Knowable Word - Bible study help

The Potter’s Right Over the Clay

January 28, 2022 By Peter Krol

Earlier this week, I completed my 2022 Bible readthrough, which was nothing short of a delightful romp through the Scriptures. I always appreciate seeing what new connections the Lord may bring to my attention as I read rapidly.

And one thing that especially struck me this year was the potter metaphor used of the Lord throughout the prophets. This may have been on my mind because my church small group recently studied Romans 9 and discussed the potter metaphor in Rom 9:20-21. I had not fully considered before how Paul draws this imagery from the Old Testament.

When Paul says “Will what is molded say to its molder, ‘Why have you made me like this?'” (Rom 9:20), he appears to be drawing directly on Isaiah 29:16: “You turn things upside down! Shall the potter be regarded as the clay, that the thing made should say of its maker, ‘He did not make me’; or the thing formed say of him who formed it, ‘He has no understanding’?” The context of Isaiah 29 is that of God’s people drawing near to him in their rituals while their hearts remain far from him, attempting to hide from their maker their dark deeds. Paul uses it to support his larger point that not all who are descended from Israel belong to Israel. Just because God made some people ethnically Jewish, but still exerts his wrath on their unbelief, does not make him unjust.

The connection I found even more interesting is that with Jeremiah 18:1-12, which I will quote in full:

The word that came to Jeremiah from the LORD: “Arise, and go down to the potter’s house, and there I will let you hear my words.” So I went down to the potter’s house, and there he was working at his wheel. And the vessel he was making of clay was spoiled in the potter’s hand, and he reworked it into another vessel, as it seemed good to the potter to do.
Then the word of the LORD came to me: “O house of Israel, can I not do with you as this potter has done? declares the LORD. Behold, like the clay in the potter’s hand, so are you in my hand, O house of Israel. If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to it. And if at any time I declare concerning a nation or a kingdom that I will build and plant it, and if it does evil in my sight, not listening to my voice, then I will relent of the good that I had intended to do to it. Now, therefore, say to the men of Judah and the inhabitants of Jerusalem: ‘Thus says the LORD, Behold, I am shaping disaster against you and devising a plan against you. Return, every one from his evil way, and amend your ways and your deeds.’
“But they say, ‘That is in vain! We will follow our own plans, and will every one act according to the stubbornness of his evil heart.’
Jeremiah 18:1-12, ESV

Jeremiah uses the authority-of-the-potter-over-the-clay metaphor to explain that God himself may change course and treat his people differently than he had predicted if they either repent from, or turn toward, evil. This point is especially striking in the background of Romans 9, where, even after calling unbelieving Israelites “not my people” and “vessels of wrath prepared for destruction,” Paul goes on to express his heart’s desire and his prayer to God that they might still be saved (Rom 10:1). In other words, though the Lord has promised to uproot Israel and remove its branch from his tree (Rom 11:11-24), as soon as they repent and set their hope in Jesus the Messiah, he stands more than ready to smush their clay and begin again with them as a clean and holy vessel.

So I’m glad that Romans was on my brain when my rapid reading took me through the prophecies of Isaiah and Jeremiah. With such broad Bible reading, such connections and allusions are more likely to stand out and stick.

For those of you willing to try such rapid reading for yourself, don’t forget we’ve currently got a reading challenge underway with a pretty terrific grand prize.

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The Bible’s One Story

January 26, 2022 By Peter Krol

Hugh Whelchel tells the story of the entire Bible as a play in four acts: Creation, Fall, Redemption, and Restoration. He then says:

This four-chapter gospel is not just a way to read the Bible. It’s the framework through which we live our lives. Everyone sees the world through a unique view or perspective, a worldview. As Christians, we see the world through the perspective of the Bible. Think of the four-chapter gospel like a set of prescription glasses that helps us focus our actions and decisions on God’s great story of his creation. When we live with a blurry prescription for a long time, our eyes adjust. Life out of focus becomes routine, and we struggle to realize we could be seeing something more. With a new set of glasses, everything becomes clearer. The four-chapter gospel is just that – the sharpest, most complete view of life that is true for all of humanity. It serves as the most accurate prescription to view and understand the world.

Sadly, we often truncate this story merely to the acts of Fall and Redemption, which leaves us with a thin and uncompelling narrative or explanation for human existence. But the story God has given us in Scripture is a beautiful, glorious story that far outshines all others. Whelchel’s piece is well worth your consideration as you aim to keep the big picture in view.

