Interpretation | Knowable Word

How Jesus Read the Old Testament

March 26, 2014 By Peter Krol

Jesus read and studied the Bible, just as you and I do. He observed, interpreted, and applied the main points of each passage, just as you and I work to do.

One difference between Jesus and us, however, is that Jesus knew the entire Old Testament was written both to him and about him.

Nick Batzig, writing at the Alliance of Confessing Evangelicals, lists 10 implications of this fact in his recent article “How Did Jesus Read the Old Testament?” Batzig admits these are not the only 10 implications, but they get us started.

Jesus understood that the entire Old Testament revealed that He would be the law-keeping Redeemer of His people.
Jesus understood that all the promises of God were made to Him–first and foremost–as the Son of Abraham and Son of David.
Jesus understood that the Old Testament spoke preeminently of His own sufferings and glories (1 Peter 1:10-12), as revealed by His Spirit through the prophets.
Jesus understood that the Old Testament saints were not–first and foremost–examples of moral uprightness for fallen sinners to emulate, but were themselves sinners who were looking forward to Him by faith (Heb. 11).
Jesus understood that all the Old Testament types, shadows and symbols pointed to some aspect of His saving work or benefits.
Jesus understood that every prophecy was about Him.
Jesus understood that He was the True Israel, who came to recapitulate Israel’s history for the redemption of His people.
Jesus understood that His ministry was to be one of proclaiming the Kingdom of God and the Good News of redemption to hopeless and helpless sinners.
Jesus understood that all the festivals and feasts in the Old Testament were pointing forward to what He would accomplish in the work of redemption.
Jesus understood that marriage was ordained at creation in order for Him to have a spiritual bride in the church that He would redeem.

This man, Jesus, understood the fulness of God’s revelation, and he bore the weight of fulfilling it. He did it so we might know him and have eternal life.

Batzig’s article explains each point in further detail. I commend it to you that you might grow in amazement and thanks for your marvelous Redeemer and King.

Check it out!

What Frozen Taught Me about Bible Study

February 7, 2014 By Peter Krol

I’ve seen this movie a million times. Not this exact film, of course, but many like it. O Disney, how you love your clichés; let me count the ways:

Cutting edge, beautiful animation? Check.
Pleasantly catchy tunes? Check.
Adventurous young princess pushing boundaries? Check.
Handsome young feller rolling over for his sweet crush? Check.
Skin-deep, feelings-driven love at first sight? Check.
Confusing this love with “true love”? Check.
Promises of gooey sentimentality? Check.
Look inside, find yourself, break free, follow your heart, “Let It Go”? Check. Check. Check. Check. Check.

The movie’s action turns on the declaration that “only an act of true love can thaw a frozen heart.” Upon hearing such drivel, I begin preparing an agenda for discussion. I think, My daughter—mesmerized by her first theatrical experience—must learn to see through these lies. I’m glad we came, for it will be a good exercise in discernment.

However, something shifted. I need to see the movie again to remember exactly when and how it shifted, but the shift was clear. The seeds of drivel sown throughout the movie never bore fruit. In fact, those seeds were trampled on, dug up, and burned in the fire (or should I say frostbitten and discarded?).

Everything got turned on its head and flipped around, such that infatuation proved unsatisfying, self-indulgence had to cease, and true love required personal sacrifice.

Now here is something to celebrate.

What did this movie teach me about Bible study?

I could write about the Bible’s message of true love—the sacrifice of the only innocent one, who thaws our frozen hearts and restores us into God’s royal family—but I don’t want to give away any detailed plot spoilers from the movie. (I recommend this excellent reflection on Frozen by my friend Sarah Monticue.)

I could write about the bankruptcy of self-actualization, but it’s way too easy a target.

Instead, I’ll write about how Frozen reminded me not to presume an interpretation simply because I’ve observed something familiar.

The clichés were familiar. The message was familiar. The cinematic devices were familiar. The movie’s direction seemed familiar.

This familiarity led me to presume the movie’s main point. I was preparing to rebut the message of inward sovereignty and misdirected authenticity. But if I had stopped watching and hearing, I could have missed the film’s true intention.

So it is with the Bible. The more we read and study, the more likely we are to find ourselves in familiar territory.

And such familiarity comes at great risk. We presume to know what we’re reading. “I know that story,” “I’ll skim the part I’ve been through before,” and “I understand this; it’s time to move on” all put us in danger of missing the point. And since the point is to know Jesus better, I presume we won’t want to miss the point.

