Knowable Word

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How Old and New Testaments View the First and Second Comings of Christ

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Tommy Keene summarizes the differences between how Old and New Testament authors viewed the first and second comings of Christ.

The idea that the Messiah Jesus would come twice was a surprise to his disciples. The Old Testament is clear that a Messiah would come, and it is also clear what the Messiah would do when he did. God’s servant-king would have mercy on the repentant (Mic. 7:18-20), save the oppressed, poor, and persecuted (Ps. 146:7-8), heal the sick (Isa. 35:5-6), preach and teach the righteous way (Dtr. 18:15-19), make atonement for his people (Isa. 53:4-6), and bring justice to the world (Isa. 11:1-5)—in sum, he would establish a perfect version of God’s kingdom, which would bring blessing to God’s people and against all His enemies (Ps. 2). When the Old Testament discusses theses things, it often looks like it happens all at once, but in fact a complete fulfillment would require two visits.

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Learning Prayer from Daniel

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John Koning has a helpful piece at TGC Africa about what we can learn about prayers of confession from Daniel’s prayer in Daniel 9.

Time was almost up! This biblical truth stirred Daniel’s heart. But instead of throwing a party for the Hebrews in exile, he prays. For God’s promises and sure word aren’t a reason for inactivity and passivity. They’re fuel for confident prayer. It’s a simple dynamic: from the Bible to prayer. The Puritans said it like this: ‘When you pray, show God his own word, for he is tender towards his own handwriting.’

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Another Take on the Definition of “Vanity” in Ecclesiastes

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Ecclesiastes is a very difficult book to understand, yet it rewards great effort and careful thought. One of the major challenges, however, is to grasp even a bare definition of the book’s most important word. The main versions translate the word as vanity, futility, or meaninglessness. All of these options have real downsides.

From my analysis of the text’s own use of the word in chapter 1, I arrived at the following definition: “Unsatisfying, endless repetition of old things that nobody will remember; nothing you do will last, and at the end you die. And you can’t fix it.” The biggest problem with that definition is that it would never work as a translation. You can’t insert two sentences (with one of them being a run-on) into the text every time the word appears.

So I’ve appreciated Kevin Carson’s approach, to define the word as frustratingly enigmatic. If you want just one word for it, take your pick: Frustrating? Enigmatic?

Now here comes Bobby Jamieson with another fabulous option:

The fact that life’s goods are all fleeting is certainly part of their problem. But to say that hevel means “fleeting” doesn’t go far enough. It doesn’t fully capture Qohelet’s basic beef with life under the sun.

What does? “Absurd.”

This word names the disconnect between what we want and what the world gives, between what we deserve and what the world returns, between what we cry out for and the world’s indifferent silence.

Remember, the Bible’s original languages are not like a technical code to crack. So it’s not the case that there’s only one “right” way to translate this Hebrew word in Ecclesiastes. There are a number of options that could work well in English that do better justice to the book’s argument than “vanity” or “meaninglessness.”

So I encourage you to read Jamieson’s article to find out why “absurd” might be another simple way to capture the idea that took me two sentences to define.

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Consider Your Assumptions

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Mitch Chase makes an important point: You cannot set aside your assumptions when you read the Bible. Everyone has them.

…nobody reads the Bible with total objectivity. If someone says they’re interpreting Scripture while simultaneously laying aside their presuppositions, the problem becomes one of unexamined and undisclosed presuppositions.

This is one reason we’ve disclosed our foundational assumptions on this blog from the beginning.

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Introduction to Inerrancy

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Have you ever wondered about the doctrine of the Bible’s inerrancy? Jonathan Noyes writes at length on the topic with much clarity:

Are there errors, inaccuracies, and mistakes in the Bible? Can we trust everything the text affirms, or is it riddled with missteps, ethical flaws, and antiquated morality? Jesus said, “Scripture cannot be broken” (John 10:35). Was he wrong? Can Scripture err?

Nowadays, many think so.

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Learn from Why You Stopped Reading the Bible

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Last week, I shared an article that encourages you to just keep reading your Bible, even when you don’t understand all the details. Perhaps that was not helpful, as you have long since given up your Bible reading anyway.

Katie Laitkep is here with strong guidance to help you pick it back up.

If you were sitting across from me and you mentioned that you’d abandoned your Bible reading plan, I wouldn’t ask you about what went well. We’d talk about what didn’t work. We’d start with what made you stop because understanding why you didn’t finish could be the key to helping you begin again.

She goes on to consider a few reasons why people stop reading the Bible, in order to coach you through overcoming those obstacles and getting back to it. Her counsel is really great.

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Just Keep Reading

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Erik Lundeen has some surprising advice for those who come to something in their Bible they don’t understand: Just keep reading.

If you’re like many attempting to read through the Bible this year, you’re at a crossroads. You may falter, burning out (as the story often goes) in a difficult section of Scripture like Leviticus and failing to establish a Bible-reading habit. Or you may make it over that initial hump, and regular Bible reading moves from being a checked box to a customary part of life.

I want to help you have the latter experience. I want to offer advice based on years of reading the Bible cover to cover and processing such experiences with others who’ve attempted the same. My advice boils down to this: As you read, keep going and don’t worry too much about understanding. That will come.

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Yes, Context Matters

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Stephen Kneale agrees with us that context matters.

Whenever we read the bible it is important for us to put any passage into context. We must put it into its canonical context – making sure we are clear where this passage fits within the wider book and where that book sits within the scriptures as a whole. We have to put the passage into its literary context – making sure we put the sentences in the context of the paragraphs which sit in the context of sections that are part of larger books. We have to think also about the historical context – what was going on at the time of writing that has impacted what this writer is saying and why…

If that is right, we want to hear God on his own terms. Which is why we very much don’t want to take him out of context. To do that is to twist his words. It is to miss his words. It is to misunderstand him. It is to misunderstand what the creator of the universe has determined is needful for us to know

Kneale discusses the person who comes to the Bible with a particular question, finds a verse that sounds about right, and then makes use of that verse to speak to the issue in question without considering whether the author intended to speak to that issue. These are wise reflections.

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Why Four Gospels?

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Ben Hicks asks why we have four accounts of Jesus’ life. Why we need four accounts of Jesus’ life. Since they present Jesus in different ways, does that mean they’re all contradicting each other?

Of course not! With a simple, everyday story, Hicks shows how different accounts of the same person can live in harmony with one another.

Imagine you find yourself at a funeral. The funeral is for a man you never met, but was the father of a close friend so you go to show your support. At one point in the afternoon, you find yourself standing in a circle with three adult grandchildren, all reminiscing about grandpa.

Would you be shocked if they each remember different aspects of their grandfather’s strengths an personality?

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