Observation | Knowable Word

Two Kinds of Proof Texts

September 28, 2020 By Ryan Higginbottom

Any Christian article or book worth our attention will be faithful to God’s word. And one way that writers strive for that faithfulness is to quote and refer to the Bible.

These quotes and references are often called “proof texts.” For any reader of persuasive Christian writing, these are crucial elements of an argument. Proof texts are not mere sprinkles on the cupcake.

Two Different Flavors

Because the Observation-Interpretation-Application (OIA) framework offers a grid for all communication, it’s no surprise that it lends us a hand in this matter. Just as there are two ways to outline a Bible passage, proof texts also come in two varieties.

In observation proof texts, a writer refers to a verse or passage and the reader needs only to observe the Bible to verify that the text supports the point. For example, a writer might cite John 5:18 to help establish the claim that Jesus refers to God as his father.

When a writer uses interpretation proof texts, their reader must do some interpretive work with the verse or passage cited. In this category, a writer might refer to the parable of the prodigal son to support a statement about Jesus correcting the Pharisees’ notion of loving God.

Examples

These different kinds of proof texts show up in many varieties of Christian writing. Here are two examples.

The Heidelberg Catechism

Take a look at the sixth question and answer from the historic Heidelberg Catechism. (I have not included all of the catechism’s proof texts here.)

Q. Did God, then, create man so wicked and perverse?
A. No, on the contrary, God created man good[1] and in His image, that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.

The reference [1] points to Gen 1:31; this is an observation proof text, because that verse says that God called all that he created (including man) “good.” The reference [3] points to Eph 4:24; this is an interpretation proof text, because Paul is writing about repentance and putting on the new self, not (explicitly) the original creation of man. It takes some interpretive work to agree that the phrase “true righteousness and holiness” as used in Eph 4:24 is being used accurately and legitimately in the catechism.

The Meaning of Marriage

Here are additional examples from Tim Keller’s book The Meaning of Marriage.

Keller writes this when discussing the permanence of marriage.

The problem is not with marriage itself. According to Genesis 1 and 2, we were made for marriage, and marriage was made for us. Genesis 3 tells us that marriage, along with every other aspect of human life, has been broken because of sin. (Keller, page 44)

The references to the first three chapters of Genesis are interpretation proof texts. We cannot pluck the conclusions Keller asserts from the surface of those texts.

On the next page, however, when describing Jesus’s sacrifice, Keller writes this.

Jesus the Son, though equal with the Father, gave up his glory and took on our human nature (Philippians 2:5ff). (Keller, page 45)

This reference to the second chapter of Philippians is an observation proof text, because the words Keller writes come almost verbatim from those verses.

Associated Dangers

Knowing there are two different kinds of proof texts can help us discuss the dangers associated with each. The lines here are not always sharp and the categories are not always disjointed, but some distinctions can be helpful.

A common error when using an observation proof text is to miss the passage’s context. Most errors associated with context involve a quick, surface reading of the passage. But the obvious reading of a verse may not be the intended or accurate reading. (See this page for a multitude of examples.)

Interpretation proof texts are, unsurprisingly, prone to bad or incomplete interpretation. Sometimes writers assume too much of their readers; sometimes they simply misinterpret the Bible.

Neither type of proof text is inherently good or bad. And while neither type is better than the other, interpretation proof texts are the less stable of the two. They require more work and more care.

Conclusion

As we read Christian writing which attempts to persuade, let’s be aware of these two kinds of proof texts. We can often identify which type a writer is using by context clues.

When a writer uses an observation proof text, their claim should be easy to verify. Look up the reference, nod your head (hopefully), and move on. When the writer uses an interpretation proof text, we will need to do some interpretive work to see if their claim is supported by the text.

Knowing the distinction between these two kinds of proof texts won’t solve all our problems. This will help us to be better readers, able to know when (or if) a writer’s ideas square with God’s written revelation.

Disclosure: The Amazon links above are affiliate links, meaning that this website receives a small amount of money if you make a purchase after clicking one such link.

