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Habakkuk: The One Thing that Must Change

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Though we can’t pinpoint the precise year or month of Habakkuk’s writing, we know he delivered his brief book of prophecy near the end of the southern kingdom of Judah, probably before (or some of it very shortly after) Nebuchadnezzar’s first assault in 605 BC. Habakkuk’s book is unique among the prophets in that it doesn’t present a series of speeches for the general public. Instead, it records Habakkuk’s own wrestling in dialogue with the God of Israel.

Photo by Francesco Tommasini on Unsplash

Literary Markers

The book has two explicit headings, marking two main sections:

  1. The oracle that Habakkuk the prophet saw (Hab 1:1)
  2. A prayer of Habakkuk the prophet, according to Shigionoth (Hab 3:1)

In the first main section, we can follow the subsections by observing the pronouns and direction of the dialogue:

  • Habakkuk’s first question – Hab 1:2-4
    • God’s answer – Hab 1:5-11
  • Habakkuk’s second question – Hab 1:12-2:1
    • God’s answer – Hab 2:2-20

In the second main section, we can distinguish stanzas based on the shifts between first person (I, me) and second/third person (you, God) pronouns:

  • Habakkuk’s faith-filled request – Hab 3:2
    • God’s mighty character – Hab 3:3-15
  • Habakkuk’s fear-enduring faith – Hab 3:16-19

Part 1 Walkthrough

Habakkuk’s first question (Hab 1:2-4) could be paraphrased as either “When will they change?”—referring to the people of God behaving wickedly—or “When will you change, God?”—so as to not allow your people to continue in evil. In either case, Habakkuk sees destruction and violence, where he expects to see God’s law and justice. The result is an unacceptable perversion.

Yahweh’s answer (Hab 1:5-11) is so utterly unbelievable, that he expects Habakkuk to be astounded by it (Hab 1:5). He will, in fact deal with his people’s violence. And he will do it by bringing an even more violent and godless nation against them. In other words, the answer is neither that God’s people will change nor that God himself will change. The answer is that Habakkuk’s situation will change, and much for the worse.

This provokes Habakkuk’s second question (Hab 1:12-2:1), which is more of a protest. Habakkuk appeals to God’s eternity (“Are you not from everlasting?”), holiness (“my Holy One”), and covenant promises (“We shall not die”)—all in his opening verse (Hab 1:12). He trusts that God is in control by the word of his power (“you have ordained them…established them”). He appeals also to God’s righteous purity (Hab 1:13) and jealousy to be worshiped (Hab 1:16). So Habakkuk believes that God would not be true to his nature if he simply lets the Chaldeans have their way. Surely this cannot be a permanent state of affairs (Hab 1:17). Habakkuk stands in confidence to see how God will receive his protest (Hab 2:1).

Yahweh’s second answer covers quite a lot of ground. He assures Habakkuk that things will certainly change—but not until well into the future (Hab 2:2-3). He calls the righteous—in this case, Habakkuk—to trust his promise, even when everything looks and feels awful (Hab 2:4-5). Then he speaks of a time when all evildoers, everywhere, will be upended. He does this by pronouncing five curses on the wicked (Hab 2:6-8, 9-11, 12-14, 15-17, 18-20) and highlighting two stark conclusions:

  1. God’s judgment and knowledge of him will fall not only on the people of Judah but on all people everywhere – Hab 2:14
  2. All will see his holiness made evident through how he deals with the problem of sin – Hab 2:20

The larger point of God’s responses to Habakkuk is that neither God himself nor the people around Habakkuk are the ones who must change. The one thing that must change is Habakkuk himself. The book’s chief question is: Will Habakkuk respond to God’s word with a heart of trust, even if it means things will get terrifyingly disastrous in the process?

Part 2 Walkthrough

Habakkuk 3 provides the answer to the book’s main question: Yes! Yes, he will. And in so doing, he shows all who come after him what it looks like to have faith in God’s righteous and holy promises.

In the first stanza (Hab 3:2), Habakkuk confesses that there is something even more fearful than an attacking Babylonian horde; it is the work of God to rectify all that is wrong. Habakkuk’s hope is no longer that wrath will not befall the people of the land, but that in the midst of such wrath Yahweh will not forget to show mercy. Habakkuk clings to God’s promise to make everything right once again, though it may yet be long in the future.

The second stanza (Hab 3:3-15) could easily be further subdivided into a third-person stanza (Hab 3:3-7 – he/his) and a second-person stanza (Hab 3:8-15 – you/your). But for the sake of this book overview, they stand together as a lengthy reflection on the splendor and power of Yahweh to do what he says he will do. He is not only able, but also willing, to do whatever he must to both save his people and crush his enemies (Hab 3:13).

In the third stanza (Hab 3:16-19), Habakkuk confesses how terrifying it is to live between promise and reality, to live by faith (Hab 3:16). Yet he chooses to stand fast in faith, finding joy in God’s salvation and strength in God alone. No matter how much everything around him falls to pieces (Hab 3:17-19).

Conclusion

When the Apostle Paul was looking for a banner to wave, a motto to rally under, for introducing the glorious good news of Christ’s righteousness available through faith, he could find nothing more suitable than Habakkuk 2:4: “The righteous shall live by faith” (Rom 1:17). That’s not because he needed a tweetable phrase from a random Old Testament text. It’s because that phrase captures the entire thrust of Habakkuk’s book of prophecy.

This is what it means to live by faith: We cannot change our circumstances. We cannot change the people around us. And we cannot coerce change from God. But, especially when our knees knock and our lips quiver, the one thing that must change is us. We can bank everything on the God who is both willing and able to do all he has said he will do. So in faith we look back on the death and resurrection of his Son (Rom 1:16-17). And in faith we also look forward, through whatever suffering and trial we now face, to see faith’s founder and perfecter (Heb 10:36-39, 12:1-3).

