Interpretation | Knowable Word

Ecclesiastes: The Fear of God Gives Joy Amid Frustration

September 18, 2020 By Peter Krol

Proverbs is all about getting us moving in the right direction, toward the Lord and away from ourselves. Job shows us how to keep moving in that direction when everything falls apart. Ecclesiastes completes the triptych of wisdom books, inspiring us to persevere in that journey, despite how frustrating it may be to do so.

Literary Markers

Ecclesiastes does not present its divisions nearly as obviously as Job and Proverbs do. The book could almost be considered a lab report, where the wise man presents his findings to a series of inquiries. So the chief markers to look for are the first-person signals, such as “I saw,” “I turned,” and “I considered.”

But with that said, the book’s sections appear to be tightly organized around topics. And within those topics, what appears at first to be linear and uncoordinated ramblings are actually carefully arranged to increase the rhetorical impact.

For example, after the thesis of Eccl 1:2-3, we get a series of four metaphors (Eccl 1:4-7) followed by four interpretations of the metaphors (Eccl 1:8-11). Then we get a narrative reflection (Eccl 1:12-14) with poetic conclusion (Eccl 1:15), followed by another narrative reflection (Eccl 1:16-17) with poetic conclusion (Eccl 1:18).

Working through the book to find those tightly structured units, organized around a single topic, yields the following divisions*:

1:1-3: Thesis
1:4-2:26: Repetition and gain
3:1-22: God’s sovereignty
4:1-5:7: Human community
5:8-6:12: Wealth
7:1-24: Suffering
7:25-9:12: Sin
9:13-10:20: Wisdom
11:1-12:8: Walking with God
12:9-14: Conclusion

Even if I’m not exactly right on the exact divisions, the most important thing in studying Ecclesiastes is to follow the argument. It is ultimately a book of truth and wisdom, which seeks to persuade you of truth and poke you into action (Eccl 12:11). So what is that argument?

Argument

The book states its chief conclusion (Eccl 1:2) and process (Eccl 1:3) up front. The process of looking for “gain,” or profit, under the sun yields the conclusion that everything is “vanity.” “Vanity” is a squishy concept, which we must grasp if we are to follow the argument. From here, I will use the plainer word “frustration,” which presumes the arguments I offered in this post.

So what are we able to get out of life? Frustration. An endless repetition of old things that will never satisfy. Such frustration is illustrated and explained vividly (Eccl 1:4-11), leading to the twin conclusions that we cannot fix anything (Eccl 1:15), and more knowledge produces more pain (Eccl 1:18). Inspiring, huh?

But look at what happens if we run from these hard truths (these sharp, pointy sticks – Eccl 12:11)? More pleasure won’t make the truth any easier (Eccl 2:1-11). Nor will more education (Eccl 2:12-17) or more honest work (Eccl 2:18-23). You cannot retreat from life’s frustration into your muscle cars, romance novels, academia, or entrepreneurship. None of these things will help.

The best we can hope for is a supernatural joy (Eccl 2:24-25), given as a free gift of grace (Eccl 2:26) by an all-powerful God (Eccl 3:1-22). God has made it so that the world would be a frustrating place, all so we would fear him (Eccl 3: 11, 14). Even the continuous presence of injustice where we would expect justice serves this purpose, of frustrating our wildest dreams and humbling our arrogant hearts before the Majesty of God on high (Eccl 3:16-22).

So what does this mean for life on earth for those who would fear God?

First, we can avoid the dangers of going it alone (Eccl 4:1-5:7). We don’t have to be lonely (Eccl 4:1-6), we can get help (Eccl 4:7-16), and we find such things as we listen to God more than we speak to him (Eccl 5:1-7).

Second, we can be content with what our sovereign God chooses to give us. We know love of money will never satisfy (Eccl 5:8-17)—because only God gives lasting contentment (Eccl 5:18-20)—and we can beware the pain of dissatisfaction (Eccl 6:1-7). We can ask ourselves some hard questions about how much control money really gives us over our future (Eccl 6:8-12).

Third, we can take a realistic and joy-inducing view of suffering. We learn wisdom about what is worth taking to heart (Eccl 7:1-13) and what is not worth taking to heart (Eccl 7:15-24). This equips us to consider the crooked works of our sovereign God so we might fear him (Eccl 7:14).

Fourth, we can stop being so surprised by how sinful humanity is. Our joy in fearing God enables to see that sin goes very wide (Eccl 7:25-29) and very high up (Eccl 8:1-17), but has a clear endpoint (Eccl 9:1-12). Death, the wage of sin, has a profound equalizing effect on all humanity (Eccl 9:1-6, 11-12), which in turn has a profound impact on the daily choices God-fearers will make (Eccl 9:7-10).

Fifth, we’ll be persuaded of the high value of wisdom relative to folly, when we live in God’s world, which always plays by God’s rules, even when the foolish try to make it otherwise (Eccl 9:13-10:20).