Why We Should be More Familiar with OT Sacrifices

September 25, 2020 By Peter Krol

For the first time in my life, I’ve been spending significant time studying the book of Leviticus. You know, that book you and I have always avoided, except perhaps for annual reading plans? It’s all been fulfilled by Jesus, so we don’t need to know it very well, right?

Let me share just a few highlights of the beginning of my study.

Leviticus 1-7 lists the regulations for five types of sacrifice, each of which has a different focus. The first type is the “burnt offering” (Lev 1), and the thing that distinguishes the burnt offering is that it is the only sacrifice where the entire corpse of the animal is consumed in the altar’s fire. Every other sacrifice has some portion reserved for priest or people to cook and eat.

In addition, the burnt offering is not directly connected with sin. I have tended to flatten my understanding of Old Testament sacrifices to little more than substitutionary payment for sin. And yet, the first type of sacrifice, the bread and butter of the Mosaic system, is not a payment for sin. It is the sacrifice someone would offer when they simply want to draw near to God and express their loyalty or praise to him (“vows or freewill offerings” – Lev 22:18). The burnt offering simply makes it possible for people to draw near to God in worship, offering oneself completely, leaving nothing out.

So why does this matter? How an Israelite would offer their burnt offering matters to God. Unless it is offered in the prescribed way, it will not be acceptable, a pleasing aroma (Lev 1:3, 9, 13, 17). And when we dig into the mechanics of bringing a burnt offering, fascinating things seep from the text’s pores. Notice how all of the following theological language has its roots in the burnt offering of Leviticus 1:

laying on of hands (Lev 1:4, 1 Tim 4:14)
acceptable worship (Lev 1:4, Heb 12:28)
atonement (Lev 1:4, Dan 9:24)
sprinkling of blood (Lev 1:5, 1 Pet 1:2)
washing with water (Lev 1:9, Eph 5:26)
turning to smoke (Lev 1:9, Rev 19:3)
consuming fire (Lev 1:9, Heb 12:29)

In addition, the metaphors “holy and acceptable (transformed) sacrifices” (Rom 12:1-2) and “fragrant offering, a sacrifice acceptable and pleasing to God” (Phil 4:18) all likely draw their word pictures from the burnt offering (and perhaps a few other types of sacrifice).

How does it deepen your thinking about such texts, when you start to see that ordination (1 Tim 4:14), marriage (Eph 5:26), or ministry philanthropy (Phil 4:18) are New Testament applications of the regulations for the levitical burnt offering?

I’m delighted to discover how richly rewarding it is to gain greater familiarity with these sacrificial rituals and with the text of Leviticus. Perhaps this will encourage you to take a closer look at this oft-neglected book as well.

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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!

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.

Literary Study Bible: Just Enough Help Without Distraction

May 1, 2020 By Peter Krol

Many study Bibles these days come with a whole lot of study and very little Bible. This is why we typically recommend them only as tools for research and not as personal Bibles. The temptation to rely on the notes is too challenging to overcome when the notes and comments dominate the page.

However, I’m pleased to introduce you to a resource that upends these tables: the ESV Literary Study Bible. This study Bible is almost all Bible, with just the right amount of nudging to assist your study. Though this resource has existed since 2007, Crossway just republished in in March 2020 with updating and fresh typesetting.

Why Another Study Bible?

There are so many study Bibles on the market. What might interest you in this one?

First, the thrust of this study Bible is the literary analysis of the Scripture. Precious few resources exist to help us understand the Bible as literature, and this one does just that quite well. There is very little comment on theological questions or matters of historical interest. You won’t find any word studies or interpretive debates here. What you will find instead is a brief literary analysis of every passage of the Bible. That is, instead of debating what the text means, the editors help you to see not only what is said but how it is said.

Second, the book introductions are fabulous. They provide some of the best book outlines I’ve seen in print. They also walk through the various literary devices and literary intentions of the book, setting readers up to study that book on their own.

Third, the commentary is brief. On average, each chapter of Scripture gets only one paragraph. And that commentary is placed before the text. The commentary’s chief purpose is to summarize the chapter and outline the literary genres and devices found within the text.

