Sample Bible Studies | Knowable Word

Arise, My love, My Beautiful One, and Come Away

November 26, 2021 By Peter Krol

I am very grateful to the Lord for the rich diversity of literature contained within the Bible. Not only do we have the narratives of Israel’s history and Jesus’ ministry, or the discourses of the law and letters, but we also have the wildly foreign yet lovely verse of the prophets and poets. Let me pull back the curtain for you on my own process for Bible study.

Right now, I’m studying Song of Songs 2:8-3:5 and trying to find my way. What clues can I find to show me how this text is organized, so I can follow its train of thought?

First, I notice the repetition of the label “my beloved,” from the woman regarding her man (Song 2:8, 9, 10, 16, 17). They are somewhat spaced out and appear likely to trigger a new thought or idea.

Second, I observe that the man never speaks in this passage as an independent character (as he does before and after this in the book). Instead, what we have is the woman’s report of what he says (Song 2:10: “My beloved speaks and says to me…”). Or is this more about what she wants him to say? She appears to be dreaming in Song 3:1-4 (especially see Song 3:1); could Song 2:8-17 be something like a daydream?

Third, though Song 2:10-15 is all one speech by the man (at least according to the ESV editors; the CSB suggests that the man’s speech ends with verse 14), I observe the verbatim repetition of “Arise, my love, my beautiful one, and come away” (Song 2:10, 13). That repeated phrase wraps verses 10-13 like bookends, suggesting that Song 2:14-15 contain a second stanza within his speech.

Fourth, the poem reaches a clear climax in Song 3:5, when she puts the daughters of Jerusalem under oath not to stir up love.

All of this yields the following group of stanzas:

Song 2:8-9 – her (daydreaming?) delight in the voice of her beloved
- Song 2:10-15 – the contents of her beloved’s voice
  - Song 2:10-13 – Arise and come away
  - Song 2:14-15 – Come out and catch up
- Song 2:16-17 – her declaration of mutual possession with her beloved
Song 3:1-4 – her dream of seeking and finding the one her soul loves
- Song 3:5 – her oath for the other young women not to stir up love yet

So much for an observational outline of the poem. What about an interpretive outline? What is the point of each stanza, and how does the train of thought move from one stanza to the next?

That will require more work, so I’m back at it. At least I have some handles on the text to guide my questions and answers.

10 Truths About the Holy Spirit from Romans 8

October 25, 2021 By Ryan Higginbottom

Mateus Campos Felipe (2019), public domain

Romans 8 is a favorite chapter of the Bible among Christians, and for good reason. It is encouraging, memorable, and oh-so-quotable.

But because it is so beloved, it is easy to lose the main ideas of the chapter among the glorious promises. To be specific, what would you say Romans 8 is all about?

The Frequency of the Spirit

When we start to observe the text of Romans 8, one phrase jumps out. The Holy Spirit is all over this chapter!

A quick count reveals that the word “spirit” appears 22 times in Romans 8. This is the most that word appears in any chapter of the English Bible! (I made these counts and comparisons using the ESV.) This was unexpected for me, because I don’t often see people reach for this chapter to teach about the Holy Spirit.

Is the Holy Spirit the main subject of Romans 8? In his post on Romans 8:28, Peter provided an outline of much of this chapter, so I won’t repeat it here. Even if the Spirit is not at the center of this chapter, he is indispensable to its main ideas.

What Can We Learn About the Spirit?

I thought it might be instructive to exercise our observation and interpretation muscles in a brief look at Romans 8. While focusing mostly on the occurrences of the word “Spirit” in this chapter, I’ll list some truths that are relatively straightforward from the text.

The Spirit is the “Spirit of life.” In contrast to the “law of sin and death,” which condemns, the Spirit’s law sets us “free in Christ Jesus” (Rom 8:2).
The Spirit is opposed to “the flesh.” Christians walk according to the Spirit, not the flesh. They live according to the Spirit and set their minds on the things of the Spirit instead of living according to or setting their minds on the things of the flesh. The flesh brings death, but the Spirit brings “life and peace” (Rom 8:4–6).
Those with the Spirit belong to God. Those with the Spirit are “in the Spirit.” Without the Spirit of Christ you do not belong to God. Having the “Spirit of Christ” and having Christ in you appear to be the same thing (Rom 8:9–10).
Those with the Spirit will rise from the dead. If you have the Spirit that raised Jesus from the dead, that same Spirit will give you the same result (Rom 8:11).
We need the Spirit to “put to death the deeds of the body.” The parallel structure of Romans 8:13 also implies that putting deeds to death by the Spirit is what it means to live according to the Spirit.
All who are led by God’s Spirit are God’s children (Rom 8:14). Part of what it means to have God’s Spirit (Rom 8:9) is to be led by God’s Spirit.
The Spirit we have received is the “Spirit of adoption.” This Spirit is contrasted with a spirit of slavery which leads to fear; the Spirit of adoption produces affectionate cries (“Abba!”) to our Father (Rom 8:15).
The Spirit testifies that we are God’s children. The Spirit “bears witness” along with our spirits that we are children of God. And as children, we are “heirs of God and fellow heirs with Christ” (Rom 8:16–17).
We have the first fruits of the Spirit. Having the Spirit in this way causes us to groan inwardly along with the creation, as we await our adoption as children of God (Rom 8:23).
The Spirit intercedes for us. In our weakness, we don’t know how to pray as we should. But the Spirit helps us, praying with groans that are too deep for words. Because the Father knows the mind of the Spirit, he receives what is in our hearts (Rom 8:26–27).

Observation Leading to Understanding

Observation is necessary but not sufficient for understanding the Bible. It is a means, not an end. Observing the Bible is like gathering sticks for a fire: Without the wood, there’s nothing to burn; but the sticks themselves produce neither heat nor light.

But these observations and interpretations about the Holy Spirit help us toward the main point of Romans 8. We see how the Spirit marks and indwells God’s people, identifying them as his beloved children. This relationship with God produces suffering with our fellow heir (Jesus), but glory with him as well.