Check it out!

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How Delightful to Study the Bible with Middle Schoolers

January 21, 2022 By Peter Krol

At my church, I have been teaching Sunday school for the middle schoolers (ages 10-13) so far this academic year. Now I am not the world’s most creative teacher, and there are many others in our church who do a better job with activities, puzzles, and other creative ways to keep the kids engaged. But I have really enjoyed simply doing Bible study with these young people.

We don’t use a snazzy curriculum. I just ask everyone to bring their Bibles so we can teach them how to use them. We have been studying the book of Job together. While we haven’t covered every chapter, we have made sure to cover every major section and phase of the book’s argument.

A few weeks in chapters 1 and 2 set the stage. Then we dwelt on Job’s private lament in chapter 3 before launching into the arguments with his three friends. That’s where we didn’t cover every passage, but I made sure to select certain chapters to study instead of giving them a generalized, disembodied summary of what I thought was taking place. As we read select speeches of Eliphaz, Zophar, and Job, the kids had to wrestle through a number of issues: What is the primary conclusion of this speech? How does the speaker support his argument? What is he saying that is more specific than “you are are suffering because you have sinned,” or “No, I haven’t”? Is this speaker right or wrong? Partially right and partially wrong? How so?

The goal has always been to wrestle with the text itself, giving them the skills they need to read the Bible’s poetry.

My favorite class so far had to be the one on chapter 28, which is probably the most important chapter in the book. I told them of its importance, and they knew we had already reached the end of the first set of debates with friends. But I didn’t give them any hints about the message of chapter 28. So we read it out loud, one stanza at a time, and I just asked them “What is he saying here?” I would not allow them to stare at the sky and tell me how they felt. I required them to stare at the text and show me specific lines and phrases that captured the text’s meaning or argument.

And they did it. They really did it!

With only a few questions from me, they were able to nail down the train of thought: Humanity can dig out of the earth treasures (Job 28:1-6) of which the animals are oblivious (Job 28:7-11). But the treasure of wisdom (Job 28:12) cannot be dug up from the earth (Job 28:13), dived for in the ocean (Job 28:14), bought with money (Job 28:15-16), or traded for jewels (Job 28:17-19). You can’t find it among the living (Job 28:20-21), nor will you find it in the realm of the dead (Job 28:22). God alone knows the way to it (Job 28:23-27) and grants it to those who fear him and turn away from evil (Job 28:28). The kids came up with all of these ideas; I just helped them to put them in words they could remember.

We then discussed what this poem has to do with the rest of the book to this point, drawing connections to the description of Job in chapter 1 as one who feared God and turned away from evil. We spoke of how Jesus shows us such wisdom, and we discussed applications for our own search for wisdom, especially when life falls apart on us.

In short, we had a fabulous study. Believe it or not, 10-to-13-year-old kids can learn how to do really great Bible study, even in strange parts of the Old Testament.

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How Adults Benefit from Teaching Children

January 19, 2022 By Peter Krol

Will Anderson believes that adults have as much to gain from teaching the Bible to children as the children do. And I believe he is correct.

Sometimes we assume our maturity has outgrown whatever simple truths kids can grasp (I don’t need this). Other times we’re so consumed with contextualizing the message, we neglect to teach ourselves (I really want the kids to get this). Because we’re better resourced than ever before—with quality Bible curriculum that provides main points, creative elements, and application—our urgency to personally encounter the passage wanes. But teaching kids the Bible can be as beneficial to our souls as it is to theirs.

He offers 5 ways God transforms us when we teach children:

Teaching kids helps us rehearse the Bible’s story.
Teaching kids helps us simplify what we overcomplicate.
Teaching kids reunites theology and creativity.
Teaching kids humbles us.
Teaching kids produces joy.

Check it out!

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Psalm 91: Salvation for Those Who Make the Lord Their Dwelling Place

January 17, 2022 By Ryan Higginbottom

Some psalms are on everyone’s list of favorites. They contain evocative phrases and describe jaw-dropping promises.

Sometimes we love these psalms—or portions of these psalms—without looking at them carefully. Today we’ll take a close look at Psalm 91.

To Dwell and Trust

The first two verses of Psalm 91 function as a summary of the entire poem.

