Knowable Word

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A Great Launching Question is Worth the Effort

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SpaceX (2016), public domain

If old shampoo commercials have taught me anything, it’s that you never get a second chance to make a first impression.

This advice isn’t just for job applicants. Your first moments with your Bible class or small group are critical as well.

A Great Way to Begin

Some teachers begin a class with a review. Others jump right into the passage.

But most skilled teachers use a softer opening. They create a transition period where people can settle, adjust, and get on the same page. Launching questions are great for this.

What is a Launching Question?

A launching question is asked at the beginning of a class or study. It launches the group toward your goal, gathering as many people on board as possible. (We’ve written about launching questions before, and Peter has provided some great examples.)

Much of the power of small groups (and smaller classes) lies in the interaction between the people. A good launching question encourages participation, showing that conversation is welcome, safe, and valued. The best questions are also linked to the topic or text of the meeting.

Common Mistakes with Launching Questions

I’ve seen and made lots of mistakes at the beginning of a Bible study. Most of these mistakes fall into four categories.

Too Heavy/Personal

Some questions ask for too much too soon. Someone who just sat down might not be ready to summarize Genesis or talk honestly about their sin. Asking a question that demands too much often results in silence, and nobody wants that!

In my small group we aim for honest conversations and personal applications of the Bible, but these discussions often happen toward the end of the study, not the beginning. I ask for more depth (both cognitively and emotionally) as the meeting progresses.

Disconnected

It’s easy to get people talking—sports, weather, or politics should do the trick. But if your interaction isn’t connected to the subsequent material, that launching question can seem like a waste.

Fill in the Blank

Some questions have only one answer. These are fine in an elementary school classroom, but in a small group they promote the illusion of interaction without the reality.

Try to craft a launching question which is open-ended and easy for everyone to answer. Instead of fill-in-the-blank questions, state the truth you’re fishing for and follow up with why or how.

Not Clear

The specific wording of a question is critical, and I’ve found that improvising doesn’t work. I encourage every teacher to write down their questions verbatim and in an easy-to-spot place in their notes.

Without a scripted beginning, my launching questions end up being too long, vague, or confusing. A clear, straightforward question is most important in those opening minutes.

An Example: Idolatry

Suppose you’re teaching on a passage which centers on idolatry. You plan to steer application toward personal and corporate idols in the church.

Let’s discuss some possible launching questions.

  • Can family be an idol? — This is a yes/no question, so by itself it won’t generate any conversation. Instead, start by defining an idol and then ask how a good thing like family could become an idol.
  • Is family a prominent idol for people in our church? — This puts some distance between the responder and the response, which encourages answers. But the flaw in this question is asking people to confess the sins of others. Because this could lead to gossip, I’d avoid this question.
  • What is an idol? — Depending on the maturity of your group, this could be a great place to start. To encourage multiple people to participate, follow up by asking for examples.
  • What is one of your personal idols? — This is too personal for a launching question. Build up to questions that call for revealing answers like this one.
  • What are some common idols in the modern church? — If your group is familiar with the definition of an idol, this is a great launching question. It isn’t personal, it gives people some detachment in their answers, and it encourages talk about general trends instead of specific people.

There are other ways to begin a study like this; drop your suggestions in the comments!

Worth the Effort

I write my launching question at the end of my study preparation. I need to know the end of the story before I take aim at the beginning. (It’s one of the hardest parts for me!)

Remember that every group and class is different, so what works for me might not work for you. If your small group shares a meal before your study, or if your class always follows a focused time of prayer, you can handle the beginning of your meeting differently.

A slam-dunk launching question won’t make up for poor study preparation. But a good question will pave the way toward a productive, fruitful discussion. It’s worth the effort!

This post was first published in 2017.

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Listen to Instruction

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Hear, my son, your father’s instruction,
And forsake not your mother’s teaching (Prov 1:8, ESV).

Having set our hope in the right person, we are now called to do the right thing in response. In verse 8, we have the first instance of one of the most repeated commands in Proverbs 1-9: the command to hear or listen. Solomon made every effort to give us a written record of his instruction, and he calls us to hear it over and over again. Will we do it? Will we listen? Will the instruction sink down deep and become a part of us? Will it make any difference in how we live our lives?