2 Thessalonians: Recovering Hope

October 15, 2021 By Peter Krol

Written a matter of months after the first letter, Paul’s second letter to the Thessalonian church came in the wake of news about their discouragement amid affliction. They have suffered tremendous opposition from the local Jews (1 Thess 2:14-16, Acts 17:5-10), likely with excessive pressure to renounce Christ. The Christian movement was still trying to show itself as essentially Jewish, in full obedience to the fulfillment of the Hebrew Scriptures, yet such pressure would be devastating. Especially when impostors abound, seeking to alarm the disciples over having missed the Day of the Lord. Paul writes into this situation to praise their success and help them regain what they have lost.

Literary Markers

Just as with his first letter, Paul marks his sections by means of logical connector phrases and major shifts in topic. In many ways, this second letter parallels the first. After the salutation (2 Thess 1:1-2) and extended thanksgiving (2 Thess 1:3-12), Paul takes up the matters of his relationship with these people (signaled by “now concerning the coming” in 2 Thess 2:1-17) and their relationships with God and each other (signaled by “Finally, then, brothers” in 2 Thess 3:1). As with many of Paul’s other letters, 1 Thessalonians ends with a closing benediction and greeting (2 Thess 3:16-18). This letter contains a handwritten postscript (2 Thess 3:17-18) to demonstrate its authenticity, in contrast to other letters they’ve received “seeming to be from us” (2 Thess 2:2).

Salutation and thanksgiving – 2 Thess 1:1-12
Paul’s relationship with the Thessalonians – 2 Thess 2:1-17
The Thessalonians’ relationship with God and each other – 2 Thess 3:1-15
Benediction and closing – 2 Thess 3:16-18

Part 1 Walkthrough

While Paul’s first letter offered extensive thanks for their abundance of basic Christian virtue: faith, love, and hope (1 Thess 1:2-3), his thanksgiving in this second letter has a noteworthy omission:

We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.
2 Thessalonians 1:3-4

Some commentators read the virtue of hope into 2 Thess 1:4 (compare with “steadfastness of hope” in 1 Thess 1:3), but I find the insinuation unpersuasive. If Paul wanted to commend them for their hope, he could easily have done so, as he did in the first letter. Instead the contrast with the first letter’s thanksgiving makes the absence of hope rather glaring. And this absence is fully consistent with the rest of the second letter’s argument, which is all about helping them to recover their hope.

Step 1 for recovering hope amid affliction: Reimagine your affliction such that your perspective on it lines up with God’s. This opposition you are under is not evidence of your unworthiness, shame, and failure. It is “evidence of the righteous judgment of God”—against those who afflict you (2 Thess 1:5-8). This affliction is your calling. It is something of which God is making you worthy (2 Thess 1:11-12). It is something that ought to inspire your hope.

Part 2 Walkthrough

Step 2 for recovering hope amid affliction: Don’t allow deception to alarm you, but allow the truth to comfort you. Many false and deceptive ideas abound regarding the coming of Jesus and the Day of the Lord. None of them ought to shake or alarm you (2 Thess 2:1-3). Paul had already taught these people what to look for (2 Thess 2:5-6)—sadly there are many details they then knew but we today do not. But the main idea is clear: God judges people, in part, by subjection them to delusions; he makes others firm and holy by his Spirit enabling them to believe the truth (2 Thess 2:11-15).

What end does Paul desire for them in light of this battle between truth and deception?

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.
2 Thess 2:16-17

He wants them to remember God’s love for them, so his eternal comfort and good hope may comfort them and spur them to do and speak what is good. Your Christian life is an outflow of a firmly recovered hope.

Part 3 Walkthrough

The first outcome of a recovered hope is every good word: In particular, they will pray as those with hope (2 Thess 3:1-2). They will speak of God not as a deviant manipulator, but as a faithful supporter and protector (2 Thess 3:3). They will be directed to speak of God’s love and Christ’s steadfastness on their behalf (2 Thess 3:5).

The second outcome of a recovered hope is every good work: In particular, they will labor as those with hope (2 Thess 3:6-15). They will work hard and not succumb to the idleness of despair. They will warn and admonish those brothers who fail to live out this hope along with them. They will trust their labor is not in vain, and they will not grow weary in doing good (2 Thess 3:13). There is always hope that it is worth it.

Part 4 Walkthrough

In writing these things, Paul is not wishing more affliction upon them. He is not suggesting that a mature Christian perspective on the world is one of embracing and seeking out as much affliction or opposition as possible. No, what Paul wants more than that is for the Lord of peace himself to grant them peace (2 Thess 3:16). At all times. In every way. Such is what blossoms where the Lord plants his life-giving presence.

Paul wants them to recover their hope so they and he can remain in the work, with as few obstacles as possible, of proclaiming the grace of the Lord Jesus Christ (2 Thess 3:18). May this be your and my work as well, and the fruit of God’s eternal comfort and good hope available to us in Christ.

Conclusion

Have you wilted under opposition for your faith in Christ? How can you regain the hope that it is worth it in the end? Reimagine your affliction so you can see and label it the way God does. Hold fast to the truth and reject the world’s delusions. Allow God’s comfort to direct you to his love, motivating you in every good work and word. Don’t give up; it will all be worth it.

Interpretive Outline

Thanksgiving to God for abundant faith and love, along with a new perspective offered on affliction – 2 Thess 1:1-12
What difference truth vs. deception makes with respect to regaining hope for the future – 2 Thess 2:1-17
The outcomes of a recovered hope, in every good word and work – 2 Thess 3:1-15
Prayers for peace and grace – 2 Thess 3:16-18

This post is part of a series of interpretive overviews of the books of the Bible.

1 Thessalonians: A Community of Faith, Love, and Hope

October 8, 2021 By Peter Krol

Paul’s first letter to the Thessalonian church is one of his earliest known writings, likely preceded only by Galatians. As he was still cutting his teeth on this business of writing letters to churches, it shouldn’t surprise us that he’d want to ground them in the basics of church life. Do Paul’s basics line up with what you consider the basics of membership in your church?

