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Haggai: The Uncanny Correspondence Between Temple and People

April 30, 2021 By Peter Krol

Thanks to Haggai’s detailed dating of his messages, we can nail him down more precisely than nearly any other book of the Bible. His four messages were delivered within a 5-month period in the year 520 BC, on August 29, October 17, December 18, and December 18 (yes, he had two messages on that day in December). In 538 BC, Persian emperor Cyrus had permitted the people of Israel to return and rebuild their holy city and temple. But 18 years later, the work was not yet complete. Haggai, along with his partner Zechariah, was sent by God to support the people in this work (Ezra 5:1-2).

Literary Markers

Haggai clearly marks the sections of his short book by means of his precise datings of his messages:

“In the second year of Darius the king, in the sixth month, on the first day of the month, the word of Yahweh came by the hand of Haggai the prophet” (Hag 1:1).
“In the seventh month, on the twenty-first day of the month, the word of Yahweh came by the hand of Haggai the prophet” (Hag 2:1).
“On the twenty-fourth day of the ninth month, in the second year of Darius, the word of Yahweh came by Haggai the prophet” (Hag 2:10).
“The word of Yahweh came a second time to Haggai on the twenty-fourth day of the month” (Hag 2:20).

The only place he gets any fancier than simply dating and delivering his messages is in Hag 1:12-15, where he narrates the people’s response to the first message. This leads us to distinguish the first message from the remaining three, suggesting perhaps we ought to consider those three as a group. So I will treat the book in two divisions, aligning with the chapter divisions.

Part 1 Walkthrough

The first message is spoken directly to both the appointed governor and the high priest (Hag 1:1b), in light of the populace’s defeater beliefs regarding the time to rebuild (Hag 1:2). They gain little from their distracted labor (Hag 1:6), and they retain little of what they seek (Hag 1:9-11)—all because their own dwellings have been a higher priority than Yahweh’s dwelling (Hag 1:4, 9b). Therefore, they ought focus on their top priority: Building the right house, that Yahweh may find pleasure and be glorified (Hag 1:7).

And in contrast to many other messages from many other prophets to Israel, this one provokes the people to obey! Why? Because the people feared Yahweh (Hag 1:12). This is certainly a beginning of wisdom on their part.

Such obedience comes with assurance: “I am with you” (Hag 1:13). When Solomon had finished building the first temple (1 Kings 8), Yahweh appeared to him with assurances as well (1 Kings 9:1-9). Those assurances involved linking the fate of the temple to the worship of the people. But now that they’ve turned from God, suffered exile, and returned, the assurance is a little different. There is much less focus on the fate of the house being built (though we’ll see some of that in Haggai 2—sort of), and a greater emphasis on Yahweh simply being with his people.

So it’s not only that the temple’s fate is connected to the people’s obedience, but also that the temple’s very purpose is becoming increasingly embodied in the people themselves. “God with us” appears to be a truth not limited to the temple precinct itself.

Part 2 Walkthrough

Haggai’s three remaining messages focus intently on this correspondence between temple and people. He leads us to believe the building of the temple is not primarily about obedience to a building project, but about the development of a temple-people in whom Yahweh can dwell more permanently.

The second message (Hag 2:1-9) is triggered by the disappointing reduction in visible glory of the second temple being built (Hag 2:3). Haggai assures them that more, unshakable glory is on its way (Hag 2:7-9). But the nature of that glory has little to do with the building itself. “Work, for I am with you … My Spirit remains in your midst. Fear not” (Hab 2:4-5). As they build God’s house, he is faithful to build them into his more glorious house.

The third message (Hag 2:10-19) says almost nothing about the temple itself. It shows up only to mark a shift in epoch (Hag 2:15). The message is now about the people alone. Up to now, their uncleanness (unacceptability, lack of authorization to approach God) has been more infectious than any holiness available to them. But all that is about to change (Hag 2:18-19). God is going to do something with and among them that turns everything around, such that their holiness will become more infectious than their uncleanness.

The fourth message (Hag 2:20-23) furthers the argument of the third message by getting specific. The coming glory of the new “temple,” which will cause holiness to finally become more infectious than uncleanness, is rooted in the reestablishment of David’s kingly line. One kingdom will rise above all others on earth, and one king will represent Yahweh in a way that can never be shaken. The Chosen One will come.