This question is important enough for him to repeat the command incessantly. Hear my instruction (Pr 1:8a). Don’t forsake your mother’s teaching (Pr 1:8b). Make your ear attentive to wisdom (Pr 2:2a). Incline your heart to understanding (Pr 2:2b). Be attentive, that you may gain insight (Pr 4:1). Hear and accept my words (Pr 4:10). Be attentive to my wisdom (Pr 5:1). And so on.

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Notice, too, that the word “instruction” in 1:8 connects back to Proverbs 1:2, where the first purpose of Solomon’s proverbs was to help us know wisdom and instruction. The “instruction” that he refers to is not his own personal advice, but rather the instruction of God, revealed through his Word, of which Solomon is now a representative. Solomon is not asking his audience to hear and obey every personal whim of his simply because he’s the older, more experienced one among them. He is pointing them to a greater set of instructions: those that came right from the Lord and can be applied to every detail of our lives. This conclusion flows from Prov 1:7 where fools despise the Lord’s instruction, but those who are wise fear the Lord (and thus hear his instruction).

How does this apply to us? If God has put us in positions of spiritual authority over others (as parents, elders, pastors, teachers, etc.), then we should be simultaneously confident and humble in our leadership. We can be utterly confident as representatives of the God of the universe (Josh 1:5, 2 Cor 5:20). Yet we’re also humble, knowing that our instruction does not always match God’s teaching perfectly; there’s room for us to grow, even as leaders. In other words, we must never ask for unqualified obedience on the merit of nothing more than the leadership position God gave to us. For example, “You better obey me, because I’m your father!” We must always aim to be representatives of a greater authority (the Lord himself). And, only in so far as our advice is in line with God’s revealed wisdom, ought we to expect those under us to hear and obey.

A good friend of mine modeled well such confident and humble leadership when he asked his six-year old son for suggestions on how he could be a better father. The boy’s first response was, “You’re a great Dad; I don’t think you could be better.” But later in the day, after some difficult interactions between the father and another sibling, the boy came back and said, “Dad, one way you could be a better Dad is to not get angry when we make mistakes or disobey.” My point here is not that parents should do whatever their children want them to do, but that, in a context of confident and humble authority delegated by God, a leader need not be insecure about wise feedback, even from those he leads.

Jesus himself told us that Solomon’s wise advice was not the ultimate instruction for us to heed. Solomon was a picture of the Savior to come, the man who was God and who spoke only God’s own words. In answer to those who wanted Jesus to prove himself to them, he said, “The queen of the South will rise up at the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here” (Matt 12:42). Jesus, as God’s ultimate representative (Heb 1:1-4),repeatedly reminded people, “Truly, truly, I say to you….” As God in flesh, Jesus had no need to speak tentatively. In fact, one title for Jesus is the Word (John 1:1; Rev 19:13). Our objective in studying Proverbs is not just to listen to Solomon but, far more importantly, to make sure we are listening to Jesus.

Our default is to listen to anything but the Lord Jesus. Our own hearts whisper sweet promises of joy, fulfillment, and satisfaction in anything other than the righteousness of Jesus. The world gives apparent credibility to these promises, offering us more stuff, more pleasure, and whatever else will promise happiness. The devil prowls about seeking to destroy us, exploiting opportunities to showcase these lies and to hide from us the reality of their vicious consequences.

Thus Solomon comes back to it again and again: “Hear…listen…pay attention.” The second step on the path of wisdom is really the same as the first. We just have to keep taking it over and over again.

This post was first published in 2012.

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Context Matters: The Least of These

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Consider one of the most chilling statements Jesus ever made:

‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.” (Matt 25:45-46)

It sounds as though the way a person treats “the least of these” is—if not the cause—at least the evidence of a person’s eternal fate. But do we understand who those people are whom Jesus wishes us to feed, clothe, welcome, and visit? It prevails on us to get this right.

Kevin DeYoung recently republished a helpful piece where he examines the phrase “least of these” from the context. He looks at Jesus’ usage not only in Matt 25:45 but also Matt 25:40, along with the logical flow of Jesus’ discourse and the literary connections back to Matthew 10.

I won’t quote his conclusion here, to entice you to go and read how he arrives at it.

Check it out!

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The Fear of the Lord

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The fear of the LORD is the beginning of knowledge;
Fools despise wisdom and instruction (Prov 1:7).