“Therefore we must pay much closer attention to what we have heard, lest we drift away from it” (Heb 2:1, ESV).

How can we become better observers?

I notice this danger when I read emails or blogs or books that quote Scripture. I often skip the quotation (since I’m familiar with the Bible already) and dedicate my attention to what’s new (what this person wrote about the quote). The more I notice myself doing it, the more I realize the frequency with which I do it.

And I’ve realized that I do it in my Bible reading as well. As soon as I hit the familiar parts, I fly through them to get to something more innovative and exciting.

We must be aware of this tendency so we can resist it. Let’s master observation so we can perpetually build on what we know, but without presuming that there’s nothing more to learn. Let’s learn not only to see but to observe.

One thing that helps me to fight deadening familiarity is to read a different translation each year. Also, I like switching Bibles from time to time, so a familiar text isn’t on the same part of the page. But not everyone is like me. What do you find helpful in resisting familiarity and presumption in Bible study?

Perhaps you find my advice a bit cold, as though I would prefer unfamiliarity over familiarity. Please know that I’m arguing not for ignorance but for careful observation.

And, well, the cold never bothered me anyway.

The Feeding of 5,000 According to Mark

February 3, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Mark’s account. I’ll start wide before zooming in on the passage.

The Book

In one sense, Mark’s Gospel is the simplest Gospel. It’s the shortest. It’s a to-the-point Gospel. It’s a matter-of-fact Gospel.

Sean MacEntee (2011), Creative Commons

In Mark, there’s much more doing than teaching, which is great for those readers who find Jesus’ teaching confusing. The action comes fast (notice the repetition of “immediately” in Mark 1:10, 12, 18, 20, 21, 23, 28, 29, 30, etc.) and hard (people respond strongly: Mark 1:20, 26, 27, 28, 45, etc.).

In another sense, however, Mark is challenging to interpret because he does more showing than telling. His rarely states his point explicitly. For example, compare Mark 8:14-21 with Matthew 16:5-12. Matthew and Mark tell of the same conversation, but only Matthew writes a narrative conclusion for the episode (Matt 16:12). Mark leaves the narrative open, and we must infer Mark’s conclusion from the context and flow of thought.

Mark sneaks his points into the order of events far more subtly than the other Gospel writers do. Interestingly, however, Mark’s versions of parallel episodes usually have more narrative detail than either Matthew or Luke. For example, Matthew and Luke each take only 8 verses to recount the feeding of the 5,000, but Mark stretches the tale to 15 verses. (John gives it 64 verses, but remember that much of that is dedicated to the debate surrounding Jesus’ identity. The feeding itself gets 14 verses in John’s account.)

My point is this: When Matthew, Luke, or John have a point to make, they usually say it. When Mark has a point to make, he prefers to show it.

The Structure

Mark structures his action-oriented Gospel around the works of Jesus. In the first half of the book, those works involve healing and calling disciples. In the second half, they involve preparing for his death (and, of course, dying).

Early on, Jesus calls four disciples and heals four people (Mark 1:16-2:12). Then he calls one and heals one (Mark 2:13-3:12). Along the way, he establishes his authority over sickness, the Sabbath, the unclean spirits, the forgiveness of sin, and the Jewish traditions.

Then he appoints 12 apostles, redefines his family, and praises those who show faith (Mark 3:13-6:6). He shows what sort of people—those of faith—will comprise his new kingdom.

Then he sends out his duly appointed kingdom representatives. When they return, they struggle to keep the faith they began with, but Jesus will not let them go. He can heal their blindness and make them useful in his kingdom (Mark 6:7-8:30).

Once they get it (Mark 8:29: “You are the Christ”), Mark launches into Part 2 of the book, designed to show them—and us—what sort of Christ Jesus is. This Messiah will usher in God’s new kingdom by his death; his followers must also trod the way of the cross as they come after him.

Here’s an outline:

Introduction: the Kingdom’s call is to repent and believe the gospel—Mark 1:1-15

I. Establishing the Kingdom—Mark 1-8

A. Jesus establishes his authority—Mark 1:16-3:12

B. Jesus assembles his new people—Mark 3:13-6:6

C. Jesus help his people understand his authority—Mark 6:7-8:30

II. Securing the Kingdom—Mark 9-26

A. Jesus prepares to die, calling his followers to die as well—Mark 8:31-10:52

B. Jesus’ kingdom will displace Israel’s kingdom—Mark 11:1-14:11

C. Jesus dies and is crowned king—Mark 14:12-16:20

The Feeding

The feeding of 5,000 occurs in Mark 6:30-44. The disciples are fresh off a successful preaching tour, packed with exorcisms and miracles of healing (Mark 6:12-13), and they’re exhausted (Mark 6:31). Readers sense a hint of doom, however, as they remember the fate of last one to preach God’s word powerfully (Mark 6:14-29). Will these twelve apostles likewise donate their heads to the hors d’oeuvre platter?

Jesus already gave them the key to his kingdom: “If anyone has ears to hear, let him hear…Pay attention to what you hear: With the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away” (Mark 4:23-25, ESV). They must listen and respond with faith. If they have ears to hear, they will be given more. If they stop listening, they’ll lose whatever momentum they once had. Such is how the kingdom works.

So they go off with Jesus to find a quiet rest (Mark 6:32), but many recognize them and run to meet them (Mark 6:33).

Jesus has compassion for those who seek him. Sheep in need of a shepherd win his heart every time (Mark 6:34). But those who don’t think they need shepherding should be wary.

The disciples endure the change of plans for a day, but by evening they’re ready to send folks away to buy their own food (Mark 6:35-36). Will the disciples pay attention to all Jesus has shown them about his kingdom authority? “You give them something to eat” (Mark 6:37).

Their answer: “Shall we go and buy 200 denarii worth of bread [everything we have] and give it to them to eat?” (Mark 6:37).

Uh oh. They’re in danger of losing what they had…

“How many loaves do you have? Go and see.” Jesus won’t make them into martyrs just yet. All he wants for now is the first five loaves and two fish (Mark 6:38).

Then Jesus shows his tremendous authority over the elements, commanding the sheep to sit in green grass (remember Psalm 23:1-2), dividing them into groups of hundreds and fifties (like Israel in Ex 18:25, etc.), blessing, breaking, and giving. Jesus gives and gives what he has until all eat and are satisfied. They end up with twelve baskets full of broken pieces (Mark 6:39-44).

The Section

The full beauty of Mark’s account lies in the flow of the entire section.

Jesus feeds a multitude (Mark 6:30-44), crosses the sea (Mark 6:45-52), corrects the Pharisees (Mark 7:1-23), dialogues about bread (Mark 7:24-30), and heals a sensory problem (Mark 7:31-37). The section climaxes with a confession of Jesus’ authority: “He has done all things well. He even makes the deaf hear and the mute speak” (Mark 7:37). Terrific, but can he work such miracles on the disciples?

Next, Jesus does it all again: feeding (Mark 8:1-9), crossing (Mark 8:10), correcting (Mark 8:11-13), dialoguing (Mark 8:14-21), and healing (Mark 8:22-26).

That last healing occurs in two stages (a picture of these two cycles of events in Mark 6-8) and results in the disciples finally understanding who Jesus is: “You are the Christ.”

Jesus healed their blindness! They’re not worthy of him, but he has kingly compassion anyway. What grace! Such grace will lead them to lay down their lives with him (Mark 8:31-37).

The Main Point

The point of the story (according to Mark) is this: When Jesus is your king, he will transform your selfish faithlessness into compassionate self-sacrifice.

It’s okay if you’re not perfectly selfless yet. It’s even okay if you don’t have as much compassion as Jesus has for his sheep. If you follow him, he’ll get you to where he wants you to be. He’ll give you the faith you need to lay down your life for him. His kingly authority is transformative.

The Feeding of 5,000 According to Luke

January 27, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Luke’s account. I’ll start wide before zooming in on the passage.

Ron Cogswell (2012), Creative Commons

The Book

Luke writes his Gospel to give an “orderly account” of “all that Jesus began to do and teach” so a man named Theophilus could be certain about what he had been taught (Luke 1:1-4, Acts 1:1-2).

A few themes distinguish Luke’s Gospel, especially in contrast to Matthew and Mark:

Jesus cares for the poor and marginalized of society.
Jesus receives Gentiles.
Jesus relies on and sends the Holy Spirit to carry out God’s work.
Much space is spent “on the way” to Jerusalem (Luke 9-19).