Interpretive Outline

  1. The process of faith – Hab 1-2
    1. Please change everyone else – Hab 1:1-4
    2. It’s going to get worse before it gets better – Hab 1:5-11
    3. Please change your mind! – Hab 1:12-2:1
    4. Someday I’ll make everything right again, but you need to trust me – Hab 2:2-20
  2. The prayer of faith – Hab 3
    1. Your work is terrifying – Hab 3:1-2
    2. Your strength is sure – Hab 3:3-15
    3. Your people stand ready – Hab 3:16-19

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

Difficult texts: Colossians 1:24

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Recently I led a Bible Study in Colossians 1. It’s a fantastic chapter that radically exalts Christ and informs us of His absolute preeminence in all things.

Well, at least until you hit verse 24…

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church. (Colossians 1:24 ESV, emphasis mine)

Wait a minute… did Paul really just say that? In Paul’s flesh he is filling up what is lacking in Christ’s afflictions? How could he say that after what he had just written previously, that Jesus had made “peace by the blood of His cross.” (Colossians 1:20 ESV)?  What could possibly be lacking in Christ’s afflictions?

When we come upon such difficult texts, we’re left with several choices:

  1. Ignore the text: While that’s sometimes the best thing to do temporarily so that you can keep moving forward in trying to understand the rest of a passage, it’s neither good nor wise to ignore any teaching of Scripture (See 2 Tim 3:16-17).
  2. Guess its meaning: Sadly, this is what we tend to do all too often, and it means that what we come up with is at best unreliable – and quite possibly much worse. For example, it would be very wrong to conclude here that Christ’s atonement requires the work of another to be effective! Whenever in doubt, it’s better to say, “I don’t know” than to assume something false in Scripture.
  3. Use Scripture to interpret Scripture: While God does not give us every answer to every question in Scripture, He has nonetheless given us His knowable Word. So we ought to ask ourselves if Scripture answers this question itself. Let’s consider this option further.

Sometimes we need only look a verse or two away to find the meaning. In this case, however, we need to flip a couple pages back to Philippians 2. At the very end of that chapter we find this text:

I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, for he has been longing for you all and has been distressed because you heard that he was ill. Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. So receive him in the Lord with all joy, and honor such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me. (Philippians 2:25-30 ESV, emphasis mine)

Here Paul writes of Epaphroditus that he risked his life to complete (or fill up) what was lacking in the Philippians’ service to Paul. That’s very similar language to Colossians 1:24, but what does it mean?

Paul tells us a few verses earlier that Epaphroditus was a messenger sent from the Philippians to minister to Paul’s needs. So Paul is certainly not complaining of their deficiency of service. What else could it mean? It appears that because the Philippians could not themselves physically be present with Paul to minister to him, they sent a representative: Epaphroditus. So that is what Paul means by “what was lacking”.

With that in mind, let’s return again to Colossians 1:24:

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church. (Colossians 1:24 ESV)

As was the case in the Philippians passage, Paul is not making up for some deficiency in Christ’s atoning work (as if one existed). Rather, because Christ has ascended to be seated at the right hand of His Father in heaven, He cannot be physically present to minister to the Colossians. So He sent a representative: Paul. Mystery solved!

Now, that’s only a tiny sampling of what can be gleaned from Colossians 1:24, but at least we’re safely back in line with the teaching of Scripture. We can confidently rejoice in the completed work of our knowable Savior, Jesus Christ, as demonstrated in His knowable Word.

Acts: The World’s Salvation Cannot be Stopped

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Luke’s first volume to the Roman official Theophilus was all about how the world’s salvation, hoped for by generations of Israelites, had arrived in Jesus. Luke’s second volume continues the narrative, describing the many things Jesus continued to do and teach (Acts 1:1). This book especially highlights the many things that should have brought an end to the Jesus movement, were it not from God (Acts 5:38-39), not the least of which is the list of charges being brought by the Jewish leadership against the Apostle Paul (Acts 24:5-6).

Image by PublicDomainPictures from Pixabay

Literary Markers

Many have observed the structure of Acts to be based largely on geography, with Acts 1:8 delineating the sections: “…you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

So the book roughly gets divided accordingly (here is an example):

  • Jerusalem – Acts 1:1-8:3
  • Judea and Samaria – Acts 8:4-12:25
  • Ends of the earth – Acts 13-28
    • Paul’s first missionary journey – Acts 13:1-15:35
    • Pauls’ second missionary journey – Acts 15:36-18:22
    • Paul’s third missionary journey – Acts 18:23-21:17
    • Paul’s voyage to Rome – Acts 21:18-28:31

This geographical breakdown makes a lot of sense, and can certainly be helpful for visualizing the narrative. My chief concern with it is that it doesn’t follow closely on the literary markers. To give one clear example: The end of Paul’s second “journey” (Acts 18:22) and beginning of his third (Acts 18:23) has no literary fanfare whatsoever. No closure. No sense of climax and resolution. Nothing to signal the end of one unit of thought and the beginning of another. It’s as though Luke didn’t intend a break there, or a new section to begin at Acts 18:23.

I’ve been helped by the observation numerous other commentators (John Stott, William Taylor, etc.) have made, that the chief literary markers in the book of Acts are the narrative statements summarizing the Christian movement’s growth. There are seven such statements scattered through the book (Acts 2:47, 6:7, 9:31, 12:24, 16:5, 19:20, 28:30-31), and every one is accompanied by a tangible sense of narrative resolution, giving us good reason to see them as marking Luke’s main units of thought. (Here are two posts to help you identify units of thought in biblical literature.) Acts 5:14 appears at first to be another example of a narrative summary of growth, but it clearly falls within a narrative episode and isn’t accompanied by a clear narrative resolution.