Conclusion

There is an uncanny correspondence between temple and people. After the exile, God’s revelation through his prophets unravels more of the mystery. Yes, there remains a physical house. Yes, the people remain obligated to build it and serve Yahweh within it. But Haggai shows us that the house itself is fading from the forefront to become a picture of the people. Its purpose is their purpose. Its benefits are their benefits. And its existence is their assurance. God is with them. God will bless them. As they build his house, he is really building them into a dwelling for himself, through his Chosen King in David’s line.

Interpretive Outline

The people must build the temple – Hag 1:1-15
God will build his people
1. The new “house” will have greater glory – Hag 2:1-9
2. The people’s holiness will become infectious – Hag 2:10-19
3. The chosen king will be God’s representative – Hag 2:20-23

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

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The Sexual Ethics of Leviticus 18 and Their Abiding Significance

April 28, 2021 By Peter Krol

Thomas Willoughby has a helpful piece entitled “Does Leviticus 18 Apply to New Testament Believers?” In particular, he seeks to answer a common argument that the prohibition against homosexuality in Lev 18:22 no longer applies under the new covenant.

Willoughby models a clear and effective use of the context and structure of the text to conclude that not only Lev 18:22 but the chapter’s entire sexual ethic has abiding significance. I might quibble with some of his secondary conclusions, but overall, he makes a good case from both the context and correlation with the rest of Scripture.

Check it out!

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Why Interaction is Good for Small Group Members

April 26, 2021 By Ryan Higginbottom

Small groups are everywhere in churches and Christian ministries. And there are almost as many kinds of small groups as there are ministries.

We write with some frequency about small group Bible studies on this blog, and it’s worth defining our terms from time to time. My aim in this article is to describe the sort of Bible study we advocate and explain why this structure helps Christians get to know the Bible better.

An Interactive Group

When we write about “Bible studies,” we have this in mind: a group of people who “are actively engaged in mutual study and examination of the text of Scripture.” This definition comes from the first post in Peter’s series on leading Bible studies.

The “mutual study and examination” part of this definition is important. We’re not talking about a lecture or a presentation. Every group member thinks, reads, and prays along, wrestling together with the text.

The main benefit of this kind of group is the interaction that cannot be replicated in private devotions, a Sunday sermon, or a theology class. Peter has written about the many advantages of this type of group for leaders, but this is also a fantastic group setup for those who attend.

Hearing From Others

At a healthy interactive small group study, there is bountiful discussion. And this means that everyone present hears not just from the leader but (likely) from everyone else as well.

Why is this important? We all bring different angles and experiences to the Bible, and hearing a diversity of perspectives helps us understand God’s word more fully. To take one passage specifically, think about how a study of the promise of a resurrection body (in 1 Corinthians 15) might land differently if a small group contained people of several generations. Someone who has chronic pain or who has been diagnosed with cancer will add much to this conversation that a healthy twenty-five-year-old couldn’t provide.

We also benefit from hearing the questions, interpretations, hesitations, and affirmations of others. The road to truth is rarely smooth and straight. Charitable pushback—even disagreement—is not to be feared or avoided. God’s word is sturdy and can handle all the interrogation we can muster. Others help us think and see things in the Bible that we would not glimpse on our own.

Actively Engaging the Text

If you’ll permit it, I’m going to wear my educator hat for just a moment. It is now a well-established fact, that from kindergarten through graduate school, the most impactful kind of learning is active learning.

Active learning is what is sounds like—learning in which the student participates actively. This is contrasted with the passive learning of the traditional 45-minute lecture. In terms of effectiveness, it isn’t close. Active learning beats passive learning like an NFL team drubbing a high school squad.

Hopefully you can see it now—interactive small groups are active! Everyone is reading, asking and answering questions, thinking deeply about the Bible, offering alternate interpretations, and sharing different ways to apply the truths they’ve learned. Participants in the best small groups burn a lot of mental calories!

This interaction helps us learn and retain information, it deepens conviction and hope, and it solidifies our thinking. Our engagement during our Bible studies accelerates our journey on the road of Christian growth.

Speaking to Others

While technically this benefit could fit under the umbrella of active engagement, I want to call it out separately. In a healthy small group, all members speak several times during the meeting. And this is of great value to everyone present.

The process of expressing our thoughts or questions verbally often brings a clarity we miss if we keep quiet. Our brains shuffle, combine, and file information in a new way when we form words for others to hear.