This verse describes the first step on the path of wisdom. We must begin by fearing the Lord. So far, so good.

person wearing white and black mid rise sneakers at borobudur indonesia
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Defining the Fear of the Lord from the Text

But what does it mean to fear the Lord? Does it mean to reverence the Lord? Or does it mean to obey him? Or does it mean to be afraid of him? How should we understand the term “fear” in this verse?

The poetry here gives us a lot of help. Do you remember our brief discussion of parallelism (more here)? In this verse, we have an example of two lines that say opposite things. So, in order to help us interpret the first line, let’s look at the second line: “fools despise wisdom and instruction.” The beginning of knowledge in the first line appears to be parallel to wisdom and instruction in the second line. That much quickly makes sense.

That leaves us with fools despise contrasted with the fear of the LORD, so fearing the Lord must mean that I don’t despise wisdom or instruction!  How does that work?

Let’s consider this further. Why would a fool despise wisdom and instruction? Because he thinks he doesn’t need it. Why doesn’t he need it? Because he thinks he’s already smart enough. He doesn’t need anyone (especially the Lord) telling him what to do. He’s doing just fine on his own. As the fellow once sang, “I did it my way!”

The wise person, on the other hand, knows he isn’t wise enough yet. There’s always more room for growth, so he loves wisdom and instruction. He wants feedback. He welcomes constructive criticism. He delights in correction. Therefore he has the humility and faith to look for a true source of wisdom (which will not be himself). Ultimately, he knows that the only real source of this much-needed wisdom is God, who stores up wisdom and doles it out to the upright who walk in integrity (see Prov 2:6-7). Therefore, fearing the Lord means resting in God and trusting that he alone is wise.

The Fear of the Lord and the Gospel

We have here an example of the Good News being preached long before Jesus actually came on the scene. Solomon communicates that the most important thing to know about becoming wise, indeed the first step on the path of wisdom, is to acknowledge that you are not wise. Only the most courageous people can do such a thing. They must have nothing to prove, nothing to defend, and nothing to justify. They don’t make excuses or blame others for their own faults. They’re not touchy when conflicts arise or when relationships become awkward. These people find their security not in their own righteousness, but in the righteousness of another who died so they could have life.

Some wiseacre once quipped that Christianity is just a crutch for weak people. Others accurately responded that Christianity is actually more like a stretcher for dead people. Christians know they need all the help they can get. We’re dead meat if Jesus doesn’t rescue us. This teaching is not unique to Solomon, but is inscribed on every page of the New Testament as well. For one example, see 1 Corinthians 1:26-31:

For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

If we are believers in Jesus and destined for eternal life and glory, it is not because we had something to offer God. Rather, God called and chose us because he couldn’t find any bigger fools than us! He gets more glory for having drafted us into his service, and we get wisdom, righteousness, sanctification, and redemption. This is Good News.

When we hope in Jesus’ goodness, and not our own, we have taken the first step on the path of wisdom. Without this step, it is impossible to be wise. Therefore, if wisdom is a continual striving to know and do what the Bible says, the first step is to recognize that we aren’t doing it! In fact, we simply can’t do it. We need Jesus to do it for us.

This post was first published in 2012.

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When Gospel Accounts Include Different Details

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J. Warner Wallace, a cold-case homicide detective, writes about why we should expect witnesses to disagree.

There are many factors that contribute to one’s perception of an event. Physical location, past experience, familiarity with a feature of the crime scene; a witness’ physical, emotional and psychological distinctives play a role in what they see and how they communicate this testimony after the fact. No two people are alike, so no two people experience an event in precisely the same way. If you’ve got three witnesses in a murder case, expect three slightly different versions of the event. Don’t panic, that’s normal. In fact, when three different witnesses tell me the exact same thing, I start to get suspicious.

He then traces out the implications of this fact (among others) on our reading of the Bible’s four gospels.

Check it out!

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Jesus is More Than Our High Priest

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Reiley Costa (2021), public domain

The Word of God became flesh and dwelt among us (John 1:14). This profound truth leads an honest reader to ponder what Jesus’ earthly existence was like.

In the incarnation of Jesus, Christians understand that God identified with his people. The details of this identification are important enough that the author of Hebrews writes about it at length.