Literary Markers

As a piece of persuasive discourse, 1 Thessalonians marks its main sections through logical connector phrases and major shifts in topic. After the salutation (1 Thess 1:1) and extended thanksgiving (1 Thess 1:2-10), Paul takes up the matters of his relationship with these people (signaled by “for you yourselves know” in 1 Thess 2:1) and their relationships with God and each other (signaled by “Finally, then, brothers” in 1 Thess 4:1). As with many of Paul’s other letters, 1 Thessalonians ends with a closing benediction and greeting (1 Thess 5:23-28).

Salutation and thanksgiving – 1 Thess 1:1-10
Paul’s relationship with the Thessalonians – 1 Thess 2:1-3:13
The Thessalonians’ relationship with God and each other – 1 Thess 4:1-5:22
Benediction and closing – 1 Thess 5:23-28

Part 1 Walkthrough

The beginning and ending of Paul’s letters typically give us the best clues as to his intentions and main point, and 1 Thessalonians is no exception. His thanksgiving for these people introduces the triple-layered theme that saturates the letter:

We give thanks to God always for all of you, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. (1 Thess 1:2-3)

Faith, love, hope. We’re generally more familiar with these virtues in a different order from Paul’s later writing (faith, hope, love – see 1 Cor 13:13). But early in his career—and as we’ll see repeatedly throughout this letter—Paul’s thinking followed an initial pattern of faith, love, hope.

First is faith, which Paul unpacks in the opening chapter. He speaks of what “we know” (1 Thess 1:4), and then of what “you know” (1 Thess 1:5b), before waxing eloquently about this church’s faith in God, which has “gone forth everywhere, so that we need not say anything” (1 Thess 1:8). This church, clearly, is one characterized by its faith.

Part 2 Walkthrough

Paul recounts the history of his relationship with the Thessalonian church, but it all has a purpose. He’s not simply recording their origin story for the church’s anniversary picnic or memory book. He has a point to make. An argument.

And that argument comes to light at the very end of the section.

Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (1 Thess 3:11-13)

Here are Paul’s wishes for these people. He wants them to grow in faith, recognizing and trusting that God the Father and the Lord Jesus Christ is the one directing them. He wants them to abound in love for one another and for all. And he wants them to have much hope as they look to the future when Jesus will establish their hearts blameless in holiness. The same three things he gave thanks for in chapter 1 are the very things he wants them to not only continue in but abound in from this day forward. You’re doing well, and keep it on going!

Going back over the section, we ought to see his description of their relationship reinforcing this trifold prayer.

First, he explains how he himself sought to help those he loved among them. He used words (1 Thess 2:1-7). He used more than words (1 Thess 2:8-12). And he gave copious thanks for worthy progress (1 Thess 2:13-16). Or viewed another way, he inspired their faith through the words of the gospel (1 Thess 2:1-7). He showed them the love of a father for his children (1 Thess 2:8-12). And he observed their stalwart hope despite all they were suffering (1 Thess 2:13-16).

Second, he defends his prolonged absence since his untimely departure from them. Paul’s heart emerges in this defense as he speaks vulnerably about his driving motivation:

We sent Timothy to establish and exhort you in your faith (1 Thess 3:2).
I sent to learn about your faith (1 Thess 3:5).
Timothy has brought good news about your faith and love (1 Thess 3:6).
We have been comforted about you through your faith (1 Thess 3:7).
We wish to see you face to face and supply what is lacking in your faith (1 Thess 3:10).

Why does he care so much about their faith and their love? Because they are his hope and joy (1 Thess 2:19-20). Now we really live, if you are standing fast in the Lord (1 Thess 3:8).

The history of Paul’s relationship with these people is one of witnessing their faith, love, and hope, in imitation of Paul’s own faith, love, and hope, with the intention of further inflaming both their and his continued faith, love, and hope.

Part 3 Walkthrough

Paul moves on to practical matters, expounding on what it might look like to abound in faith, love, and hope, for these folks in this place at this time.

First, he discusses sexual immorality (1 Thess 4:1-8). And the way he discusses it makes it out to be primarily a matter of faith. That is, how does your belief about God shape your sexual ethic? If you trust that God is an avenger (1 Thess 4:6), you will turn away from the passion of lust like the Gentiles who don’t know him. And if you trust that God is a giver of his Holy Spirit (1 Thess 4:8), you won’t presume he’s holding out on you but will find motivation to walk in a way that pleases him.

Second, he discusses brotherly love (1 Thess 4:9-12). Which has to do with further developing the virtue of, well, love. It is something they are already very good at but are urged to practice more and more.

Third, he discusses how to look appropriately to the future and grieve as those who have hope (1 Thess 4:13-5:11).

He sums up his instruction with the metaphor of donning armor—the breastplate of faith and love, and the helmet of hope for salvation (1 Thess 5:8)—before concluding with a series of highly practical requests (1 Thess 5:12-22).

Part 4 Walkthrough

In closing, Paul wishes that God would sanctify them completely. To fill them out and make them whole. To complete his work in them. To take their great success in faith, love, and hope and make it abound even more, until the day when Jesus returns to judge all and keep his own people blameless in the presence of his Father.

Conclusion

The Thessalonian church was doing a great job in these “basics” of faith, love, and hope. Yet there’s always room to grow even further into these virtues. Such is the way of Christian maturity. How is your local community doing at these foundational principles of the Christian walk? Do Paul’s basics line up with what you consider the basics of membership in your church?

Interpretive Outline

Thanksgiving to God for overflowing faith, love, and hope – 1 Thess 1:1-10
Ministry founded on faith, love, and hope – 1 Thess 2:1-3:13
Excelling still more in faith, love, and hope – 1 Thess 4:1-5:22
Asking God for more faith, love, and hope – 1 Thess 5:23-28

This post is part of a series of interpretive overviews of the books of the Bible.

Context Matters: The Man of Lawlessness

October 1, 2021 By Peter Krol

Perhaps you’ve heard of the Man of Lawlessness, otherwise known as the lawless one, who “opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God” (2 Thess 2:4). Sometimes connected with the Beast of Revelation and the Antichrist of John’s letters, this mysterious figure appears in a rather difficult passage, which is certainly to be numbered among those writings of Paul which are hard to understand (2 Peter 3:15-16). Yet the figure has become something of a staple in Christian fiction and end-times theology. What are we to make of him?

