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How to Resist Sexual Immorality

March 17, 2014 By Peter Krol

Christian Mayrhofer (2009), Creative Commons

We know easy sex will keep us from being wise. We know it will beat us down and knock us out. We know it can’t deliver what it promises.

But we still struggle with it because we’re prone to get the order of things all wrong. In the moment of temptation, we set aside the true God and bow to the god of self. We live for our comfort, our pleasure, our escape, our desire.

In those moments, we think truth becomes relative. Righteousness becomes undesirable. God appears absent. Self-actualization is everything.

Thus, Solomon’s counsel for resisting immorality doesn’t land where we usually land. We want to know what is the best internet filtering software. We want to find others who will hold us accountable.

But Solomon gets radical. He shows us how to restore things to their proper order, so we might bow to none but him who is all in all. What would it look like for you to live for such a gracious Master?

1. Guard the Commands

My son, keep your father’s commandment,
and forsake not your mother’s teaching. (Prov 6:20)

The word “keep” involves not only obeying but also guarding. Keep room in your life for time with Christ in his word. Participate actively in opportunities to hear the word and be known by others who will speak the word to you.

You will protect and defend what is most important to you. If your pleasure is most important, you’ll always find a way to gratify it. But if the Lord’s pleasure is most important, you’ll find ways to bask in it.

And when you’re alone at night, after a stressful day, you’ll face that tantalizing choice—the choice that is always a choice, because you’re not an innocent victim. You don’t have to be a slave to what will kill you.

By the power of God’s Holy Spirit, you can choose one thing and not another. You can guard the commands, dive into the Scripture, and drown yourself in its glory. You can set aside your self-love.

2. Memorize the Word

Bind them on your heart always;
tie them around your neck. (Prov 6:21)

In the heat of temptation, God’s grace may lead you to remember that “He who commits adultery lacks sense; he who does it destroys himself. He will get wounds and dishonor, and his disgrace will not be wiped away” (Prov 6:32-33). With the truth readily available to you, would it be easier to fight the lies?

And at just the right moments, the Lord might remind you to “Let your fountain be blessed, and rejoice in the wife of your youth” (Prov 5:18).

3. Serve the Lord

When you walk, they will lead you;
when you lie down, they will watch over you;
and when you awake, they will talk with you. (Prov 6:22)

We all serve something. We walk, lie down, and awake with our master’s will on our minds. As much as we like to think of ourselves as masters, we’re created to be servants.

Why not serve the best, most gracious Master? God promises you life, and he’s the only God who can actually give it. Idols can never give us what they promise.

You don’t need sex to make you happy. Whether you’re single, widowed, married to someone disobedient to the word, or married to a mature believer, you can bow to the lover of your soul and lay down your life for others as he did for you.

4. Annihilate the Folly

For the commandment is a lamp and the teaching a light,
and the reproofs of discipline are the way of life. (Prov 6:23)

Wisdom reproves you. Hear the rebuke and stop doing what you’re doing. You always have a choice.

Stop (Prov 1:22)! Turn (Prov 1:23)! I’ll give you my spirit (Prov 1:23)! Listen (Prov 2:1-2)! Call out (Prov 2:3-4)! Don’t forget (Prov 3:1)! Receive life (Prov 6:23)!

I have not lived as purely as I ought. Time and again, I fail to do what is right. What hope is there for struggling sinners like me?

“The reproofs of discipline are the way of life.” Do you want life? God delights to give it, so come to him and get your fill.

10 Reasons to Choose Sexual Immorality

March 10, 2014 By Peter Krol

Though Solomon gives 10 solid reasons to avoid sexual immorality in Prov 6:24-35, we still do it. Why would we do such a dumb thing?

Because in our folly, we believe what is not true. We lose sight of what really matters. We turn inward to focus on ourselves, and we set aside the fear of the Lord. We allow immorality’s smooth promises to woo us.

Perhaps you’ve capitulated to some of the following lies, in direct opposition to the corresponding truth from Proverbs.

1. It’s not that bad

To preserve you from the evil woman,
from the smooth tongue of the adulteress. (Prov 6:24, ESV)

Perhaps sexual immorality a mistake—even one that will leave me feeling guilty for days. But “evil”? Let’s try not to use such inflammatory language.

2. I’m free in Christ

Do not desire her beauty in your heart,
and do not let her capture you with her eyelashes. (Prov 6:25)

Jesus Solana (2012), Creative Commons

I’m saved by grace, so I’m free in Christ (to sin, that is). Of course, I don’t want to commit immorality; it’s just a besetting sin. I’m not truly captive to it; I’ll just have to struggle with it for the rest of my life.

3. It won’t cost much

For the price of a prostitute is only a loaf of bread,
but a married woman hunts down a precious life. (Prov 6:26)

I can afford a loaf of bread. A second look never hurt anybody. Anyway, Jesus already paid my debts.

4. I can handle it

Can a man carry fire next to his chest
and his clothes not be burned?
Or can one walk on hot coals
and his feet not be scorched?
So is he who goes in to his neighbor’s wife;
none who touches her will go unpunished. (Prov 6:27-29)

Christians need to play with fire; it’s how they learn discernment. Plus, these pictures and sex scenes don’t tempt me as much as they used to.

