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Celebrating a Season of Intense Bible Reading

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We just completed our 2020 Bible reading challenge. Congratulations to all who participated, even if you didn’t make it all the way through, I trust this season of voluminous Bible reading was beneficial to you.

Congratulations to our grand prize winner, Barbara J., and our second prize winner, Kevin C. And congratulations to all 38 who completed the challenge and submitted entries to the drawing. Here are some of the things people had to say about the experience:

It wasn’t as difficult as I thought it might be.

When doing a year-long read-through, I was only reading a few chapters a day and tended to forget what I read the previous day. Reading big chunks like this made it much easier to see themes, repeated terms, and to connect books to books. I found more of an emotional connection as well, which surprised me. Lamentations moved me more because I had so recently read of Jeremiah’s ministry. Reading Isaiah and the other Old Testament prophets this way was a powerful experience.

This is my third year in this reading challenge. I can’t wait until next year’s challenge. [Perhaps the fourth year will be the year of the prize for you! – PJK] I have commented in the past years that I find reading the narratives rather easy but got lost in Isaiah’s poetry. This year was different. Isaiah actually started flowing much easier for me. I also noticed that reading the Gospels (all four in nine days!) I started noticing the differences more readily. I already knew that each Gospel author shapes similar scenes for their own purpose but this year I noticed that Matthew in recording the scene with the Sadducees about the resurrection didn’t record Jesus reminding them of Moses standing at the burning bush like Mark and Luke. I think that reading the whole Bible in 90 days allows me to see the depth of its riches in ways that small bites do not.

I cried big ugly tears the day I finished, God has changed me into a Bible reader and I never thought I could be.

I didn’t think I would be able to do it … I have to admit that because this is BY FAR the quickest I have read through the Bible, I did not retain as much, but I plan on doing a 90-day plan at least once a year moving forward. It also gives me confidence that I can read the Bible aloud to my family and it not take a lifetime!

Loved it, as always. It’s a great habit on multiple levels (set the tone for the year, jump start general reading for the year, reminds of the framework of the Bible for sermon prep and general study, etc.) I will probably do this at the beginning of each year forever.

This has consistently been one of the most useful things for my faith at the beginning of each year.

It was great to see the witness of Scripture to God’s long suffering character and desire for obedience. I have been wrestling with my understanding of Spiritual gifts, and to read all the epistles quickly gave me a great sense of the emphasis of God’s will on obedience and love.

Now, of course, not everyone is bursting at the seams with enthusiasm. This is not for everyone. I appreciate the honesty I received from those who gave it a try but decided it wasn’t for them:

It was a bit too much reading at one time and I would have to constantly refocus because my mind would start to wander. But not being in any one book for very long kept things interesting.

I didn’t like it mainly because I like to stop and meditate on what I just read/listened to from scripture.

May this season of front-loaded saturation in God’s Word set a good tone for the rest of your year. Lord willing, we’ll be back to do it again in 2021.

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The Final Days of Jesus

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Despite the disruption and upheaval in the world, Easter is coming. Whether or not we can gather in person to worship, we will soon celebrate the resurrection of Jesus.

With that celebration in mind, I recently turned my attention to a book which has been on my shelf for a while: The Final Days of Jesus, by Andreas Köstenberger and Justin Taylor. The subtitle of the book says it all: “The Most Important Week of the Most Important Person Who Ever Lived.” (Be sure to read to the end of this article to see how to get a copy of this book for free, no strings attached.)

What’s Inside

In this book, the authors follow the chronology of Jesus’s final week on earth through the Biblical accounts. The book also includes several helpful aids, including maps, charts, and tables.

Each chapter of the book is devoted to a day of Jesus’s final week, and for each discrete scene or event, the authors first include the relevant Gospel texts. Consequently, a large portion of this book is simply Scripture. After the words of Matthew, Mark, Luke, and/or John we find related commentary. Sometimes this includes historical or cultural information to aid our understanding, and other times this includes an attempt to write a single narrative which is faithful to all of the available Gospel accounts. This is what is known as a harmonization. More on this in just a bit.