These themes are not absent from the other Gospels; they’re just given greater prominence in Luke.

The Structure

Luke orders his account of Jesus’ life around (primarily) geographic divisions:

Prologue: Jesus’ birth and preparation for ministry—Luke 1:1-4:13
Ministry in Galilee (northern Israel)—Luke 4:14-9:50
1. Summary scenes—Luke 4:14-37
2. First tour—Luke 4:38-7:50
3. Second tour—Luke 8:1-56
4. Third tour—Luke 9:1-50
Journey to Jerusalem—Luke 9:51-19:27
Final Week in Jerusalem—Luke 19:28-24:53

Because the feeding of the 5,000 occurs in Luke 9:10-17, this post will focus on the Galilean section of Luke.

Notice how Jesus’ ministry in Galilee unfolds. First, Jesus preaches the good news of the kingdom of God on his own, gathering his disciples along the way (Luke 4:43). Second, he proclaims the good news of the kingdom, being more intentional about incorporating his disciples in the work (Luke 8:1). Third, he gives the disciples much opportunity to do the work themselves under his oversight (Luke 9:2).

At the end of the section, however, they are unable to:

cast out a demon (Luke 9:40)
understand Jesus’ destiny (Luke 9:45)
become truly great (Luke 9:46-48)
distinguish enemies from friends (Luke 9:49-50)

These disciples must learn the way of the cross before they’ll be ready to build the Kingdom. So Jesus sets his face to go to Jerusalem (Luke 9:51), and the next 10 chapters illustrate Jesus’ immovable commitment to go and die for the sins of the people.

The Ministry

Before we look at the feeding episode in detail, we should understand Luke’s summary of the entire Galilean ministry. Luke’s introductory scene sets the stage for all that follows:

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luke 4:16-21, ESV)

Time slows as Luke draws out the tale: standing up, receiving the scroll, unrolling it, finding just the right spot, reading, rolling it up, handing it back, and sitting down. Eyes glued. Scripture fulfilled.

According to Luke, Jesus’ ministry is one of proclaiming good news to the poor. He brings liberty, sight, freedom, and favor to the captive, blind, oppressed, and miserable. Jesus chose that passage from Isaiah to describe his work. Luke chose that scene from Jesus’ life to describe God’s purpose in Christ.

Jesus’ work in Galilee—and his inclusion of the disciples in that work—is focused on bringing good news to the poor.

The Feeding

Like Matthew, Luke shows Jesus instructing the disciples in the preaching of the word of God (Luke 8:1-14). But Luke doesn’t focus on the word nearly as much as Matthew does. In the third Galilean tour, Luke gives a more complementary twofold commission “to proclaim the kingdom of God and to heal” (Luke 9:2).

As they proclaim and heal, the disciples must take no provisions. They must learn to rely on the hospitality of those who will receive the kingdom (Luke 9:3-6).

As they preach, Herod the tetrarch hears of it and feels some guilt over his oppression of the captive John (Luke 9:7-8). He wants to see Jesus (Luke 9:9), but not so he may worship him (Luke 23:8-11).

On their return from proclaiming and healing, the apostles make a report, and Jesus withdraws with them to Bethsaida (Luke 9:10). The crowds follow, and Jesus welcomes them. He again models for the disciples the twofold ministry: “He spoke to them of the kingdom of God and cured those who had need of healing” (Luke 9:11).

Though Luke’s account of the feeding is very similar to Matthew’s account, be careful not to sidetrack interpretation by harmonizing them. Notice a few subtle differences that highlight Luke’s unique purpose.

The disciples’ solution to overcrowding:

Matthew: “Send the crowds away to go into the villages and buy food for themselves” (Matt 14:15).
Luke: “Send the crowd away to go into the surrounding villages and countryside to find lodging and get provisions” (Luke 9:12).

Jesus’ alternative proposal:

Matthew: “They need not go away; you give them something to eat” (Matt 14:16).
Luke: “You give them something to eat” (Luke 9:13).

The disciples’ indignation:

Matthew: “We have only five loaves here and two fish” (Matt 14:17).
Luke: “We have no more than five loaves and two fish—unless we are to go and buy food for all these people” (Luke 9:13).

Jesus’ hospitality:

Matthew: “Then he ordered the crowds to sit down on the grass” (Matt 14:19).
Luke: “And he said to his disciples, ‘Have them sit down in groups of about fifty each‘” (Luke 9:14).

While Matthew’s account focuses on the crowd’s real need (not just food but the word of God), Luke’s account focuses on the idea of hospitality. The crowd needs not just food but lodging. The disciples are unwilling to be hosts for such a crowd. Jesus directly plays the role of host: speaking, instructing the disciples, and shepherding the people into smaller groups.

The Main Point

With the feeding of the 5,000, Luke isn’t focused on Jesus’ identity as the Son of God (as John is). He’s also not focused on training the disciples to preach the word (as Matthew is). He’s more interested in showing Jesus’ benevolent hospitality to the poor and hungry masses.

The point of the story is this: Jesus’ followers, on mission from their master, must learn not only to accept hospitality but give it in Jesus’ name. Such hospitality will be both lavish (Luke 9:17) and costly (Luke 9:13b). This good news of the kingdom is not only for the wealthy, the successful, the happy, the Jews. It’s for those who are down and out, oppressed, captive, blind, marginalized, and hungry. And the message of the Kingdom must be illustrated visibly by the Kingdom’s messengers.

Question: This week, how can you be lavishly hospitable to the poor who might be ready to follow Jesus?

The Feeding of 5,000 According to Matthew

January 20, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Matthew’s account. I’ll start wide before zooming in on the passage.

The Book

Matthew is not as overt in his purpose as John is (John 20:30-31), but he leaves colossal footprints while trekking through Jesus’ biography.

The Gospel opens with a genealogy connecting Jesus to Israel’s history, particularly through David and Abraham. Jesus’ birth fulfills God’s promise to be with his people (Matt 1:22-23), and his infancy recapitulates the experience of God’s people in Egypt (Matt 2:15). His baptism and temptation echo the Red Sea crossing and wilderness wanderings. Matthew wants us to think of the kingdom of Israel while he explains the kingdom of heaven.

Matthew’s connections to the kingdom of Israel are not always implicit, either; some could hardly be more direct. Matthew explicitly quotes the Old Testament 45 times, almost as many times as the other three Gospels combined (54).

The Speeches

Dan Paluska (2009), Creative Commons

But the frames and bars of Matthew’s work are the five main speeches of Jesus. In order for “God with us” (Matt 1:23) to become “I am with you always, to the end of the age” (Matt 28:20), Jesus must build his house (Matt 16:18). So each long speech covers an aspect of the kingdom of heaven, and Jesus’ followers can build the house according to the pattern shown them (Heb 8:5). Observe how Matthew concludes each speech with a bit of fanfare: “And when Jesus finished these sayings” (Matt 7:28), “When Jesus had finished instructing his twelve disciples” (Matt 11:1), and so on (Matt 13:53, 19:1, 26:1).

Kingdom Citizenship (Matt 5-7)
Kingdom Proclamation (Matt 10)
Kingdom Ministry (Matt 13)
Kingdom Community (Matt 18)
Kingdom Judgment (Matt 23-25)

The narrative sections between the speeches embody the kingdom principles from the prior speech and set the main characters up for the next speech.

So chapters 8 and 9 have Jesus bringing new citizens into the kingdom (speech #1) and so inspiring the disciples to proclaim this kingdom (speech #2).

Chapters 11 and 12 show Jesus proclaiming good news (speech #2) and evaluating various responses to the message (speech #3).

Chapters 14 to 17 picture Jesus’ on-the-job training sessions with his disciples. He must train them to minister the word (speech #3) and lead the new community that will result (speech #4). So in this section, the disciples truly get engaged in ministry. They no longer simply accompany Jesus; now they take part in the work. In other words, this section describes Jesus’ kingdom boot camp.

Chapters 19-22 crank up the relational tension as Jesus gets specific about who is in the kingdom (speech #4) and who is out (speech #5).

Chapters 26-28 narrate the greatest act of judgment (speech #5) on Jesus. But this section doesn’t drive ahead to another speech. Instead, it climaxes with an empty tomb, a conspiracy, and a divine person on a mountain top with a Grand Plan. The Word has become flesh, but he’s relocating his tabernacle and leaving behind a permanent house that will grow to fill the whole earth.

The Feeding

Now that we’ve seen the plan of the book, we’re ready to place the feeding of the 5,000 within the structure. The story comes in Matthew 14:13-21, at the beginning of ministry boot camp (Matt 14-17).