Fourth, the best part of this study Bible is that it never presents itself as having done your study for you. It clearly pushes the reader toward further study of the text. The introductions and commentary only nudge us in the right direction, expecting us to build on those observations as we pursue our study.

Weaknesses

This study Bible fills a particular niche (literary analysis), and thereby won’t provide you with a one-stop shop for Bible study.

Also, at times the literary analysis comes across as pedantic, offering many labels for various devices without ever advancing into the practical benefits of recognizing such devices. For example, in the Psalms, we confront an incessant repetition of the components of lament (cry to God, definition of the crisis, petition, statement of confidence in God, and vow to praise God). But at times these components are presented in such a dry, academic way, that we are never moved toward heartfelt lament along with the psalmist.

Conclusion

This study Bible will not help you with either interpretation or application. The help it provides stays exclusively in the realm of observation. And only a few parts of observation at that (structure and genre).

But such specialization enables this study Bible to do what it does with speed and efficiency, and then get out of the way. I happily recommend it to you.

You can see how the Literary Study Bible compares to other study Bibles, with respect to how they help or hinder OIA Bible study, in my study Bible buying guide.

Disclaimer #1: Crossway offered me a complementary copy of the Literary Study Bible in exchange for an honest review.

Disclaimer #2: Amazon links are affiliate links. Clicking them and making a purchase will provide a small commission to this blog at no extra cost to yourself.

Teach Bible Study to a 2-Year-Old

March 13, 2020 By Peter Krol

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

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

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

1. Read Scripture

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

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

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

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

2. Focus on observation

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

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

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

3. Ask basic questions

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

4. Take advantage of the “Why” phase

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

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

5. Ask leading questions

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

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

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

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

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

6. Give them Jesus

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

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

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

How to Navigate the Middle of Luke

February 21, 2020 By Peter Krol

Of the four New Testament gospels, Luke’s is the lengthiest. And in my opinion, the longest section within the book (Luke 9:51-19:27) is the most challenging to get through. It can feel aimless and meandering, almost as though Luke indulges his personal wanderlust without a clear purpose or organization.

Literary Stasis

At least his second volume, the book of Acts, can be organized according to travel sequences. The gospel moves out in waves from Jerusalem, into Judea, then Samaria, and then to the ends of the earth. And “the ends of the earth” section is commonly subdivided into Paul’s first, second, and third missionary journeys, with a voyage to Rome appended to the end.

But in Luke, Jesus simply commits himself to going to Jerusalem (Luke 9:51), and then he finally goes up to Jerusalem (Luke 19:28). And nothing really happens plot-wise in the intervening 10 chapters. There is a lot of talking and meandering, with occasional reminders that Jesus is “on the way.” But very few narrative events take place. And they are the sort of events that don’t typically show up on a summary timeline of the life of Christ.

There’s a funny thing about these 10 chapters. In a sense, Luke could have gone without them. Luke more or less puts Jesus into a literary stasis, frozen in the act of traveling toward Jerusalem (with almost no named stops along the way). And Luke’s overall themes could function without this part of the book. In Luke 1:1-4:13, Luke presents Jesus as, himself, the salvation of God. In Luke 4:14-9:50, Jesus proclaims the coming salvation of God through himself. And in Luke 19:28 to the end, Jesus goes and accomplishes the salvation of God. Luke could have jumped right from Luke 9:51 to Luke 19:28 without the intervening material, and the book would still have made sense.

The “parenthetical” nature of Luke 9:51-19:27 is so stark that commentators even have a label for it. They tend to call this section of Luke “The Travelogue” or “The Travel Narrative.”

What further sense can we make of this literary stasis?

Literary Divisions

It appears that Luke divides this large section into four sub-sections.* His literary signal, to show the beginning of a new sub-section, is a reminder that the plot is still frozen and Jesus is still “on the way” to Jerusalem.