Additionally, your group benefits when you speak! Just as you need to hear from others, others need to hear from you. This is an essential part of what it means to be part of a community.

This doesn’t mean everyone is a born teacher or scholar. Your questions, requests for alternate explanations, or personal applications can help move your group toward deeper understanding and more lasting change.

How to Find Such a Group

My advice regarding joining a small group Bible study is simple. Find a group that is committed to studying the Bible. And seek a group with plenty of lively engagement with the text. Start with these criteria and add others as appropriate.

And if you can’t find such a group, perhaps you should start one of your own!

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Why is Structural Ignorance or Agnosticism Tolerated in Biblical Studies?

April 23, 2021 By Peter Krol

Fontes Press recently sent me a review copy of Discourse Analysis of the New Testament Writings edited by Scacewater, and a review is forthcoming, once I can blaze a trail through this mammoth volume. (Thanks to Robert Hatfield for tipping me off to this intriguing text!) But I recently hit a priceless quote worthy of your reflection.

Structural analysis is a glaring weakness of NT studies. The absence of any structural consensus for most NT texts is frequently admitted … The failure to resolve this issue can be attributed to one of two opposite extremes: a dismissive attitude that mistakenly minimizes the significance of structural analysis, or a reliance upon complex terminology and intricate diagrams that obscures the analytical impotence and fundamental flaws of the underlying linguistic paradigm. Both extremes are roadblocks to exegetical clarity. Since how an author shapes a message is often as critical for interpretation as what the author’s explicit message is, one should wonder why this state of affairs is tolerated regarding such a foundational issue.
Michael Rudolph, Discourse Analysis, ed. Scacewater, 127.

In the contributors’ bios at the front of the book, Michael Rudolph is described as “a Theological Educator with World Venture in Kyiv, Ukraine.” This introductory paragraph, which I have now quoted for you, to his essay on the structure of John’s Gospel nearly makes me want to relocate my family to Kyiv, Ukraine so we can sit under more such theological education. In the rest of his essay, Rudolph’s insights into the structure of John’s Gospel are worth their weight in vibranium, inviting me to observe, as I have never observed before, the structural breadcrumbs dropped throughout the text, in black and white, to help us grasp the author’s message.

But my goal in this post is not to discuss the structure of John’s Gospel but to serve as something of a wifi extender to Rudolph’s presenting problem. Why is the following state of affairs tolerated in biblical studies?

Scholars often appear unwilling to engage with or resolve the lack of consensus on the structure of New Testament books.
The reason given by some is that structural analysis is not all that important anyway (structural agnosticism).
The reason given by others boils down to outlines and jargon so impenetrable or complex that nobody recognizes how flawed the presenter’s assumptions are to begin with (structural ignorance).

Rudolph’s not exercising a vague hand-waving, either, in order to pull his own structural rabbit from his own touch-not-able, high-priestly hat. He goes and names names in his extensive footnotes. On point number 3, he cites the example of Mlakuzhyil (never heard of him). On point number 2, he cites well-knowns such as Kostenberger, Carson, and Keener. Hear Keener:

Any modern outline of the Fourth Gospel is somewhat arbitrary … But given the expectation that a commentary will divide sections, we have offered a division as likely as any.
Quoted in Discourse Analysis, 127-8

Regarding the attempts to hide ignorance behind impenetrable scholastic lingo, I can’t help but think of my favorite giggle-inducing quote from sociologist Rodney Stark:

I have tried to write everything else in plain English. I do not concede that this in any way compromises sophistication. What it does do is prevent me from hiding incomprehension behind a screen of academic jargon.
From the Preface to Discovering God, viii

On this blog, I have argued that structure provides the very shape of the author’s intended meaning. In other words, structure is not irrelevant for meaning; it is one of the most important expressions of it. Therefore, it is worth our time and effort to learn how to observe it so it can help us to avoid errors or pointless excursions in interpretation or application.

In addition, structure provides us with the very raw materials we require to follow the logic of an author’s argument. It gives us the nuts and bolts of the context, which always matters. Without a grasp of the structure, we might be right about a text, or we might be wrong about it; perhaps we’ve excluded from our study the divinely inspired tools to render a confident judgment either way.

So what do you think? Why is structural ignorance or agnosticism tolerated so widely? And how can we further improve that state of affairs for the next generation? And not just in the academy or publishing houses, but also in our pulpits, Sunday schools, and small groups?