Finally, these truths about a frustrating world will inspire us to persevere in trying anything (Eccl 11:1-6)—it just might work!—and enduring to the end (Eccl 11:7-8). We can rejoice now (Eccl 11:9-10) if we remember what is on its way (Eccl 12:1-8).

Conclusion

So of course, the frustration of life ought to inspire us to fear God and keep his commandments (Eccl 12:13-14). But make no mistake, this frustration and this fear have a symbiotic relationship. Not only does the frustration produce fear, but the fear also increases the frustration, which in turn elevates the fear yet again.

The book of Ecclesiastes shows us there are no pat answers in matters pertaining to the God and Father of our Lord Jesus Christ. He does whatever he pleases, which often will look to us like “time and chance” (Eccl 9:11). But his word never fails, his promises are sure, and his commandments are not burdensome. When he sets his affection on you, he gives you the gift of irrational joy in the face of such frustration. Don’t ever give that up or take it for granted, for Jesus died and rose so the pure life of the age to come could invade our present age of frustration.

Christians ought to respond to their world in a way unlike anyone else, and Ecclesiastes explains why.

Interpretive Outline

The frustration of life – 1:1-3
The fear of the Lord amid repetition – 1:4-2:26
The sovereignty of God – 3:1-22
The fear of the Lord in practice
- The fear of the Lord in community – 4:1-5:7
- The fear of the Lord and contentment – 5:8-6:12
- The fear of the Lord and suffering – 7:1-24
- The fear of the Lord and sin – 7:25-9:12
- The fear of the Lord and wisdom – 9:13-10:20
- Walking in the fear of God – 11:1-12:8
The fear of the Lord in conclusion – 12:9-14

*I’m grateful to Joel Miles for the insights that led to this map of divisions.

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

Psalm 119 and the Search for Clarity

September 4, 2020 By Peter Krol

I have a love/hate relationship with the longest chapter of the Bible. I love it, in part, because I know I’m supposed to and, in part, because it speaks extensively of the the word of God, which I love. But funny thing: Loving the Bible and loving Psalm 119 are not always mutually indwelling sentiments.

The fact of the matter is that Psalm 119 has a lot of lines. And even more words. I can handle many lines and many words if there is a linear argument or a compelling plot. But Psalm 119 has neither, so it typically feels like floating amongst the stars—please suspend your disbelief while I pretend to know what that would feel like—or breaststroking my way through a lake of peanut butter.

The nice thing is that the mastermind responsible for this interminable poem had the courtesy to start every verse within a stanza with the same letter, and to move through the alphabet from stanza to stanza, perhaps to make it easier to memorize. So if you’re a native speaker of ancient Hebrew, you’ll have an easier go at it. The rest of us covenantal immigrants, however, receive no such assistance, beyond those funny Hebrew shapes and transliterated words at the heading for each stanza. Bring on the peanut butter; I have more laps to swim today.

I’ve tried counting the number of distinct terms used for the Scripture. I’ve tried counting how many times each term is used. I’ve tried labelling verses as either praise/encouragement or lament/suffering. I’ve tried many times to read it in one sitting, and I’ve tried reading it a stanza or three at a time.

None of those techniques have helped me to grasp the message of the poem, in such a way that I have any confidence to have understood it. The practice that has helped me the most has been to try identifying a single main idea for each stanza, so as to see how each stanza then contributes to the overall effect. In the last 15 years, I’ve made four attempts at writing down main points for each stanza. Each time, I adjust it further and gain more confidence that I’m closer to the true main idea than I was the last time.

I will now share with you the fruit of my labor in this poem from the last few weeks. (You can also find this on the second tab of my Psalms spreadsheet, which you can access any time through the blog’s Resources page.) I would not consider myself to have mastered this psalm yet, but I trust I’m getting closer. I can at least say the poem makes more sense to me now than it did a few months ago, so progress has been made.

This poem sheds much light on the person and work of Jesus Christ, when we recognize that he is the “I” of the psalm. And as we are conformed to his image, we ought to strive to similar trust in both the Bible and the God who delivered it to us.

I invite your feedback on anything I’ve written here. I am eager to improve my understanding of this glorious poem, to inflame greater love for it. “I will also speak of your testimonies before kings and shall not be put to shame, for I find my delight in your commandments, which I love” (Ps 119:47-48).