When the days drew near for him to be taken up, he set his face to go to Jerusalem.
Luke 9:51

Now as they went on their way, Jesus entered a village.
Luke 10:38

He went on his way through towns and villages, teaching and journeying toward Jerusalem.
Luke 13:22

On the way to Jerusalem he was passing along between Samaria and Galilee.
Luke 17:11

In each case, Luke makes sure to remind us that Jesus is “on the way” to Jerusalem. And then, almost immediately, somebody asks Jesus a weighty question. And Luke spends the rest of the section showing us how Jesus answered the question.

So the pattern to mark each sub-section is as follows:

Luke reminds us that Jesus is on the way to Jerusalem.
Somebody asks a weighty question.
The following collection of scenes and dialogues answers the question.

For example, in the first section (Luke 9:51-10:37), James and John ask Jesus if he wants them to call down fire from heaven on an unresponsive village (Luke 9:54). Jesus rebukes them, and then he calls another disciple to “go and proclaim the kingdom of God” (Luke 9:60). The rest of the section describes the plan for such proclamation.

In the second section (Luke 10:38-13:21), Martha asks Jesus whether he cares that her sister has left her to serve alone (Luke 10:40). She asks Jesus to tell Mary to help her with the work. Jesus tells Martha that he absolutely cares about what Mary has done, and that Mary has actually chosen the better portion—to sit at his feet and grow closer to him. The rest of the section describes the process for such growth in the lives of those who will sit at Jesus’ feet. We get instruction about such practical topics as the Holy Spirit, prayer, tradition, money management, and repentance.

At the start of the third section (Luke 13:22-17:10), a random person asks Jesus if those who are saved will be few (Luke 13:23). Jesus acknowledges that they will, in fact, be few. And very many will strive to enter the kingdom but will find themselves weeping outside. The rest of the section shows a great concern for how many will get in and how many will be left out.

At the start of the fourth section (Luke 17:11-19:27), the Pharisees ask Jesus when the kingdom of God will come (Luke 17:20). Jesus claims that it has already arrived, but they are simply unable to recognize it for what it is. The rest of the section then describes how to recognize the kingdom, how it is already upon us, and how most Jews of that generation are just about out of time to enter it.

Summary

In summary, this lengthy section of Luke, this literary stasis, could be called “The Life of Discipleship.” This large section describes life in the kingdom of God, the life of those who would be his disciples. Luke freezes the plot to draw out the implications of what he’s told us so far in the book. What is Jesus really after? How would he describe the results he expects from his salvation? When does he expect things to play out? And what sort of people does he want his followers to be?

This lengthy section concerns four main topics:

How we must proclaim his kingdom (Luke 9:51-10:37)
How to grow as citizens of the kingdom (Luke 10:38-13:21)
Who is a true citizen, and who is not (Luke 13:22-17:10)
How to recognize that the kingdom has, in fact, come through Jesus (Luke 17:11-19:27)

Now that you grasp this skeleton, perhaps you can make more sense of the meandering parables and dialogues found there. We find some of Jesus’ most famous parables here (e.g. good Samaritan, lost sheep, prodigal son, Pharisee and tax collector, rich fool, and rich man and Lazarus). Perhaps you’ll grasp these parables—and other familiar texts—more clearly when you consider them within the context of their sub-section.

* For these structural insights, I am indebted to William Taylor’s marvelous two-volume study guide on Luke in the Read Mark Learn series (Christian Focus, 2016 & 2018).

Amazon links are affiliate links; clicking them and making a purchase will help us to indulge our wanderlust through the Bible.

Can You Identify This Quote from the Bible?

January 17, 2020 By Peter Krol

In my current readthrough of the Bible, I recently came upon this gem of a poem. In my experience, it’s not quoted very often by Christians. But it’s rather encouraging and beautiful, isn’t it?

I’ll write more about this poem next week. For now, let’s test your Bible literacy.

To the first person who comments below with the name of the biblical figure associated with these words (the person who wrote or spoke them), I will give an extra entry into the drawing for a reader’s Bible. In addition, I will give another entry to the first person who can identify the reference for the poem (book and chapter). If one person guesses both correctly, he or she will be given two entries.