He who dwells in the shelter of the Most High will abide in the shadow of the Almighty.
I will say to the Lord, “My refuge and my fortress, my God, in whom I trust.” (Psalm 91:1–2)

For those that know and love the Lord, closeness to him is precious. Given the cause-and-effect in verse 1 (dwell in his shelter then abide in his shadow), the reader naturally wants to know, How do I dwell in the shelter of the Most High?

This question is answered at several points in the psalm, including in the following verse! In part, we dwell in God’s shelter by trusting him as our refuge and fortress (Psalm 91:2). This means we trust God for rest (as our refuge) and protection (as our fortress).

Deliverance from Snares and Fears

In Psalm 91:3–8 we read some of the implications of abiding in the “shadow of the Almighty.”

God will deliver from traps and disease (Psalm 91:3). Like a mother bird, he will protect his children (Psalm 91:4). Because he is our refuge, he will take away fear of attack and sickness (Psalm 91:5–6). Though tragedy may strike many nearby, it will not touch us (Psalm 91:7–8).

One quick observation. We can follow the structure of this psalm by paying attention to the pronouns. After the header (verse 1), the psalmist speaks to the Lord (“my God”) in verse 2. Then in Psalm 91:3–13 the author writes of God in the third person (“he”) and addresses a reader (or perhaps himself) in the second person (“you”). In the final section of the song, Psalm 91:14–16, the Lord speaks in the first person (“I”) and discusses a loyal follower (“him”).

No Evil Will Befall You

In the next section (Psalm 91:9–13), the psalmist continues to enumerate the blessings of being protected by the Lord. Yet the stakes (and the help) are not just more of the same.

In verse 9, the poet reiterates that God shows his goodness to those who have made the Lord their dwelling place. If that is the case, no plague will come near, and no evil will befall you (Psalm 91:10). Why? Because God will command his angels to take care of you (Psalm 91:11–12). Think how dear his people must be in order for the Lord to deploy his heavenly army for protection! (If you’re curious about how these verses are used by Satan to tempt Jesus, read this article.)

From scores of Bible passages we know that Psalm 91:10 is not a promise of an easy, curse-free life. The language of this psalm, particularly as it escalates in these verses, points us to eternal rather than temporal fulfillment of God’s promises.

This section discusses evil and angels, so the psalmist has not just earthly but cosmic conflict in mind. Verse 13 may pick up on that theme. A blessing of dwelling with the Lord is trampling on the young lion and the serpent (Psalm 91:13). So God may be enlisting his children (and foreshadowing the Lord Jesus) in turning back evil.

Blessings of Holding Fast to the Lord

In the final stanza of the psalm we read of God’s blessings from his perspective. We also have a fuller answer to our earlier question of how someone would dwell in God’s shelter.

God gives three indicators in these final verses of how to be blessed. Such a person must hold fast to God in love, he must know God’s name, and he must cry out to God in trouble (Psalm 91:14–15). In response, the Lord promises blessing upon blessing: he will deliver, protect, be with, rescue, and honor him. The final verse of the psalm is the culmination of all these blessings: “With long life I will satisfy him and show him my salvation” (Psalm 91:16).

We must not forget Jesus as we interpret any portion of Scripture. To “hold fast” to God demands that we do so as he stipulates. And Jesus tells us that we must abide in him (John 15:4). The good news of the gospel of Jesus is that our blessings depend on his faithfulness, not ours.

Application From a Favorite Psalm

It’s easy to see why this psalm is a favorite. Especially for those who are fearful and those who need protection, God gives deep and sweeping promises. What is the psalmist’s main point?

There is salvation for those who make the Lord God their dwelling place.

What are some possible applications? For personal/inward application, I landed on some challenging questions. Here’s just one: Do I trust the Lord and treat him as my refuge and fortress? If I am failing to trust the Lord, it might be helpful to list as many reasons as possible—from the Bible and my walk with God—that he can be trusted to provide rest and protection. Remember, it is God’s faithfulness that is a shield for us (Psalm 91:4).

There are numerous outward applications as well. Our friends and neighbors may dwell in the shelter of many things aside from the Lord. Whether we have a Christian or non-Christian friend in mind, Psalm 91 offers a compelling argument to make “the Lord your dwelling place” (Psalm 91:9).

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Song of Songs: The Intoxication of True Love in its Time

January 14, 2022 By Peter Krol

When the Lord God made the heavens and the earth, there was only one thing that he declared was not good: the man’s being alone. So God promptly invented romantic love, and his word is very clear about how such love works. It begins with the problem of loneliness, which is not a result of sin but simply a result of being a created being. It proceeds when boy meets girl, and things start to feel really awkward. And the only way to make progress is with poetry, song, and celebration. The World’s Greatest Song (aka The Song of Songs) is here to help.