	SECTION	THEME/SITUATION
א	Aleph	Blessed are those who walk in Yahweh’s commands (Ps 119:1-8)
ב	Bet	Young people remain pure by storing up God’s word while they can (Ps 119:9-16)
ג	Gimel	God must deal bountifully for the word to take effect (Ps 119:17-24)
ד	Daleth	The struggle for strengthening in sorrow, from the scripture (Ps 119:25-32)
ה	He	I need divine help to persevere in God’s commandments (Ps 119:33-40)
ו	Vav	God’s love for me arouses my love for his commandments (Ps 119:41-48)
ז	Zayin	I can trust God’s words in a way I can’t trust anyone else’s words (Ps 119:49-56)
ח	Cheth	I turn to the word because through it, I inherit Yahweh (Ps 119:57-64)
ט	Teth	Your word is good, and I do it, because you are good (Ps 119:65-72)
י	Yod	He who made me will complete his work in me (Ps 119:73-80)
כ	Kaph	I persevere through persecution because I long for you to do what you have said (Ps 119:81-88)
ל	Lamed	God’s eternal word is fully consistent with how God made the world to work (Ps 119:89-96)
מ	Mem	The student who loves the law surpasses his teachers (Ps 119:97-104)
נ	Nun	Your word guides all of life (Ps 119:105-112)
ס	Samek	God’s word shapes my thinking toward evildoers to be like God’s (Ps 119:113-120)
ע	Ayin	God’s love and God’s word give me every expectation of vindication (Ps 119:121-128)
פ	Pe	I’m desperate for light from your word (Ps 119:129-136)
צ	Tsadhe	Your rules are righteous, and I do them, because you are righteous (Ps 119:137-144)
ק	Qoph	Your word occupies all of me all the time (Ps 119:145-152)
ר	Resh	Your law gives me hope for deliverance from adversaries (Ps 119:153-160)
ש	Sin/Shin	I rejoice in your words, even under fire, for you see all my ways (Ps 119:161-168)
ת	Tav	I pour forth praise for the God of this Bible (Ps 119:169-176)

Enroll in Your Own Bible Class this Fall

August 31, 2020 By Ryan Higginbottom

The journey back to school this year has been a difficult one in the U.S.. Parents have made difficult choices about how and where their children will learn, and school teachers and administrators have faced some of the thorniest challenges of their careers. A global pandemic will do that, I guess.

I am a teacher myself, and the COVID chaos has tamped down my usual affection for the back-to-school season. Normally I love to gather supplies, feel a temporary sense of organization and schedule, and look ahead with excitement about what the fall has to offer. This year, however, I felt tired before classes began.

Despite my fatigue, I can’t shake the sense of early-fall possibility. Like the new year, this part of the calendar offers a new start.

A New Start for Bible Study

Christians often start read-through-the-Bible plans in early January. We pour over schedules for books and chapters; some plans even build “make-up days” into each month.

We give a lot less attention to planning out our Bible study. This may be because our Bible study rhythms are tied to our church or small group. It may be because we have laid this important discipline to the side.

Today, I’m offering you a chance to plan out your Bible study. If you aren’t regularly studying the Bible, there’s no better time to start.

So join the children this fall. Head back to class. I invite you to design your own plan for studying the Bible this year.

In case you need a model, I’ve provided one below. There’s nothing special about my plan other than it’s already made. Feel free to modify mine or start from scratch.

How to Study the Bible

If studying the Bible sounds overwhelming or like a task reserved for professional clergy, I understand. Some people write and talk about Bible study so that it seems academic, dry, and intimidating. It doesn’t have to be this way!

This web site (Knowable Word) exists to help ordinary people learn how to study the Bible. If you need a quick way to prepare for your class, you’ve come to the right place!

I’d suggest you start with our summary page and then dig into more details. There are three ingredients to the age-old method we promote: observe, interpret, and apply.

When we study the Bible, we must first observe what is written. We must take note of the details and how they fit together. Then we interpret the text. We try to understand the meaning of the passage, and we search for the author’s main point. Finally, we apply the truth of the Bible. If we remain unchanged, our Bible study is incomplete.

An Example Class

Since the academic year usually lasts for about eight months, I’ve designed the class below to last from early September though the end of April, with some time off around the holidays. This long view will allow me to suggest a long book—Isaiah—for our study. (If you are designing your own class, you could choose a different long book or opt for several shorter books.)

The plan below begins with three weeks to do nothing but read through Isaiah as many times as possible. The Isaiah portion of many audio Bibles is just less than four hours. This means that an average reader should be able to read all of Isaiah three times during those three weeks in just 35 minutes per day. Rereading a book is the best way to understand its structure.

In your whole-book survey, put together a book overview. Try to outline the book as you go. These initial readings should not be passive!

At the end of the plan, I’ve scheduled some time for putting your thoughts together. In a high school or college class, your instructor might assign you a paper at the end of the term. This isn’t just busywork; writing or presenting your findings is a great way to help you process and organize all that you’ve learned. If you have a blog yourself, consider writing about your “class.” (Send us a link here at Knowable Word so we can read it!) You might even consider writing a guest post on this blog.

The Plan

Here’s the week-by-week schedule. Adopt and adapt and modify to fit your needs.

