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Hebrews: God has Spoken by his Son Whose Work is Finished

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Hebrews appears to have been a sermon that was transcribed and then circulated in letter form. This theory explains not only the strange opening—with no greeting or identification of the sender—but also the regular alternation between exposition and application, and the label “word of exhortation” used in the appended postscript (Heb 13:22, phrase also occurs in Acts 13:15). Depending on your pace, you can read the whole book out loud in 45 to 60 minutes, which is a reasonable duration for a sermon. Reading the book with a view toward its live, public delivery helps us to grasp its organization and intentions.

Photo by Kristina Paparo on Unsplash

Literary Markers

While it’s not difficult to recognize large cohesive blocks within Hebrews, it is notoriously difficult to nail down the precise beginnings and endings of the sections. I believe this is because of the nature of spoken communication. When a discourse is meant more for the ear than the eye, the transitions will naturally be more audible than visible. They won’t appear in sharp pronouncements, but will normally sound quite transitional. That makes it difficult to know whether those transitional statements belong with the previous section or the following section, as they serve as bridges between both.*

To give a few examples:

  • Heb 1:4 transitions from the prologue by introducing the first topic of Jesus’ more excellent name making him superior to angels. But it is only the final clause in the run-on sentence that begins at Heb 1:1, so Heb 1:1-4 naturally gets put together when we outline the book.
  • Heb 2:17-18 both concludes the previous section (“therefore”) and introduces the idea the Jesus has become a merciful and faithful high priest, which becomes the topic of the next section.
  • Heb 5:9-10 again concludes the previous section, while simultaneously introducing the next topic, broken into three parts: Jesus is perfect, the source of eternal salvation, and a Melchizedekan high priest.

I’ll explain the sermon’s flow of thought further in the walkthrough below, but the remaining transitional statements are found in Heb 10:36-39 and Heb 12:12-13. When the book is read out loud, it is easier to hear how those transitional statements are woven right into the conclusion of the previous section, while also introducing new ideas that get explained further in the following section.

Heb 13:20-21 then concludes the sermon, and Heb 13:22-25 serves as a written note to accompany the transcription.

Thesis

Like any good public lecture, the main thesis comes right at the beginning (Heb 1:1-4). Stripping all the dependent clauses away yields the following as the sentence’s essential grammar: “…God has spoken to us by his Son…who…sat down.” There have been many ways God has spoken before now. But now he has spoken by his radiant, appointed, powerful, and purifying Son. And that Son has now sat down at God’s right hand to rule, as the rest of his work is done. God has spoken. Through this Son. Whose first phase of work is now complete.

That is the big idea of this sermon. There are many reasons to listen to this Son. There are many competing voices that may tempt you to listen to them. But his work is finished in a way that the work of the other voices can never be. Implicitly: Do not reject him who is speaking to you.

Walkthrough

The argument of this sermon is both extraordinary and extraordinarily complex, so I wish to do it justice but will only have the space to use the broadest of strokes. The main thing we ought to see (or hear, if you can read it aloud) is how the transitional statements introduce the main topics. The following exposition then takes up those topics, nearly every time, in reverse order.

Having stated the thesis (that God has spoken to us by his Son who sat down), the preacher’s first explanatory point is that Jesus has become superior to the angels because he’s inherited a more excellent name. In this first point, he does us the kindness of taking his two matters in order. First, Jesus is superior to the angels (Heb 1:5-14). Second, his name is more excellent than theirs (Heb 2:5-18). Between those two expositions is the first point of application: Pay closer attention (Heb 2:1-4)!

The next transitional statement (Heb 2:17-18) takes things in a new direction: Jesus had to become a merciful and faithful high priest. Now the preacher begins his pattern of addressing the subpoints in reverse order. First, Jesus is a faithful high priest, greater than Moses and Joshua (Heb 3:1-4:14). Second, Jesus is a merciful high priest, very much like the Aaronic high priests (Heb 4:15-5:10).

Next transition (Heb 5:9-10): Being made perfect, he became a source of eternal salvation, being designated a high priest after the order of Melchizedek. Before he can really tackle this material, though, he must offer the second application: You have stopped hearing and doing (Heb 5:11-6:20). But then he explains his ideas in reverse order. First, Jesus’ priesthood is in the order of Melchizedek (Heb 7:1-28); he is a better priest. Second, Jesus’ priesthood brings eternal savation (Heb 8:1-9:28); he offers a better covenant in a better tabernacle. Third, Jesus’ priesthood is perfect (Heb 10:1-18); he offers a better sacrifice. This section closes with the third application: Keep helping one another to both hear and do (Heb 10:19-39, this application was previewed in Heb 3:12-13).

Next transition (Heb 10:36-39): You have need of endurance, and we are of those who have faith. He now goes into great detail showing us what faith looks like (Heb 11:1-40) and calling us to run with endurance as we consider the one who endured on our behalf (Heb 12:1-13).

Transition to sermon’s last main section (Heb 12:12-13), which is all application: Straighten that which has grown crooked or lame. Do this first in your walk with God (Heb 12:14-29). Understand how your vertical perspective affects your horizontal relationships (Heb 13:1-6). Then you can straighten out your walk with other people (Heb 13:7-19).

In the sermon’s conclusion (Heb 13:20-21), the preacher return’s to his opening thesis to drive it home. God has spoken in his Son by raising him from the dead. Because the first phase of his work is finished, he may now equip you with everything good that you may do his will. Those who listen to him will be pleasing in God’s sight.

Finally, a personal note has been appended to the sermon, giving a brief update on Timothy’s status and sending greetings from and for the brethren.

Conclusion

Though the argument of Hebrews may appear to meander at times according to the preacher’s stream of consciousness, the transitional statements, and the repetition of key words from those statements in the following section, do illuminate the path he wishes us to follow. Amid the exquisite detail and theology of this masterpiece, let us pay much closer attention to the one who is speaking, that we might keep helping one another to believe and do his word. For the long haul. Forever.

Interpretive Outline

Thesis: God spoke in a Son who sat down – Heb 1:1-4

  1. The Son is superior to angels on account of his more excellent name – Heb 1:4-2:18
    • Transition – Heb 1:4
    • Superior to angels – Heb 1:5-14
      • Application: Pay closer attention! – Heb 2:1-4
    • More excellent name – Heb 2:5-18
  2. The Son is a merciful and faithful high priest – Heb 2:17-5:10
    • Transition – Heb 2:17-18
    • Faithful high priest – Heb 3:1-4:14
    • Merciful high priest – Heb 4:15-5:10
  3. The perfect, Melchizedekan Son brings eternal salvation – Heb 5:9-10:39
    • Transition – Heb 5:9-10
    • Application: You have stopped hearing and doing – Heb 5:11-6:20
      • Melchizedekan priesthood – Heb 7:1-28
      • Eternal salvation – Heb 8:1-9:28
      • Perfection – Heb 10:1-18
    • Application: Keep helping one another to hear and do – Heb 10:19-39
  4. The Son calls us to endurance and faith – Heb 10:36-12:13
    • Transition – Heb 10:36-39
    • Faith – Heb 11:1-40
    • Endurance – Heb 12:1-13
  5. Application: Straighten your walks with God and with people – Heb 12:12-13:19
    1. Transition – Heb 12:12-13
    2. Walk with God – Heb 12:14-29
    3. Connection between walks with God and with people – Heb 13:1-6
    4. Walk with people – Heb 13:7-19

Conclusion: May the one who spoke through his Son now equip you to please him – Heb 13:20-21

Postscript: Bear with this word of exhortation! – Heb 13:22-25

*This insight, and therefore much of my outline of Hebrews, is indebted to the keen observations of Albert Vanhoye in his Structure and Message of the Epistle to the Hebrews (affiliate link).

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

Reading the Bible Today Without Losing the Benefits of Reading Like the Ancients

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I haven’t read Reading the New Testament as Christian Scripture, but I appreciated this interview with its authors. In it, they speak of some of the differences between how we read the Bible today and how the ancients used to read it. We’ve certainly made many great gains in our understanding. But there remain some strengths of yesteryear we ought to be careful not to lose.

Every culture and age has particular insights and blind spots. This applies to biblical interpretation as well. In the West we’re a few hundred years into particular modes and habits of reading the Bible, what we can call modernist hermeneutics. Modernist hermeneutics serve us well in providing a depth of historical background, insights from literary analysis, and a focus on hearing the human author’s intent. But modern approaches to interpreting the Bible often fail to read theologically, canonically, and tropologically (for moral formation). Believing interpreters will also seek to interpret the Bible in these latter ways, but the modern hermeneutical commitments are ironically contrary to these good reading habits.

Premodern interpreters operated with different priorities and sensibilities when reading Scripture. Theological, moral formative, intra-canonical, devotional, and homiletical interpretations were seen as primary and ultimate because this is why God has given Scripture to his people—to shape us to be like him, to be holy as he is holy.