Jesus has already sent the disciples out with both authority to heal the sick and a mission to proclaim the kingdom of heaven (speech #2). He has taught them to focus their ministry on preaching the word of the kingdom and evaluating how people are responding to it (speech #3).

Then Jesus moves away from his hometown because they don’t receive the word with joy (Matt 13:53-58). Herod fears Jesus, for he had not received the word from the first messenger, John (Matt 14:1-12).

So Jesus withdraws from Herod to find others who will receive the word (Matt 14:13). In compassion, he heals the sick who come to him (Matt 14:14), and the fertile soil is ready for seed to be sown on it.

The disciples don’t see it, though. They believe that what the crowds really need is to be found in the surrounding villages (Matt 14:15). This place is desolate; the day is now over.

Jesus gives them a hint: “They need not go away; you give them something to eat” (Matt 14:16). In other words, “You have what they need!” So the disciples bring what they have, and Jesus gets everything in order (Matt 14:17-19a).

Observe carefully what happens next (Matt 14:19b):

Jesus looks up to heaven. (Hint, hint! Remember that kingdom up there that he’s been telling them about?)
Jesus says a blessing. (Remember that whole citizenship-in-the-kingdom thing from speech #1 in Matt 5:3-12? Perhaps they have some potential citizens right in front of them.)
Jesus breaks the loaves and gives them to the disciples (in contrast to John 6:11, where the disciples are not mentioned as middlemen).
The disciples, participating in Jesus’ kingdom work, give the loaves to the crowds.

All 5,000 men, plus women and children besides, eat and are satisfied. They take up 12 baskets full of the broken pieces left over (Matt 14:20-21). What Jesus gave the disciples was more than adequate; they simply needed to get engaged and distribute it broadly.

The Main Point

With the feeding of the 5,000, Matthew isn’t as focused on Jesus’ identity as John is (though Jesus’ identity is clearly in the background). Matthew is far more concerned with the disciples and their training in the ministry of the kingdom. Jesus is setting up a new Israel, a new kingdom, with these twelve disciples.

The point of the story is this: Jesus’ followers must learn to identify good soil when they see it, and upon seeing it, they must be ready to proclaim the word of the kingdom to hungry souls.

The lingering question at the end of the story is: Will they get it? Will they see the ministry of the kingdom not as something Jesus does alone, but as something he wants them to do with him?

If these questions will keep you awake tonight, check out the next story (Matt 14:22-33). Perhaps there’s a reason only Matthew mentions Peter’s request to join Jesus out on the water. It sure is a dumb idea, but Jesus encourages such initiative.

Question: How can you join Jesus in the ministry of his kingdom this week?

The Feeding of 5,000 According to John

January 13, 2014 By Peter Krol

Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack John’s account. I’ll start wide before zooming in on the passage.

The Book

John leaves no doubt about why he wrote his Gospel:

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:30-31, ESV)

John’s Gospel records numerous signs and their explanations. Many more signs could have been included, but John chose to report those that best fit his intentions: to show Jesus to be the Messiah (Hebrew for “Christ”), the Son of God, and to help people believe in Jesus and have life.

The Signs

John often refers to the signs generally. “These signs” catalogue a series of events that should lead people to consider Jesus’ identity:

“Many believed in his name when they saw the signs that he was doing” (John 2:23).
“No one can do these signs that you do unless God is with him” (John 3:2).
“When the Christ appears, will he do more signs than this man has done?” (John 7:31)
“John did no sign, but everything that John said about this man was true” (John 10:41). [Remember, John spoke of Jesus’ identity as the Lamb of God, who takes away the sin of the world (John 1:29).]

A few particular events are explicitly called “signs”:

Turning water into wine: “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory” (John 2:11).
Healing an official’s son: “This was now the second sign that Jesus did when he had come from Judea to Galilee” (John 4:54).
Feeding the 5,000: “When the people saw the sign that he had done, they said, ‘This is indeed the Prophet who is to come into the world!'” (John 6:14)
Healing a man born blind: “How can a man who is a sinner do such signs?” (John 9:16)
Raising Lazarus from the dead: “The reason why the crowd went to meet him was that they heard he had done this sign” (John 12:18).