5. It won’t hurt anybody

People do not despise a thief if he steals
to satisfy his appetite when he is hungry,
but if he is caught, he will pay sevenfold;
he will give all the goods of his house…
[A jealous husband] will accept no compensation;
he will refuse though you multiply gifts. (Prov 6:30-31, 35)

God gave me this hunger, so what else was I supposed to do with it? At least I’m not hurting anybody. This is just between me and God.

6. I can relate with people who struggle with this issue

He who commits adultery lacks sense. (Prov 6:32a)

Pornography and masturbation are so common today. I’m happy to be a wise counselor for others who struggle with it the way I do.

7. I can’t live without it

He who does it destroys himself. (Prov 6:32b)

Jesus, please don’t come back too quickly. At least not until I get to experience great sex. My singleness is such a burden. Or my marriage isn’t fulfilling me as I had hoped. I won’t be happy unless I get to look and touch again tonight. And tomorrow night. And the next.

8. It will make the pain go away

He will get wounds… (Prov 6:33)

Life is so hard. I’ve got deadlines I don’t think I can meet. There’s unresolved conflict so intense it makes me feel sick. My parents (or children, spouse, roommate) won’t stop nagging me. I failed my exam. My life is spinning out of control. I just need to get away from it all.

9. I’ll confess it to my accountability group

He will get wounds and dishonor,
and his disgrace will not be wiped away. (Prov 6:33)

It’s a normal part of life. Everyone struggles with sexual sin. I’ll never be able to change it, but at least I keep it in the light by confessing it to others who will respect me for my openness. And I don’t judge them, either. There’s nothing to be ashamed of here.

10. It will be worth it

For jealousy makes a man furious,
and he will not spare when he takes revenge. (Prov 6:34)

What I am feeling at this moment is more important than anything else. Feel, look, touch; don’t think. My assistant or supervisor makes me feel so much more loved than my spouse does. My fantasies should override my misgivings. Nobody will know about it.

—–

Of course, these lies are foolish, but that doesn’t stop us from believing them in the midst of temptation. The one who fears the Lord will identify the lies, replace them with the truth, and act accordingly. As we heed the reproofs of discipline, we find the way of life (Prov 6:23) in the one who died to give us life (John 15:12-14).

Which lies are you most likely to believe? Are there others you would add to the list?

10 Reasons to Avoid Sexual Immorality

March 3, 2014 By Peter Krol

Easy sex will keep you from being wise.

To make this point, Solomon lists ten consequences of sexual immorality in Proverbs 6:24-35. Before reading my list, I urge you to read the passage yourself and see how many consequences you can observe. Perhaps making your own list will help you to remember these things when you face temptation.

1. You’ll participate in evil

To preserve you from the evil woman,
from the smooth tongue of the adulteress. (Prov 6:24, ESV)

Immorality is evil, and temptation is an invitation to do evil. But wisdom preserves the wise from evil. When you believe the smooth and deceitful promises of immorality, you choose guilt by association: You are now evil as well.

2. Your desire will take you captive

Do not desire her beauty in your heart,
and do not let her capture you with her eyelashes. (Prov 6:25)

Victor Casale (2012), Creative Commons

It was for freedom that Christ has set you free, but immorality seeks to enslave you. Capitulation will become easier and easier. Resistance will become more and more difficult. Far better for you to rid your heart of these fantasies while you can.

3. You’ll lose everything

For the price of a prostitute is only a loaf of bread,
but a married woman hunts down a precious life. (Prov 6:26)

The cost begins low: only a loaf of bread. But with diminishing returns, you’ll need to give more and more until your very life is forfeit. Immorality hooks you while it’s cheap. A glance here, a touch there. But before you know it, you can’t sleep without sexual release. You simply can’t keep your hands off, and you’ll lose everything in the process.

4. Your punishment is inevitable

Can a man carry fire next to his chest
and his clothes not be burned?
Or can one walk on hot coals
and his feet not be scorched?
So is he who goes in to his neighbor’s wife;
none who touches her will go unpunished. (Prov 6:27-29)

You can’t tinker with immorality and hope to escape. You may be able to cover it up for a time, but you will eventually be found out. God sees everything, and he is a consuming fire.

5. You can’t repay what you’ve stolen

People do not despise a thief if he steals
to satisfy his appetite when he is hungry,
but if he is caught, he will pay sevenfold;
he will give all the goods of his house…
[A jealous husband] will accept no compensation;
he will refuse though you multiply gifts. (Prov 6:30-31, 35)

The point is not to justify theft, but to condemn sexual immorality. People can understand a thief’s motives, though they still make him repay what he stole. How much less will they understand you when they find you out?

Perhaps you rob your present or future spouse of your best love and attention. Maybe you steal someone’s innocence. Or perhaps you continue supporting the horrific porn industry, which destroys young women and holds them captive. Pictures are never harmless; we must not lie to ourselves.

6. You’ll lack sense

He who commits adultery lacks sense. (Prov 6:32a)

There goes wisdom and, along with it, life and peace and satisfaction and joy.

7. You’ll destroy yourself

He who does it destroys himself. (Prov 6:32b)

We do it because it feels good. But, like an alcoholic who destroys his liver, or a smoker who disregards his lungs, we kill ourselves with good feelings. Easy sex is all about self-gratification, but Jesus said that he who loves himself loses himself. Wisdom pierces these feelings to find the truth.

8. You’ll create your own wounds

He will get wounds… (Prov 6:33)

It’s like touching a hot stove. Or using credit cards to spend money you don’t have. Or picking a scab. Or playing hopscotch on the interstate. You’ll hurt for it later, and you’ll have brought the hurt on yourself.