We always need to pay attention to the context of our favorite verses and phrases. When we learn to read the Bible for what it is—and not just as a code to crack—we may find it has a deeper or different meaning than we’ve assumed.

The Immediate Context

Notice how Paul explicitly introduces this character to his readers:

Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself…
2 Thessalonians 2:1-4

Please take a close look once again: “Now concerning the coming of … Jesus … and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed…”

So we may have great confidence that Paul is writing about the coming of Jesus and our being gathered together to him. There is much disagreement over what exactly those things mean, along with when and how they take place. But there ought to be no disagreement whatsoever regarding why Paul is writing about these events. That is, he wants to prevent his readers from being shaken or alarmed. He wants to correct the deception that abounds in Christian teaching and writing regarding these events. He wants to make sure his audience, the church at Thessalonica, knows what to look for before the coming of Jesus or gathering of the saints can take place. And this foreknowledge, when truthfully presented, will neither shake them up nor alarm them.

Therefore we can confidently conclude that, sadly, this passage has been used for centuries, contrary to its stated purpose, to create alarm among those who love the Lord Jesus. Whatever conclusions we may draw about the identity or timing of this Man of Lawlessness and his rebellion, any use of this text that provokes shaken minds or alarmed spirits among Christian brothers and sisters is a deception and a misuse of the text in direct violation of its context.

Let us ensure that the sensational but unclear parts of this text do not overshadow the abundantly clear comfort being offered to believers in Christ through it.

The Broader Context

And the broader context points in precisely the same direction.

Paul’s first letter begins with thanks to God for the people’s “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Thess 1:2-3). This triple theme of faith, love, and hope can be traced through the letter as Paul’s chief focus. You are doing well in these three areas; now excel still more. (See my upcoming interpretive overview of 1 Thessalonians for more detail.)

But by the time he writes his second letter, only a few months later, something is missing. The object of his thanks is now that their “faith is growing abundantly, and the love of every one” of them for one another is increasing (2 Thess 1:3). Some commentators have tried to identify the presence of hope in the following sentence (“Therefore we ourselves boast … about your steadfastness and faith in all your persecutions” – 2 Thess 1:4), but it is telling that Paul now links their steadfastness not with hope—which was so prominent in the first letter—but with faith. Instead, Paul seems to remind them of the hope which was once theirs and could be yet again:

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.
2 Thessalonians 2:16-17

In many ways, the brief letter of 2 Thessalonians is about regaining hope, receiving its comfort through grace. The church was once characterized by faith, love, and hope. They have continued abounding in the first two; they now need to regain the comfort of the third.

And Paul’s teaching on the Man of Lawlessness is delivered with this purpose in mind. Not to shake them up or alarm them, but to deliver to them eternal comfort and good hope through grace that they might be established in every good work and word.

Conclusion

We ought to be careful not to be seduced by sensational topics, lest we miss the express purpose for which the Lord has revealed such things to us. As Paul had said while he was with them (2 Thess 2:5): Yes, the man of lawlessness and his rebellion must come before the day of the Lord. This is not to alarm you but to comfort you, so you know you haven’t missed it.

Context matters.

For more examples of why context matters, click here.

Psalm 90: A Brief Life, Our Eternal God, and Unending Joy

September 27, 2021 By Ryan Higginbottom

Some psalms are on everyone’s list of favorites. They contain poignant phrases and urgent cries that resonate deeply with our own hearts.

Sometimes we love these psalms—or portions of these psalms—without looking at them carefully. Today we’ll take a close look at Psalm 90.

Our Sovereign God is Everlasting

This is the only Psalm attributed to Moses, and he wrote the whole psalm as a corporate prayer addressed directly to God.

The theme of time is inescapable in Psalm 90, showing up in nearly every verse. To avoid cluttering this article with these observational details, I’ve put that list in this document here.

God has been his people’s “dwelling place in all generations” (Ps 90:1). This is personal. He is God and has been God even before he created the world (Ps 90:2). So while God is certainly the creator, he is more than the creator.

God created man from dust and calls him back at the end of life. This God is in control of the span of human days (Ps 90:3).

Time does not function for God the way it does for us. A thousand years for God is like a day (Ps 90:4). He sweeps millennia away like a dream (Ps 90:5); they rise and fall as quickly as the morning and evening (Ps 90:6).

Our Short Life, in View of God’s Wrath

The middle of Psalm 90 is unsettling, because Moses makes frequent mention of God’s wrath. God’s “anger” or “wrath” appears five times in Psalm 90:7–11.

God’s anger troubles his people (Ps 90:7). But the reason for God’s wrath is not mysterious.

You have set our iniquities before you,
our secret sins in the light of your presence. (Psalm 90:8)

Because our sins are obvious to God, “our days pass away under [his] wrath” (Ps 90:9). Though we may live to be seventy or eighty, our years are “toil and trouble,” and “they are soon gone” (Ps 90:10). With God’s perspective on time, our lives are a blink on the horizon.

Moses brings us around the corner of somberness in verse 11. Many consider God’s wrath, but who does so according to the fear of the Lord? (See Ps 90:11). This posture, and not one of mere terror before God, leads to a proper, sober application of the truth of a brief life. “So teach us to number our days, that we may get a heart of wisdom” (Ps 90:12). Notably, this is Moses’s first request in this prayer.

God’s Favor Makes All the Difference

While verses 7–12 show us the brevity of life in view of God’s wrath, verses 13–17 point to the mercy of God.

Moses longs for God’s nearness, for the mercy of his return (Ps 90:13). The psalm then explains what such a return would mean for God’s people.

God is not only angry at sin, he is known for his steadfast love. This steadfast love, once shown to his people, would sustain them with joy all of their days (Ps 90:14). Though there has been affliction and evil—think of all Moses and the Israelites experienced in Egypt!—God is able to bring them unending gladness (Ps 90:15).