These seven markers, summaries at the end of their units, divide the book into seven sections. (Daniel Wallace does a great job highlighting the value of both ways of structuring Acts—geographical divisions and narrative summary divisions—in this analysis.)

Walkthrough

Each of the book’s seven sections highlights a particular obstacle or state of affairs that threatens the fledgling Jesus movement. And the dramatic tension and climax of each section shows the movement overcoming the obstacle in such a way as to precipitate even further growth. This movement simply cannot be stopped.

The first section (Acts 1:1-2:47) highlights the absence of Jesus. Though he departs and ascends to heaven, he leaves them with the promises of a kingdom and his Spirit (Acts 1:3-5). They know they’ll need to refill their “twelveness” in order to live out their identity as a new kingdom, a new Israel (Acts 1:15-26). They then receive the Spirit and begin to proclaim the kingdom (Acts 2). Despite the absence of Jesus, God adds to their number daily (Acts 2:47).

The second section (Acts 3:1-6:7) highlights the pressure of pain, both internal and external. The external pain of persecution (Acts 3:1-4:31) yields to the internal pain of deceit and treachery (Acts 4:32-5:11). More external pain from persecution (Acts 5:12-42) leads into further internal pain of having to manage affairs within such a rapidly growing community (Acts 6:1-7). Despite the pain, both external and internal, the Word of God increases, and even priests obey the faith (Acts 6:7).

The third section (Acts 6:8-9:31) highlights the inconsistency of results. How might Luke speak into our preoccupation with ministry results in our day? Sometimes you face unjust martyrdom at the hands of stiff-necked religious resistance (Acts 6:8-8:3). And sometimes you’ll find unpredictable acclaim with true religious seekers (Acts 8:4-40). And yet other times, you’ll witness the most unlikely of conversions that show off the riches of grace and the perfection of Christ’s patience (Acts 9:1-31). Yet despite the inconsistency of results, peace and edification are available to those who fear the Lord and receive the Spirit’s comfort (Acts 9:31).

The fourth section (Acts 9:32-12:24) highlights the ubiquity of prejudice. Even the most effective Christ-imitating leaders (Acts 9:32-43) must root out their own prejudices (Acts 10:1-48) and help others do the same (Acts 11:1-18). Those who do, in fact, root it out experience uncanny unity and remarkable reputation (Acts 11:19-30). Those who do not join the fellowship of worms (Acts 12:1-24). Despite the ubiquity of prejudice, the word of God still increases and multiplies (Acts 12:24).

The fifth section (Acts 12:25-16:5) highlights the weakness of leadership. The Spirit of God appoints and commissions those whom he wills to further his mission (Acts 12:25-13:4). They proclaim the word, not as innovators, but as simply building on those who came before (Acts 13:5-52, compare with Peter’s sermon in Acts 2). They learn boldness, but are continuously beat down through much tribulation (Acts 14:1-28). They don’t have all the answers, but often disagree and have to work with others to solve thorny issues (Acts 15:1-35). And sometimes they can’t even work out their problems and must separate (Acts 15:36-16:5). Yet it’s uncanny: Despite the extensive and visible weakness of our leaders, the churches are strengthened in faith and increase in numbers daily (Acts 16:5).

The sixth section (Acts 16:6-19:20) highlights the opposition of the world (perhaps the rise of cancel culture?). We’ve already seen opposition in this book (especially in sections two and five), but here it takes center stage. Though God is preparing people who want the help of the gospel (Acts 16:6-10), many more will still feel threatened by it, whether on account of the cost (Acts 16:16-24), the embarrassment (Acts 16:35-40), the jealousy (Acts 17:1-15), the perceived lack of intellectual sophistication (Acts 17:16-34), the violation of sacred tradition (Acts 18:1-17), the stubbornness of unbelief (Acts 19:8-10), or the seduction of counterfeits (Acts 19:11-20). Yet despite the world’s onslaught of opposition, there remain many who receive the word, which prevails mightily (Acts 19:20).

The seventh section (Acts 19:21-28:31) is the lengthiest, perhaps because Luke really homes in on Paul’s innocence and defense in these chapters. This section highlights the utter failure of politics and politicians, including religious politicians. Paul resolves to go to Rome (Acts 19:21), though he knows not yet what it will cost him. The Ephesian town clerks fail to prevent a riot or vindicate Paul’s innocence in the matter (Acts 19:23-41). Paul makes preparations for leaders to lead in his absence (Acts 20:17-38). His friends along the way to Jerusalem cannot understand his mission or calling to Rome (Acts 21:1-16). The plan of the Jerusalem elders backfires (Acts 21:17-36). Paul makes five defenses—before the Jerusalem crowd (Acts 22), the Sanhedrin (Acts 23), Governor Felix (Acts 24), Governor Festus (Acts 25), and King Herod Agrippa (Acts 26). Though Paul is clearly innocent of the charges (Acts 24:5-6), and the leaders repeatedly declare him to be so, not one of them has the courage, will, or cunning to actually release him. Yet despite the ineptitude and failure of politics and politicians, the kingdom of God continues to be preached with all boldness and without hindrance (Acts 28:31).