9. You’ll find dishonor and disgrace

He will get wounds and dishonor,
and his disgrace will not be wiped away. (Prov 6:33)

You set yourself up for constant reproach and a bad name. You’ll always be that guy who ran off with the girl and ruined a good thing (family, ministry, career, etc.).

10. You’ll lose every time

For jealousy makes a man furious,
and he will not spare when he takes revenge. (Prov 6:34)

Sexual immorality rightly infuriates. Jealous husbands will not spare on the day of revenge.

But what if your immorality doesn’t involve seducing a married person? Then there’s no jealousy to fear, right? “Vengeance is mine, I will repay, says the Lord” (Rom 12:19). Remember that God, the Great Husband, has a special place in his heart for those with no human protectors. Can you watch your back when it comes to him?

If, like me, you have already failed in the sexual realm, take heart and remember there’s always hope in Christ. He provides a way out. This list is not to consign you forever to guilt and punishment, but to warn you from future folly.

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Easy Sex Will Keep You from Being Wise

February 24, 2014 By Peter Krol

A student newspaper at my alma mater once published a set of ABC’s for first-year students as something of “a 26-step instructional guide on how to get the most out of higher education.”

Jirka Matousek (2011), Creative Commons

Along with A for Alcohol, E for Energy drinks, and Q for Questions, came the following:

H is for House Party Weekend. Three parts live music, four parts indiscriminate alcohol abuse, two parts non-prejudicial fornicating. Mix well; serve warm. That’s House Party Weekend.

S is for Sexually transmitted diseases. See letter H.

W is for Walk of shame. Alternatively known as the “stride of pride.” That long walk home wearing the same thing you went out in last night, which inevitably followed a very awkward introduction earlier that morning. When you see the steady stream at 10 a.m., just remember, “Let he who has not woken up spooning a stranger cast the first stone.”[1]

There’s a reason “higher education” and “wisdom” aren’t synonymous.

Lots of Sex

This week, I reinstate my long-running Bible study of Proverbs 1-9. As we hit Proverbs 6:20-35, we ought to notice that Solomon has said a lot about sex already, and he’s not yet done with the topic. Foolish and ungodly sexual activity was common long before universities developed such a strong reputation for it.

But what makes Proverbs 6:20-35 unique? What does Solomon say here that he hasn’t covered elsewhere? Though many ideas overlap, we can observe a primary focus for each of the “sex sections” of Proverbs 1-9:

Prov 2:16-19 explains how easy sex hinders wisdom.
Prov 5:1-23 unveils God’s surprisingly intoxicating alternative.
Prov 6:20-35 enumerates immorality’s terrible consequences.
Prov 7:1-27 unmasks immorality’s seductive tactics.

We must hear wisdom on these matters, so we can find life (Prov 6:23) and avoid death (Prov 5:23). In keeping you from being wise, easy sex holds nothing for you but pain and destruction. But there was one who endured pain and destruction to give us wisdom. So there’s always hope.

The Plan

Over the next few weeks, I’ll tackle this passage somewhat out of order. First, I’ll explain ten terrible consequences of easy sex (Prov 6:24-35). Then, I’ll go back to offer four steps for fighting it (Prov 6:20-23).

Question: How do you see easy sex hindering wisdom in our day?

——————————-

[1] Scott Gosnell, “The BU ABC’s,” The Counterweight, Volume 7, Issue 1, August 24, 2007, pp.8-9.

Beware Unpleasant Harmony

February 17, 2014 By Peter Krol

Have you ever tried singing unaccompanied hymns with a group of tone-deaf people? It presents a unique challenge: Can we hold the tune? Will we end in the same key in which we began? Is the melody recognizable, or would an eavesdropper assume we’re trying one of those new-fangled old-hymn-with-new-music arrangements (and one that wasn’t done very well)?

Vancouver 125 (2011), Creative Commons

With such a group, you’ve accomplished something special if you’ve gotten the group to sing in unison. Usually, you get harmony whether you want it or not. But the harmony is unpleasant if the original tune isn’t clear.

Biblical Harmonization

I just finished a series of Bible studies on the feeding of the 5,000. My goal has been to show that the Gospels recount the same event, but each with a different point. Last week, I summarized the unique intentions of each Gospel’s account.

In this final post, I’ll step back from the study’s content to reflect on the methodology behind it. In particular, I’d like to make explicit what was implicit all along: the dangers of harmonization.

Harmonization is the process of taking multiple accounts of the same event and combining them into a unified whole. So, we harmonize when we teach a lesson on “The Feeding of the 5,000” without looking at a specific passage.

Harmonization is not necessarily a bad thing. It’s very helpful when we’re reconstructing a historical event or building general biblical literacy. For example, most children’s Bibles won’t have a separate chapter for each of the four feeding accounts. They combine the accounts into a single chapter to help children become familiar with the event itself.

But harmonization can be unhelpful when it clouds the text’s message.

Some Dangers

While harmonization is not always bad, here are some dangers of not doing it carefully:

1. Divorcing the event from the text.

We’ll think of the event as a historical abstraction, which can lead to the second danger.

2. Assigning our own meaning to the event.

In the absence of a particular text (with a particular main point), we might assign any point we want to the event. Such abstraction can lead people to use the Bible to prove anything they want to prove. This approach is not submissive to either the text handed down to us or the divine Author who handed it down .

3. Dulling observation

We think of the little boy’s lunch as being central to any discussion of the feeding. We fail to notice that only John mentions this boy. Similarly, only Luke mentions the disciples’ concern with not only food but lodging for the multitude.

4. Hindering interpretation

Why does only John mention the little boy’s lunch? Why does only Luke mention the disciples’ concern to find the people not only food but lodging? Such questions simply don’t matter if we harmonize the accounts.

5. Flattening application

If I harmonize the feeding accounts, I might always land on the same application (probably something about giving up what little I have and trusting Jesus to multiply it). I’ll lose the rich variety of applications that Matthew, Mark, Luke, and John make to different audiences.

A Way Forward

Let’s hear the text—each text within its context. Once there’s a clear tune, we can see how it fits together with others.

The key is to learn to sing before you try to harmonize.

Four Reasons Why Jesus Fed the 5,000

February 10, 2014 By Peter Krol

Jill M (2007), Creative Commons

Other than Jesus’ resurrection, the feeding of the 5,000 is the only miracle to occur in all four Gospels. This repetition gives it a high degree of importance.

We commonly consider an event like this feeding independent of its literary context. We piece together the historical details from the various accounts, and then we boil the message down to an abstract theological or practical message divorced from any specific text.

Those with a practical bent see the feeding’s message as “give Jesus whatever you have, and let him multiply it into something great.” Those with a more theological bent see the feeding’s message along the lines of “Jesus is God’s true representative, providing life to the world.” Others delight in all the ways Jesus is better than Moses or Elisha.

All of these angles on the message are true, but we run into trouble when we grow too familiar with the story. If we don’t observe each Gospel account carefully, we’ll presume they all mean the same thing. Whichever angle makes the most sense to us is the one we’ll land on every time we read or teach the story.

In other words, we harmonize the texts and generalize the purpose. Then we miss the clues signaling each author’s intent.

Over the last few weeks, I explained each account in its context. Now I’ll bring them together and ask some application questions.

Why Did Jesus Feed the 5,000?

According to John: Jesus is the very Messiah Israel has waited for.

Do you believe he has the life you’re looking for?
Where else do you look for life?
How can you help others to expose false sources of life?
How can you help others to find their life in Jesus?

According to Matthew: Jesus’ followers must learn to identify good soil when they see it, and upon seeing it, they must be ready to proclaim the word of the kingdom to hungry souls.

What opportunities do you have to sow the seed of the word? Are there any right in front of you?
How can you be ready to lead hungry souls to Jesus?
What do you think needy people most need?
How can you trust Jesus more, as he uses you to provide that need on his behalf?

According to Luke: Jesus’ followers, on mission from their master, must learn not only to accept hospitality but give it in Jesus’ name.

What sort of people do you expect to enter God’s kingdom?
What sort of person were you when you entered God’s kingdom?
How can you grow at not only preaching the gospel, but demonstrating it visibly through your generosity and hospitality?
How can you train others to live out the gospel?

According to Mark: When Jesus is your king, he will transform your selfish faithlessness into compassionate self-sacrifice.

When you prove incapable of preaching the word and demonstrating it visibly as you ought, where is your hope?
How have you avoided your Christian responsibility out of fear of inadequacy?
How have you brought glory to yourself even as you ministered to others?
How would you like to see Jesus change you in these areas?

One Event, Four Points

All four accounts describe the same event. We can compare the accounts to show that there is no historical discrepancy.

But four Spirit-inspired writers had four points to make. Let’s not squelch their voices.

John wants you to know Jesus so you can have eternal life.
Matthew wants to equip you to preach the gospel boldly.
Luke wants to equip you to practice the gospel daily.
Mark wants you to know that Jesus will complete his work in you, despite your sin and failure.

Next time you study or teach the feeding of the 5,000, which point will you land on? And can you show how you reached it?

The Feeding of 5,000 According to Mark

February 3, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Mark’s account. I’ll start wide before zooming in on the passage.

The Book

In one sense, Mark’s Gospel is the simplest Gospel. It’s the shortest. It’s a to-the-point Gospel. It’s a matter-of-fact Gospel.

Sean MacEntee (2011), Creative Commons

In Mark, there’s much more doing than teaching, which is great for those readers who find Jesus’ teaching confusing. The action comes fast (notice the repetition of “immediately” in Mark 1:10, 12, 18, 20, 21, 23, 28, 29, 30, etc.) and hard (people respond strongly: Mark 1:20, 26, 27, 28, 45, etc.).

In another sense, however, Mark is challenging to interpret because he does more showing than telling. His rarely states his point explicitly. For example, compare Mark 8:14-21 with Matthew 16:5-12. Matthew and Mark tell of the same conversation, but only Matthew writes a narrative conclusion for the episode (Matt 16:12). Mark leaves the narrative open, and we must infer Mark’s conclusion from the context and flow of thought.

Mark sneaks his points into the order of events far more subtly than the other Gospel writers do. Interestingly, however, Mark’s versions of parallel episodes usually have more narrative detail than either Matthew or Luke. For example, Matthew and Luke each take only 8 verses to recount the feeding of the 5,000, but Mark stretches the tale to 15 verses. (John gives it 64 verses, but remember that much of that is dedicated to the debate surrounding Jesus’ identity. The feeding itself gets 14 verses in John’s account.)