With this as the backdrop—God’s return, bringing his satisfying, steadfast love to his people—Moses turns to pray about the Israelites’ work in the world. He asks God to show his work and his “glorious power” to his servants and their children (Ps 90:16). Then, in light of God’s work, and if his favor is upon them, can his people pray about their own work in the world: “Establish the work of our hands upon us; yes, establish the work of our hands!” (Ps 90:17)

Application From a Favorite Psalm

In this psalm, God’s people praise God for his sovereign, eternal nature and they consider their own time-bound lives. They consider God’s anger toward sin and his steadfast love. So, what is Moses’s main point in writing this psalm?

In our brief lives, we must seek our satisfaction in the steadfast love of the everlasting God.

What are some possible applications? As we consider our brief time on earth, we should number our days. This means we should celebrate birthdays with both joy and sobriety. We should hold our years loosely. At the start of each day we should commit our upcoming hours to the Lord, and we should return thanks to him as each day comes to a close.

If that was an inward application, here’s an outward one. We can help our friends consider their work in light of the Lord’s work. In our churches, we can regularly celebrate God’s work in our communities, we can pray for his ongoing favor, and we can ask him to establish the work of our hands.

Mark: Can’t You See God’s King?

September 24, 2021 By Peter Krol

Though Mark’s gospel is the shortest in length, his narratives are typically more vivid than either Matthew or Luke, who recount many of the same episodes. In other words, Mark narrates fewer scenes, but each scene tends to include more detail and description than its parallels do. For example, Matthew, Luke, and Mark all tell the story of a ruler who comes to Jesus, kneels before him, and asks him to heal his dying daughter. But only Mark tells us that Jairus falls at Jesus’ feet upon seeing him (Mark 5:22). And only Mark puts the word “saved” (or “made well”) in Jairus’s mouth and, therefore, his expectation (Mark 5:23).

Some may say the devil is in the details. But St. Mark would say instead that in those details you’re more likely to see the Son of God for who he truly is.

Literary Markers

Mark adorns his narrative with such garnished beauty—as befitting the Messiah who rules heaven and earth—that definite markers of distinct sections can be difficult to recognize. Mark masterfully stitches the pieces together and transitions from one scene to the next, thereby leaving few breadcrumbs of any edible size. However, he clearly wants his reader to see Jesus in all his kingly glory, as the first disciples saw him. So he tends to employ those disciples as his chief tour guides.

What do I mean? Mark’s title for his book is clear enough: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). This book presents the first part of the great news about Jesus, known here by two titles: The Christ (Messiah, Chosen One) and the Son of God (ruling king). The book then has two major climaxes where disciples have major aha! moments regarding Jesus’ identity. First, the likely disciple: Peter recognizes Jesus as the Christ (Mark 8:29). Second, the unlikely disciple: The centurion at the foot of the cross recognizes Jesus as the Son of God (Mark 15:39). So, besides the prologue of Mark 1:1-15 and the epilogue of Mark 15:40-16:8, the book divides roughly into two halves, each culminating in a declaration of Jesus’ identity and tying everything back to the opening words in Mark 1:1.

The disciples provide even further tour guidance than this. The book’s first half is structured by the calling and training of the disciples, each section beginning with either their summoning or sending, and each section ending with a narrative summary of Jesus’ work with and through those disciples. The book’s second half is structured by Jesus’ efforts to bring his disciples along with his mission to suffer and die. Three passion predictions reveal three shifts that must take place in the disciples’ expectations. Then Jesus intimately includes the disciples, through sending, teaching, and praying, in the ministry of his week in Jerusalem. For more structural detail, refer to the documents linked at the end of this post.

Prologue Walkthrough

In the first 15 verses, we’re presented with tense anticipation for the king who has come. His messenger goes before him declaring an end to Israel’s exile, once and for all, if they would but turn aside from what they’ve been doing. When Jesus shows up, heaven itself is ripped open to declare him the beloved Son of Psalm 2 and Isaiah 42. He relives Israel’s early history in the wilderness, doing for them what they could not do for themselves, and emerging with the news that, with him, the kingdom of God has finally arrived.

The king is here!

Part 1 Walkthrough

Jesus first needs to establish his authority as king. Mark shows this through an extended chiasm (where the second half mirrors the first half but in reverse order):

Calling by sea – Mark 1:16-20
- 4 healings – Mark 1:21-45
  - Paralytic – Mark 2:1-12
- 4 controversies – Mark 2:13-3:6
Summary of ministry by sea – Mark 3:7-12

Jesus appears to have the authority to both heal and bring salvation, as exemplified in the central story of the paralytic, which is simultaneously a healing and a controversy. In that story, King Jesus is also shown to have the authority to take on (and perhaps take down) those currently in authority over God’s people.

So in the second section, Jesus lays the groundwork for his new kingdom which will end up replacing the old. He establishes his people as a new Israel (Mark 3:13-35). He gives them a new set of stories to understand what is happening (Mark 4:1-34). And he both models and praises the new kind of faith required of his citizenry (Mark 4:35-6:6). Will they see it? Will they receive him by such faith?

In the third section, Jesus doesn’t simply sit back and watch; he gets his hands dirty by training and discipling his people into the kind of followers he wants them to be. He takes them through the same sequence of events twice (feed a multitude, cross the sea, argue with Pharisees, discuss matters of bread, and heal malfunctioning senses – Mark 6:33-7:37, 8:1-26) in hopes that they themselves will acquire eyes that can see and ears that can hear (Mark 8:18-21). When he heals the blind man (Mark 8:22-26), we must see the living parable playing out in the disciples’ own lives. Do you see anything? It takes two tries? Who do people say that I am? But who do you say that I am?

Part 1 then climaxes with Peter’s glorious confession: You are the Christ. (The Chosen One.)

Ah, yes. He sees! But does he see fully? Does he understand what that means? What sort of Chosen One will this Jesus be?

Part 2 Walkthrough

Jesus now shifts from his basic identity to a fuller exposition of it: “He began to teach them that the Son of Man must suffer many things and … be killed, and after three days rise again. And he said this plainly.” (Mark 8:31-32). But Peter will have none of it. So Jesus now takes them through three cycles of training to reverse their expectation. Each cycle has the following pattern:

Prediction of Jesus’ suffering.
Misunderstanding on the part of the disciples.
Clarification of what discipleship really means.
Illustration of the principle.