The book is simple in the best way. I did not get bogged down in technical textual study or overwhelmed by sophistated terms and phrases. Köstenberger and Taylor have executed well a straightforward mission: bring the reader along with Jesus in the final seven days of his life. The commentary is insightful and helpful, written for a lay audience.

Some of the more speculative or advanced scholarship is relegated to footnotes, and there is a generous reading list for those with deeper interests provided near the end of the book. The glossary and reference guide which close the book will also be helpful to a number of readers.

What About Harmonization?

My co-blogger Peter has written before about the dangers of harmonization. So, it’s worth asking: Do I recommend this book? Does it undermine the sort of Bible study we recommend and urge here at Knowable Word?

The authors of The Final Days of Jesus clearly value a unified account of Jesus’s journey to death and resurrection. But they also acknowledge the importance of each Gospel on its own. When addressing the question of why we have four accounts of Jesus’s life instead of just one, they write that the early church regarded these four accounts as four witnesses to one Gospel.

Like witnesses in the courtroom each recounting what they saw, using their own words and recalling events and statements from their unique perspective, the Gospel writers each tell us how they witnessed the unfolding story of Jesus (or in Mark’s and Luke’s case, how their firsthand sources did). This should in fact enhance our appreciation for the four biblical Gospels, not diminish it! Demonstrably, the four evangelists did not sanitize their accounts or somehow streamline them so as to make them artificially cohere; they were unafraid to tell the story of Jesus each in his own way, without fear of contradiction—because they were all witnessing to the one story of Jesus, the one gospel of our Lord Jesus Christ. (The Final Days of Jesus, page 17)

Köstenberger and Taylor also urge us to read the Gospels “vertically” as well as “horizontally.” A vertical reading treats each account as a self-contained story.

The other way to read the Gospels is horizontally, that is, how each relates to the others, as complementary accounts and witnesses to the same historical reality and set of statements and events. Refusing to supplement our vertical reading of the individual Gospels with a horizontal reading is tantamount to the ostrich policy of refusing to acknowledge that while the Gospels tell the same story, they don’t do so in exactly the same way. (The Final Days of Jesus, page 19)

Köstenberger and Taylor land with more emphasis on a horizontal reading than I would, but that does not diminish the value of their work. Their book shows that there are solid, reasonable answers to every question of contradiction that arises from comparing one Gospel to another.

This book will only undermine personal Bible study if you use it in a way it is not intended. The authors are not out to create a master text which will be studied instead of Matthew, Mark, Luke, or John. This book contains a lot of Scripture, but we should always take our study and our questions back to the Bible itself. Each Gospel author had a specific perspective, message, and audience in mind, and they included and excluded certain details and events accordingly. It is best to study the final week of Jesus’s life in the context of one of the four Gospels.

Get Yourself a Copy

At the time of this writing, Crossway has made the ebook of The Final Days of Jesus free to download. If you prefer a paperback version, you can visit Amazon or Westminster Bookstore. Crossway also has a free study guide and a free devotional guide available to accompany this book.

I recommend this book for anyone who wants to take a sustained look at Jesus’s final week. This work will show you that the four Gospels complement rather than contradict each other. The Bible gives a trustworthy, historical account of the central events of the Christian faith.

Disclosure: This post contains affiliate links, which means that the blog may receive a small amount of money/credit if you make a purchase after following that link.

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Exodus: Why Should I Obey Yahweh?

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While most book overviews are written with a view toward observation (summarizing or outlining what is said), I would like to present a series of overviews with a view toward interpretation (summarizing or outlining why it is said). I will walk through not simply the contents but the argument of each book. I will not cover every book, but only those I have spent enough time in to believe I have something to say.

I come now to the book of Exodus.

Introduction

I spent over a year on this blog studying my way through the complete book of Exodus. You can find the contents of that series on this page. In that series, you’ll find the material in this post expanded on and demonstrated from each portion of text.

Literary Markers

The chief markers of literary division in Exodus are the shifts in genre and style. These markers are rather obvious, to the point that people sometimes examine only one of the book’s divisions. The trick is to figure out how things flow from one division to the next.