Conclusion

The book of Acts is a masterpiece. Luke’s probable goal of exonerating Paul does not preclude an alternative purpose of winning readers to Christ. If this was on Paul’s mind, even while having to defend himself legally (Acts 26:29), why couldn’t it also be on Luke’s? At the same time, this book serves as a tremendous encouragement to all who have cast their lot with this Jesus movement. The challenges of today are not all that different from the challenges our brothers and sisters of old had to face. And if the world’s salvation delivered through the gospel of Christ’s kingdom could not be stopped then…

Interpretive Outline

The world’s salvation (available in the kingdom of Jesus) cannot be stopped by:

  1. The absence of Jesus – Acts 1:1-2:47
  2. The pressure of pain, whether external or internal – Acts 3:1-6:7
  3. The inconsistency of results – Acts 6:8-9:31
  4. The ubiquity of prejudice – Acts 9:32-12:24
  5. The weakness of leadership – Acts 12:25-16:5
  6. The opposition of the world – Acts 16:6-19:20
  7. The failure of politics and politicians – Acts 19:21-28:31

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

Luke: The World’s Salvation Has Arrived

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Luke writes to a Roman official to corroborate the facts of the early Christian movement. “It seemed good to me … to write an orderly account … that you may have certainty concerning the things you have been taught” (Luke 1:3-4). And in particular, the things being corroborated in this “first book” are “all that Jesus began to do and teach” (Acts 1:1).

I have written quite a few posts on Luke’s gospel, by way of overview, including:

This post now summarizes most of the work done in those other places, to provide a single interpretive walkthrough of the book.

Literary Markers

Luke’s chief markers are geographical statements. He begins in Judea in the days of King Herod (Luke 1:5), shifting the setting from Judea to Galilee and back again a few times in the opening chapters. Then Luke 4:14 returns to Galilee, remaining there until Luke 9:50. From Luke 9:51, Jesus is on the way to Jerusalem. And from Luke 19:28, Jesus remains in Jerusalem (with the exception of a 7-mile hike to the suburbs in Luke 24:13).

These markers suggest four main divisions to the narrative, plus a brief preface in Luke 1:1-4. See this post for a detailed analysis of how each section subdivides further.

Part 1 Walkthrough

The early chapters go out of their way to link Jesus with his cousin John. The angel Gabriel predicts John’s birth, and then Jesus’ birth. Mary and Elizabeth celebrate the two coming children, sent from God the Savior (Luke 1:47). Then John is born, Jesus is born, and a multitude of angels celebrate the coming of the Savior, who is Christ the Lord (Luke 2:11). Zechariah confesses his son’s role to give knowledge of salvation (Luke 1:77), and Simeon’s eyes get to see for themselves God’s salvation embodied in the baby Jesus (Luke 2:30).

In the second subdivision, we see John’s and Jesus’ credentials for the ministries to which they’ve been called. John’s purpose is to prepare the world to “see the salvation of God” (Luke 3:6). And that salvation shows up in the man whom God declares to be his Son (Luke 3:22), a wildly contested claim (Luke 4:3, 9).

Salvation has arrived. Will we see it?

Image by Lars_Nissen from Pixabay

Part 2 Walkthrough

Jesus’ Galilean ministry begins by focusing on all that Jesus began to do and teach. And the doing and the teaching are nearly always linked.

He declares himself to be the Spirit-filled servant of the Lord Isaiah foretold (Luke 4:16-30); then he demonstrates the fact by giving liberty, sight, and favor to many (Luke 4:31-6:11). He proclaims a new covenant morality to his covenant people (Luke 6:12-49). Then he demonstrates and explains how salvation is received by faith (Luke 7-8), before dedicating attention to shaping his followers (Luke 9:1-50).

Part 3 Walkthrough

Luke slows time to a crawl, narrating almost no significant plot points, but having Jesus draw out in great detail the nature of his kingdom over the course of the next 10 chapters. Luke subdivides this part by means of periodic reminders that Jesus is on the way to Jerusalem (Luke 9:51, 10:38, 13:22, 17:11), and the topic of each subdivision launches when a character asks Jesus a weighty question (Luke 9:54, 10:40, 13:23, 17:20).

First, he does not want his disciples to call down fiery judgment but to proclaim the kingdom. Second, he shows that, of course, he cares about what he is asking of his followers, and he is deeply concerned with their growth in his kingdom. Third, he acknowledges that those who are saved will be few—and not at all those whom you would most expect. Fourth, he declares that the kingdom of God has, in fact, come; it is in their midst, and a reckoning is now demanded.

Part 4 Walkthrough

Jesus finally arrives in Jerusalem, and the situation is not pretty. Bracketed by references to “the mount that is called Olivet” (Luke 19:29, 21:37), the first section narrates what Jesus did and taught to convince his generation that Israel was guilty. From weeping at sight of the city, to exposing the hypocrisy of the leadership, to prophesying the coming doom at the hand of Roman armies, Jesus pled with them time and again to recognize the visitation of their God and repent.

Bracketed by references to the holy days during which the Jews plotted to kill Jesus (Luke 22:1-2, 23:56), the second section declares time and again that Jesus was innocent. The trials of Jesus highlight his innocence before the judges of the earth. And at the cross, while Matthew’s and Mark’s version of the centurion declares Jesus to be Son of God (Matt 27:54, Mark 15:39), Luke’s narration has the centurion simply declaring Jesus innocent (Luke 23:47). Perhaps Luke is here foreshadowing the verdict he wishes Theophilus to win for Paul.

The third section of part 4, and the final section of the book, shows us the fallout of resurrection. The fruits of salvation. The narratives here are largely about how people will recognize salvation when they see it. Whether they can identify salvation’s embodiment when he stands resurrected before them.

Conclusion

The world’s salvation has arrived. His name is Jesus, and you can have him if you will only see him and believe.