Literary Markers

The poetry in the Song of Songs flits about from character to character, as the woman, the man, and the daughters of Jerusalem all lift their voices in an intricate back-and-forth befitting the subject matter. As a result, the poetry can appear quite mysterious and dense. Thankfully, the poet makes use of two refrains that serve, with minor variations, as paint blazes on the trail to help us follow his train of thought.

Each refrain occurs three times in the book. The first refrain is “I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases” (Song 2:7, 3:5, 8:4). The second refrain is “My beloved is mine, and I am his” (Song 2:16, 6:3, 7:10). These two refrains provide the chief applications to the unmarried (do not awaken) and the married (join in mutual possession). And in addition, they help us to mark many of the book’s divisions.

In addition, the flow of most of the poems moves from separation to union (or reunion). The arcs of each section follow this general pattern where the lovers begin apart from one another and move toward one another to be together.

Walkthrough

The chief audience for the Song of Songs is the virgin daughters of Jerusalem, who are addressed all throughout the book. In this way, this book is something of a complement to the book of Proverbs, whose chief audience is the young men of Israel. This doesn’t mean that men have nothing to gain from the Song, but it helps us to understand why the woman is in the spotlight for much of the book.

After the book’s title (Song 1:1), we’re immersed right into the intoxicating nature of love, which is better than wine (Song 1:2-4). Then in the first main poem, the couple delights in the playful back-and-forth of getting to know one another and finding ways to spend time together as their attraction develops (Song 1:5-2:3). As they draw close, however, and move into a place of profound intimacy (Song 2:4-6), the woman emerges from the chamber to warn the virgins of Jerusalem not to awaken such love in themselves until the time is right (Song 2:7).

The second poem (Song 2:8-3:5) focuses on the wooing and courtship, but completely from the woman’s perspective. She describes the man coming to see her (Song 2:8-9), before quoting what he says—or what she hopes he’ll say?—to win her heart for life (Song 2:10-15). She longs for them to achieve mutual possession of one another (Song 2:16) but must still say goodbye at the end of the evening and send him back to his home (Song 2:17). This leads her to dream of what life would be like without him—a reality she cannot bear to accept (Song 3:1-4). Upon consummation of their love for one another, she emerges once more to adjure the maidens of Jerusalem not to awaken such love until the time is right (Song 3:5).

The third poem (Song 3:6-5:1) opens with a question: Who is this coming up from the wilderness, perfumed with myrrh and frankincense? (Commentaries will point out that this question is identical in wording to Song 8:5, and is most likely asking who and not what.) We will get the answer momentarily, when the naked woman is covered in myrrh and frankincense (Song 4:6). But first, the poet wishes to take a gander at the lavish and luscious bed of Solomon, “inlaid with love by the daughters of Jerusalem.” Yeah, that bed has every appearance of a seedy honeymoon suite in Las Vegas, where the “love” comes and goes with each new addition to the harem. But in contrast to the polygamous, cheap lust of Solomon, the undefiled sexuality of the Song’s couple is a glorious paradise. No shame. No fear. No violation. Sheer beauty and delight (Song 4:1-5:1). It was worth it to wait for this.

The fourth poem (Song 5:2-6:3) describes the sanctifying effect of conflict. The opening scene shows that the honeymoon has definitely come to an end, as the couple’s miscues lead to sexual tension and disappointment. But conflict is part of God’s plan to make relationships stronger than they were before. That sanctifying strengthening occurs when the daughters of Jerusalem compel the woman to answer two questions: What makes your man so great (Song 5:9-16)? And where is this relationship heading (Song 6:1-3)? In other words, now that you’ve had this fight, should we expect divorce papers? Is it all over?

The fifth poem (Song 6:4-10) provides a brief intermission highlighting the woman’s uniqueness.

You are beautiful and awesome (Song 6:4-7)
- Many queens, concubines, and virgins (Song 6:8)
  - My dove is unique and pure (Song 6:9a)
- Many queens, concubines, and virgins (Song 6:9b)
You are beautiful and awesome (Song 6:10)*

The sixth poem (Song 6:11-8:3) highlights the exclusivity of this relationship, despite the many things and people that might pull them in different directions. She goes down to check him out (Song 6:11-12), but the daughters of Jerusalem want her to return to their friend group, putting her in a tug-of-war between her friends and her lover (Song 6:13). He wins her with his praise and passion (Song 7:1-9), achieving mutual possession of one another (Song 7:10). Then the two of them celebrate their continued passion in both field (Song 7:11-13) and village (Song 8:1-3). Such fiery passion requires careful guarding, so as not to awaken it before the time is right (Song 8:4).