The three cycles (Mark 8:31-9:29, 9:30-10:31, 10:32-52) result in the following three reversals of expectations: The living must die. The first must be last. The great must serve.

The second section of Part 2 is terribly easy to misread if we fail to follow the book’s argument to this point. Jesus has been talking all along about the new kingdom he’s brought to replace the old one. Now the time has come; the revolution will be televised. Chapters 11 and 12 have the explicit purpose of indicting Israel’s current management. This fig tree will not produce figs, so when Jesus curses it, it will wither and die. Then through the temple controversies and all the way to the widow’s meager mite, the witnesses have testified and the evidence is indisputable: This grand system must come down (Mark 13:1-2). But Jesus will not leave his people in the dark. He explains the signs that will mark this coming doom, and he prepares the fainthearted for the inevitable blame they will receive for it (Mark 13:3-36). Then he goes and picks his final fight to get the whole thing moving (Mark 14:1-11).

The third section (which has many parallels to the second section) shows Jesus doing all that he has said. The living one dies. The first of all puts himself last. The great one serves sinners and gives his life as a ransom for many.

In the end, they will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven (Mark 14:62). But first they want to see the Christ and have missed their chance (Mark 15:32). They wish to see Elijah, but failed to notice him back in chapter 1 (Mark 15:36). And the least likely, the Roman centurion, sees the way Jesus dies and proclaims him to be the Son of God (Mark 15:39).

Epilogue Walkthrough

Mark reminds us that others can also see the truth. Some women saw him from a distance (Mark 15:40). One member of the ruling council was, in fact, looking for the kingdom of God and found it in Jesus (Mark 15:43). The ladies then see the tomb of Jesus empty except for a young man dressed in white, who tells them that their king is not here (Mark 16:5).

But don’t worry. You’ll see him again, just as he told you (Mark 16:7).

Conclusion

Can’t you see that Jesus is God’s chosen king, that you might follow him, even to the death?

Interpretive Outline

The king is here! – Mark 1:1-15
The king’s credentials – Mark 1:16-8:30
- The king establishes his authority – Mark 1:16-3:12
- The king assembles his people – Mark 3:13-6:6
- The king helps his people to see him – Mark 6:7-8:30
The king’s pain – Mark 8:31-15:39
- The king reverses expectations – Mark 8:31-10:52
- The king overthrows the establishment – Mark 11:1-14:12
- The king sacrifices himself – Mark 14:13-15:39
The king is not here! – Mark 15:40-16:8

Here are links for much more detailed observational and interpretive outlines of Mark’s gospel.

This post is part of a series of interpretive overviews of the books of the Bible.

What Should We Make of Paul’s Shipwreck Narrative?

September 3, 2021 By Peter Krol

When our church’s team of preachers decided to preach through Acts, I knew chapter 27 would be a doozy (notice how I cleverly ignored this chapter in my interpretive overview of Acts). I have always been confused by this chapter and its role within the book, and though I’m sure compelling sermons have been preached on this text, I have yet to hear one of them. I’m used to hearing otherwise fantastic preachers punt on this chapter, in the name of practicality, to talk about “weathering the storms of our spiritual lives.” So the extraordinarily detailed travelogue of Acts 27 is reduced to a parable and a few minor observations (typically surrounding verses 23-25) seeking to inspire us toward deeper trust in Christ—a wonderful thing to be inspired toward, of course!

Therefore, since I’m in charge of managing our sermon schedule, I made sure to assign Acts 27 to someone else. Pro tip: When you don’t know what to do with a text, require a friend or colleague to deal with it instead. This resulted in one of the most exciting “aha!” moments in my Bible study this year.

A Key Structural Observation

The ~~sucker~~ fortunate fellow to receive the assignment was a good man and marvelous student of the word named Tom Hallman. Tom eagerly set himself to observe the text inside and out, to give him the raw materials for a series of interpretive questions. Our practice is that our team of preachers gives feedback on every sermon before it is preached. We collaborate in two phases: the study of the passage and the delivery of the sermon. So in that first phase, Tom regularly laid before us the fruit of his study for comment and evaluation.

And Tom made a key structural observation that shed tremendous light on the passage for me. In following the narrative’s plot, Tom observed that the main conflict centers on the centurion’s failure to listen to Paul’s counsel in Acts 27:11. This led Tom to recognize a few arcs within the plot:

Acts 27:9-20: Paul speaks, and the centurion pays more attention to others. The result is that all hope of being saved is abandoned.
Acts 27:21-44: Paul speaks, and the Romans start listening to him. The result is that all are brought safely to land.

These observations of the primary narrative tension and its accompanying resolution gave us hope that we could sift through the flood of details to discern the author’s main point in this chapter.

Further Dialogue

As we discussed it further and kept staring at the text to observe it more closely, we eventually realized that there were not two arcs but three. Paul actually makes three sizable speeches (Acts 27:10, 21-26, 33-34). He also speaks in Acts 27:31, but that briefer statement does not have the same appearance of introducing a new scene. It is a response to what’s happening in the moment (Acts 27:30).

So we’ve actually got three main speeches from Paul. Do we correspondingly have a clear resolution with each one, to make three complete arcs? This question drove us back into the text.

And sure enough, there it was. So plain and obvious we couldn’t believe we had missed it or ever believed this passage to be opaque to us.

Acts 27:9-20: Paul speaks, and the centurion pays more attention to others. The result is that all hope of being saved is abandoned.
Acts 27:21-32: Paul speaks, and no-one immediately rejects him. But eventually the soldiers heed him. (The centurion and soldiers both hear Paul’s words in Acts 27:31, but only the soldiers are mentioned as acting on them in Acts 27:32.) There is no immediate “salvation,” but only a sense of “let’s wait and see; we hope this works.”
Acts 27:33-44: Paul speaks, and all are encouraged and choose to eat (Acts 27:36). The result is that the centurion has heard enough, and he now wishes to save Paul (Acts 27:43). “And so it was that all were brought safely to land” (Acts 27:44).