Chapters 1-18 consist of epic narratives, interrupted only by a brief genealogy in chapter 6 and a lengthy poem in chapter 15. Yet the setting and focus of the narratives after the poem are starkly different from the narratives before the poem. We ought to see the poem of chapter 15 as the resolution to the conflict of the book’s first division. This leaves the narratives of chapters 16-18 as either a new division, or a transition to the following division.

Though chapter 19 is also narrative, the setting—with the people finally at Mt. Sinai—clearly fits together with the law codes and covenant ceremony of chapters 20-24. Chapters 25-40 consist of tabernacle details (first instruction, then construction), divided by the narratives of covenant rending and repair in chapters 32-34.

Therefore, the book has three main divisions: Narratives of rescue (Ex 1-15), narratives of preparation (Ex 16-18), and discourses on law, covenant, and tabernacle (Ex 19-40).

Image by Jeff Jacobs from Pixabay

Part 1 Walkthrough

The book’s introduction (Ex 1) sets the stage for the blessed children of Israel enjoying the blessings of covenant with their God expressed through their fruitful multiplying. Enter a new king who forgets Joseph and feels threatened by Israel’s multiplication. He attempts to quash the power of God in three phases: burdening Israel’s labor (Ex 1:11-14), murdering their sons (Ex 1:15-21), and drowning their sons (Ex 1:22).

Yahweh, of course, remembers his covenant (even if the king forgets Joseph), and he must do something about the situation. His solution has two aspects: raising up a mediator (Ex 2:1-7:7), and executing judgment (Ex 7:8-15:21).

Exodus 2:1-7:7 show us the appointment and training of the mediator. This mediator launches a campaign of deliverance, but the people reject him; so he turns from them (Ex 2). Yahweh calls him back (Ex 3:1-4:17) and makes him like his brothers in every way (Ex 4:18-31). Things must then get even worse (Ex 5:1-21) so the people can see that what they need is not only a political mediator but a faithful and merciful high priest (Ex 5:22-7:7).

With all these things in place, rescue can proceed and be shown to be all of God. His glory must fill the earth. And Yahweh’s rescue results when he returns the king of Egypt’s tactics from chapter 1 back on his own head. Yahweh burden’s Egypt’s labor (Ex 7:8-10:29). He kills their sons (Ex 11:1-13:16). He drowns their sons (Ex 13:17-14:31).

The demolishing of the house of slavery warrants reflection in song (Ex 15:1-21). There is no other god who can so cast down his enemies and lift up his covenant people. This God is a God who judges and rescues.

Part 2 Walkthrough

Everything shifts beginning with Ex 15:22, as Egypt is no longer in the picture. It is not enough for Yahweh to demolish the house of slavery. He must also prepare to rebuild his people.

Therefore, the Lord uses a sequence of events to expose how much his people need his instruction. They cannot simply be freedmen; they must submit to a benevolent Master.

The Lord gives instructions, in the face of the people’s physical needs, to expose how distrustful and disobedient they are—and therefore undeserving of his fatherly care (Ex 15:22-17:7). He wants their highest and most public loyalty to be to him alone (Ex 17:8-16). And he sends messengers to help them constantly remember their deliverance and to look to his instruction alone for new life (Ex 18:1-27). This God is a God worth trusting and obeying.

Part 3 Walkthrough

The final, and longest, part of the book alternates two themes in four sections: covenant, tabernacle, covenant, tabernacle. Through such alternation, we see Yahweh finally building his true house—the community of his covenant people.

First, the covenant is made (Ex 19-24). God wants to make something special out of an undeserving people (Ex 19). So he establishes a treaty, inspiring them to fear, so they might draw near to him (Ex 20). He then architects a social paradise that will stand out among the world’s nations (Ex 21-23), and he draws these people close through the blood of a substitute (Ex 24).