My point is this: When Matthew, Luke, or John have a point to make, they usually say it. When Mark has a point to make, he prefers to show it.

The Structure

Mark structures his action-oriented Gospel around the works of Jesus. In the first half of the book, those works involve healing and calling disciples. In the second half, they involve preparing for his death (and, of course, dying).

Early on, Jesus calls four disciples and heals four people (Mark 1:16-2:12). Then he calls one and heals one (Mark 2:13-3:12). Along the way, he establishes his authority over sickness, the Sabbath, the unclean spirits, the forgiveness of sin, and the Jewish traditions.

Then he appoints 12 apostles, redefines his family, and praises those who show faith (Mark 3:13-6:6). He shows what sort of people—those of faith—will comprise his new kingdom.

Then he sends out his duly appointed kingdom representatives. When they return, they struggle to keep the faith they began with, but Jesus will not let them go. He can heal their blindness and make them useful in his kingdom (Mark 6:7-8:30).

Once they get it (Mark 8:29: “You are the Christ”), Mark launches into Part 2 of the book, designed to show them—and us—what sort of Christ Jesus is. This Messiah will usher in God’s new kingdom by his death; his followers must also trod the way of the cross as they come after him.

Here’s an outline:

Introduction: the Kingdom’s call is to repent and believe the gospel—Mark 1:1-15

I. Establishing the Kingdom—Mark 1-8

A. Jesus establishes his authority—Mark 1:16-3:12

B. Jesus assembles his new people—Mark 3:13-6:6

C. Jesus help his people understand his authority—Mark 6:7-8:30

II. Securing the Kingdom—Mark 9-26

A. Jesus prepares to die, calling his followers to die as well—Mark 8:31-10:52

B. Jesus’ kingdom will displace Israel’s kingdom—Mark 11:1-14:11

C. Jesus dies and is crowned king—Mark 14:12-16:20

The Feeding

The feeding of 5,000 occurs in Mark 6:30-44. The disciples are fresh off a successful preaching tour, packed with exorcisms and miracles of healing (Mark 6:12-13), and they’re exhausted (Mark 6:31). Readers sense a hint of doom, however, as they remember the fate of last one to preach God’s word powerfully (Mark 6:14-29). Will these twelve apostles likewise donate their heads to the hors d’oeuvre platter?

Jesus already gave them the key to his kingdom: “If anyone has ears to hear, let him hear…Pay attention to what you hear: With the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away” (Mark 4:23-25, ESV). They must listen and respond with faith. If they have ears to hear, they will be given more. If they stop listening, they’ll lose whatever momentum they once had. Such is how the kingdom works.

So they go off with Jesus to find a quiet rest (Mark 6:32), but many recognize them and run to meet them (Mark 6:33).

Jesus has compassion for those who seek him. Sheep in need of a shepherd win his heart every time (Mark 6:34). But those who don’t think they need shepherding should be wary.

The disciples endure the change of plans for a day, but by evening they’re ready to send folks away to buy their own food (Mark 6:35-36). Will the disciples pay attention to all Jesus has shown them about his kingdom authority? “You give them something to eat” (Mark 6:37).

Their answer: “Shall we go and buy 200 denarii worth of bread [everything we have] and give it to them to eat?” (Mark 6:37).

Uh oh. They’re in danger of losing what they had…

“How many loaves do you have? Go and see.” Jesus won’t make them into martyrs just yet. All he wants for now is the first five loaves and two fish (Mark 6:38).

Then Jesus shows his tremendous authority over the elements, commanding the sheep to sit in green grass (remember Psalm 23:1-2), dividing them into groups of hundreds and fifties (like Israel in Ex 18:25, etc.), blessing, breaking, and giving. Jesus gives and gives what he has until all eat and are satisfied. They end up with twelve baskets full of broken pieces (Mark 6:39-44).

The Section

The full beauty of Mark’s account lies in the flow of the entire section.

Jesus feeds a multitude (Mark 6:30-44), crosses the sea (Mark 6:45-52), corrects the Pharisees (Mark 7:1-23), dialogues about bread (Mark 7:24-30), and heals a sensory problem (Mark 7:31-37). The section climaxes with a confession of Jesus’ authority: “He has done all things well. He even makes the deaf hear and the mute speak” (Mark 7:37). Terrific, but can he work such miracles on the disciples?

Next, Jesus does it all again: feeding (Mark 8:1-9), crossing (Mark 8:10), correcting (Mark 8:11-13), dialoguing (Mark 8:14-21), and healing (Mark 8:22-26).

That last healing occurs in two stages (a picture of these two cycles of events in Mark 6-8) and results in the disciples finally understanding who Jesus is: “You are the Christ.”

Jesus healed their blindness! They’re not worthy of him, but he has kingly compassion anyway. What grace! Such grace will lead them to lay down their lives with him (Mark 8:31-37).

The Main Point

The point of the story (according to Mark) is this: When Jesus is your king, he will transform your selfish faithlessness into compassionate self-sacrifice.

It’s okay if you’re not perfectly selfless yet. It’s even okay if you don’t have as much compassion as Jesus has for his sheep. If you follow him, he’ll get you to where he wants you to be. He’ll give you the faith you need to lay down your life for him. His kingly authority is transformative.

The Feeding of 5,000 According to Luke

January 27, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Luke’s account. I’ll start wide before zooming in on the passage.

Ron Cogswell (2012), Creative Commons

The Book

Luke writes his Gospel to give an “orderly account” of “all that Jesus began to do and teach” so a man named Theophilus could be certain about what he had been taught (Luke 1:1-4, Acts 1:1-2).

A few themes distinguish Luke’s Gospel, especially in contrast to Matthew and Mark:

Jesus cares for the poor and marginalized of society.
Jesus receives Gentiles.
Jesus relies on and sends the Holy Spirit to carry out God’s work.
Much space is spent “on the way” to Jerusalem (Luke 9-19).

These themes are not absent from the other Gospels; they’re just given greater prominence in Luke.

The Structure

Luke orders his account of Jesus’ life around (primarily) geographic divisions:

Prologue: Jesus’ birth and preparation for ministry—Luke 1:1-4:13
Ministry in Galilee (northern Israel)—Luke 4:14-9:50
1. Summary scenes—Luke 4:14-37
2. First tour—Luke 4:38-7:50
3. Second tour—Luke 8:1-56
4. Third tour—Luke 9:1-50
Journey to Jerusalem—Luke 9:51-19:27
Final Week in Jerusalem—Luke 19:28-24:53

Because the feeding of the 5,000 occurs in Luke 9:10-17, this post will focus on the Galilean section of Luke.

Notice how Jesus’ ministry in Galilee unfolds. First, Jesus preaches the good news of the kingdom of God on his own, gathering his disciples along the way (Luke 4:43). Second, he proclaims the good news of the kingdom, being more intentional about incorporating his disciples in the work (Luke 8:1). Third, he gives the disciples much opportunity to do the work themselves under his oversight (Luke 9:2).

At the end of the section, however, they are unable to:

cast out a demon (Luke 9:40)
understand Jesus’ destiny (Luke 9:45)
become truly great (Luke 9:46-48)
distinguish enemies from friends (Luke 9:49-50)

These disciples must learn the way of the cross before they’ll be ready to build the Kingdom. So Jesus sets his face to go to Jerusalem (Luke 9:51), and the next 10 chapters illustrate Jesus’ immovable commitment to go and die for the sins of the people.

The Ministry

Before we look at the feeding episode in detail, we should understand Luke’s summary of the entire Galilean ministry. Luke’s introductory scene sets the stage for all that follows:

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luke 4:16-21, ESV)

Time slows as Luke draws out the tale: standing up, receiving the scroll, unrolling it, finding just the right spot, reading, rolling it up, handing it back, and sitting down. Eyes glued. Scripture fulfilled.

According to Luke, Jesus’ ministry is one of proclaiming good news to the poor. He brings liberty, sight, freedom, and favor to the captive, blind, oppressed, and miserable. Jesus chose that passage from Isaiah to describe his work. Luke chose that scene from Jesus’ life to describe God’s purpose in Christ.

Jesus’ work in Galilee—and his inclusion of the disciples in that work—is focused on bringing good news to the poor.

The Feeding

Like Matthew, Luke shows Jesus instructing the disciples in the preaching of the word of God (Luke 8:1-14). But Luke doesn’t focus on the word nearly as much as Matthew does. In the third Galilean tour, Luke gives a more complementary twofold commission “to proclaim the kingdom of God and to heal” (Luke 9:2).

As they proclaim and heal, the disciples must take no provisions. They must learn to rely on the hospitality of those who will receive the kingdom (Luke 9:3-6).

As they preach, Herod the tetrarch hears of it and feels some guilt over his oppression of the captive John (Luke 9:7-8). He wants to see Jesus (Luke 9:9), but not so he may worship him (Luke 23:8-11).

On their return from proclaiming and healing, the apostles make a report, and Jesus withdraws with them to Bethsaida (Luke 9:10). The crowds follow, and Jesus welcomes them. He again models for the disciples the twofold ministry: “He spoke to them of the kingdom of God and cured those who had need of healing” (Luke 9:11).

Though Luke’s account of the feeding is very similar to Matthew’s account, be careful not to sidetrack interpretation by harmonizing them. Notice a few subtle differences that highlight Luke’s unique purpose.

The disciples’ solution to overcrowding:

Matthew: “Send the crowds away to go into the villages and buy food for themselves” (Matt 14:15).
Luke: “Send the crowd away to go into the surrounding villages and countryside to find lodging and get provisions” (Luke 9:12).

Jesus’ alternative proposal:

Matthew: “They need not go away; you give them something to eat” (Matt 14:16).
Luke: “You give them something to eat” (Luke 9:13).

The disciples’ indignation:

Matthew: “We have only five loaves here and two fish” (Matt 14:17).
Luke: “We have no more than five loaves and two fish—unless we are to go and buy food for all these people” (Luke 9:13).

Jesus’ hospitality:

Matthew: “Then he ordered the crowds to sit down on the grass” (Matt 14:19).
Luke: “And he said to his disciples, ‘Have them sit down in groups of about fifty each‘” (Luke 9:14).

While Matthew’s account focuses on the crowd’s real need (not just food but the word of God), Luke’s account focuses on the idea of hospitality. The crowd needs not just food but lodging. The disciples are unwilling to be hosts for such a crowd. Jesus directly plays the role of host: speaking, instructing the disciples, and shepherding the people into smaller groups.

The Main Point

With the feeding of the 5,000, Luke isn’t focused on Jesus’ identity as the Son of God (as John is). He’s also not focused on training the disciples to preach the word (as Matthew is). He’s more interested in showing Jesus’ benevolent hospitality to the poor and hungry masses.

