, ‘Prove yourselves by working a miracle…'” Pharaoh will get his wish, and in a big way. If he won’t release these slaves without proof of the requesting party’s power, he’ll sure get it.

This scene foreshadows the inevitable outcome: “But Aaron’s staff swallowed up their staffs” (Ex 7:12). Pharaoh and his champions will not win this fight.

This scene also introduces the theme of the vindication of God’s word: “Still Pharaoh’s heart was hardened, and he would not listen to them, as the Lord had said” (Ex 7:13). Let God be proved true, and every man a liar. God’s glory is at stake in the economic status of his people Israel. His promises to Abraham, Isaac, and Jacob must be fulfilled. Therefore God’s glory and faithfulness must be vindicated. Game on, Pharaoh. Ding. Ding.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

5 Ways Loving Your Neighbor Will Change Your Bible Teaching

November 30, 2016 By Peter Krol

To help you teach the Bible more effectively, Mark Ward writes of the basic but crucial matter of loving the people you teach. Loving them will strengthen your teaching in at least 5 ways:

Love will keep you from assuming knowledge they don’t have.
Love will keep you from using words not in their vocabulary.
Love will help you work at finding the best ways to help them take the next step.
Love will give you the energy you need to push them forward.
Love will alleviate improper pressure on you to please others.

Check it out!

How to Apply the Bible’s Promises

November 23, 2016 By Peter Krol

Context matters! Many Bible readers read promises such as Jeremiah 29:11 or Exodus 14:14 and memorize them as personal promises to us today. But this is not a helpful way to read the Bible.

Stand to Reason recently published a great post about how to know whether a certain Bible promise applies to us. In this post, Amy Hall explains how to consider the context of the original text and audience, and she suggests we figure out what that promise in that context revealed about God’s character. Then we can consider how we can rest in that aspect of God’s character today. This doesn’t mean the exact promise still applies, but that God’s character is the same yesterday, today, and forever.

The post demonstrates how to consider the context to discover the main point so we may apply the main point and not all the details. Here is a taste:

Always look for what you can learn about God through His dealings with human beings throughout the Bible. When God makes promises about who He is, that always applies. When God promises to give something specific, look more closely at the context to see if He’s promising it in a unique situation (or under the terms of the Mosaic Covenant).

Here’s how I would apply that approach in the case of Jeremiah 29:11. In Jeremiah 29:11, we learn that God cares for His people and doesn’t abandon them, and that He hasn’t abandoned them even if it seems everything has gone wrong in their lives. We see that His good purposes are still moving forward, even when everything looks grim. This, we can cling to, because it’s an understanding of God’s character, which doesn’t change. What we can’t cling to is the specific outworking of God’s character in that unique biblical situation. That is, in that particular situation, God’s goodness and wisdom decreed that He would bring back those who were exiled to Babylon, saying, “I will restore your fortunes and gather you from all the nations.” But in a different situation, God’s goodness and wisdom may decree something different. John the Baptist was beheaded, not released from jail (Matthew 14:1–12). Stephen was stoned, not saved (Acts 7:54–60).

For the rest of the article, check it out!

The Radical Book for Kids: More Fun Than a Homemade Catapult

November 18, 2016 By Peter Krol

If I had a drachma for every new Christian children’s resource that disappointed me, I’d be about as wealthy as that second guy in the parable of the talents.¹ I don’t want to be overly negative, but let’s please face the brutal facts of this present evil age. Some resources are all hip and no guts. Others are so theologically self-conscious they can’t avoid sounding pretentious. Yet others are simply ugly or shoddy. As our Master rightly lamented, “The sons of this world are more shrewd in dealing with their own generation than the sons of light” (Luke 16:8).

And with what shall we compare the delight that erupts when a new resource defies all expectations of mediocrity, planting itself firmly in the soil of young readers, unto the bearing of much good fruit? I’ll tell you. It shall be like the olive harvest on the 15th of Tishri.² I’m pleased to recommend one such resource to you.

The Radical Book for Kids: Exploring the Roots and Shoots of Faith is something of a handbook of the Christian faith for 8-14 year-old kids. With its large size and stunning production quality, it looks and feels like a coffee table book. But it’s the type of coffee table book that’s more fun than a homemade catapult.³Kids and their parents won’t be able to keep their hands off it, nor would they want to. This book’s 67 short chapters cover a wide, and somewhat random, spectrum of topics ranging from character development to church history to science and theology to practical Christian living to Bible reading skills.

And it’s that last category that interested me the most. How does this book do at helping young people learn to study the Bible for themselves?

Chapter 1 demonstrates the value of being able to summarize the Bible’s teaching, and then it offers such a summary in one sentence: “Through Jesus, God is restoring everything that sin ruined.” Chapter 2 then describes “How to Understand the Bible” by concisely explaining all the main genres of Bible books. Later chapters return to each genre, offering suggestions on how to get the most out of studying them:

Chapter 8 on the Pentateuch
Chapter 11 on narratives
Chapter 28 on wisdom literature
Chapter 34 on the Psalms
Chapter 41 on the prophets
Chapter 56 on the gospels
Chapter 59 on the epistles

Along the way, there are chapters on how to read the Bible every day, how we know the Bible is true, famous trips in the Bible, jewelry in the Bible, money, the calendar, animals, and many more. One chapter offers single-sentence summaries of all 66 books of the Bible, and another recounts the full plot line of the whole Bible. Each of these chapters delivers accurate truth winsomely, motivating readers to dive into the Scripture themselves.

Now these chapters won’t satisfy someone looking for a graduate-level education, but they are just great for 8-14 year-olds and their parents. And because parents aren’t perfect,⁴ I must make two confessions:

I stayed up late reading the book for this review, and not because I was running out of time.
I was surprised by how sad I was when I finished the book. I would love more of it. Lots more.

This book is deep, meaty, biblical, beautiful, delightful, and very sturdy. This thing is ready to take a beating and continue delighting more young disciples.

Champ Thornton has done a great work in writing this book, and New Growth Press has done a great work in producing it. I can’t wait for my kids to grow into it, and I’m happy to recommend it to you.

¹You’ll have to read chapter 49 of The Radical Book for Kids to see exactly how wealthy this would make me in modern American currency.
²You need to read chapter 18 to get this one.
³Chapter 65 this time.
⁴A marvelous chapter 38.

Disclaimer #1: Should a Canaanite with a sickle sword (see chapter 65) visit these here parts, he’ll want to know I notified you all that “New Growth Press generously provided a free copy of the book in exchange for an honest review.”

Disclaimer #2: Because God is my boss (see chapter 44), integrity demands I disclose the fact that clicks of Amazon links and resulting purchases will provide a small commission at no extra cost to yourself. That way, I can continue learning my Hebrew (chapter 16) and Greek (chapter 52) alphabets.

God’s Glory, as Revealed in Exodus

November 16, 2016 By Peter Krol

At the DiscipleMakers Fall Conference a few weeks ago, our theme was “Firm Foundation: Timeless Truths. For Now. Forever.” I spoke on the topic of “The Glory of God Alone: The Vision that Propels Us.” As I’ve spent oodles of time in Exodus, and God’s glory is a major theme in Exodus, I couldn’t resist rooting my talk in Exodus. What better picture of God’s glory than that of a bush that burns yet is not consumed (Ex 3:2).

Some folks said I took this talk in a direction they didn’t expect. Instead of focusing on how to put God first in our lives—a critical thing to do, of course—I focused on what God considers most unusual about himself. And, of course, these traits will lead us to put him first. But starting with God’s view of himself, and not with our need of him, yields interesting results.

Here’s a short clip: