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Structure: the Shape of Meaning

January 10, 2014 By Peter Krol

Sometimes the Bible’s meaning is plain and simple:

“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 20:31, ESV).
“Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven” (Heb 8:1).

Many times, however, the meaning is not so plain:

“Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Gen 9:20-21).
“Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; Andrew and Philip went and told Jesus” (John 12:20-22).

Deborah Austin (2010), Creative Commons

When you’re studying a Bible passage and the point is not stated explicitly, one thing you can do is zoom out and observe the structure. Often, authors use structure to convey meaning, and we might not get the meaning unless we discern the shape of the text.

For example, Noah’s nakedness in the vineyard comes right after God dismantled and recreated the entire world (Gen 6-8). When we read of a naked man of the soil who consumes a fruit, and of a sin that enters God’s pristine world, alarm bells should go off in our heads, reminding us of Genesis 3. We suddenly realize that, though the Flood may have wiped people from the face of the earth, it could never wipe sin from their hearts. The structure of Genesis (cycles of creation-fall-new beginning) illuminates this strange episode for us.

For another example: John 12 concludes the first half of John’s Gospel. (Chapter 13 launches Act II, with most of the rest of the book describing the last 24 hours before Jesus’ death.) With the singling out of Philip and Andrew (John 12:22), we remember the beginning of the story, where these two men were some of the first disciples called by Jesus (John 1:40, 43). Only this time, Jesus doesn’t have to recruit anyone; disciples are coming to him. The initial “Come and see” (John 1:39, 46) has morphed into “Sir, we wish to see” (John 12:21). These bookends on John 1-12 (among others) show the tremendous impact Jesus’ years of ministry had on the world. This impact fulfills prophecies like Zech 8:20-23 and triggers Jesus’ troubled reflections on his looming death (John 12:23-33).

Over the next month or so, I’ll illustrate the value of structure through a study of the feeding of the 5,000. Through the context and structure of each Gospel, I hope to show that Matthew, Mark, Luke, and John used the same event for a different purpose. Stay tuned!

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Regaining Hope

January 8, 2014 By Peter Krol

In his first letter to the Thessalonians, Paul gives a recipe for influential leadership that includes humility and hope. And the Thessalonians had hope, along with faith and love, in droves (1 Thess 1:2-3).

But, in a matter of months, they lost hope. Affliction and persecution and besetting sin wore them down, and they had grown weary in doing good.

Can you relate?

Hope is slippery, and this fallen world constantly threatens our grip on it.

The definition of marriage is in question. Religious liberty could be threatened. School shootings become routine. Horrific infanticide takes place in unaccountable clinics. Chemical weapons endanger world peace. Government shutdowns inflame disgruntlement.

Through it all, we try to do good. We love our neighbors, we support the community, and we preach Christ and him crucified.

But it gets wearying.

You’re not alone.

The Relentless Fight blog recently published an article I wrote about 2 Thessalonians called “Regaining Hope.” In the article, I reflect on what Paul might say today to any of us in danger of losing hope.

Check it out!

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Why Did Jesus Feed the 5,000?

January 6, 2014 By Peter Krol

This short series illustrates both the importance of context and the danger of harmonization.

Context is the literary or historical situation surrounding a passage of Scripture. Harmonization is the process of combining different accounts of the same event into a single story. Without careful observation of a passage, we can easily miss the context and unintentionally harmonize narratives, tricking ourselves into thinking we understand the story.

For example, you may have heard of the “rich young ruler,” but you won’t find him in the Bible. Matthew 19:16-22 speaks of a rich young man. Mark 10:17-22 calls him a rich man. Luke 18:18-30 calls him a rich ruler. We think of him as the “rich young ruler” only because we’ve harmonized all three accounts.

This harmless example affects only minor details in the story, but what happens when our tendency toward harmonization (apart from the context) affects how we understand the meaning of a passage?

Jill M (2007), Creative Commons

To answer that question, we’ll look at the feeding of the 5,000. But before we dive into it, I need your help.

This miracle is the only one (other than the resurrection) to appear in all four Gospels. Matthew, Mark, Luke, and John all considered it a necessary part of their narrative portraits of Jesus. Thus, it’s rightly familiar to us. If you’ve been a Christian for any amount of time, you’ve probably heard this story multiple times.

Here’s how you can help: Would you be willing to take a moment to answer the following question in the comments below?

Key question: Why did Jesus feed the 5,000?

Why do you think the Gospels tell this story? What is the point of the story? What did Jesus hope to do or communicate by this miracle?

Here’s another way to think of the question: If you were teaching this story in Sunday School or to an unbeliever (and you had to make it plain and simple), what would be the main takeaway you’d want people to get out of it?

I’ll come clean with you about my intentions. I don’t want you to feel like I’m setting you up to give a wrong answer so I can jump out from behind my virtual candid camera and shout, “Gotcha!” No traps here; I promise.

My point (over the next few weeks) will be this: Each of the Gospels has a different reason for telling the story. They all recount the same event for a different purpose. And I think many people unconsciously harmonize the four accounts and so flatten the unique intentions of each Gospel writer.

But before I unpack those four different points, I’d like to hear what you think “the point of the story” is. That way, I’ll gain an idea as to which of the four Gospels has been most influential for most people.

You can find the other posts on the Feeding of the 5000 here: Matthew, Mark, Luke, John.

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Big Bible Words: Glory

January 3, 2014 By Peter Krol

Though it won’t earn many Words with Friends points, “glory” is a big word.

Glory to the newborn king!

So, whether you eat or drink, or whatever you do, do all to the glory of God.

Glo-o-o-o-o-o-o-ria in excelsis Deo!

Christians consider it a buzz-word. Non-Christians liberally biff it around. No less than two musical artists, three albums, and nine pop songs are named “Glory” (including the likes of Kanye West and Jay-Z).

We’ve got battlefield glory, the road to glory, the glory of love, glory days, blazes of glory, and morning glory. Through history, the British Royal Navy has commissioned or captured ten different ships named HMS Glory.

Glory is not an obscure word, but do you know what it means? Could you explain it to a child?

More Than Praise

We commonly treat “glory” as though it’s interchangeable with “praise.” So we give God “all the praise and glory” for good things. Whether we “praise” him or “glorify” him, we do the same thing: We speak well of him.

But there’s a slight difference between “praise” and “glory” that can be helpful to recognize. Glorifying something means more than speaking well of it; glorifying something means acting in every way as though this thing is the best thing.

For example, in my house, we praise dinner but we glorify dessert.

Dinner Series (2011), Creative Commons

I married a terrific cook. Countless culinary aspirants stew in jealous longing for a fraction of her talent. Because her secret arts have been known to bewitch hungry souls to the verge of insanity, an invitation to dinner at our house could make a killing on ebay. We used to have an after-dinner family chant that went, “Good cooker, good looker, good mama,” and we could have drowned out the mobs of Ephesus with it (Acts 19:34). Perhaps I exaggerate just a hair, but the point is this: We eat well here, and we’re not afraid to say so. We praise dinner.

However, dessert is what truly rocks this house. There is always, always, always room for dessert. A child could ask for seconds and thirds on homemade potato rolls and leave the table stuffed to the eyebrows, but he’ll never resist an offer of dessert. We Krols claim to have two stomachs; we reserve the second one for dessert.

Dessert always gets pre-eminence. It’s more important than toys. It’s more important than dolls. It’s more important than television. It’s more important (regretfully) than visitors. The children—who can’t hear me when I say, “Clean your room,” from two feet away—come running if I whisper, “Time for dessert,” from across the building. We glorify dessert.

God’s Glory

God is like dessert. He’s the most important thing (the weightiest being) in the universe, and we glorify him when we treat him as such. Giving glory includes offering him praise, but it also means so much more. We arrange our lives around that which we glorify. Whatever is most important to us will capture our attention and receive our time and resources.

Glory is not a difficult concept. Everyone glorifies something, which is why we talk about glory so much. We can discuss the idea simply with our children, our friends, and our unbelieving neighbors. We don’t need to toss the word around as another piece of Christian Klingon.

And, as the people of God, every little choice we make ought to show the incomparable importance and value of the Lord our God (1 Cor 10:31).

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The 10 Most Biblical New Year’s Resolutions

January 1, 2014 By Peter Krol

After Friday’s year-end roundup, I’m on a top 10 kick. So here are 10 New Year’s resolutions you might want to try this year. They’re biblical, after all, but I take no responsibility for the outcomes.

Lori Ann of MamaWit (mamawit.com), Creative Commons

10. Drink water and eat vegetables. If and only if, by January 11, you are fatter, prettier, and smarter than the rest of your generation, keep it up (Dan 1:11-16). Otherwise, feel free to ditch the vegetables.

9. Do whatever Jesus would do (Matt 14:28-29, 1 Pet 3:18-20).

8. Husbands, always tell your wives what to do (Esther 1:10-12).

7. Act shrewdly enough that your potential enemies and your real enemies won’t be able to team up against you (Ex 1:10).

6. Wives, do whatever your husbands tell you to do (Acts 5:1-2, 7-10).

5. Dedicate to God whatever he brings your way (Judg 11:30-31).

4. Keep your hands to yourself (1 Cor 7:1).

3. Get more money, so you can answer everything (Eccl 10:19) and eliminate all pain and insecurity from your life (Luke 12:18-19, James 5:1).

2. Obey all the lesser-known, but not less important, commands of God, such as: “Thus says the Lord of hosts, the God of Israel: ‘Drink, be drunk, and vomit'” (Jer 25:27).

1. Build something great for yourself (Gen 11:1-4).

Ridiculousness aside—as for me, I’m going to begin my annual blitz through the Bible. The dark winter months can be so discouraging for me, and the most effective treatment is to drown myself in Scripture to draw closer to its Author. Would you like to join me in a speed-read through the Bible this year? If so, check out my recent post at The Gospel Coalition: “A Bible Reading Plan for Readers.”

Reading the Bible in big chunks might help us not to take individual verses out of context.

What other “biblical” resolutions could we add to the list?

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My Christmas Gift to You

December 25, 2013 By Peter Krol

Glory to the newborn King! Peace on earth and mercy mild, God and sinners reconciled!

Alan Cleaver (2007), Creative Commons

In honor of the incarnate King, born to bring the gift of life to the world, I have some special treats for you.

I’ve updated the blog’s Resources page with worksheets for observation, interpretation, and application that you are free to download and distribute for use in Bible study.

In addition, my colleague Dan Miller created a beautiful infographic about OIA Bible study, which summarizes the entire method on a single page.

Check it out! And have a Merry Christmas.

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Get to Know the Word this Year

December 20, 2013 By Peter Krol

Rob Pongsajapan (2006), Creative Commons

In my home office, there’s a fireproof safe where my wife and I keep our most precious possessions. While we partly use the safe for legal papers, we’ve filled most of it with the 45 love letters that document the development of our romance. This bundle of letters is more than a memento; it’s our story.

The story begins with a question mark. A love-struck young man composes a poetic thank-you note to a sweet girl who has done a nice thing for him. He ends the note with a simple question—a question clear enough to give her reason to write back, but vague enough to prevent any guilt should she choose not to. Either way, the presence of the question mark is indisputable, and with it, he takes a chance.

Thana Thaweeskulchai (2008), Creative Commons

She chooses to write back, asking her own vague question in return. Queen’s knight to c3. Game on.

The remaining details will remain private, but I’m willing to share this much: We pored over those letters. We wrapped our hearts in them, and we squeezed every juicy jot and tittle for another drop of meaning. We didn’t read those letters because we had to, though I admit there was a sense of compulsion. We didn’t read those letters to learn about each other, though it’s true each delivery brought more information. Technically, what we did with those letters wasn’t exactly reading. It was more like fixating or indulging.

And all for what? We sought this one thing: to get to know each other. We wanted a relationship.

Similarly, you and I get to read the Bible to build our relationship with the God who wrote it. He already knows us, and he wants us to get to know him. He became a man to reconcile us to himself and live with us forever, and he left a book documenting the whole affair. “And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (John 17:3).

Sometimes we think we need a special encounter to know God. We seek a mountaintop experience where we can behold his glory and see him face to face. We want to hear his voice speak with clarity and power. We long to be wowed from on high.

The Apostle Peter had such an experience with Jesus, and he concluded that you and I don’t need to share it:

We were eyewitnesses of his majesty. For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain. And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place. (2 Peter 1:16-19)

The text isn’t clear whether the prophetic word is more sure than the mountaintop experience, or more sure than it would have been without the mountaintop experience (does the word trump the mountaintop, or is it confirmed by the mountaintop?). Either way, Peter says this word is sure. We don’t need the mountaintop; we need to pay more attention to the word that has already been spoken.

That’s why, when Paul wanted to introduce people to Jesus, he introduced them to the Bible (Acts 17:1-3). The apostles were clear that Jesus was the main point of the Bible (John 1:45, 5:39-40, Luke 24:44-49, 1 Peter 1:10-12).

We study the Bible to know Jesus and to help others know him.

Maybe you’ve never studied the Bible without a tour guide or commentary, and you want to learn the basics. Perhaps you know the basics but want to make them instinctive, like an athlete perfecting a skill through endless repetition. Or perhaps you already teach the Bible, but you do so intuitively, unsure of how to take what you do and package it up for wholesale distribution among your flock.