The point of the story is this: Jesus’ followers, on mission from their master, must learn not only to accept hospitality but give it in Jesus’ name. Such hospitality will be both lavish (Luke 9:17) and costly (Luke 9:13b). This good news of the kingdom is not only for the wealthy, the successful, the happy, the Jews. It’s for those who are down and out, oppressed, captive, blind, marginalized, and hungry. And the message of the Kingdom must be illustrated visibly by the Kingdom’s messengers.

Question: This week, how can you be lavishly hospitable to the poor who might be ready to follow Jesus?

The Feeding of 5,000 According to Matthew

January 20, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Matthew’s account. I’ll start wide before zooming in on the passage.

The Book

Matthew is not as overt in his purpose as John is (John 20:30-31), but he leaves colossal footprints while trekking through Jesus’ biography.

The Gospel opens with a genealogy connecting Jesus to Israel’s history, particularly through David and Abraham. Jesus’ birth fulfills God’s promise to be with his people (Matt 1:22-23), and his infancy recapitulates the experience of God’s people in Egypt (Matt 2:15). His baptism and temptation echo the Red Sea crossing and wilderness wanderings. Matthew wants us to think of the kingdom of Israel while he explains the kingdom of heaven.

Matthew’s connections to the kingdom of Israel are not always implicit, either; some could hardly be more direct. Matthew explicitly quotes the Old Testament 45 times, almost as many times as the other three Gospels combined (54).

The Speeches

Dan Paluska (2009), Creative Commons

But the frames and bars of Matthew’s work are the five main speeches of Jesus. In order for “God with us” (Matt 1:23) to become “I am with you always, to the end of the age” (Matt 28:20), Jesus must build his house (Matt 16:18). So each long speech covers an aspect of the kingdom of heaven, and Jesus’ followers can build the house according to the pattern shown them (Heb 8:5). Observe how Matthew concludes each speech with a bit of fanfare: “And when Jesus finished these sayings” (Matt 7:28), “When Jesus had finished instructing his twelve disciples” (Matt 11:1), and so on (Matt 13:53, 19:1, 26:1).

Kingdom Citizenship (Matt 5-7)
Kingdom Proclamation (Matt 10)
Kingdom Ministry (Matt 13)
Kingdom Community (Matt 18)
Kingdom Judgment (Matt 23-25)

The narrative sections between the speeches embody the kingdom principles from the prior speech and set the main characters up for the next speech.

So chapters 8 and 9 have Jesus bringing new citizens into the kingdom (speech #1) and so inspiring the disciples to proclaim this kingdom (speech #2).

Chapters 11 and 12 show Jesus proclaiming good news (speech #2) and evaluating various responses to the message (speech #3).

Chapters 14 to 17 picture Jesus’ on-the-job training sessions with his disciples. He must train them to minister the word (speech #3) and lead the new community that will result (speech #4). So in this section, the disciples truly get engaged in ministry. They no longer simply accompany Jesus; now they take part in the work. In other words, this section describes Jesus’ kingdom boot camp.

Chapters 19-22 crank up the relational tension as Jesus gets specific about who is in the kingdom (speech #4) and who is out (speech #5).

Chapters 26-28 narrate the greatest act of judgment (speech #5) on Jesus. But this section doesn’t drive ahead to another speech. Instead, it climaxes with an empty tomb, a conspiracy, and a divine person on a mountain top with a Grand Plan. The Word has become flesh, but he’s relocating his tabernacle and leaving behind a permanent house that will grow to fill the whole earth.

The Feeding

Now that we’ve seen the plan of the book, we’re ready to place the feeding of the 5,000 within the structure. The story comes in Matthew 14:13-21, at the beginning of ministry boot camp (Matt 14-17).

Jesus has already sent the disciples out with both authority to heal the sick and a mission to proclaim the kingdom of heaven (speech #2). He has taught them to focus their ministry on preaching the word of the kingdom and evaluating how people are responding to it (speech #3).

Then Jesus moves away from his hometown because they don’t receive the word with joy (Matt 13:53-58). Herod fears Jesus, for he had not received the word from the first messenger, John (Matt 14:1-12).

So Jesus withdraws from Herod to find others who will receive the word (Matt 14:13). In compassion, he heals the sick who come to him (Matt 14:14), and the fertile soil is ready for seed to be sown on it.

The disciples don’t see it, though. They believe that what the crowds really need is to be found in the surrounding villages (Matt 14:15). This place is desolate; the day is now over.

Jesus gives them a hint: “They need not go away; you give them something to eat” (Matt 14:16). In other words, “You have what they need!” So the disciples bring what they have, and Jesus gets everything in order (Matt 14:17-19a).

Observe carefully what happens next (Matt 14:19b):

Jesus looks up to heaven. (Hint, hint! Remember that kingdom up there that he’s been telling them about?)
Jesus says a blessing. (Remember that whole citizenship-in-the-kingdom thing from speech #1 in Matt 5:3-12? Perhaps they have some potential citizens right in front of them.)
Jesus breaks the loaves and gives them to the disciples (in contrast to John 6:11, where the disciples are not mentioned as middlemen).
The disciples, participating in Jesus’ kingdom work, give the loaves to the crowds.

All 5,000 men, plus women and children besides, eat and are satisfied. They take up 12 baskets full of the broken pieces left over (Matt 14:20-21). What Jesus gave the disciples was more than adequate; they simply needed to get engaged and distribute it broadly.