Aug 30–Sept 5: read Isaiah
Sept 6–12: read Isaiah
Sept 13–19: read Isaiah
Sept 20–26: Isaiah 1–2
Sept 27–Oct 3: Isaiah 3–5
Oct 4–10: Isaiah 6–8
Oct 11–17: Isaiah 9–10
Oct 18–24: Isaiah 11–13
Oct 25–31: Isaiah 14–16
Nov 1–7: Isaiah 17–19
Nov 8–14: Isaiah 20–22
Nov 15–21: Isaiah 23–24

Nov 22–28: Isaiah 25–26
Nov 29–Dec 5: Isaiah 27–28
Dec 6–12: Isaiah 29–30
Dec 13–19: Isaiah 31–33
Dec 20–26: break
Dec 27–Jan 2: break
Jan 3–9: Isaiah 34–35
Jan 10–16: Isaiah 36–37
Jan 17–23: Isaiah 38–39
Jan 24–30: Isaiah 40–41
Jan 31–Feb 6: Isaiah 42–43
Feb 7–13: Isaiah 44–45

Feb 14–20: Isaiah 46–47
Feb 21–27: Isaiah 48–49
Feb 28–Mar 6: Isaiah 50–52
Mar 7–13: Isaiah 53–55
Mar 14–20: Isaiah 56–57
Mar 21–27: Isaiah 58–59
Mar 28–Apr 3: Isaiah 60–62
Apr 4–10: Isaiah 63–64
Apr 11–17: 65–66
Apr 18–24: wrap up
Apr 25–May 1: wrap up

How Far You’ll Go

In a chaotic year, God is constant and sovereign. He has revealed himself in his word. Let’s take advantage of this time to draw closer to him.

If you give yourself to careful, regular Bible study over the next 35 weeks, imagine how much you’ll grow in your understanding! Imagine how much you’ll change!

How the Parable of the Ten Minas is Different Than the Parable of the Talents

August 7, 2020 By Peter Krol

Last week I observed a few things and asked a few questions about whether the parable of the ten minas (Luke 19:11-27) might have a different point than the parable of the talents (Matt 25:14-30). I’ve already discussed how Matthew’s parable fits into the context of the author’s larger argument. This week, I’ll walk through Luke’s train of thought to show how different his point is from Matthew’s.

I’ve already written on the main point of Luke’s gospel as a whole and on how to navigate its middle chapters (Luke 9:51-19:27). To save space here, I won’t repeat what I wrote there, but will assume you have caught up on that background.

By Andrey Mironov – Own work, CC BY-SA 4.0

Placement

The first thing I’ll point out is that the parable of the ten minas is the very last thing in Luke’s travel narrative. The very next episode has Jesus going up into Jerusalem on the back of a colt. So this parable concludes not only the fourth sub-section, which focuses on the timing of the kingdom—when will these things regarding the kingdom take place? It also concludes the entire travelogue. This parable is the capstone and climax of Luke’s meandering description of life in Jesus’ new kingdom.

The Question on the Table

In this fourth division of the travel narrative, the presenting question is “When will the kingdom of God come?” (Luke 17:20). And Jesus clearly responded that it “is in the midst of you” (Luke 17:21). I understand that the translation of that last phrase is hotly debated, but regardless of the variety of options, all suggest that the kingdom is here and now. It is tangible and present. Jesus goes on to suggest that, if you can’t see it now, you will not be able to see it in the future either (Luke 17:22). Though there are signs and suggestions for then (Luke 17:23-24), make absolutely sure you don’t miss the significance of what is taking place now (Luke 17:25).

So Jesus tells them how to prepare for it (Luke 18:1-8). He executes the admission and dismissal of its citizens (Luke 18:9-17). He paints a picture of the current behaviors of those who look ahead to eternal life (Luke 18:18-30).

So in short, Jesus acknowledges that there is surely something yet to come. But in this section of Luke, he resists the impulse to direct people’s gaze to the horizon. He’s redrawing their attention to the here and now.

A View of What’s Happening Today

Then in Luke 18:31, Jesus claims, on the way to Jerusalem, that “everything that is written about the Son of Man by the prophets will be accomplished.” This includes being delivered to the Gentiles, mocked, treated shamefully, spit upon, flogged, killed, and resurrected. The disciples simply can’t see it, however (Luke 18:34).

But a blind man can see it. Though his eyes cannot yet see, the eyes of his heart can see the Son of David (heir to the throne) passing by right in front of him (Luke 18:35-43). And astonishingly, Jericho’s chief tax collector wants to see it (Luke 19:3).

The sight of Jesus changes Zacchaeus forever. One greeting, a meal at his home, and a modicum of reflection was all he needed to turn his life around (Luke 19:8). This demonstration of repentance (compare with Luke 3:12-13) provokes Jesus to make a shocking declaration: “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost” (Luke 19:9-10).

Jesus spoke all about feasting with Abraham in the kingdom (Luke 13:28-30). Those who cannot recognize the master of the house of Israel will likewise go unrecognized by him (Luke 13:24-27). And here he is, in flesh and blood. He grants sight to the blind and calls Zacchaeus by name.