Second, the tabernacle instruction (Ex 25-31). Yahweh re-creates heaven on earth, packing up the holy mountain for transport through pictures embedded in furniture (Ex 25:1-27:19), priesthood (Ex 27:20-30:38), and sabbath rest (Ex 31). Seven speeches, climaxing in spirit-filled humans and sabbath rest. New Creation.

Third, the covenant is rent and repaired (Ex 32-34). The main thing at stake here is whether it will ever work out for heaven to come to earth, for God to dwell with men and remain with them (Ex 32). Sinners will always need not only forgiveness of their sins but also reconciliation to their God (Ex 33). And the glory of Yahweh’s covenant cohabitation is even more glorious after the fall than it was before (Ex 34:1-28). But how long will it really last (Ex 34:29-35)?

Fourth, back to tabernacle construction (Ex 35-40). The new covenant people, redeemed and reconciled after terrible ruin, are staggeringly empowered for outrageous obedience to their God (Ex 35-39). And when Yahweh finally moves in with them, we know it’s the real deal (Ex 40). But it’s not yet the end. Something is still lacking…

This God is a God who builds his own house in and with his people.

Conclusion

Pharaoh’s question to Moses is a perfect statement of the purpose of Exodus: “Who is Yahweh, that I should obey his voice?” (Ex 5:2). The very design of the book is to answer that question by showing us exactly who Yahweh is and why we ought to obey him. He is the one who demolishes the house of slavery, who prepares his people to rebuild, and who builds his own house in the midst of his people. The glory of redemption is greater than that of pre-Fall creation. This is why the Messiah must suffer and rise from the dead (Luke 24:26-27).

Instead of having three or four disparate divisions—independent of one another and to be studied apart from one another—the book of Exodus has a coherent message from beginning to end.

Interpretive Outline

  1. Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).
  2. Yahweh demolishes the house of slavery (Ex 1:1-15:21).
    1. Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).
    2. Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).
  3. Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 15:22-18:27).
  4. Yahweh builds his house in the midst of his people (Ex 19-40).
    • Part 1: Yahweh architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).
      • Part 2: Yahweh explains how his people can re-create this paradise on earth (Ex 25-31).
    • Part 3: Yahweh hands them something more glorious than paradise; he hands them more of himself (Ex 32-34).
      • Part 4: The obedient new creators build the house, and Yahweh moves in. But not even Moses can enter the glory. This tent cannot be it; there must be something more to come (Ex 35-40).

For more interpretive walkthroughs of books of the Bible, click here.

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One Easy Way to Grow Your Church

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Colleen McFadden has a terrific piece on one of the easiest and most effective ways to grow your church: one-to-one Bible reading.

If you would like to grow as a Christian, be more disciplined in reading the Bible, reaching out to unbelievers, and discipling other believers unto maturity—and if you would like to see others grow in these ways as well—all you have to is read through a book of the Bible with one other person and talk about it.

Perhaps it sounds too simple. But McFadden has some great stories to tell about how it works.

Check it out!

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Genesis: Begin Again

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This post begins a series of Bible book overviews. While most book overviews are written with a view toward observation (summarizing or outlining what is said), I write this series with a view toward interpretation (summarizing or outlining why it is said). I will walk through not simply the contents but the argument of each book. I will not cover every book, but only those I have spent enough time in to believe I have something to say.

Many have observed that the narrator of Genesis organizes his material by citing his sources (“These are the generations of” or “This is the account of,” depending on the translation). He makes eleven such statements, though most agree that the two resulting sections of chapter 36 are so similar as to belong together. The eleven statements are in Genesis 2:4, 5:1, 6:9, 10:1, 11:9, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2. Combining the two sections of chapter 36 results in 10 literary subsections.

In addition almost every commentator wants to divide the book into two major divisions: Genesis 1:1-11:26 and Genesis 11:27-50:26. (Though for shorthand, we typically call the divisions Gen 1-11 and Gen 12-50.) Combining this insight with the one in the previous paragraph shows us that Part 1 and Part 2 each have 5 sections.

Implications of the Literary Divisions

Such literary observation matters, because our interpretation must be rooted in careful observation. And it yields important insights into the argument.

For example, everyone tends to understand that Part 2 of Genesis (chapters 12-50) zeroes in on a single family, a relatively small cast of characters. And following the literary divisions, we see which characters are given greatest prominence.

  • Gen 11:27-25:11: primarily about Abraham
  • Gen 25:12-18: primarily about Ishmael’s descendants
  • Gen 25:19-35:29: primarily about Jacob
  • Gen 36:1-37:1: primarily about Esau’s descendants
  • Gen 37:2-50:26: primarily about Joseph

By tracing that literary focus of each section, we see that there is one character who, despite having tremendous theological importance, has far less literary importance to the flow of the book. That figure is Isaac.

Part 1 Walkthrough

Since the first “generations” statement occurs in Gen 2:4, we see that Gen 1:1-2:3 serves primarily as an introduction to the whole book. In that introduction, God’s creative work establishes a pattern for human dominion of the earth. This pattern communicates that humanity realizes its potential when it illuminates, shapes, and fills the earth in God’s name.1

In the rest of Part 1, we see two cycles of human failure to realize this potential.

In the first cycle, Adam fails to adequately illuminate his wife regarding the instructions of God in the garden (Gen 2-3). He does not trust God’s word, but seeks to elevate himself to God’s position without submitting to God’s authority. Then Cain fails to shape the outer regions by putting things in the right categories (Gen 4). True/false, righteous/wicked, acceptable/repulsive, and life/death all get reversed as he wrestles with his brother out of jealousy and loses. Then the sons of God fail to fill the earth the way God intended, instead parodying the mandate by filling the earth with their own progeny of selfishness and impure or unnatural intermarriage (Gen 6:1-8).

This leads to a cosmic reboot. God judges humanity through a great flood (Gen 7), and he recreates the earth through a sequence of events parallel to the initial creation in chapter 1 (Gen 8). This results in a new mandate given to a new Man, working the ground in a more glorious garden—now a vineyard (Gen 9).

This launches the second cycle of failures. Instead of illuminating the world with God’s word, Ham seeks to seize control through his own vile plans and rebellion against authority (Gen 9:22-27). Instead of shaping the world in God’s name and for God’s glory, Nimrod becomes a mighty hunter (of men?) and shapes the world into his own kingdoms, for his own glory (Gen 10:8-12). Instead of filling the earth with more submissive worshipers, the sons of Joktan ideologically intermarry with Nimrod and try to fill the earth with the glory of their own name (Gen 10:25-30, 11:1-4).

This leads to a second cosmic reboot. God judges humanity by confusing their language, scattering them over the face of the earth, leaving their work unfinished, and refusing to even put their names into the narration of their judgment (Gen 11:5-9). Joktan ends up being cut out of the genealogy of God’s people, and his brother Peleg takes his place (Gen 11:16-19).

Summary of Themes

So chapter 1 prepares us to expect patterns and cycles. And the cycles reinforce both the priority of humanty’s creation mandate and their failure to live it out.

  • Failure #1 (Adam and Ham): rejecting God’s word and rebelling against his authority.
  • Failure #2 (Cain and Nimrod): murdering brothers out of jealousy or self-advancement.
  • Failure #3 (sons of God and sons of Joktan): defiling engagement with the world; being both in the world and of it.

We ought to ask how Part 2 will further advance these themes.

Part 2 Walkthrough

As noted above, Part 2 of Genesis consists primarily of three epic stories: the tales of Abraham, Jacob, and Joseph. In between, we have brief interludes showing the multiplication of the non-chosen seed, the unappointed brothers (first Ishmael, then Esau).

Abraham’s epic (Gen 11:27-25:11) shows us, though not without flaw, a man who trusts God’s word and submits to his authority. Abram “believed the LORD, and he counted it to him as righteousness” (Gen 15:6). Though not without flaw, Abraham is the positive foil (contrast) to the failures of Adam and Ham. He generally shows us what it looks like to love God with all our heart.

Jacob’s epic (Gen 25:19-35:29) shows us, though not without flaw, a man who wrestles with brothers and extended family, yet without resorting to insane jealousy or murder. Though Jacob typically gets significant negative press in recent generations, we must recognize God’s own assessment of him: “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed” (Gen 32:28). He generally shows us, in contrast to Cain and Nimrod, what it looks like to wrestle our way through situations where the people around us are doing the wrong thing.

Joseph’s epic (Gen 37:2-50:26) shows us, by and large, a man who is thrust out into the world but remains unstained by it. He refuses to adopt the godless practices and hopelessness of the world around him, and he will not join the wicked in their attempts at self-glorifying world-domination. In the process, God blesses him with extraordinary influence, and a mighty reputation. He is the positive contrast to the sons of God and the sons of Joktan.

Conclusion

Genesis is a book of beginnings and new beginnings. The pattern of chapter 1 establishes an expectation of illuminating, shaping, and filling on the part of humanity, in submissive imitation of their Creator. But each time God starts over, his human creatures seem to find new ways of botching the affair.

That is, until the Lord makes a covenant with his chosen family. In his grace, he calls them to himself and empowers them to meet with (some) success.

The hope of Genesis is that the chosen people can, in fact, learn to honor him in the midst of a cruel world. They can love their God (illuminate), love their neighbors (shape), and make disciples of all nations (fill).

And each time they screw it up, it’s not the end of the story. God himself will find a way to make it possible for them to begin again. Then again (Gal 4:3-5). Then again (2 Cor 4:6-7).

Interpretive Outline

  1. God sets a pattern for humanity to illuminate, shape, and fill the earth in his name – Gen 1:1-2:3
  2. History of Failure – Gen 2:4-11:26
    1. Failure to illuminate and shape – Gen 2:4-4:26
    2. Preservation of the promise and failure to fill – Gen 5:1-6:8
    3. Judgment, new creation, and second failure to illuminate – Gen 6:9-9:29
    4. Second failure to shape and fill, second judgment – Gen 10:1-11:9
    5. Second preservation of the promise – Gen 11:10-26
  3. History of Success – Gen 11:27-50:26
    1. New creation: Abraham submits and believes (illuminates) – Gen 11:27-25:11
    2. Non-promise line of Ishmael attempts to shape and fill – Gen 25:12-18
    3. Jacob wrestles and prevails (shapes) – Gen 25:19-35:29
    4. Non-promise line of Esau attempts to shape and fill – Gen 36:1-37:1
    5. Joseph remains steadfast and changes the world (fills) – Gen 37:2-50:26

1. For a defense of this main point, see the comprehensive study of Genesis 1:1-2:3 in my book Knowable Word.↩

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Applying Proverbs to the Right Situation

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A common piece of conventional wisdom is that “proverbs aren’t promises.” That is, that they are only true sometimes. Though well-intentioned, such principles are often misleading and unhelpful.

Tremper Longman has a more helpful way to fulfill the good intentions of such advice. He says of proverbs: “They are not true in every situation.” He then gives a number of examples showing how you can easily go wrong if you try to apply a proverb to the wrong situation.

So proverbs are not simply “sometimes true.” They are true in the situation intended by the proverb. And they are not true in other situations.

This is far more helpful and pastoral than causing people to question the validity of proverbs, as though they are simply rules of thumb, but you can’t really trust them. Longman’s examples are worth considering.

Check it out!

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Context Matters: Taste and See That the Lord is Good

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Priscilla Du Preez (2017), public domain

Perhaps you’ve heard that Christians need to taste and see that the Lord is good, that God’s blessings extend to all of our senses. Maybe you’ve been given this encouragement in the context of celebrating the Lord’s Supper or as a reminder that God cares for your body. You may even have been told that “taste and see” means that God wants you to have all of the material blessings you can name.

Context matters. When we learn to read the Bible as a whole—not as a collection of disjointed sentences and phrases ready for posters and sermon titles—we’ll find that some familiar expressions have deeper meanings than we thought.

The Immediate Context

The phrase “taste and see that the Lord is good” comes from the middle of Psalm 34.

Oh, taste and see that the Lord is good!
Blessed is the man who takes refuge in him!
Oh, fear the Lord, you his saints,
for those who fear him have no lack!
The young lions suffer want and hunger;
but those who seek the Lord lack no good thing. (Psalm 34:8–10)

In the immediate context, tasting and seeing God’s goodness is tied to taking refuge in him; this is the path to blessedness (Ps. 34:8). Saints who fear the Lord will lack no good thing (Ps. 34:9–10).

Just after these verses, David (the psalm’s author) mentions one of these “good things.”

What man is there who desires life
and loves many days, that he may see good? (Ps. 34:12)

This is what seeking the Lord must look like for anyone who wants a long life.

Keep your tongue from evil
and your lips from speaking deceit.
Turn away from evil and do good;
seek peace and pursue it. (Ps. 34:13–14)

The Bigger Picture

Just as we must not ignore the immediate context of Psalm 34:8, we also must not ignore the larger picture. When we read the entire psalm, we see the Lord’s goodness everywhere.

  • God answers us and delivers us from all our fears (Ps. 34:4)
  • Those who look to God are radiant and will not be ashamed (Ps. 34:5)
  • God hears and saves us out of all trouble (Ps. 34:6)
  • God delivers those who fear him (Ps. 34:7, 17, 19)
  • The Lord is near and he saves (Ps. 34:18)
  • The Lord redeems life, none of those who take refuge in him will be condemned (Ps. 34:22)

We often spiritualize the psalms, reasoning that the psalmist was facing military and physical threat while our dangers are moral or spiritual. But David wrote “taste and see” in the middle of this psalm for a reason.

David experienced the Lord’s goodness with his senses, in real life. God’s nearness, his deliverance, his salvation, his redemption, his hearing and answering—and consequently David’s crying out, looking to God, seeking God, and taking refuge in him—were just as real as honey on David’s tongue or the altar in front of David’s face.

And the goodness of the Lord is just as available to us as it was to King David.

Not an Easy Life

If we’re honest, we’d like the Lord’s goodness to eliminate all sickness, hardship, and want. But that is not reality in Psalm 34.

  • We have fears (Ps. 34:4) and troubles (Ps. 34:6)
  • We need deliverance (Ps. 34:7, 17)
  • We need to cry for help (Ps. 34:17)
  • We are brokenhearted and crushed in spirit (Ps. 34:18)

We see both from this psalm and from David’s life that turning to God does not ensure a life of trouble-free blessing thereafter. Psalm 34 is written to/for “saints of the Lord” (Ps. 34:9), so all the difficulties mentioned above come to God’s people. This is highlighted in the psalm itself: “Many are the afflictions of the righteous” (Ps. 34:19).

David, even as the anointed of the Lord, faced enormous hardship and threats to his life. In the introduction to Psalm 34 he references 1 Samuel 21:10–15. As David fled from Saul, he went to the king of Gath. But news of David’s military success preceded him, so he faked madness to save his life. And it worked! David cried for help, and the Lord heard him and delivered him (Ps. 34.17).

How to “Taste and See”

I had two questions before digging into this psalm: What does it mean that the Lord is good? How do we experience the Lord’s goodness?

The answers to both questions, from a detailed look at this psalm, are clear. When we seek God in humility, he answers and delivers us.

Seeking God in humility is difficult. It means admitting that we are poor (Ps. 34:6) and that we have fears and troubles beyond our ability (Ps. 34:17). Taking refuge in God and learning the fear of the Lord also have dramatic implications for our lives: we boast in the Lord (Ps. 34:2) and bless him at all times (Ps. 34:1), we keep our tongues from evil (Ps. 34:13), and we turn from evil and pursue peace (Ps. 34:14).

But the reward is far greater than the cost. “None of those who take refuge in him will be condemned.” Given what we deserve and what we are promised, this is the best news in the world! Even in the middle of this Old Testament book of prayers and songs, we see the work of Jesus—condemned in the place of his people.

So, while “taste and see” has no contextual reference to the Lord’s Supper, and no promise of material blessings, this psalm teaches that God’s people experience his deliverance with their senses. In our actual bodies, God delivers us, he saves us, he hears us, and he is near to us.

Context matters.

For more examples of why context matters, click here.

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Teach Bible Study to a 2-Year-Old

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Child-twoI’ve stated elsewhere that we can teach OIA Bible study to anyone of any age.  It’s great to start ’em young.

Two-year-old children are terrific, not terrible.  They’re learning so much so quickly, and they’re ready to feast on the bread of life.  Jesus wants them with him (Matt 19:13-15), so let’s not get in the way.

How can you take advantage of this time of life?  I won’t give a comprehensive manual for parenting, but I hope to help you inspire these little ones to treasure God’s Knowable Word and learn to study it.

1.  Read Scripture

Believe it or not, Bible study involves the Bible.  God’s Word reveals his heart (2 Pet 1:21) and pierces ours (Heb 4:12).  It shapes us for glory (2 Tim 3:16-17).  And it wasn’t written just for adults (Eph 6:1-3, Col 3:20).

But sometimes we give our children a diet of caffeine-free, low-fat story book Bibles, and we neglect the nutritious, life-giving, spiritually fattening, satisfactorily scrumptious, obedience-empowering, grace-delighting Word of God.

Children’s Bibles are just great.  I like this one for two-year-olds (although sometimes it can use a stronger connection to the gospel).  But children’s story Bibles are supplements.  Not the meal.

Read the Bible regularly with your child or Sunday school class.

2.  Focus on observation

Young children notice much more than we think they do.  Just look at how much they imitate us.

While preaching a sermon last Sunday, I saw my two-year-old daughter copying my hand motions.  The accuracy of her gestures threatened my composure and confirmed my suspicions.  She catches far more than she lets on, and I’m in a position to hone her fledgling prowess.

Read just a few verses, and expect the children to notice stuff.  Ask them about what they heard and have them repeat the key details.  Then read a few more verses and repeat the process.

3.  Ask basic questions

It seems obvious, but it’s easy to neglect, especially if older children are also present.  I find myself often assuming the youngest child is “still a baby,” and I speak exclusively to the older children.  But the youngest needs practice, too.  “How many men did Jesus heal?”  “Why did he heal them?  Because they were _____ [sick].”  “How many came back to thank him [hold up one finger]?”

4.  Take advantage of the “Why” phase

By the time they reach 3 years of age, many children learn how to ask “why” and never turn back.  They ask it all the time.  Don’t be annoyed by it.  In fact, you can beat them to it.

“Why did Jesus die?  So we could have ______ [life].”  “Why do we need Jesus?  Because our hearts are ______ [sick].”

5.  Ask leading questions

It’s okay if your questions have obvious answers.  The repetition over time is more important than unique insight on the child’s part.  Young children excel at memorization, and asking the same questions over and over builds their foundation.

In our house, the mantra is: “How does God want you to obey?”  Answer: right away, all the way, and with a cheerful heart.

That’s followed by: “And why did Jesus die?”  Answer: so we could have life.

Every Bible study connects in some way to these two questions.

When it comes to training my children, I don’t want to be original.  I want to be useful.

6.  Give them Jesus

They need Jesus more than anything – more than Bible knowledge, more than life lessons, and more than good behavior.  Even at age two, children can learn that “Jesus” is usually the right answer to any question.

Question: What other ideas do you have?  What resources have you found helpful?

(Disclosure: the link above is an affiliate link, so if you click it and buy stuff from Amazon, you’ll help to support our site!)

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Reminder: Bible Reading Challenge Underway

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Here is a friendly reminder that we’re in the midst of our annual Bible reading challenge. (See the link for rules.) You have until March 31 to read the entire Bible.

If you complete the challenge, just let me know by completing the form below, and you’ll be entered into a drawing for an ESV Reader’s Bible, Six Volume Set, With Chapter and Verse Numbers or a one-volume reader’s Bible of your choice.

Just make sure you complete the form after you finish. Entries are time stamped, and those with a finish date after the date of submission will be deleted.

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