Amazonian digital connective interfaces found within the present writer’s subtext, compiled and rendered for premium convenience on behalf of anonymous inquisitive participants, render no judgment on the value of one’s economic interactions but remain copacetic to the originating body. Let’s see if you can verstehe that prior sentential communicative event sans compromising your bid for respectable sophistication.

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Empower Your Church to Study the Bible

April 21, 2021 By Peter Krol

Faithlife recently republished a guest post I wrote for them a few years back entitled “How to Empower Your Church for Serious Bible Study.” In the article, I promote four straightforward habits to develop a culture of rich Bible study within your church. Learn, model, teach, and coach. Please don’t rely on a single seminar or workshop to change people’s lives. Trust the process of discipleship, and win people through practice and repetition.

Here is a taste:

If you can’t articulate a simple Bible study method and show the fruit of it in your own walk with God, you’ll never win your congregation to the practice. You’ll inadvertently communicate that ordinary people can’t or shouldn’t try to study the Bible, and you’ll persistently work against a culture of Bible study within the church. Leaders must do more than regurgitate commentaries for their people; they must know how to handle the sacred text themselves.

Bible study skills are infectious, not contagious. In other words, they don’t catch very easily; they require close personal contact to be transmitted. In 17 years training dozens of people to study the Bible, I’ve seen that folks don’t really get Bible study until they’ve had ample opportunity to practice it, with coaching. Pastors can’t expect a single seminar or teaching event to create a culture; only a dogged pursuit of personal training will do it. So encourage people to try Bible study for themselves. And when they do, your role can shift from inimitable expert to beloved coach. Regularly check in, revisit the topic, and keep training people in groups both small and large.

Check it out!

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Reflections on a Repeated Reading of 1-2 Samuel

April 16, 2021 By Peter Krol

For a number of years, I have been following Joe Carter’s excellent Bible reading plan: Read an entire book of the Bible 20 times. Pick another; read it 20 times. Repeat. I’m currently working through 1 & 2 Samuel (since it’s really one long book). Here are some unorganized reflections upon completing my tenth readthrough.

Upon reading the entire book rapidly (about 8-9 days for each time through), the large characters arcs are clear. There is a Samuel arc, followed by a Saul arc, and then a David arc. There is much overlap between them, but the Bible Project videos get these arcs just right.
It seems the summary statements of the king’s “cabinet” may serve a major structuring role. I haven’t pinpointed them all yet, but a few are found in 1 Sam 14:49-52 and 2 Sam 20:23-26. In each case, there is a tangible sense of narrative resolution and conclusion. I wonder if these statements mark the ends of the book’s main divisions, but more reading and testing is required to see if this is so.
The beginning is quite dark, with a barren woman, a high priest who cannot recognize either a praying woman (1 Sam 1) or the voice of God (1 Sam 3), and the ark of the covenant being forever separated from the tabernacle of Moses (1 Sam 4).
The end is a mosaic of David’s legacy: making restitution for Saul’s mistakes (2 Sam 21), celebrating the God who rescues (2 Sam 22), recounting mighty men’s exploits (2 Sam 23), and one last, glorious failure—which God uses for good, to clear the ground on which the temple will be built (2 Sam 24).
The lengthiest poetry occurs in 1 Sam 2 (Hannah’s prayer) and 2 Sam 22 (David’s song; copy of Psalm 18). This must be on purpose at beginning and end, as the two poems have so much in common. Both are celebrating the “Messiah,” the anointed king:
- “The LORD will judge the ends of the earth; he will give strength to his king and exalt the horn of his anointed” (1 Sam 2:10b).
- “Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever” (2 Sam 22:51).
  - The other sizable poem (2 Sam 1) laments the untimely slaying of the Lord’s anointed (messiah), Saul, and his son Jonathan (see 2 Sam 1:14-16).
The “exile” of the ark to Philistia (1 Sam 4-6) parallels David’s own exile out of the land (1 Sam 21:10-15, 27:1-28:2. The ark’s return to Beth-Shemesh, and then Kiriath-Jearim (1 Sam 6:12, 7:1-2) parallels David’s return from Ziklag to Hebron (2 Sam 2:1-4). After David takes control of Jerusalem (2 Sam 5:6-10), he knows it is time to bring the ark there as well (2 Sam 6). It requires two tries to get it right (transporting it the way God commanded and not the way they thought most expedient), but once he does, God’s covenant is quick to follow (2 Sam 7). God is present with this king and his dynasty forever.
After the stress of being on the run from Saul (1 Sam 18-31), much tension is relieved as David comes into his kingship (2 Sam 1-10). But it gets really tense once again, beginning with his sin with Bathsheba (2 Sam 11-12) and continuing in the resulting family fallout (2 Sam 13-20).
Even Absalom’s rebellion spends more time describing David’s exile from Jerusalem (2 Sam 15:13-17:29) and return (2 Sam 19) than it spends describing the rebellion (2 Sam 15:1-12) and civil war (2 Sam 18) itself.
The faithfulness of God, the presence of God, exile and return, and the anointed of God are all major themes that point us ahead to the Lord Jesus.