Here now is the “salvation” he’s been talking about through the entire book. That “salvation” is the fruit of the kingdom, which is currently present among them. The Son of Man seeks the lost, just like a shepherd with a lost sheep, a woman with a lost coin, and a father with a lost son (Luke 15:1-32). Now that salvation has come today on the unlikeliest of candidates. That fact is what spurs the people’s anticipation that the kingdom of God will appear when Jesus gets to Jerusalem (Luke 19:11).

The air is electric, and energy is at an all-time high. They wonder if this is it, if this is what they’ve been waiting for. If salvation is really present, right in front of them, embodied as a rabbi from Nazareth who has an awful lot to say about the way things ought to be.

The Prophets

And let’s not forget what the prophets had to say about this moment in history. Jesus said the prophets would be fulfilled as he came to Jerusalem (Luke 18:31).

“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap…
“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.”
Malachi 3:1-5

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey…
“My anger is hot against the shepherds,
and I will punish the leaders;
for the Lord of hosts cares for his flock, the house of Judah,
and will make them like his majestic steed in battle.
“I will strengthen the house of Judah,
and I will save the house of Joseph.
I will bring them back because I have compassion on them,
and they shall be as though I had not rejected them,
for I am the Lord their God and I will answer them.
Zechariah 9:9-10:12

So when Luke brings the travel narrative to an end by having Jesus tell a parable about a God, the divine King, returning to inspect his people and temple to bring judgment on the shepherds of Israel—the words are loaded with centuries of anticipation. Who can stand before him when he appears?

It is no coincidence that the first thing Jesus does in Jerusalem is inspect the temple (Luke 19:45-46).

Judgment Falls on This Generation

Luke has spared no expense to tell Theophilus that Jesus sat in judgment over his contemporary generation of Jewish leadership. He pronounces judgment on them time and again. This judgment is something in the future, yet to come. But it will not be long. It will take place within the current generation’s lifetime (Luke 11:49-51; 12:42-48; 13:3, 5, 9, 28, 34-35).

Subsequent to the parable of the minas, Jesus will continue presenting himself in the spirit and power of the prophets, proclaiming condemnation on the corrupt shepherds of Israel (Luke 19:41-44; 21:32). Like Jeremiah, he weeps over the fate of his generation. Like Isaiah, he describes political and social upheaval by means of apocalyptic language and cosmic metaphors.

Conclusion

So where does this data lead? I believe we have good reason to read the parable of the talents primarily as a description of the judgment that will take place at Jesus’ second coming (“That day”: Matt 24:36-25:46). The parable of the talents seems to direct our attention to “that day,” when humanity will be sorted for either eternal punishment or eternal life (Matt 25:46).

But the parable of the ten minas hits much closer. In context, it appears that Jesus speaks primarily of his first coming and what is about to happen to and through him at Jerusalem. The reckoning has come for the Jewish nation and its leaders. Those who have been serving faithfully, and who recognize their master, will be rewarded with cities (Luke 19:17-18). Those who have not, and who do not, will either have their deposit taken from them (Luke 19:24) or face the executioner’s sword (Luke 19:27).

For those reading this who are immigrants to the covenants of promise (Gentiles) and not natural-born citizens (Jews): Do not become proud. For if God was willing to wipe out a generation to make room for the Gentiles to enter, will he not do the same thing with another generation who presumes upon his kindness and drifts from loyalty to him (Rom 11:17-24)? Though the parable speaks primarily about something that’s already occurred (Jesus’ first coming), it still has serious and sobering ramifications for those who would serve the King in any generation.

Ignoring Context Can Lead to Heresy

August 3, 2020 By Ryan Higginbottom

Reading the Bible in its proper context is so important that I (apparently) cannot stop writing about it. I’ve explained the dangers of ignoring context, and I’ve shown that we can still share Scripture responsibly.

I know I am arguing for a more difficult path. Verse-of-the-day calendars are easier and more inspiring. Studying the Bible takes work.

I hear other objections too. For example, it’s possible to conclude something true from the Bible despite missing a verse’s context. What’s the big deal? Only a real stick-in-the-mud would get worked up about this, right?

Accidental Truths

In our Context Matters series, we have tackled passages where the popular interpretation can be found in the Bible, just not (as we argue) from that passage.

Many people take the “where two or three are gathered in my name” verse as a promise by Jesus to be present with a small group of his followers when they seek him. In fact, God promises in many places never to leave his children, but this passage is about church leadership and the removal of a member.

So, it is possible to arrive at a legitimate destination through less-than-careful means. But this should make us praise God for his grace, not continue on in recklessness.

We Broadcast Our Method

When we share portions of the Bible with others, we are not only sharing our conclusions. We are sharing our method. We are teaching people how to use God’s holy word.