These three arcs showed us that the primary tension revolves around whether the Roman centurion (prominent enough to be named in the text—Acts 27:1,3) will listen to Paul or not. And in particular: Will he listen to Paul with respect to salvation? This salvation goes in two directions: Paul wants to save the centurion—along with everyone else on the ship; the centurion, in the end, wishes to save Paul.

In the first arc, Julius will not listen to Paul, and all hope is lost. In the second arc, the soldiers listen to Paul, and it is as though the centurion is watching and deliberating before rendering judgment on this most unusual prisoner. In the third arc, the centurion fully listens to Paul and doesn’t want him to die.

Conclusions About the Text

I’m not weirded out by this chapter any more. It fits cleanly within the book’s main idea that the world’s salvation cannot be stopped. It also masterfully advances Luke’s primary agenda to petition for Paul’s exoneration before Caesar. “Julius was uncertain at first, and unwilling to listen to Paul. But he has been convinced that this Paul is who he says he is, and he refuses to let anyone execute him. Caesar: Why wouldn’t you do the same?”

And not only that, but Acts 27 also serves Luke’s secondary purpose to lead all of Abraham’s children to salvation through the Savior, who is Christ the Lord. “Julius was uncertain at first, and unwilling to listen to Paul. But many have been convinced that this Jesus, whom Paul preaches, is who he says he is. Don’t just stand there watching others listen and find rescue. Noble reader: Why wouldn’t you do the same?”

Conclusions About Our Study Methods

If Luke can have two simultaneous purposes in mind, so can I. While I wanted to help you observe and interpret Acts 27 along with me, I also wanted you to see how I got there. And the events that took place this past week in my dialogues with Tom highlight a few conclusions. First, Bible study needs to be a community project. Second, structure conveys meaning. And third, the most important tool for observing the structure of a narrative episode is plot structure.

Hebrews: God has Spoken by his Son Whose Work is Finished

August 27, 2021 By Peter Krol

Hebrews appears to have been a sermon that was transcribed and then circulated in letter form. This theory explains not only the strange opening—with no greeting or identification of the sender—but also the regular alternation between exposition and application, and the label “word of exhortation” used in the appended postscript (Heb 13:22, phrase also occurs in Acts 13:15). Depending on your pace, you can read the whole book out loud in 45 to 60 minutes, which is a reasonable duration for a sermon. Reading the book with a view toward its live, public delivery helps us to grasp its organization and intentions.

Literary Markers

While it’s not difficult to recognize large cohesive blocks within Hebrews, it is notoriously difficult to nail down the precise beginnings and endings of the sections. I believe this is because of the nature of spoken communication. When a discourse is meant more for the ear than the eye, the transitions will naturally be more audible than visible. They won’t appear in sharp pronouncements, but will normally sound quite transitional. That makes it difficult to know whether those transitional statements belong with the previous section or the following section, as they serve as bridges between both.*

To give a few examples:

Heb 1:4 transitions from the prologue by introducing the first topic of Jesus’ more excellent name making him superior to angels. But it is only the final clause in the run-on sentence that begins at Heb 1:1, so Heb 1:1-4 naturally gets put together when we outline the book.
Heb 2:17-18 both concludes the previous section (“therefore”) and introduces the idea the Jesus has become a merciful and faithful high priest, which becomes the topic of the next section.
Heb 5:9-10 again concludes the previous section, while simultaneously introducing the next topic, broken into three parts: Jesus is perfect, the source of eternal salvation, and a Melchizedekan high priest.

I’ll explain the sermon’s flow of thought further in the walkthrough below, but the remaining transitional statements are found in Heb 10:36-39 and Heb 12:12-13. When the book is read out loud, it is easier to hear how those transitional statements are woven right into the conclusion of the previous section, while also introducing new ideas that get explained further in the following section.

Heb 13:20-21 then concludes the sermon, and Heb 13:22-25 serves as a written note to accompany the transcription.

Thesis

Like any good public lecture, the main thesis comes right at the beginning (Heb 1:1-4). Stripping all the dependent clauses away yields the following as the sentence’s essential grammar: “…God has spoken to us by his Son…who…sat down.” There have been many ways God has spoken before now. But now he has spoken by his radiant, appointed, powerful, and purifying Son. And that Son has now sat down at God’s right hand to rule, as the rest of his work is done. God has spoken. Through this Son. Whose first phase of work is now complete.

That is the big idea of this sermon. There are many reasons to listen to this Son. There are many competing voices that may tempt you to listen to them. But his work is finished in a way that the work of the other voices can never be. Implicitly: Do not reject him who is speaking to you.

Walkthrough

The argument of this sermon is both extraordinary and extraordinarily complex, so I wish to do it justice but will only have the space to use the broadest of strokes. The main thing we ought to see (or hear, if you can read it aloud) is how the transitional statements introduce the main topics. The following exposition then takes up those topics, nearly every time, in reverse order.

Having stated the thesis (that God has spoken to us by his Son who sat down), the preacher’s first explanatory point is that Jesus has become superior to the angels because he’s inherited a more excellent name. In this first point, he does us the kindness of taking his two matters in order. First, Jesus is superior to the angels (Heb 1:5-14). Second, his name is more excellent than theirs (Heb 2:5-18). Between those two expositions is the first point of application: Pay closer attention (Heb 2:1-4)!

The next transitional statement (Heb 2:17-18) takes things in a new direction: Jesus had to become a merciful and faithful high priest. Now the preacher begins his pattern of addressing the subpoints in reverse order. First, Jesus is a faithful high priest, greater than Moses and Joshua (Heb 3:1-4:14). Second, Jesus is a merciful high priest, very much like the Aaronic high priests (Heb 4:15-5:10).

Next transition (Heb 5:9-10): Being made perfect, he became a source of eternal salvation, being designated a high priest after the order of Melchizedek. Before he can really tackle this material, though, he must offer the second application: You have stopped hearing and doing (Heb 5:11-6:20). But then he explains his ideas in reverse order. First, Jesus’ priesthood is in the order of Melchizedek (Heb 7:1-28); he is a better priest. Second, Jesus’ priesthood brings eternal savation (Heb 8:1-9:28); he offers a better covenant in a better tabernacle. Third, Jesus’ priesthood is perfect (Heb 10:1-18); he offers a better sacrifice. This section closes with the third application: Keep helping one another to both hear and do (Heb 10:19-39, this application was previewed in Heb 3:12-13).