Interpretive Outline

  1. Christianity is on trial, and this orderly account will help you to be certain regarding what you’ve heard about the movement – Luke 1:1-4
  2. The Defendant’s Credentials – 1:5-4:13
    1. The Salvation of God – 1-2
    2. The Son of God – 3:1-4:13
  3. The Defendant’s Fundamentals – 4:14-9:50
    1. His Teaching – 4:14-6:49
    2. His Offer of Salvation Through Faith – 7:1-8:56
    3. His Followers – 9:1-50
  4. The Defendant’s Goals – 9:51-19:27
    1. Proclaiming His Kingdom – 9:51-10:37
    2. Growing His Kingdom – 10:38-13:21
    3. Numbering His Citizens – 13:22-17:10
    4. Timing His Kingdom – 17:11-19:27
  5. The Defendant’s Vindication – 19:28-24:53
    1. Judaism is Guilty – 19:28-21:38
    2. Jesus is Innocent – 22:1-23:56
    3. Israel’s Salvation has Arrived – 24:1-53

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

Catch the Differences

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Earlier this week, I completed my 11th annual speed read of the Bible. This time, I used a detailed chronological reading order I’ve never used before, which enabled me to catch on to some things that have escaped my notice before. Of course, the purpose of reading large portions of Scripture is not to notice every detail. But the pathway you take through the Bible can certainly help to freshen up some things.

For example, read the following selections of Scripture, one right after the other, and see if anything jumps out at you, as it did for me.

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.” 

Mark 10:32-34

And as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”

Matthew 20:17-19

And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise.” But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.

Luke 18:31-34
Can you spot the differences? Image by Dmitry Abramov from Pixabay

There are, of course, many differences in the accounts, from Mark’s narration of the disciples’ amazement and fear, to Matthew’s passive voice “he will be raised,” to Luke’s hiding of the saying such that they didn’t grasp it. Each of these differences provides a clue into the narrator’s unique intentions.

But what struck me the most this time around was the differences in how Jesus is “delivered over.” If you didn’t catch the difference, go back and read the passages again, paying special attention to whom Jesus is delivered over to, and in how many stages.

What does Luke’s distinct account suggest about his intentions in describing this passion prediction? How does this fit with Luke’s larger treatment of the Jews in both Luke and Acts?

Acts 4 and 5: Similar Narratives with Distinct Emphases

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“If your observation is poor, your interpretation won’t be any better.” Acts 4 and Acts 5 provide a good case study to illustrate this mantra of mine.

These two chapters of Acts (or, to be specific, Acts 4:5-31 and Acts 5:17-42) appear quite similar on the surface. In both episodes:

  • Jesus’ apostles draw crowds for doing miraculous signs and wonders (Acts 3:11-12, 5:14-16).
  • The high priest and his associates imprison Jesus’ apostles for preaching and healing (Acts 4:1-3, 5:17-18).
  • There is a hearing with testimony from the “offenders” (Acts 4:5-7, 5:27-28).
  • The apostles are compelled to bear witness to the resurrection and exaltation of Jesus (Acts 4:10-12, 5:30-32).
  • The priests warn the apostles to speak no longer in this name (Acts 4:18, 5:40).
  • The apostles contrast obedience to the priests with obedience to God (Acts 4:19-20, 5:29).
  • The apostles end up more motivated and more courageous to continue their proclamation (Acts 4:31, 5:41-42).

Because of these similarities, teachers and small group leaders may feel stuck when studying Acts. Should we skip over the second episode? Should we repeat the same lesson and applications? How do we prevent the study from feeling like deja vu for participants? What more can we cover the second time ’round that we didn’t address the first time?

When a biblical narrator repeats similar ideas in this way, especially in such quick succession, he may have numerous reasons for doing so. One reason could be simply to establish a matter on the testimony of two witnesses (Deut 19:15). But in almost every case, the narrator also gives clues that he has a different point to make with each episode. We can use the same skills we employ to avoid unhelpful harmonization to grasp Luke’s points in these two chapters of Acts. Let’s hear each episode and observe them doggedly.

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Plot Structure to the Rescue in Acts 4

Since we’re dealing with narratives, one of the most useful tools is that of plot structure. Let’s go back over each of the two scenes with the concepts of conflict, climax, and resolution in mind. To keep things somewhat focused, I’ll be looking only at the arrest/hearing scenes and not the healing scenes that provoked them.

In chapter 4, Acts 4:5-6 describe the setting. The conflict (tangible narrative tension) enters in Acts 4:7, when the priests ask, “By what power or by what name did you do this [heal the man lame since birth and proclaim resurrection from the dead]?” The chief conflict here is the conflict between names, which represent both delegated authority and factual power. What is the name that gives you either the ability (power) or the right (authority) to do these things?

Luke masterfully foreshadows this conflict of authoritative names even as he establishes the setting: “…with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family” (Acts 4:6). Do you see what he did there? Do you see how sneaky he was in getting you to consider all those powerful and authoritative names?

The tension only increases as Peter tackles the question head-on:

  • “by the name of Jesus Christ of Nazareth…” (Acts 4:10)
  • “there is no other name under heaven given among men by which we must be saved” (Acts 4:12)

The wannabe Names, however, can’t have any of this. Luke narrates twice their resolve to prohibit proclamation in this unapproved name of Jesus (Acts 4:17, 18). They then release Peter, John, and the formerly lame man, but the narrative hasn’t climaxed yet. The question remains unresolved: Which name will prove to be the true power here?

It is only after the disciples return to their friends (Acts 4:23), pray together to the Sovereign Lord who made heaven, earth, and sea (Acts 4:24), and ask him to embolden them even while continuing his signs and wonders through the name of his holy servant Jesus (Acts 4:29-30)—only then does the conflict finally resolve. At this profession of complete trust in the name of Jesus, the place where they had gathered was shaken, and the Holy Spirit fills hem afresh with a new measure of boldness (Acts 4:31). The shaking and the Spirit are narrative evidences that they’ve been clinging to the right name. That the power of this name to preach the resurrection cannot be stopped by a few pretenders to the Jewish priesthood. What were their names again?