Since these five miracles are labeled as “signs,” we can infer what other “signs” are included in John’s summary statement (John 20:31):

Making a lame man walk (John 5:1-9)
Walking on water (John 6:16-21)
Dying on the cross (John 3:14-15, 10:11, 12:23-36, 19:30-37)
Rising from the dead (John 2:18-22, 10:17-18, 20:26-29)

The Gospel of John focuses on these nine signposts and the discussions they generate about Jesus’ identity as God’s Messiah, his only beloved Son. Those who trust in Jesus find the life they’ve been looking for.

The Feeding

So when we read John 6, we should expect the text to explain Jesus’ role as Messiah. Like the other signs, the feeding of the 5,000 shows the way to eternal life. Let’s observe the text and make some connections.

James Cridland (2007), Creative Commons

A large crowd was following him because they saw the signs that he was doing on the sick (John 6:2). Passover—the great feast celebrating God’s mighty redemption of his people by substituting a spotless lamb (Ex 12:43-13:10)—was at hand (John 6:4). Salvation was in the air, and Jesus took advantage of the fact.

Jesus tested his disciples but knew exactly what he would do (John 6:5-7), just like God did with the Israelites in the wilderness (Deut 8:1-10).

Of the Gospels, only John mentions the little boy who provided the first five loaves and two fish (John 6:8-9). Many preachers today focus on the boy’s willingness to share his lunch, but the text focuses on Andrew’s disbelief that such scarcity of barley loaves could provide for a multitude. “What are they for so many?” Through Andrew’s words, the narrator sets the scene for an impossible promise to come true (Deut 8:8-9). Jesus is Jehovah-Jireh, the God who will provide.

Jesus directs the people to sit down in green pastures. He makes it so they will not want for food (John 6:10-11). The table has been prepared; goodness and mercy have followed them (Psalm 23:1-6).

Jesus tells his disciples to gather the remaining fragments so nothing may be lost, and the meal’s remnant fills twelve baskets (John 6:12-13). Could this be an echo of the OT prophetic books, where God promises to save a remnant of the twelve tribes of Israel through the hand of his ruler from Bethlehem (for example, Micah 5:1-9)?

Finally, when the people see the sign, they draw conclusions about Jesus’ identity as the Prophet foretold by Moses (John 6:14, Deut 18:15-22).

The Main Point

John goes on to draw further connections between Jesus and Moses, the giver of bread from heaven (John 6:32-33). And he explains the miracle in great detail. Just as Jesus distributes loaves for the life of the hungry crowd, so he will give his flesh for the life of the world (John 6:51).

The point is simple: Jesus is the very Messiah Israel has waited for.

He gives life. He saves. He blesses. He nourishes and comforts. He provides.

But most of all, he dies. For God’s precious people, life comes only when the Passover lamb dies. And of that butchered lamb, the innumerable crowds of the world can eat their fill, as much as they want.

Will you join the feast?

Your Method Shapes Your Bible Study

December 4, 2013 By Peter Krol

Recently, Aaron Armstrong at Blogging Theologically posted a short series about Bible study entitled “Getting Serious About Your Studies.” He focuses not so much on principles as tools, and you may find his recommendations helpful.

He concludes the series by reflecting on the crucial importance of our approach to the Bible. The results of our study are not arbitrary; our choices for how to read the Bible will affect what we end up seeing in the Bible.

Whether we realize it or not, we do this every time we pick up our Bible—and the rules and principles we hold to drastically affect what we believe the Bible says. For example:

Whether you believe pastoral ministry is for men only or is open to women as well stems from the interpretive decisions you make.

How you approach the “God-hates-yet-loves-sinners” paradox is heavily influenced by your hermeneutical approach.

How you understand the world to have come into being and how this world will end is drastically affected by the principles you use for interpreting the text.

It’s a good warning to give careful though to our methods.

Check it out!

7 Principles from Driscoll

November 13, 2013 By Peter Krol

Mark Driscoll recently posted 7 principles for interpreting the Bible.

Listen for the truth
Understand the context
Let Scripture interpret Scripture
Read from the text, not into it
Trust the clarity of Scripture
Recognize literal and figurative language
Handle interpretation disagreements wisely

For more explanation, check it out!

Don’t Miss Jesus in the New Testament

November 8, 2013 By Peter Krol

I once wrote about how to see Jesus in any Bible passage, where I focused on interpreting the Old Testament. I showed how Jesus’ words in Luke 24:46-47 provide a straightforward template through which we can interpret any Old Testament passage.

Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:46-47, ESV)

Every passage of Scripture reveals Jesus by explaining at least one of the following truths:

Truth #1: The Messiah would suffer (die)
Truth #2: The Messiah would rise from the dead.
Truth #3: We must repent of our sin and be forgiven.
Truth #4: This message—that the Messiah’s death and resurrection make forgiveness possible—must be proclaimed to all nations.

I’d like to add a brief word about interpreting the New Testament, because, astonishingly, we can often miss Jesus when we read it. Jesus’ four truths in Luke 24:46-47 apply just as much to the New Testament as to the Old Testament, and we miss the point when we miss the connection. Here are three examples.

1. All four Gospels magnify and climax on Jesus’ death and resurrection; they present Jesus as much more than a role model. Thus, Jesus’ healing miracles often show Jesus “trading places” with sufferers in order to save them (Matt 8:14-17); Jesus is not only an example of social justice but also a savior to the ostracized and the unjust.

2. Much of Acts and many epistles elaborate on how Jesus’ message is for all nations; since Jews and Gentiles were brought together in one body, any person of any gender, race, or class can freely receive Jesus’ forgiveness and unite with his body.

3. Instructional passages—like the fruit of the Spirit (Gal 5:16-26) or the love chapter (1 Cor 13)—don’t make us into more righteous, more acceptable, people; they show us what happens to people whose sins are forgiven because they have trusted in Christ.

As you interpret, don’t stop until you see Jesus in every passage.

Fight for the Main Point

October 18, 2013 By Peter Krol

The main points of the Bible are the ones worth fighting for. Often, however, Christians disagree over things other than the main points. And while we’re not wrong to draw conclusions about secondary, debatable, or implied points, such conclusions must never drown out the Bible’s main points.

Alex Indigo (2008), Creative Commons

The Pharisees demonstrate the problem. As the fundamentalists of their day, they cared about God’s truth. They wanted to glorify God and live lives pleasing to him. They passionately protected important doctrines, and they went to great lengths to win converts and change the world.

But in the process of remembering good things, they forgot the best things.

They attended Bible studies to improve their lives, but they didn’t embrace Life when God sent him (John 5:39-40).

They promoted God’s moral standards to a degenerate, fallen world, but they plotted harm on the day designed for doing good (Mark 3:1-6).

They put God first over every relationship, but they neglected God’s own wishes for human relationships (Matthew 15:3-6).

Sometimes Jesus condemns them for doing the wrong things, but sometimes he condemns them for neglecting the best things. Consider this judgement in Matthew 23:

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel! (Matt 23:23-24, ESV)

Notice that they should have continued tithing. They weren’t expected to exercise justice, mercy, or faithfulness instead of giving 10%. They were expected to exercise justice, mercy, and faithfulness in addition to it. They always drank skim milk, but then got caught eating too much ice cream.

Today, we likewise can get distracted from the Bible’s main points. The worst distractions are not bad things but good things. They’re not false teaching but true teaching. They’re not opposed to God’s kingdom but in favor of God’s kingdom. These distractions consist of things that should concern us, but they’re not the only things that should concern us. Nor are they the main things that should concern us. We should reserve plenty of bandwidth for the weightier matters.

For example, we study Genesis 1 and focus our discussion on the length or literalness of the days of creation. We spend so much time on the “what” that we forget to seek the “why,” and we mistakenly believe we know the “why” because we’ve discovered the “what.” We might get the “what” (“What is the length of each day?”), and we should try hard to get the “what.” But we must press on to get the “why” (“Why does the author tell the story of creation as a sequence of 7 days?”). We must not neglect the fact that God’s creative process sets the pattern for our lives on earth (Mark 10:6-9, 2 Cor 4:5-6, Heb 4:1-5). And we must not ignore Jesus—the creator, light, life, word, sustainer, ruler, subduer, multiplier, author of faith, image of the invisible God, and firstborn of all creation.

For another example, we study Hebrews 11 and trumpet the heroes of faith. And rightly so, as the text recounts their lives with much fanfare. But we must not miss the main point. It’s a faith hall of fame and not a works hall of fame. The point is not so much to show the greatness of these heroes as it is to show their smallness. We should fix our gaze on these heroes, but only as long as we keep Jesus in our field of vision. The heroes huddle around us, bearing witness to the real Hero, Jesus (Heb 12:1-2).

Finding a passage’s main point is hard work, but we must fight to get it. And once we’ve got it, we must fight to keep it.

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