Check it out!

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Does Proverbs Over-Promise?

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Jim Davis has a brief but wonderful piece on this crucial question: “Does the Book of Proverbs Over-Promise?” Proverbs appears to offer extensive assurance of health and wealth, which some have taken almost as an assurance that we can manipulate God. In response, many others make the error of claiming that proverbs offer not promises but only probabilities.

Davis navigates this unfortunate state of affairs with a level-headed approach to the text.

To say the Proverbs are probabilities (rather than promises) is not false. It’s partially true. The sober, the cool-tempered, and the diligent will usually experience health and wealth more than the drunkard, the hot-tempered, and the lazy.

But only seeing the Proverbs as probabilities for wise decision-making minimizes what God wants for his people. He’s calling us closer to him. The conditions to these statements are that we trust in the Lord (3:5), fear the Lord (3:7), and honor the Lord (3:9). If they were merely probabilities for right living, why link them in any way to our relationship with God?

I’ve reflected on this very question myself on a few occasions. And Davis’s piece is worth your time as you consider it further.

Check it out!

What Does “All Israel Will Be Saved” Mean?

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In Romans 11:26, Paul makes a statement that has baffled interpreters for generations: “And in this way all Israel will be saved.” New Testament professor Jared Compton has attempted to explain the key phrase, “all Israel will be saved,” in this brief piece.

Compton approaches the topic through a series of four interpretive questions:

  1. What does he mean by “saved”?
  2. What does he mean by “Israel”?
  3. What does he mean by “all”?
  4. What does he mean by “will be”?

To be frank, I would probably disagree with Compton’s answers to a few of these questions. But I’m eager to link to his article anyway because he models some excellent Bible study skills in the process of seeking to answer his (insightful) questions. He engages with the text. He observes carefully. He reckons with the context of Paul’s argument in the chapter and this section of Romans.

Even if I might disagree with a few of the answers, based on further observation and investigation of the same text, I have much trust that Compton would be a fellow with whom one could have a productive debate on such things. One who isn’t committed to a particular theology despite the text, but one who may arrive at a set of theological conclusions precisely because of the text. I am happy to send you his way to consider his careful handling of this challenging topic.

Check it out!

Context Matters: We Bless You in the Name of the Lord

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Perhaps you’ve heard it as a greeting or call to worship: “The blessing of the Lord be upon you! We bless you in the name of the Lord!” (Ps 129:8). Or if you haven’t heard it in such a setting, I suspect it is not difficult to imagine hearing it in such a setting. A simple internet search takes me quickly to a slide with this verse superimposed over a pastoral background image.

Now while it is fully consistent with scripture to pronounce God’s blessing on God’s people, this particular blessing comes in a rather unexpected setting. If we read the Bible’s poetry as we read other poetry and not as a fishing hole for motivational sentiment, we’ll see that some familiar expressions take on a deeper meaning than we originally thought.

The Blessing

Of course, the Bible often tells us of God blessing his people, even from the very beginning (Gen 1:28). He commands the high priest of Israel to pronounce his blessing (Num 6:22-27). In their lowest moments, the people long for this very blessing (Ps 80:3, 7, 19). The apostles often conclude their letters with such words of blessing (e.g. 2 Cor 13:14).

So the pronouncement of a blessing, either in greeting or as a call to worship, is a right and proper thing to do. But let’s not allow that fact to prevent us from reading Scripture as coherent literary texts. Let’s not ignore the context.

Psalm 129

Psalms 120-134 are a collection of “songs of ascents,” which pilgrims to religious feasts may have sung on their climb to Jerusalem for national feasts. As one of those poems, Psalm 129 meditates on the lives on those pilgrims who have suffered under deep affliction. This affliction seems incongruent with the life of blessing promised in Yahweh’s covenant. “Greatly have they afflicted me from my youth, yet they have not prevailed against me” (Ps 129:2).

Ps 129:4 is the turning point, where the poet remembers Yahweh’s righteousness, which requires him to fight back against wicked oppressors. The rest of the poem pronounces not blessings, but curses on those who would dare oppress Yahweh’s people. “May all who hate Zion be put to shame and turned backward!” (Ps 129:5).

And observe the entirety of Ps 129:8: The final curse is that, regarding these oppressors, nobody will ever look upon them and pronounce Yahweh’s blessing on them.

Nor do those who pass by say,
‘The blessing of Yahweh be upon you!
We bless you in the name of Yahweh!’

Conclusion

The irony of the greeting-card use of Ps 129:8 is that the statement “We bless you in the name of the Lord” is the very thing the poet does not want people to say. He wants those who hate God’s people to go without hearing such words or receiving such a blessing. And when we ignore the context, perhaps we fail to grasp the profound point that there is a time and a place not to bless. Instead, we can set our hope in the Lord Jesus to show up once again and set right everything that has gone wrong.

For more examples of why context matters, click here.

The Argument of Hebrews 3:1-6

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I appreciate Mike Leake’s reflection on Hebrews 3:1-6, where he walks through the passage’s argument in plain language. Take a gander.

When I read Hebrews 3:1-6 I tend to get that glazed over look on my face. It’s not that I don’t understand the words or even the structure of the sentences. The overall point is pretty simple; namely, Jesus is greater than Moses. But when I’ve read it I’ve always felt like I was missing something.

Why is the author of Hebrews telling us this? How does this serve his argument? I know that Jesus is better than Moses, but what is all this talk about building a house?

Check it out!

Discourse Analysis of the New Testament Writings: Profitably Intense

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Discourse Anaylsis of the New Testament Writings, edited by Todd A. Scacewater, is an ambitious text that seeks to explain the structure and chief arguments of every book of the New Testament. I am grateful to Fontes Press for a complimentary copy given in exchange for an honest review.

Each book of the New Testament gets a chapter, where the contributor seeks to map out that book’s structure and chief arguments. Before doing so, however, each contributor takes a few pages to describe their methodology for “discourse analysis” (which is essentially the process of mapping out a book’s structure and chief arguments). A variety of contributors employ a variety of analytical methods, though many of them overlap, sharing the same theoretical influences.

But will this book help the ordinary believer in their Bible study?

Assessment

For many years, I have enthusiastically commended David Dorsey’s Literary Structure of the Old Testament as providing much help with the literary structures of every book of the Old Testament. I have long hoped for a companion volume to recommend that does a similar thing for the New Testament. Does Scacewater’s edition fulfill that role?

Yes and no.

Yes, it does complement Dorsey’s work — in that I can and will regularly reference this book when I seek to get a broad overview of an NT book. There is much insight here worth gleaning, and this book is well crafted to encourage us readers to dive back into the Scripture ourselves and continue to observe, observe, observe.

But sadly, no, it doesn’t complement Dorsey’s work — in that this book is clearly written with a strongly academic audience in mind. Dorsey is academically robust, yet still comprehensible to average Bible students. But the contributors to Scacewater’s work use a very high degree of technical terminology, both theological and grammatical, without defining terms. Many of them quote the Greek NT text without translating it. And they presume a high degree of background knowledge in the field of discourse analysis.

Therefore, I am happy to recommend this book as worthy of your time if you’re wishing to work hard and be stretched far. For a sample, see this reflection on the state of structural studies stimulated for me by the chapter on John’s gospel. But for most folks seeking to study the Scriptures, I will not be recommending this book as a matter of routine.

Finally, I’ll mention that one of the book’s endorsers, Stephen E. Runge, wrote of the varied approaches to discourse analysis demonstrated from chapter to chapter: “Some succeed more than others.” I heartily agree. Some of the contributions are not as clear as they could be in presenting a clear argument or distinct structure for some of the NT books. I found some others not especially helpful. But I find the chapters on the following NT books particularly strong and insightful: Matthew, Mark, Luke, John, Romans, Ephesians, Colossians, Hebrews, James, and 1 Peter. I would more quickly recommend Discourse Analysis to someone seeking help with one of those particular books. (And in the interest of full disclosure: I have not yet finished reading the book. I’ve made it through 1 Peter and believe that has given me enough exposure to write an accurate review. As I finish the remaining chapters, I may add to the list in this paragraph.)

You can find Discourse Analysis of the New Testament Writings on Amazon or directly through Fontes Press.

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Identifying Behemoth and Leviathan in the Book of Job

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Kevin (2007), Creative Commons

Kevin (2007), Creative Commons

In Job 40-41, God introduces Job to two new characters. Behemoth is a powerful beast with strong legs (Job 40:16), a stiff tail (Job 40:17), and a carefree riverside existence (Job 40:20-23). Leviathan dwells in the sea (Job 41:1, 7), breathes fire (Job 41:18-21), and crushes hunters (Job 41:25-29). Who are these two creatures?

  • I grew up hearing that these chapters prove both 1) the existence of dinosaurs, and 2) the co-habitation of humans with them. The Bible shows that archaeology and paleontology are worthwhile pursuits. Hurrah!
  • Later I discovered that many interpreters in church history have considered Behemoth and Leviathan to be poetic exaggerations of the hippopotamus and the crocodile. Some translations even footnote the titles as such (for example, NASB, NRSV).

Both identifications miss the point of the text. Take note of God’s train of thought over both of his speeches:

Job, you’ll never understand the behavior of mountain goats or ostriches. And you will never domesticate the lion, the wild ox, or the war-horse. Stop justifying yourself…And by the way, you can’t control the hippo or crocodile, either. But I can.

That one certainly doesn’t work. The dinosaur interpretation does a little better:

Job, you’ll never understand the behavior of mountain goats or ostriches. And you will never domesticate the lion, the wild ox, or the war-horse. Stop justifying yourself…And by the way, you can’t control these two dinosaurs, either. But I can.

Both interpretations, however, miss a few key facts:

  1. God’s first speech covers the entire natural creation (Job 38:4). Reading from the beginning, you’ll notice a remarkable similarity to the order of things in Genesis 1. The resemblance is complete enough not to warrant revisiting the created order in the second speech.
  2. The main question in God’s second speech is whether Job can not merely be angry at his suffering but actually bring it to an end (Job 40:9-13). If so, that would justify Job’s putting God in the wrong and saving himself from his own situation (Job 40:8, 14). Of course, Behemoth and Leviathan show this idea to be ludicrous.
  3. Job’s final response comes from a completely blown mind. “You can do all things…No purpose of yours can be thwarted…I have uttered what I did not understand…Now my eye sees you…I despise myself…” (Job 42:1-6).

The second speech advances the first, giving Job (and us) a picture of God’s supreme control, not only over the natural creation, but even over supernatural suffering and evil. Behemoth and Leviathan represent these things in Job’s life. Unlike Job, God can, in fact, bring suffering and evil to an end. Satan could not snap a thread of Job’s garment without God’s explicit permission (Job 1:12, 2:6). And Satan cannot resist the snapping of his own neck if God wills it.

Let him who made [Behemoth] bring near his sword! (Job 40:19)

Who then is he who can stand before me? Who has first given to me, that I should repay him? Whatever is under the whole heaven is mine. (Job 41:10-11)

God gives Job a taste of this power when he brings Job’s earthly suffering to an end (Job 42:12-17). And when God gives Job exactly twice what he lost (compare with Job 1:2-3), he plays the part of a thief who must repay double (Ex 22:7-9). Not that God is a thief, mind you; but he takes the place of a thief along with his blame.

Sort of like another divine warrior who had power to bind Satan (Mark 3:27) and triumph over the rulers and authorities through the cross (Col 2:13-15). And he did it, playing the part of a thief (Mark 15:27). He will one day destroy every ferocious beast (Rev 19:20-21), Satan (Rev 20:9-10), and death itself (Rev 20:14).

When Paul runs out of words to describe God’s unsearchable justice and unfathomable wisdom, he turns to the speech about Leviathan in Job 41 (Romans 11:33-36). Paul must have realized that speech was getting at something bigger than hippos and crocodiles.

Job, you’ll never understand the behavior of mountain goats or ostriches. And you will never domesticate the lion, the wild ox, or the war-horse. Stop justifying yourself…And by the way, you can’t ever bring your suffering to an end. But I can.

Why God Speaks to Job Twice

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Behold, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but I will proceed no further. (Job 40:4-5)

With these famous words and a pregnant hand-to-mouth gesture, Job begins backing away from the God of all creation. In severe suffering, Job has accused God of doing wrong and of remaining silent. But God arrives, speaking out of the whirlwind, to put Job in his place. Job 38:1-39:30 records God’s first speech, recounting the wildness, inscrutability, and uncontrollable power of God’s creation. Duly humbled, Job tries to slink away like an amateur diver whose loosely tied trunks slipped off at surface impact.

But God will have nothing of the sort. “Oh no, you don’t. I’m not done with you yet”:

Then the LORD answered Job out of the whirlwind and said: “Dress for action like a man; I will question you, and you make it known to me.” (Job 40:6-7)

Thus begins a second tirade from the LORD against his servant Job (Job 40:6-41:34), whom God will coerce into speaking one last time (Job 42:1-6).

Why? Why the second speech from God? Why isn’t God willing to let it go when Job humbles himself?

Comparing Job’s Responses

Undoubtedly, Job’s first response (Job 40:3-5) is one of humility and self-degradation. “I am small…I’m shutting up now…” But Christopher Ash observes that Job says nothing about God. While God’s first speech properly demotes Job’s self-esteem, it does not yet promote God’s gargantuan superiority.

In other words, Job has justified himself (Job 31:1-40) and not God (Job 16:7-17); this is Elihu’s chief critique (Job 32:2). And God must get Job not only to stop justifying himself but also to begin justifying God.

So Job releases his self-justification after God’s first speech. But it’s not until after the second speech that he confesses God “can do all things” (Job 42:2a), no purpose of his “can be thwarted” (Job 42:2b), and that “I had heard of you by the hearing of the ear, but now my eye sees you” (Job 42:5).

How does God get him there?

Comparing God’s Speeches

God’s first speech focuses on the natural creation. It begins with an obvious question: “Where were you when I laid the foundation of the earth?” (Job 38:4). It continues with a tour of the heavens and the earth (Job 38:5-38). And it ends with a litany of wild creatures beyond Job’s capacity either to understand or to domesticate: lion, raven, mountain goat, wild donkey, wild ox, ostrich, war-horse, hawk (Job 38:39-39:30). In conclusion, God identifies Job as a faultfinder and dares him to justify himself any further (Job 40:1-2).

Seeing his minuscule role in the natural creation, Job properly humbles himself and shuts up (Job 40:3-5).

But God’s second speech must blow Job’s mind even further, and to do so it focuses on the supernatural creation. If Job is to begin justifying God, he must clearly see that he’ll never see clearly. Though he knows how much it hurts to suffer, he’ll never know why God would appoint such suffering in the lives of his beloved people. In short, God must appear bigger, more powerful, and more mysterious than ever before.

So God’s second speech targets the heart of the matter:

Have you an arm like God, and can you thunder with a voice like his? Adorn yourself with majesty…Pour out the overflowings of your anger…Look on everyone who is proud and bring him low and tread down the wicked where they stand. Hide them all in the dust together; bind their faces in the world below. Then will I acknowledge to you that your own right hand can save you.” (Job 40:9-14)

In other words: “Can you do more than get angry at suffering and evil, Job? Can you actually bring them to an end?”

jaci XIII (2010), Creative Commons

jaci XIII (2010), Creative Commons

He follows up with two case studies, Behemoth (Job 40:15-24) and Leviathan (Job 41:1-34). These ancient but legendary storybook creatures poetically embody all that is wrong with the world and with Job’s life. They seem tame (Job 40:20-23), but really are not (Job 40:24). They will not play nice (Job 41:1-9). They cannot be defeated (Job 41:12-34).

Such is the problem of evil. It will not go away, and Satan ever wanders to and fro looking for someone to devour (Job 1:6-12, 2:1-7). Job can do nothing about this. Not ever. “No one is so fierce that he dares to stir [Leviathan] up” (Job 41:10a).

But someone else can. God asks, “Who then is he who can stand before me?” (Job 41:10b).

And this God will send his Son to wage war on the beast from the land and the beast from the sea (Rev 13). He is called Faithful and True, and in righteousness he judges and wages war (Rev 19:11). He will finally capture these beasts and hurl them into the lake of fire (Rev 19:20-21), along with both Satan (Rev 20:10) and death itself (Rev 20:14).

Please remain steadfast in Christ and persevere to the end, Job (James 5:11). God will bring a day with no tears or death, no mourning, nor crying, nor pain (Rev 21:4). Come quickly, Lord Jesus.

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Tips for Interpreting Old Testament Narrative

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Colin Adams offers 10 tips for interpreting Old Testament narratives.

  1. Try and grasp the overall point of the book.
  2. Read in big chunks – narrative often tells you ‘a little, in a lot.’
  3. Narratives tell you what happened, not what SHOULD have happened.
  4. OT narrative is first and foremost about God: his holiness, grace, salvation and justice.
  5. Moralise…but not too much.
  6. Repetition is a clue to what the passage is about.
  7. Don’t get bogged down in what the narrative DOESN’T tell you.
  8. Place names and people names are always important.
  9. When the writer’s “point of view” is revealed, you’ve just found gold.
  10. The New Testament ultimately fulfills whatever narrative you are in and is the supreme ‘commentary’ on your passage.

He illustrates each point briefly from the book of 2 Samuel. Check it out!