Luke’s emphasis in this first scene, evident through the nature of the narrative conflict and climax, is on the vindication and authority of the name of Jesus over that of the Jewish priests.

Plot Structure in Acts 5

The conflict, climax, and resolution of Acts 5 take us in quite a different direction.

Acts 5:17-18 provide the setting, where a jealous High Priest & Co. (unnamed!) locks up the apostles. And not only Peter and John this time, but, presumably, all of them. Yes, there is implicit conflict in both the jealousy and the arrest itself. But the actual narrative conflict arises in Acts 5:19-20, when an angel shows up to bust his boys out of the slammer. The priests want them in prison; the angel (and, in light of what follows, we can add: God) wants them in the temple. The conflict: Where do you want these guys to be?

The tension increases (hilariously) the next day as the priests send for their prisoners for interrogation, and they can’t find them (Acts 5:21b-25)! Nobody remembers seeing them leave, and the cells remain locked. They were so careful to place these troublemakers just so, but then they went and lost their prisoners!

They hear of the apostles’ presence in the temple (incidentally, isn’t it the priests’ job to be there?), and resolve to bring them back in. But they must do so with much sensitivity and caution, lest they get themselves killed by the crowd (Acts 5:26). Luke strongly suggests that the apostles could have resisted this re-arrest, had they chosen to stay put in the temple, and the temple officers could have done nothing to physically apprehend them. The priests are clearly losing their ability to contain these unruly preachers.

I’ll simplify my analysis by suggesting that the conflict is finally reversed (i.e. reaches its climax) in Acts 5:39, where Gamaliel’s advice is simply to trust God to decide which movements he wants to grow or demolish. The priests take his advice (Acts 5:39b), but not really (Acts 5:40). They still want to have some control over deciding when and where this Christian movement can operate. And their intimidation has the opposite effect to what they intend (Acts 5:41-42).

Conclusion

All you need to do is set aside your familiarity and take a closer look. Observe, observe, observe. Take note, especially in narrative, of the details of conflict, rising action, climax, and resolution. As you do, the distinct emphases of similar episodes will surface themselves.

Then you can teach or lead discussions on Acts 4 and Acts 5 without covering exactly the same ground. First (Acts 4), you talk about the only name that has the authority to forgive and the power to heal. Then (Acts 5), you explore the fact that opposition to this name will want to contain it but never succeed.

But if your observation is poor, your interpretation won’t be any better.

How Structure Communicates Meaning in Acts 2

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I’ve written before about how to observe structure and how structure conveys meaning. In this post, I’d like to give a practical example, in Acts 2.

Resist Familiarity

Familiarity is the greatest enemy of observation. When we presume to already know a text, we tend to stop listening to it. In the case of Acts 2, our familiarity may perhaps blind us with the dramatic theological import of what takes place. The Day of Pentecost. The coming of the Holy Spirit. The new creation, heaven on earth, God dwelling with men. Absolutely, these matters are weighty and earth-shattering, and they deserve intense reflection.

But the student of Scripture who wishes to observe the text and hear God’s voice clearly in it will ask: What is the narrator’s chief message here? And a cursory look reveals only four verses dedicated to describing the phenomenon of Pentecost (Acts 2:1-4). Most of the narrative takes us elsewhere. In narrative terms, the coming of the Spirit in Acts 2:1-4 basically provides the setting for the discussion that follows. (I do not intend to minimize the theological importance of what happens in Acts 2:1-4; I’m only observing the literary shape of the text.)

Image by Gerd Altmann from Pixabay

Basic Structure

After the narrative introduction of Acts 2:1-4, the rest of the chapter describes the fallout. And the narrator structures that fallout around two main questions:

  • Men from “every nation under heaven” (Acts 2:5-11) ask: What does this mean (Acts 2:12-13)?
    • Peter answers this question at length (Acts 2:14-36).
  • The foreigners follow up with a second question (Acts 2:37): What shall we do?
    • Peter answers this question briefly, at least as far as the narrative is concerned (Acts 2:38-40). At the time, this answer was also lengthy (Acts 2:40).

After this two-part Q&A, there is a narrative conclusion (Acts 2:41-47).

So a broad outline of the chapter would look like this:

A The descending Spirit
B What does this mean?
B’ What shall we do?
A’ The resulting community

A Closer Look

A closer look at these sections shows the first Q&A getting the most space, by far (32 verses). The narrator has done us a service by breaking this section down into subunits for us.

Verses 5-13 list the nations in attendance and lead to the big question itself: What does this mean (Acts 2:12)?

Peter’s speech divides into three units, each marked by a direct address: “Men of Judea” (Acts 2:14), “Men of Israel” (Acts 2:22), and “Brothers” (Acts 2:29). In each of the three sections, following the direct address, Peter makes a clear point and then supports that point with an Old Testament quotation.

  • Men of Judea – Acts 2:14
    • This is what Joel predicted – Acts 2:14-16
      • Quote from Joel 2 – Acts 2:17-21
  • Men of Israel – Acts 2:22
    • The crucified Jesus has been raised – Acts 2:22-24
      • Quote from Psalm 16 – Acts 2:25-28
  • Brothers – Acts 2:29
    • The risen Jesus is on his throne – Acts 2:29-34
      • Quote from Psalm 110 – Acts 2:34-35

The only part of the speech that falls outside the pattern is the last verse, which highlights this sentence as perhaps the most prominent part of the speech. Here is the conclusion Peter’s three points are driving toward:

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.