Our Great High Priest

In Hebrews 4 and 5, the author writes about Jesus’ high priesthood. Jesus is our “great high priest who has passed through the heavens” (Heb 4:14). He is able to sympathize with our weaknesses because he has been tempted in every respect as we are. Yet in all his temptations, he didn’t sin (Heb 4:15).

Because of this, we can draw near with confidence to the “throne of grace, that we may receive mercy and find grace to help in time of need” (Heb 4:16).

The original recipients of this epistle were much more familiar with what we think of as the “Old Testament” priesthood. The author calls Jesus a great high priest and then makes it clear what he means.

High priests “chosen from among men” are “appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins” (Heb 5:1). They are themselves weak, so they can “deal gently with the ignorant and wayward” (Heb 5:2). These priests must offer sacrifices for their own sins before sacrificing for the people (Heb 5:3). And no one volunteers for this—they must be called by God like Aaron (Heb 5:4).

How is Jesus like and unlike these more familiar high priests?

Jesus is a Priest-King

Like Aaron, Jesus was appointed to his position (Heb 5:5). The author quotes Psalm 2:7 regarding this appointment. However, this is not a text referring to any sort of priest! Psalm 2 is thought of as a royal coronation psalm, detailing the installation of a king. (I have written more extensively about how the title “Son of God” in Scripture is used to refer to kings.)

That kingly reference may feel surprising in the context of Hebrews. But it is confirmed in the next verse: Jesus was also appointed when God said, “You are a priest forever, after the order of Melchizedek” (Heb 5:6). This quotation of Psalm 110 refers to the mysterious figure who appeared briefly in Genesis 14:18–20 as both a priest and a king. (Melchizedek knew God’s promises to Abram and blessed Abram, and Abram tithed to Melchizedek.)

If we look back a few verses, it’s clear we should have seen this coming. The author encourages his readers to draw near to Jesus’ throne of grace (Heb 4:16), which is furniture for a king, not a priest.

Jesus Identifies With Us

So Jesus is like other high priests in that he was appointed and offers sacrifice for sin. He is unlike other priests (except for Melchizedek) because he is also a king.

One beautiful part of the description of high priests in Heb 5:2 is that they can deal gently with the people because they share the same weaknesses. We know that Jesus sympathizes with our sinful weaknesses (Heb 4:15), but he does not share them. Does this make him more distant?

No. The author of Hebrews argues that Jesus identifies with us as a fellow sufferer, not as a fellow sinner. Jesus prayed with “loud cries and tears” in hope that he would be saved from death (Heb 5:7). He “learned obedience through what he suffered” (Heb 5:8).

Like all humans, Jesus had to depend on God in his suffering. He showed this radical dependence in his passionate prayers and his trust in God to deliver him from death.

The Source of Salvation to Those Who Obey

We might ask what difference it makes that Jesus is both priest and king. I suspect the readers of this letter were wondering the same thing.

It makes a massive difference!

And being made perfect, he became the source of eternal salvation to all who obey him. (Heb 5:9).

As a priest, Jesus offered sacrifice for sin. The perfect sacrifice he offered was himself. But a mere priest does not make laws, command obedience, or rule—that is a king’s domain.

So, as a king, Jesus commands us to obey him in his gospel. This primarily means believing the gospel and trusting him. And the ruler of the earth then declares (as the king) that all who trust in him—having made an offering for sin (as the priest) of himself (as the sacrifice)—shall be eternally saved.

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Beginning the Path of Wisdom

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Why is it so difficult for me to arrive home from work at the time I promised to my wife? I love her passionately, and I have no intention to deceive or discourage her. Yet I persistently fail to arrive on time.  Not only that, but every time I do it, I have a really good reason. “I was wrapped up in this significant project that had to get completed before I left the office.” Or, “I was having a very fruitful counseling meeting, and I couldn’t just cut it short.” Or, I can achieve ultimate vindication with: “You’re rarely on time when I’m waiting for you.”

man facing road
Photo by Sharefaith on Pexels.com

The one thing that I find most excruciating is simply to admit, “I should have set aside what I was doing and returned home on time for dinner. Will you please forgive me? Can you also please help me figure out how I could make a better choice next time?” It feels so right to make my excuses.  But when I make excuses, I am not fearing the Lord; therefore, I am not acting wisely.