I’m only halfway through my time in this book. I’m eager to see what the Lord does with my next ten times through it. But these reflections may shape up into something more organized and useful in the next few months.

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You Do Not Have, Because You Do Not Ask

April 14, 2021 By Peter Krol

Paul Tripp is a master of Bible application. In this brief conversation with J.D. Greear he considers the implications of James 4:2-3 on our prayer lives, especially in light of the sovereignty of God to do all his will. Why should we still pray, when God already knows what he’s going to do?

Check it out!

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What We Miss When We Skip the Book of Numbers

April 12, 2021 By Ryan Higginbottom

The majority of people who start a read-through-the-Bible-in-a-year plan don’t ever make it to the book of Numbers. They breeze through Genesis and Exodus, hit the quicksand of Leviticus, and give up.

Additionally, Numbers is not a popular book for personal devotions, small group study, or sermons. I think the census that kicks off the book (so many, well, numbers) makes many think this book is little more than a population registry.

But Numbers is packed with interesting and important narratives and instruction. In fact, a great deal of the action in the history of Israel between Mount Sinai and the promised land occurs in Numbers. (Much of it is also retold in Deuteronomy.)

Sure, Numbers has some difficult, slower passages. But the book as a whole is far from a slog. And since all of God’s word is valuable, we systematically neglect a portion of it to our harm.

Wilderness Wanderings

Most church-goers know that Israel wandered in the wilderness for 40 years after coming out of Egypt. Do you know why? After all, it didn’t take that long just to walk from the Red Sea to Canaan.

The answer can be found in Numbers 13–14. You may remember that Moses sent spies to scope out the promised land. When they reported back, they described a fruitful land—but with strong people and fortified cities (Num 13:27–28). Most of the spies concluded that Israel would not be able to go up against these people (Num 13:31). This led the people to despair and look back with fondness at their bondage in Egypt.

Caleb and Joshua were the only spies who believed that God would give the Israelites victory in the land (Num 14:6–9). The people tried to stone these two men in anger. And God became furious (Num 14:11–12).

Moses begs God to forgive his people. But God still delivers consequences for sin. A whole generation must die in the wilderness because of this faithlessness (Num 14:31–35).

Moses Cannot Enter Promised Land

If you skipped from Exodus to Joshua, you’d be surprised to find that Moses did not make it to Canaan. The man who spoke so frequently and intimately with God was not the one who led Israel into the promised land. Why not?

During a time in their journey, Israel had no water to drink and blamed Moses and Aaron (Num 20:2–5). These two leaders took the problem to the Lord, and God provided a solution (Num 20:6–9).

Moses struck the rock before him twice with his staff, and water gushed out. The people drank. But Moses was told to speak to (not hit) the rock, and God was not pleased with this disobedience. Moses may have thought striking the rock was the right way to go, as that solution had worked earlier in the journey (see Exodus 17:6). However, God told both Moses and Aaron that they had not upheld him as holy before the people, and therefore they would not be entering the promised land (Num 20:12). Aaron died shortly thereafter (Num 20:28).

Why are these two incidents (the spies giving a bad report and Moses striking the rock) such a big deal to God? One of the reasons I’m encouraging you to read and study the book of Numbers is to answer that question for yourself! In the context of the book, you can see why these sins were so terrible and why they warranted such swift and steep judgment.

Other Striking Passages

In addition to these two major historical judgments, there are several other passages in Numbers that resonate throughout the Bible.

In Numbers 21, God judged the people by sending fiery serpents among them. Moses delivered the afflicted by making a bronze serpent—whoever looked at this figure would live (Num 21:4–9). Jesus refers to this incident in his conversation with Nicodemus (John 3:14).