Acts 2:36

Because this concluding sentence stands outside the threefold pattern of the rest of the speech, it is given such prominence as to almost be a distinct unit itself. And in light of the entire chapter, we see the author’s main idea right here, at the center of the structure:

A The descending Spirit
B What does this mean?
C God has made this Jesus both Lord and Christ
B’ What shall we do?
A’ The resulting community

Peter’s Argument

Follow Peter’s argument in his first, lengthy speech. You have heard us speaking in your native tongues, right? That means God’s Spirit has been poured out on us, like Joel said. That means the Messiah has poured the Spirit out on us. That means the Messiah was given the Spirit by the Father. That means the Messiah is seated at the Father’s right hand. That means he ascended into heaven. That means he’s not dead, but was raised by God. That is the same JESUS you killed by enlisting pagans who don’t care about the law of Moses. We saw him ourselves and testify to these things. Stop doing what you’re doing (repent) and publicly pledge allegiance to him as Lord and Christ (be baptized).

Conclusion

The structure of this chapter suggests a few things about Luke’s intentions in this narrative:

  1. His intention for Theophilus is not as much to teach about the coming of the Spirit, in itself, but to communicate the meaning of his coming and the response of individuals and communities.
  2. The meaning of the Spirit’s coming is not primarily about the ability of a believing individual to commune directly with God (though that is certainly a result of the Spirit’s coming, unpacked in other passages), but more so about the testimony to Jesus as both Lord and Christ.
  3. The proper response to the Spirit’s coming is not primarily to seek particular ecstatic manifestations of his presence, but to call on Jesus to be saved (Acts 2:21), to repent and be baptized to pledge allegiance to his new kingdom community (Acts 2:38), and to submit every aspect of the Christian community to Jesus’ true lordship (Acts 2:41-47).

There is much theology we can develop from Acts 2, but let’s allow the narrator’s own structure and argument to guide our interpretation of the text, showing us where he wants us to focus our interpretive efforts.

4 Bible Studies for the New Year

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Rod Long (2017), public domain

As we approach the end of one year, we plan for the next. For many Christians, the start of the year offers a chance to assess their devotional habits and commit to new practices.

Lots of believers begin read-through-the-Bible plans in January, and this is a good thing! (Here at Knowable Word, we have our own 2021 Bible reading challenge!) Surveying the totality of God’s word is good for our souls.

But a careful study of the Bible is essential for our spiritual lives as well. If you’d like some structure to help you study the Bible in 2021, this article is for you.

What We Mean by “Bible Study”

In some circles, an article touting Bible studies for the new year would give recommendations of resources to peruse or purchase. It’s not too hard to find devotional works that guide believers through sections or books of Scripture.

That’s not what I’m advocating here. Though devotionals have their place, we want you to hear directly from God.

You might think you don’t have the time, ability, or intellect, but you’d be wrong—you can study the Bible yourself. That’s the very reason this website exists! God’s word is a knowable word, and he wants you to know him through his word.

Toward that end, we have many resources and articles to help you get started. Studying the Bible begins with reading and rereading the passage at hand. You’ll want to observe what the author wrote and use those observations to ask interpretive questions. As you answer those questions, seek out the author’s main point in writing. As you grow in your understanding, apply the passage to your life and your spheres of influence.

While you can and should study the Bible on your own, it’s healthy to talk about what you’re learning with others. As you consider the Bible study plans below, consider recruiting some friends from your local church to travel this path with you. A check-in meeting every week might be a helpful practice to begin the year.

Four Plans to Study the Bible

As with my previous articles on Bible studies for Advent and Lent, there isn’t anything revolutionary in these Bible study plans. Instead, I’ve provided sections of Scripture that can be studied over four weeks, broken down by week.

The studies below relate to the theme of newness. So, at the beginning of the new year you can study portions of the Bible in which you will encounter other beginnings.

A Study in Genesis

Genesis is the ultimate book of beginnings, and its opening chapters are foundational to the rest of Scripture.

  • Week 1 (January 3–9): Genesis 1:1–31
  • Week 2 (January 10–16): Genesis 2:1–25
  • Week 3 (January 17–23): Genesis 3:1–24
  • Week 4 (January 24–30): Genesis 4:1–26

A Study in Joshua

After Moses dies, the people of Israel get a new leader (Joshua). They cross the Jordan into the Promised Land and begin their new mission.

  • Week 1 (January 3–9): Joshua 1:1–18
  • Week 2 (January 10–16): Joshua 2:1–24
  • Week 3 (January 17–23): Joshua 3:1–17
  • Week 4 (January 24–30): Joshua 4:1–24

A Study in John

The beginning of John’s Gospel connects the beginning of Jesus’s ministry with the beginning of creation.

  • Week 1 (January 3–9): John 1:1–18
  • Week 2 (January 10–16): John 1:19–51
  • Week 3 (January 17–23): John 2:1–25
  • Week 4 (January 24–30): John 3:1–36

A Study in Acts

The first chapters of Acts describe the beginning of the gathered and scattered church.

  • Week 1 (January 3–9): Acts 1:1–26
  • Week 2 (January 10–16): Acts 2:1–36
  • Week 3 (January 17–23): Acts 2:37–3:26
  • Week 4 (January 24–30): Acts 4:1–37

The Best Way to Start a Year

Whether you adopt one of these study plans or not, there’s no better way to begin 2021 than to draw closer to God through his word. May your year be full of joyful understanding of the truth of Scripture and the glad fruit of a changed heart and life.

Literary Markers in Acts

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I’m beginning to study the book of Acts (following upon my study of Luke over the last year), and I’m struck by a great insight into the book’s structure. This insight was not my own, but was something I read in works by both William Taylor (affiliate link) and Daniel Wallace.

That insight is that the book of Acts has exactly seven narrative summary statements regarding the growth of the church: Acts 2:47, 6:7, 9:31, 12:24, 16:5, 19:20, 28:30-31. And these statements are not simply throwaway transitional statements, but they appear to be concluding statements to mark the main divisions of the book.

Check it out for yourself and consider these statements and the alleged divisions they mark. The material they conclude (for example, 1:1-2:47, 3:1-6:7, 6:8-9:31, etc.) does generally appear to hang together thematically.

I should say that Daniel Wallace is clear that this is only one way the narrator structures the book of Acts. It also could be structured geographically, in expanding circles from Jerusalem and then by Paul’s missionary journeys.

But I must say, this seven-fold structure to Acts helps me to make sense of some strange results of a purely geographical way of outlining the book. For example, the narrative moves seamlessly from the end of Paul’s second journey and into his third (Acts 18:22-23). It just doesn’t seem reasonable to proclaim a major division in the book between those verses. The demarcation is much clearer between Acts 19:20 and Acts 19:21 (that latter verse introduces, for the first time, Paul’s commitment to go to Rome, which carries him through the rest of the book).

Have you noticed this sevenfold structure to Acts? Do you think a different set of literary markers suggests a different structure for the book? Structure is one of the most important tools to help us grasp the overall message and argument of a book, so it’s worth it to observe it closely!

Context Matters: Do Justice, Love Mercy, Walk Humbly With God

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Paul Becker (2020), Creative Commons

Perhaps you’ve heard that Christians should do justice, love mercy, and walk humbly with God. Even people outside the church have seen and heard these phrases.

Some people take this verse (Micah 6:8) as the theme of the book of Micah. Others claim this is even more important—that it’s the central message of the entire Old Testament, or the whole Bible.

This verse has made its way into mission statements for organizations of all types. You can see it everywhere from Christmas cards to protest banners.

But does the current use of this verse honor its context? God has given us paragraphs, chapters, and books—not just sayings and slogans. When we learn to read the Bible as God intends, we may find that our most quoted verses play a different role than we assumed.

The Immediate Context

The immediate context of Micah 6:8 is an indictment of the Lord against his people (Micah 6:2).

God reminds his people what he has done for them. He brought them out of Egypt and redeemed them (Micah 6:4). He turned the intended curses of Balak and Balaam into blessing, and he brought the people across the Jordan into the promised land (Micah 6:5). The people of God should not act as though God has wearied them (Micah 6:3).

Micah asks what sacrifice would be acceptable to the Lord—burnt offerings? Thousands of rams? Rivers of oil? A firstborn child? (See Micah 6:6–7.)

We read Micah 6:8 after these questions. No specific transgression or sin (Micah 6:7) has been mentioned, so Micah 6:8 is the charge against the people to which verses 6 and 7 are a response.

Yes, Micah 6:8 sets out God’s desires for his people in heart and action. But God is not merely giving a mission statement, he is leveling a legal charge. As the rest of the book of Micah makes clear, Israel has utterly failed to do justice, love kindness, and walk humbly with their God. This failure is detailed (and the deserved punishments are outlined) in Micah 6:9–16.

Needed: A New Leader

We must not only locate Micah 6:8 in its chapter but also its book.

Micah spends much of the first three chapters of the book warning Israel and Judah about the coming judgment for their sin. And many of these warnings are pointed at those in leadership.

  • The rulers of the nations should know justice (Micah 3:1).
  • The prophets lead the people astray, motivated by self-interest (Micah 3:5).
  • The rulers of Israel detest justice and fill Jerusalem with sin. Their officials, priests, and prophets are motivated by money, and they do not see that disaster awaits their city (Micah 3:9–12).

The famous passage about the coming Messiah (Micah 5:2–5) is a direct consequence of these terrible failings. Israel needs a new ruler and a new shepherd; Israel needs peace. God will provide.

Because God is going to bring a new king for Israel, and because God’s king will be completely faithful in his ways, we can read Micah 6:8 through this lens. The Messiah will do justice, the Messiah will love kindness, and the Messiah will walk humbly with God. The Gospels show how beautifully and perfectly Jesus fulfilled these predictions.

Look to the Lord

After the indictment of Micah 6, readers naturally wonder where to find hope. Micah knows his own sin and admits that he cannot find any righteous on the earth (Micah 7:2). There is so much evil and corruption around that he cannot trust anyone (Micah 7:3–6). He must look to the Lord and wait for the God of his salvation (Micah 7:7).

Micah knows he has sinned against the Lord, but he knows just as surely that the Lord will vindicate him (Micah 7:8–9). In the end, Micah can hope and trust in God because of his steadfast love and compassion.

Who is a God like you, pardoning iniquity
and passing over transgression
for the remnant of his inheritance?
He does not retain his anger forever,
because he delights in steadfast love.
He will again have compassion on us;
he will tread our iniquities underfoot.
You will cast all our sins
into the depths of the sea.
You will show faithfulness to Jacob
and steadfast love to Abraham,
as you have sworn to our fathers
from the days of old. (Micah 7:18–20)

Conclusion

The way many people use Micah 6:8 is not exactly wrong, but it is incomplete. In this prophetic book, this verse serves as the law leveled by God against the people of Israel. And the judge brings a guilty verdict.

The guilt of the people reflects the guilt of their leaders, and God has promised a Messiah. We cannot depend on ourselves or anyone else except this one who will “be great to the ends of the earth” (Micah 5:4).

This Messiah—Jesus—will do justice, love kindness, and walk humbly with his God. And he will do it for us.

Context matters.

For more examples of why context matters, click here.