The Main Point

With the feeding of the 5,000, Matthew isn’t as focused on Jesus’ identity as John is (though Jesus’ identity is clearly in the background). Matthew is far more concerned with the disciples and their training in the ministry of the kingdom. Jesus is setting up a new Israel, a new kingdom, with these twelve disciples.

The point of the story is this: Jesus’ followers must learn to identify good soil when they see it, and upon seeing it, they must be ready to proclaim the word of the kingdom to hungry souls.

The lingering question at the end of the story is: Will they get it? Will they see the ministry of the kingdom not as something Jesus does alone, but as something he wants them to do with him?

If these questions will keep you awake tonight, check out the next story (Matt 14:22-33). Perhaps there’s a reason only Matthew mentions Peter’s request to join Jesus out on the water. It sure is a dumb idea, but Jesus encourages such initiative.

Question: How can you join Jesus in the ministry of his kingdom this week?

The Feeding of 5,000 According to John

January 13, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack John’s account. I’ll start wide before zooming in on the passage.

The Book

John leaves no doubt about why he wrote his Gospel:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31, ESV)

John’s Gospel records numerous signs and their explanations. Many more signs could have been included, but John chose to report those that best fit his intentions: to show Jesus to be the Messiah (Hebrew for “Christ”), the Son of God, and to help people believe in Jesus and have life.

The Signs

John often refers to the signs generally. “These signs” catalogue a series of events that should lead people to consider Jesus’ identity:

“Many believed in his name when they saw the signs that he was doing” (John 2:23).
“No one can do these signs that you do unless God is with him” (John 3:2).
“When the Christ appears, will he do more signs than this man has done?” (John 7:31)
“John did no sign, but everything that John said about this man was true” (John 10:41). [Remember, John spoke of Jesus’ identity as the Lamb of God, who takes away the sin of the world (John 1:29).]

A few particular events are explicitly called “signs”:

Turning water into wine: “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory” (John 2:11).
Healing an official’s son: “This was now the second sign that Jesus did when he had come from Judea to Galilee” (John 4:54).
Feeding the 5,000: “When the people saw the sign that he had done, they said, ‘This is indeed the Prophet who is to come into the world!'” (John 6:14)
Healing a man born blind: “How can a man who is a sinner do such signs?” (John 9:16)
Raising Lazarus from the dead: “The reason why the crowd went to meet him was that they heard he had done this sign” (John 12:18).

Since these five miracles are labeled as “signs,” we can infer what other “signs” are included in John’s summary statement (John 20:31):

Making a lame man walk (John 5:1-9)
Walking on water (John 6:16-21)
Dying on the cross (John 3:14-15, 10:11, 12:23-36, 19:30-37)
Rising from the dead (John 2:18-22, 10:17-18, 20:26-29)

The Gospel of John focuses on these nine signposts and the discussions they generate about Jesus’ identity as God’s Messiah, his only beloved Son. Those who trust in Jesus find the life they’ve been looking for.

The Feeding

So when we read John 6, we should expect the text to explain Jesus’ role as Messiah. Like the other signs, the feeding of the 5,000 shows the way to eternal life. Let’s observe the text and make some connections.

James Cridland (2007), Creative Commons

A large crowd was following him because they saw the signs that he was doing on the sick (John 6:2). Passover—the great feast celebrating God’s mighty redemption of his people by substituting a spotless lamb (Ex 12:43-13:10)—was at hand (John 6:4). Salvation was in the air, and Jesus took advantage of the fact.

Jesus tested his disciples but knew exactly what he would do (John 6:5-7), just like God did with the Israelites in the wilderness (Deut 8:1-10).

Of the Gospels, only John mentions the little boy who provided the first five loaves and two fish (John 6:8-9). Many preachers today focus on the boy’s willingness to share his lunch, but the text focuses on Andrew’s disbelief that such scarcity of barley loaves could provide for a multitude. “What are they for so many?” Through Andrew’s words, the narrator sets the scene for an impossible promise to come true (Deut 8:8-9). Jesus is Jehovah-Jireh, the God who will provide.

Jesus directs the people to sit down in green pastures. He makes it so they will not want for food (John 6:10-11). The table has been prepared; goodness and mercy have followed them (Psalm 23:1-6).

Jesus tells his disciples to gather the remaining fragments so nothing may be lost, and the meal’s remnant fills twelve baskets (John 6:12-13). Could this be an echo of the OT prophetic books, where God promises to save a remnant of the twelve tribes of Israel through the hand of his ruler from Bethlehem (for example, Micah 5:1-9)?

Finally, when the people see the sign, they draw conclusions about Jesus’ identity as the Prophet foretold by Moses (John 6:14, Deut 18:15-22).

The Main Point

John goes on to draw further connections between Jesus and Moses, the giver of bread from heaven (John 6:32-33). And he explains the miracle in great detail. Just as Jesus distributes loaves for the life of the hungry crowd, so he will give his flesh for the life of the world (John 6:51).

The point is simple: Jesus is the very Messiah Israel has waited for.

He gives life. He saves. He blesses. He nourishes and comforts. He provides.

But most of all, he dies. For God’s precious people, life comes only when the Passover lamb dies. And of that butchered lamb, the innumerable crowds of the world can eat their fill, as much as they want.

Will you join the feast?

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