So, when we pluck out a verse and tack it to our email signatures, we’re modeling this behavior. We’re encouraging onlookers to use the Bible in this à la carte way. If we inspire people to walk blindfolded, some of them just might do so on a cliff. And quickly.

You might not see the effects first-hand. But using Bible verses out of context can have damnable consequences.

An Example: Jehovah’s Witnesses

Jehovah’s Witnesses differ from Christians in important doctrinal matters, some of which are the direct result of ignoring Scriptural context.

This article is not intended to be a complete refutation of Jehovah’s Witness theology, so we will look at just two examples.

Is Jesus Almighty God?

Jehovah’s Witnesses agree that Jesus is the Son of God but do not believe that he is God Almighty. Here is one of their arguments.

Jesus’ early followers did not view him as being equal to Almighty God. For example, the apostle Paul wrote that after Jesus was resurrected, God “exalted him [Jesus] to a superior position.” Obviously, Paul did not believe that Jesus was Almighty God. Otherwise, how could God exalt Jesus to a superior position?

As with many other doctrines, this interpretation depends in part on the translation Jehovah’s Witnesses use. A more common way to translate the relevant phrase in Philippians 2:9 is “God has highly exalted him.” But even if we put this quibble aside, we reach quite a different conclusion when we consider this passage in context.

Paul writes that Jesus “was in the form of God” but “did not count equality with God a thing to be grasped” (Phil 2:6). Instead, he “emptied himself,” “being born in the likeness of men” (Phil 2:7). So, Jesus refused to grasp his God-nature tightly, and as a humble servant he took on human nature.

Paul is not making an argument against the divine nature of Jesus in Philippians 2. He is showing that the sacrificial love he urges was demonstrated by God himself in the incarnation and life of Jesus.

An Ethical Example

In addition to theological matters, Jehovah’s Witnesses also play fast and loose with Scripture when it comes to ethical considerations. Consider the following argument they make for why they do not go to war.

Jesus’ disciples obey his command to be “no part of the world” by remaining strictly neutral in political matters. (John 17:16) They do not protest against military actions or interfere with those who choose to serve in the armed forces.

A quick look at the verse in question reveals that Jesus is giving a description, not a command. His disciples are “not of the world, just as [he is] not of the world” (John 17:16).

Further, Jesus is not praying that his disciples would stay out of political matters. In the previous breath, Jesus asks his Father, “I do not ask that you take them out of the world, but that you keep them from the evil one” (John 17:15). Just two verses later, Jesus prays, “As you sent me into the world, so I have sent them into the world” (John 17:18). Jesus wants his disciples in the world, but protected.

It is not my goal to argue anything specific about politics. I simply observe that, while making their argument, Jehovah’s Witnesses yank this phrase entirely out of its context.

Context Matters

It might seem bold or encouraging to share a Bible verse out of context with your followers or friends on social media.

Please remember: There’s a better way! You are not only sharing God’s word, you’re showing others how to handle it. And handling the Bible out of context is a dangerous business, potentially leading to heresy and hell itself.

Can there be any doubt that context matters?

The Reckoning of the Minas

July 31, 2020 By Peter Krol

Have you heard the parable of the ten minas (Luke 19:11-27)? It’s sort of the creepy, leering uncle to the parable of the talents (Matthew 25:14-30). I say that because it seems sensible enough for the most part, but it has those quirky parts that would never make it into the children’s Bibles.

But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.
Luke 19:27

For the bulk of my Bible-reading life, I’ve assumed the parable of the minas was just a repetition of the parable of the talents that somehow lost a few things in transmission. It has ten servants instead of three. Each is given one coin, instead of differing amounts. And, of course, those citizens don’t want the guy to be their king, so he has them executed.

But for a number of years now, I’ve argued that we ought to understand such parallel passages on their own, within their own context. Perhaps these two parables really have different things to say to different audiences. So in my current study of Luke, I gave this one a fresh shot.

The Question of When

And now I arrive at my second assumption with respect to this parable. Because of my first assumption (that it’s basically the same as the parable of the talents), I’ve always assumed that it speaks of Jesus’ second coming and the future judgment of humanity.

A nobleman went into a far country to receive for himself a kingdom and then return.
Luke 19:12

It seems so self-evident:

As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.
Luke 19:11

They supposed the kingdom of God was to appear immediately, and they were mistaken. So he tells them this parable to inform them of the great delay that must take place before his return. Easy peasy.

But hold on. Luke doesn’t say that they were mistaken. He doesn’t say, either, that Jesus aims to correct them. What if he told the parable not to correct their mistake, but to affirm the fact that they’ve finally started listening to him (see, for example, Luke 17:21)? Maybe it’s not the timing of the kingdom that they’re wrong about, but the nature of it. That, in other words, though it will appear immediately, it will not bring good news for most of them. The time has arrived for a reckoning.