Later in that same chapter of Numbers, Israel defeats two kings: Sihon and Og. These battles are not referenced in the New Testament, but they appear scattered throughout the Old Testament as evidence of God’s deliverance from powerful kings. (See, for example, Psalm 135:11 and Psalm 136:19.)

In Numbers 27, Joshua was commissioned as the leader to succeed Moses. This was the first change in national leadership of Israel. Memorably, the episode with Balaam’s donkey also occurs in Numbers, in chapter 22.

Finally, the most famous benediction in the Bible appears in Numbers chapter 6. If you’ve been in church at all, you’ve likely heard those beautiful words: “The Lord bless you and keep you…” (See Num 6:24–26.)

Give Attention to Numbers

The book of Numbers is crucial for understanding the way God works with his people. I’ve only given a brief description of the passages and events above; we need to study them in context to grasp what’s going on.

When you’re next looking for a book of the Bible to read or study, I heartily recommend Numbers—especially if you haven’t gone through it recently. Like all of God’s word, it will richly repay your careful attention.

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There’s a joke in here somewhere about a mathematician (me) urging people toward numbers, but I can’t quite access it.

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Finding repeated words and themes

April 9, 2021 By Tom Hallman

My two-year-old son David has entered the stage where he’s quite the chatterbox. As soon as I get home from work, he’ll happily tell me everything that’s on his mind. Here’s an only-mildly-edited recent quote: “David and Mama and Jimmy go to the pool and I SPLASH in the pool and Mama splash David in the pool and I have green ball in the pool and… and SPLASH SPLASH SPLASH green ball in the pool. Daddy, may I have please go to the pool now?”

So here’s your quiz: what’s on David’s mind?

How did you know?

While usually not quite as pervasive as the rambling thoughts of toddler, one of the easiest techniques to use in doing good Bible study is that of observing repeated words and themes. Authors didn’t have bold and italics back then, so a common way to emphasize a point was to repeat it multiple times. It’s like saying, “Hey, don’t miss this!”

One of my favorite passages that makes generous use of repeated words is Amos 4. Consider these verses:

[6] “I gave you cleanness of teeth in all your cities, and lack of bread in all your places, yet you did not return to me,” declares the LORD.

[7] “I also withheld the rain from you when there were yet three months to the harvest; I would send rain on one city, and send no rain on another city; one field would have rain, and the field on which it did not rain would wither; [8] so two or three cities would wander to another city to drink water, and would not be satisfied; yet you did not return to me,” declares the LORD.

[9] “I struck you with blight and mildew; your many gardens and your vineyards, your fig trees and your olive trees the locust devoured; yet you did not return to me,” declares the LORD.

[10] “I sent among you a pestilence after the manner of Egypt; I killed your young men with the sword, and carried away your horses, and I made the stench of your camp go up into your nostrils; yet you did not return to me,” declares the LORD.

[11] “I overthrew some of you, as when God overthrew Sodom and Gomorrah, and you were as a brand plucked out of the burning; yet you did not return to me,” declares the LORD.

(Amos 4:6-11 ESV, emphasis mine)

Note how often the phrase, “yet you did not return to me,” declares the LORD, comes up. That’s the author’s (and God’s) way of saying, “This is really important! This is what I want you to do!”

Another repeated theme is the varied forms of judgment. The LORD is deliberately using all kinds of pain to get the attention of Israel so they might return to Him: starvation, dehydration, frustrated work, disease, defeat in battle, death, and even fire from heaven! Sadly, it seems that Israel persisted in running from Him time and again. It’s repeated often so we wouldn’t miss the repeated theme – even though Israel did.

Want to try looking for more repeated words and themes?

Consider Colossians 2:6-15. Notice how many times “in Him” / “with Him” appear. What is Paul trying to get across to the Colossians?
Consider Genesis 1. How did God go about creating? What is the author trying to tell us about the works of God?
Consider 1 John 3:11-24. See how many repeated words you can find!

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More Reliable

April 7, 2021 By Peter Krol

Andrea Crocker has a fine piece on her blog reminding us that the word of God is more reliable.

More reliable than experience
More reliable than relationships
More reliable than society

I would guess that most readers of this blog will quickly assent to these abstract statements. But when it comes down to it, do we live as though they are true. Let Crocker’s insights provoke you to greater love for Christ and his word.

Check it out!

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