One thing we can be certain of, from both Scripture and experience, is that we are sinners by nature, and thus prone to play the fool. We need to be rescued. We are selfish blame shifters who will stop at no length to justify our own choices and values. This habit is the essence of folly. If we hope to be wise, we must tread a different path. In fact, we cannot be wise until we do.

In the last few Proverbs posts, we pieced together a definition of wisdom: a continual striving to know and do what the Bible says. In the next few posts, we’ll consider three things that enable us to begin this journey of wisdom. First, hope in the right thing: the Good News of Jesus, not your own goodness (Prov 1:7). Second, do the right thing: listen to the Lord, not your own heart (Prov 1:8). Third, help others do the right thing: be an agent of godly influence, not another boring authority figure (Prov 1:9).

This post was first published in 2012.

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Proverbs Purpose #5: To Master the Word of Wisdom

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To understand a proverb and a saying,
The words of the wise and their riddles (Prov 1:6, ESV).

In Proverbs 1:1-6, Solomon gives four purposes for his book. We’ve already discussed the first, second third and fourth. The fifth purpose comes in verse 6.

At first glance, it might appear that this statement simply repeats what came before in verse 2: “to understand words of insight.” We’ve already established that Solomon wants to train us to recognize wisdom when we see it.

But to understand how this fourth purpose advances the train of thought, consider what Solomon is saying when you put the entire sentence together again: “The Proverbs of Solomon [are]…to understand a proverb.” In other words, a purpose of Proverbs is to help us understand proverbs. As one of my seminary professors once said, “the more you understand Proverbs, the more proverbs you understand.”

close up shot of book of proverbs
Photo by Michelle Andrews on Pexels.com

Have you ever read through the whole book of Proverbs before? There are some weird things in there!

Weird Example #1: Whoever winks the eye causes trouble,
But a babbling fool will come to ruin (Prov 10:10).

Weird Example #2: The light of the eyes rejoices the heart,
And good news refreshes the bones (Prov 15:30).

Weird Example #3: The sluggard says, ‘There is a lion in the road!
There is a lion in the streets (Prov 26:13)!

Weird Example #4: The leech has two daughters;
‘Give’ and ‘Give,’ they cry (Prov 30:15a).

Often, to help us understand strange proverbs like these, other proverbs come to the rescue. Proverbs 6:12-15 helps with example #1 by explaining that winking has to do with causing disunity. Many proverbs help with example #2 by defining “the light of the eyes” as an inward vitality (Prov 29:13) that results from a righteous life (Prov 13:9), expressing itself on our faces (Prov 15:13). Proverbs 22:13 helps with example #3 by explaining that the “lion” is simply a fabricated excuse not to go to work. Proverbs 30:15b-16 helps with example #4 by illustrating for us the warning signs of the type of needy person who won’t be helped by our charity.

My point is this: one purpose of Proverbs is to help us to master other proverbs.

Or, the more we understand Proverbs, the more proverbs we will understand.  It doesn’t stop with Proverbs either; the more wisdom you glean from Proverbs, the more you will understand the rest of the Bible as well. And the better you truly understand the main points of the Scriptures, the more you will know Jesus, for they all speak of him (Luke 24:44-49, John 5:39-40, 1 Peter 1:10-12). The more you know Jesus, the wiser you become, for he is our wisdom (1 Cor 1:30). In other words, the fifth purpose of Proverbs is to help you master the word of wisdom (see also 2 Tim 2:15). We are tempted to define “wise” and “foolish” however we want, but the Bible must be our measuring rod on these categories. Let’s add this point to our definition of wisdom.

Wisdom is:

  1. Knowing the right thing to do in any particular situation.
  2. Recognizing those who promote the right thing to do.
  3. Doing it.
  4. Always improving at both knowing and doing.
  5. Deriving all of our knowing and doing from the Bible.

A simpler way to phrase this whole definition could be: Wisdom is a continual striving to know and do what the Bible says.

This post was first published in 2012.

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Glorious Gospel Stories

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The Lord gave us not one but four accounts of Jesus’ life and ministry. Steve Burchett wants to help you appreciate and understand them better. He explains that the stories of the gospels:

  1. Are God’s revelation to us.
  2. Proclaim truths that make believers increasingly holy.
  3. Are both gripping and Christ exalting — a powerful combination when evangelizing the lost.

Burchett goes on to offer practical suggestions for reading and understanding these stories rightly.

Check it out!

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