Help from the Context

From the first phrase of Luke 19:11, we must ask: “What things did they hear, which prompted their enthusiasm for the kingdom’s appearance when he got to Jerusalem?” And we get much help in the immediate proximity. Check out Luke 19:9-10.

And we also ought to ask: When did Jesus, and the original audience to this parable, expect this severe reckoning to take place? What exactly is he describing by telling a story about a great king returning home to check on his appointed servants? We get much help in the succeeding vicinity. Check out Luke 19:41-44.

At this point in Luke’s gospel, Jesus has—yet again!—just reminded his disciples why he is going up to Jerusalem (and Luke has spent 10 chapters describing that single-minded journey):

See, we are going up to Jerusalem, and everything written about the Son of Man by the prophets will be accomplished.
Luke 18:31

So what did the prophets have to say about this arrival in Jerusalem? And how does the parable of the ten minas connect with what those prophets had to say? Help is available, especially in Malachi 3:1-5 and Zechariah 9:9-10:12.

Your Turn

I’ll leave it there for now, so you can examine the text yourself and consider these questions. Hopefully I’ll get to write more on it next week, after you’ve had time to ponder the matter.

The Danger of an Open Bible

July 22, 2020 By Peter Krol

Jared Olivetti has an intriguing piece at Gentle Reformation, where he reflects on how dangerous it can be for people to read their Bibles the wrong way.

When Jesus and Satan had their showdown in the wilderness, what was the Enemy’s great tactic? To quote, misquote, and under-quote God’s Word, giving his lies the appearance of evil (don’t all the best lies do that?). Every great heretic in the history of the church has been an expert in the Bible and has used the Bible to do terrible things. An open Bible is a dangerous thing. More specifically, poor Bible reading is dangerous Bible reading. In all seriousness, consider how many people have been horribly abused with the Bible.
We certainly don’t have the option of not reading or preaching the Bible! But this is a double-edged sword…and just as I wouldn’t want you swinging a sword around without learning how to use it first, Jesus wants you to read and to read well.

I particularly appreciate his concern with the danger of Bible dissection:

…to read with dissection is to read the Bible with a microscope, to read atomistically, on the most minute level possible. This happens when we read without any sense of the context, just waiting for a verse to jump out at us. And when said verse does jump, we make it our verse for the day (or, worse, our “life-verse”), never bothering to wonder what the author intended to say, what the first audience thought, or how it fits into the whole scope of the Bible. This is the instagram way of reading the Bible.

Check it out!

Can You Trust Your Bible Study if You Don’t Know Hebrew and Greek?

July 8, 2020 By Peter Krol

Tommy Keene has a fabulous piece at his blog entitled “How do I do good exegesis if I don’t know Hebrew or Greek?” Perhaps you’ve been plagued by this question, wondering how far English translations can really take you.

This uncertainty causes some people to question any conclusion drawn from a Bible translation whatsoever. And it causes others to do foolish things when they use original language tools without knowledge of those original languages (for an example, see my post on how a little Greek can be a big distraction).

But it doesn’t have to be this way. Keene proposes an utterly sensible way forward. Here’s a taste:

Let’s say that you want to do some serious exegetical work on a passage of Scripture–perhaps you need to write an exegetical paper, or you’re running this week’s Bible Study, or counseling a client through a trauma, or answering your friend’s very specific and theological questions in a coffee shop–but you don’t know the original languages and therefore feel some lack of confidence when it comes to explaining what the biblical text really means.
Can you deeply and analytically study and reflect on a text of Scripture without making use of the original languages, and if so, how?
The question is particularly important if you’ve already been convinced, as I’ve argued previously, that you shouldn’t make definitive conclusions based on the original languages if you don’t possess a working knowledge of them. The present post began as a kind-of appendix to that argument, but on further reflection deserves a series itself.
“So I shouldn’t come to definitive exegetical conclusions from the Hebrew and Greek if I don’t know the original languages?” one might respond. “If that’s the case, is it still possible for me to mount an exegetical case for my position, and if so, how do I do that?”
The short answer: yes it’s very much possible, but it is vitally important that you account for the limitations of working with the text “in translation.” If you want to properly exegete a passage without the evidence provided by the Hebrew and Greek, you need to (1) trust a native language translation while simultaneously (2) being perpetually aware of its limitations.

The rest of this piece is well worth your time.

Check it out!

The Dangerous Consequences of Ignoring Context

July 6, 2020 By Ryan Higginbottom

Perhaps you’ve read a post or two on this blog stressing the importance of Biblical context. You may have seen a whole catalog of articles showing how familiar verses and phrases may not carry the meanings intended by those who splash them on coffee cups and t-shirts.

Yes, context matters. We won’t tire of repeating this key to interpreting the Bible because ignoring context is not just misguided, it is dangerous.

We Miss the Truth

The obvious danger of neglecting context is that we lose the truth. But we dare not forget how devastating a loss this is. What do we have if we don’t have Biblical truth? We are a parched, dusty land with no hope of rain.