Whatever your situation, a simple and sensible Bible study method will help. This year, how can you be more intentional about both learning to study the Bible and teaching others to study it? Do you think it would be worth it to get to know the Word who is the Truth?

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The Knowable Word is Not an Easy Word

December 18, 2013 By Peter Krol

When a few friends and I started this blog, we did so under the assumption that ordinary people can learn to study the Bible. God’s word is knowable, and you don’t have to be a superstar PhD theologian to learn to study it.

I retain that conviction as firmly as ever, though Trevin Wax recently wrote of a helpful qualification to this conviction.

“Stress the simplicity of the Bible,” he writes, “and the people you are hoping will read the Bible next year may begin to wonder if they’re just too dumb to understand it. I wonder if, in our efforts to get people reading Scripture, we might be minimizing the tough parts.”

I trust that in writing of how ordinary people can learn to study the Bible, I don’t unintentionally communicate that the Bible is easy. “There are some things in [Paul’s letters] that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures” (2 Peter 3:16, ESV). To avoid this danger, we must be taught and stabilized.

That doesn’t mean we should rely on the experts to tell us what to think. It simply means the hard work is all worth it.

I highly recommend the rest of Wax’s article.

Check it out!

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What the Hobbit Taught Me about Bible Study

December 12, 2013 By Peter Krol

Warner Bros.

Note: In honor of the second installment of Peter Jackson’s Hobbit trilogy opening at midnight tonight, I’m reposting this article from last year.

At midnight tonight, Peter Jackson’s The Hobbit: An Unexpected Journey hits theaters. Although I won’t lose any sleep over it tonight, I am yet among those who eagerly anticipate it.

I’ve read the book to my children over the last few months (coincidentally, we finished it just this week), with much delight all around. I’m particularly struck by the smallness of the heroes.

There’s one hobbit and 13 dwarves. One wizard travels with them for a time, but he’s glaringly absent from the most dangerous episodes (at least in the book’s version of the story). In the main company, you’ll find no humans or elves, although both races come into play later in the story.

Tolkien highlights the surprisingly noble smallness of the main hero when Bilbo confronts the evil dragon Smaug with a bit of riddled autobiography:

I come from under the hill, and under the hills and over the hills my paths led. And through the air. I am he that walks unseen…I am the clue-finder, the web-cutter, the stinging fly. I was chosen for the lucky number…I am he that buries his friends alive and drowns them and draws them alive again from the water. I came from the end of a bag, but no bag went over me…I am the friend of bears and the guest of eagles. I am Ringwinner and Luckwearer; and I am Barrel-rider.

Tolkien was on to something. He knew that God designed the world such that the weak would overcome the strong and the least would outshine the greatest. This is, in fact, the message of the cross which we preach (1 Cor 1:18-2:5).

This message permeates the Bible and ought to influence our study. Such paradoxes exhibit the glory of God.

younger brothers inherit over older brothers
old, frail people out-class youthful, strong people
shrimps out-fight giants
uneducated people outperform intellectuals
sinful people end up closer to God than religious experts
humble people gain more favor than proud people

Jesus calls the sick, not the healthy. He makes the seeing blind. He seeks and saves the lost. He shames the strong.

We’re always tempted to hope in ourselves and our performance. As you read the Bible, remember that God doesn’t need your strength; he wants to give you his. He doesn’t want your best; he wants to make you his. He doesn’t need you, but he wants you to need him. Look for this theme as you read.

And delight in it as you watch Jackson’s movie.

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« Previous Page

Structure: the Shape of Meaning

Regaining Hope

Why Did Jesus Feed the 5,000?

Key question: Why did Jesus feed the 5,000?

Big Bible Words: Glory

More Than Praise

God’s Glory

The 10 Most Biblical New Year’s Resolutions

Top Posts of 2013

10. Top 10 Old Testament Verses Quoted in the New Testament

9. 10 Old Testament Books Never Quoted in the New Testament

8. The Best Wedding Sermon Ever

7. Don’t Abuse the Sexiest Parts of the Bible

6. How to Honor God with Your Money

5. How to Study the Bible

4. Teach Bible Study to a 4-Year-Old

3. Teach Bible Study to a 2-Year-Old

2. Our Bible Study Method: OIA

1. The Only Intoxication the Bible Advises

My Christmas Gift to You

Get to Know the Word this Year

The Knowable Word is Not an Easy Word

What the Hobbit Taught Me about Bible Study