The final poem (Song 8:5-14) states the conclusion of the matter, reflecting on the principles that undergird the rest of the book. It is here that we learn what true love is, as defined by God, in contrast to the cheap lust of the world (as exemplified by Solomon himself). True love recognizes its own power—which is strong as death—and isn’t naive about the control it can have over a human heart (Song 8:5-7). True love esteems the virtue of virginity, as the unmarried wait for the right time and hold out for a godly partner (Song 8:8-10). True love repudiates cheap lust. Solomon is welcome to have his thousand-piece harem, but this woman’s vineyard is her own, to be given to one and only one (Song 8:11-12). True love anticipates something even better, as the book concludes with a final bit of flirting, suggestion, and innuendo for what is yet to come in the relationship (Song 8:13-14).

Conclusion

Church history is filled with the debates over whether to read this book as an allegory of God’s love for his people or as a literal picture of human marriage. Frankly, I’m not convinced we have to choose only one of those options. If it’s not about human marriage, then the metaphors of God’s relationship with his people would make no sense at all. And if it’s not also about God’s relationship with his people, then Paul, Hosea, and Ezekiel (among others) wouldn’t have gone there. This book gives us much wisdom for dating, marriage, sex, and conflict. And in so doing, it shows us the paradise of knowing Christ and being known intimately by him.

Interpretive Outline

Title – Song 1:1
Intoxicating attraction – Song 1:2-2:7
- Climax: Do not awaken love – Song 2:7
Springtime courtship – Song 2:8-3:5
1. Her perspective on his wooing of her – Song 2:8-17
  - Climax: Mutual possession – Song 2:16
2. Her dream (nightmare?) of life without him – Song 3:1-5
  - Climax: Do not awaken love – Song 3:5
Undefiled sexuality – Song 3:6-5:1
1. Not worth admiration: Solomon’s bed – Song 3:6-11
2. Worth admiration: Naked, unashamed intimacy – Song 4:1-5:1
  - Climax: Command to eat, drink, and be drunk with love – Song 5:1
Sanctifying conflict – Song 5:2-6:3
- The honeymoon is over – Song 5:2-8
- What makes this person so great? – Song 5:9-16
- Where is this relationship heading? – Song 6:1-3
  - Climax: Mutual possession – Song 6:3
Dazzling uniqueness – Song 6:4-10
Committed exclusivity – Song 6:11-8:4
- Her insecurity overcome by his desire for her – Song 6:11-7:10
  - Climax: Mutual possession – Song 7:10
- He wins the tug-of-war with her friends – Song 7:11-8:4
  - Climax: Do not awaken love – Song 8:4
True love – Song 8:5-14
- Recognizes its own power – Song 8:5-7
- Esteems the virtue of virginity – Song 8:8-10
- Repudiates cheap lust – Song 8:11-12
- Anticipates something even better – song 8:13-14

*I am grateful to my colleague Ryan Shreckengast for showing me the structure of this poem.

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

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The Parable of the Laborers in the Vineyard

January 12, 2022 By Peter Krol

In Matthew 20:1-16, Jesus tells a famous parable about the owner of a vineyard who hires workers all throughout the day, paying them all the same amount at day’s end. What is the point of this parable?

Jonathan T. Pennington seeks to answer that question, not by digging deep within his own speculations, nor by staring at the sky. He examines historic traditions of interpretation from the context.

In the history of the church, there have been many attempted explanations of this parable. Some suggest the five different hirings represent five stages of world history during which God has called people to Himself, or different stages in life that one may become a Christian. The point, then, is that God is gracious to all and welcomes all into His kingdom, no matter when they were called. Some say the parable is a picture of God’s future kingdom where all saved people receive heaven, no matter how much they have worked for God. The broadest and maybe most popular interpretation is that this parable is simply a picture of God’s incredible and marvelous grace and generosity—the gospel in a nutshell.
Each of these interpretations has some truth in it. But there is something more to be seen. The key is to pay attention to the context that Matthew gives us for this parable.

I encourage you to read his brief piece for another clear example of why context matters.