Context drives interpretation. So when we pluck out individual verses we have no chance of arriving at a proper understanding.

In the best situations, this leads to a true teaching through a bad process. (See here for an example.) In the worst cases, we end up with damnable heresy.

We Disrespect God

Imagine writing a letter to a dear friend. You haven’t been in touch for months, so your words stretch into the thousands. You write about children and parents, work and health, joys and sorrows.

Later you learn that your friend lifted one sentence from this letter and posted it on social media. Your friend gave you credit, and the quote didn’t make you look bad, but the meaning is gone. How would this make you feel?

Despite our best intentions, misusing someone’s words always disrespects the author.

God gave us his word to read as 66 books under one cover. When we discount Biblical context, we not only disrespect the original authors, we put ourselves above the Scriptures, insisting we know better how to present it than God himself.

Though perhaps distasteful, we need to name this error accurately. It is arrogance. And God does not think highly of the arrogant (see James 4:1–10, especially James 4:6).

We Mislead Our Neighbors

As Christians we are called to love our neighbors as ourselves, and part of this calling is pointing our neighbors toward God through Jesus Christ.

Whenever we rip verses from their Biblical context and slap them on hats or bumper stickers or (gulp!) church signs, we’re telling our neighbors that this is a proper way to handle God’s word. We’re encouraging them to pick and choose what seems good or inspirational from the Bible.

This misleads our neighbors about the nature of both the Bible and God himself, and it may encourage them in error.

The Bible in Context

Now that I’ve shown how delightful a companion I’d be on your next trip to a Christian bookstore, let me reassure you.

I’m not saying we need to quote the whole Bible or nothing. There are plenty of ways to share powerful, helpful passages of Scripture with a friend or neighbor while still respecting the context of those passages. (I will share some of my suggestions on this in my next post.) I am urging, however, that we must be careful.

God’s word brings us joy and encouragement and comfort. But it is a serious, weighty, and holy matter to have and communicate the very words of God.

After all, context matters.

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We Need Humility to Study the Bible

May 11, 2020 By Ryan Higginbottom

A man lacking humility will want nothing to do with the Bible.

Perhaps that’s obvious, but it’s worth repeating. Our pride lurks in the shadows, ready to spew lies about our independence, our capability, and the fact that we’re not really so bad after all.

In fact, we are finite and fallible, with hearts full of corruption and self absorption. How could we possibly know about a holy God? How could we begin to approach him?

The very existence of the Bible should fill us with gratitude. How wonderful that God has made himself known! It should also kindle humility within us—we need him to reach to us because we could never reach him ourselves.

Humility must be the beginning—indeed, the ongoing foundation—of Bible study. But it is also necessary in each stage along the way.

Humility in Observation

Familiarity is a great enemy of observation—when we think we already know a passage, our hearts cool and our eyes glaze. We think that we have noticed everything before, that we have already wrung out the sponge. And since observation gathers the wood for the fire of interpretation and application, this strain of pride can blunt the force of God’s powerful word.

Familiarity is an avenue for pride, but it may also be a fact. Some Bible passages come up frequently! So how do we cultivate humility in observation?

We may need to prevent ourselves from getting comfortable. We can turn to different translations of the Bible. We might also consider different Bible formats (audio, print, digital, reader’s versions) to see a passage with fresh eyes.

Humility in Interpretation

All Christians come from certain traditions and perspectives, even if we don’t recognize it. (As they say, a fish might not describe itself as “wet.”) As a result, we might find ourselves in a rut, drawing on a narrow interpretive framework to answer important questions.

This is precisely the problem that fueled the explosive conflict between the Italian astronomer Galileo Galilei and the Catholic church in the early 1600s. Based on his astronomical observations, Galileo promoted a heliocentric (sun at the center) model of the solar system. The church opposed this view based on Biblical texts that seemed consistent with a geocentric (Earth at the center) model. The church could not fathom that Galileo’s scientific perspective could be reconciled with the Bible, so he was accused of heresy and lived the end of his life under house arrest.

One of the best ways to cultivate interpretive humility is to reject our cozy Biblical echo chambers. It is easy to think we’re always right when no one ever disagrees! There is great value in joining a Bible study group with Christians of different ages, ethnicities, traditions, and genders. We can also seek out diversity in the books we read and the sermons we download.

Humility in Application

Humility is the basis of all application. If we see no need to change, we won’t.

Those who would be humble appliers of the Bible must be courageous, because this humility requires a terrifying prayer: God, please show me my sin. Bring people and situations into my life that show me my need to change.

Bigger Than You

Humility does not demand that we belittle ourselves or our contributions. We are not called to deny the gifts or talents that God has given.

We are called, however, to seek the Lord first and love him most. Humility follows naturally when we focus less on ourselves and more on God and his plan for the world and our neighbors.

And with this preparation, we will be more faithful students of God’s word.

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