Next transition (Heb 10:36-39): You have need of endurance, and we are of those who have faith. He now goes into great detail showing us what faith looks like (Heb 11:1-40) and calling us to run with endurance as we consider the one who endured on our behalf (Heb 12:1-13).

Transition to sermon’s last main section (Heb 12:12-13), which is all application: Straighten that which has grown crooked or lame. Do this first in your walk with God (Heb 12:14-29). Understand how your vertical perspective affects your horizontal relationships (Heb 13:1-6). Then you can straighten out your walk with other people (Heb 13:7-19).

In the sermon’s conclusion (Heb 13:20-21), the preacher return’s to his opening thesis to drive it home. God has spoken in his Son by raising him from the dead. Because the first phase of his work is finished, he may now equip you with everything good that you may do his will. Those who listen to him will be pleasing in God’s sight.

Finally, a personal note has been appended to the sermon, giving a brief update on Timothy’s status and sending greetings from and for the brethren.

Conclusion

Though the argument of Hebrews may appear to meander at times according to the preacher’s stream of consciousness, the transitional statements, and the repetition of key words from those statements in the following section, do illuminate the path he wishes us to follow. Amid the exquisite detail and theology of this masterpiece, let us pay much closer attention to the one who is speaking, that we might keep helping one another to believe and do his word. For the long haul. Forever.

Interpretive Outline

Thesis: God spoke in a Son who sat down – Heb 1:1-4

The Son is superior to angels on account of his more excellent name – Heb 1:4-2:18
- Transition – Heb 1:4
- Superior to angels – Heb 1:5-14
  - Application: Pay closer attention! – Heb 2:1-4
- More excellent name – Heb 2:5-18
The Son is a merciful and faithful high priest – Heb 2:17-5:10
- Transition – Heb 2:17-18
- Faithful high priest – Heb 3:1-4:14
- Merciful high priest – Heb 4:15-5:10
The perfect, Melchizedekan Son brings eternal salvation – Heb 5:9-10:39
- Transition – Heb 5:9-10
- Application: You have stopped hearing and doing – Heb 5:11-6:20
  - Melchizedekan priesthood – Heb 7:1-28
  - Eternal salvation – Heb 8:1-9:28
  - Perfection – Heb 10:1-18
- Application: Keep helping one another to hear and do – Heb 10:19-39
The Son calls us to endurance and faith – Heb 10:36-12:13
- Transition – Heb 10:36-39
- Faith – Heb 11:1-40
- Endurance – Heb 12:1-13
Application: Straighten your walks with God and with people – Heb 12:12-13:19
1. Transition – Heb 12:12-13
2. Walk with God – Heb 12:14-29
3. Connection between walks with God and with people – Heb 13:1-6
4. Walk with people – Heb 13:7-19

Conclusion: May the one who spoke through his Son now equip you to please him – Heb 13:20-21

Postscript: Bear with this word of exhortation! – Heb 13:22-25

*This insight, and therefore much of my outline of Hebrews, is indebted to the keen observations of Albert Vanhoye in his Structure and Message of the Epistle to the Hebrews (affiliate link).

This post is part of a series of interpretive overviews of the books of the Bible.

Context Matters: We Bless You in the Name of the Lord

August 6, 2021 By Peter Krol

Perhaps you’ve heard it as a greeting or call to worship: “The blessing of the Lord be upon you! We bless you in the name of the Lord!” (Ps 129:8). Or if you haven’t heard it in such a setting, I suspect it is not difficult to imagine hearing it in such a setting. A simple internet search takes me quickly to a slide with this verse superimposed over a pastoral background image.

Now while it is fully consistent with scripture to pronounce God’s blessing on God’s people, this particular blessing comes in a rather unexpected setting. If we read the Bible’s poetry as we read other poetry and not as a fishing hole for motivational sentiment, we’ll see that some familiar expressions take on a deeper meaning than we originally thought.

The Blessing

Of course, the Bible often tells us of God blessing his people, even from the very beginning (Gen 1:28). He commands the high priest of Israel to pronounce his blessing (Num 6:22-27). In their lowest moments, the people long for this very blessing (Ps 80:3, 7, 19). The apostles often conclude their letters with such words of blessing (e.g. 2 Cor 13:14).

So the pronouncement of a blessing, either in greeting or as a call to worship, is a right and proper thing to do. But let’s not allow that fact to prevent us from reading Scripture as coherent literary texts. Let’s not ignore the context.

Psalm 129

Psalms 120-134 are a collection of “songs of ascents,” which pilgrims to religious feasts may have sung on their climb to Jerusalem for national feasts. As one of those poems, Psalm 129 meditates on the lives on those pilgrims who have suffered under deep affliction. This affliction seems incongruent with the life of blessing promised in Yahweh’s covenant. “Greatly have they afflicted me from my youth, yet they have not prevailed against me” (Ps 129:2).

Ps 129:4 is the turning point, where the poet remembers Yahweh’s righteousness, which requires him to fight back against wicked oppressors. The rest of the poem pronounces not blessings, but curses on those who would dare oppress Yahweh’s people. “May all who hate Zion be put to shame and turned backward!” (Ps 129:5).

And observe the entirety of Ps 129:8: The final curse is that, regarding these oppressors, nobody will ever look upon them and pronounce Yahweh’s blessing on them.

Nor do those who pass by say,
‘The blessing of Yahweh be upon you!
We bless you in the name of Yahweh!’

Conclusion

The irony of the greeting-card use of Ps 129:8 is that the statement “We bless you in the name of the Lord” is the very thing the poet does not want people to say. He wants those who hate God’s people to go without hearing such words or receiving such a blessing. And when we ignore the context, perhaps we fail to grasp the profound point that there is a time and a place not to bless. Instead, we can set our hope in the Lord Jesus to show up once again and set right everything that has gone wrong.

For more examples of why context matters, click here.

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