Check it out!

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Take Care How You Use Your Resources

January 5, 2022 By Peter Krol

We are surrounded by a wealth of Bible study resources, and we’d be foolish not to make use of them. As long as we ensure our use of them is good use of them.

Mark Ward wrote a thoughtful piece for Bible Study Magazine on “3 Reasons to Use Better Bible Study Resources than Strong’s.” Though Strong’s Exhaustive Concordance has been a valuable tool for a very long time, it is all too easy to abuse it, and especially the dictionary in the back of it.

Ward’s 3 reasons:

Strong’s dictionary entries lend themselves to abuses.
Strong’s dictionary entries often tempt people to make “meaning soup.”
Strong’s dictionary can lead Bible readers into word-study fallacies.

Check it out!

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You Don’t Have to Read the Whole Bible This Year

January 3, 2022 By Ryan Higginbottom

Priscilla Du Preez (2016), public domain

We’re at the beginning of another year, a prosperous season for the gym, diet supplement, and daily planner industries. Something about the beginning of January makes many of us reconsider the rhythms of our lives.

Along these lines, many churches and Christian organizations will suggest you consider a read-through-the-Bible plan at this time of year. This is a worthy goal and can be a fruitful practice. (We have our own Bible reading challenge underway!) But Christians have a tendency to turn this nourishing habit into something sour. Completing such a plan becomes a trophy for those who succeed and a source of shame for those who don’t.

Let’s state it plainly. Reading through the entire Bible in a calendar year is not a Scriptural command.

No Special Status

We must not lay extra-Biblical commands on one another. Reading the Bible is a glorious privilege; it is entirely worthwhile; it is revealing and convicting and strengthening and encouraging in ways we can barely imagine beforehand. But in the Bible itself we do not find any prescription for the amount we must read each day or year.

When I hear some Christians talk about annual Bible reading, I think there is a deeper issue here than mere Bible reading. To think there is a privileged status among the people of God for those who meet some arbitrary goal (or a second-class status for those who don’t) is a fundamental misunderstanding of the gospel.

Those who belong to Christ are his fully and forever. Period. There is no inner circle. There are no merit badges. Your Bible reading record will not make God love you any more or any less. His love for his children is perfect.

The Role of Discipline

I am not advocating that, with respect to Bible intake, we should do whatever we want. Reading the Bible is a healthy practice and discipline is necessary part of Christian growth (1 Timothy 4:7).

Every redeemed person has an internal struggle—old man versus new, flesh versus spirit (Ephesians 4:17–24). As we grow in discipline we are increasingly able to nurture the spirit and put to death the deeds of the flesh (Romans 8:13).

As we consider Bible reading for the upcoming year, we should be mindful that growth will likely require discipline. But the motivation for pursuing any goal is often more important than the goal itself.

Why Read the Bible?

Why do we read the Bible? Ten Christians might give ten different answers, and some of our motivations might lie far enough beneath the surface that we don’t see them.

Some read the Bible because they fear God’s displeasure. Others maintain their Scriptural practices to impress fellow Christians, to feel good about a regular habit, or to impress God. None of these are Biblical reasons for Christians to read God’s word.

When we consult the Bible about Bible reading, we find more carrot than stick. Instead of finding commands and regulations, in his word God describes the benefits of drawing near to him through the Scriptures. He entices us—he does not scold or scare us.

God’s word revives the soul, rejoices the heart, and enlightens the eyes. His rules are to be desired more than gold, sweeter than honey, and in keeping them there is great reward (Psalm 19:7–11).
Consider the “blessed” man of Psalm 1. He delights in God’s law and meditates upon it day and night. He is fruitful, rooted, and prosperous (Psalm 1:1–6).
“Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation—if indeed you have tasted that the Lord is good.” (1 Peter 2:2–3)
“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” (Colossians 3:16)

This is just a sample. God wants us to read and study his word because it is good for us and for others to do so!

A Rich Opportunity

In our Bible intake this year, let’s reframe the enterprise. Instead of trying not to disappoint God, or trying to impress him or others, let’s consider the opportunity we have.

With every additional day God gives us, we have the chance to know him better, to learn about his character and his acts in history. We can study and delight in the glorious truths of the gospel of Jesus Christ. We can learn to respond to God’s love for us with love for him and neighbor.

If that takes you all the way through the Bible this year, that’s wonderful! But if it doesn’t—well, that’s far from a failure.

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