Here’s an extra two chances for you to win this.

Just one caveat: You may not look it up. I want to know if you can guess this from memory. Of course, you could look it up and comment anyway to get the reward. And I’ll never know, but God will.

I’ll confirm if someone gets one of the answers right. That will make it easier for others to guess the second answer correctly.

Here is the poem.

“Agree with God, and be at peace;
thereby good will come to you.
Receive instruction from his mouth,
and lay up his words in your heart.
If you return to the Almighty you will be built up;
if you remove injustice far from your tents,
if you lay gold in the dust,
and gold of Ophir among the stones of the torrent-bed,
then the Almighty will be your gold
and your precious silver.
For then you will delight yourself in the Almighty
and lift up your face to God.
You will make your prayer to him, and he will hear you,
and you will pay your vows.
You will decide on a matter, and it will be established for you,
and light will shine on your ways.
For when they are humbled you say, ‘It is because of pride’;
but he saves the lowly.
He delivers even the one who is not innocent,
who will be delivered through the cleanness of your hands.”

The Structure of Luke’s Gospel

October 4, 2019 By Peter Krol

Luke wrote a two-volume history of the early Christian movement to Theophilus, a Roman official who likely had some role in Paul’s trial before Caesar. The charges against Paul guided Luke in his selection of themes, and led him to appeal to the Jews to turn around before their doom fell upon them.

So how does Luke structure his gospel? How does he arrange his material in order to persuade both the Romans to acquit Paul and the world (including Jews) to receive God’s salvation?

Major Divisions

Matthew uses five major speeches to shape his gospel. Mark uses disciples and predictions. John uses signs and conversations. But Luke’s primary mechanism for signaling literary divisions is his use of setting, especially geography.

After a short preface (Luke 1:1-4), Luke opens with a statement of time and place (Luke 1:5). Since he’s presenting an “orderly account” (Luke 1:3), he goes out of his way to refer to his sources and extensive research. So we ought to expect such organization to continue.

In Luke 4:14-15, Luke tells us that Jesus returned to Galilee, and he gives us a summary statement of Jesus’ work there (“he taught in their synagogues”). Such summary statements appear to serve as Luke’s main signals that a section is beginning or ending. And Jesus remains in Galilee until Luke 9:50.

In Luke 9:51, Jesus sets his face to go to Jerusalem. From here until Luke 19:27, Luke peppers his narrative with reminders that Jesus was “on the way” (Luke 10:38, 13:22, 17:11).¹

In Luke 19:28, Jesus finally goes up to Jerusalem, and he remains there until the end of the book.

So Luke’s geographical markers give us the following major divisions for the book:

Preface (Luke 1:1-4)
Groundwork for ministry (Luke 1:5-4:13)
Ministry in Galilee (Luke 4:14-9:50)
Ministry on the way to Jerusalem (Luke 9:51-19:27)
Ministry in Jerusalem (Luke 19:28-24:53)

Now Luke is a long book. Can we subdivide these major sections any further?

Luke 1:5-4:13

The early chapters begin with scenes that alternate between John and Jesus:

Prediction of John’s birth – Luke 1:5-25
- Prediction of Jesus’ birth – Luke 1:26-38
  - Celebration of the two coming children, who will bring salvation – Luke 1:39-56
John’s birth – Luke 1:57-80
- Jesus’ birth – Luke 2:1-20
  - Celebration of Jesus’ coming, which brings salvation – Luke 2:21-52

Then we get another major statement of setting (Luke 3:1-2) and another alternation between John and Jesus:

John’s baptism and credentials, preparing for the true son of God – Luke 3:3-20
- Jesus’ baptism and credentials as the Son of God – Luke 3:21-4:13

So Luke’s first major division has two subdivisions:

The salvation of God – Luke 1:5-2:52
The Son of God – Luke 3:1-4:13

Luke 4:14-9:50

I’m frankly uncertain regarding how to subdivide this section. I’ve come across two schemes that both make sense.

One framework divides the text thematically:

Jesus’ teaching – Luke 4:14-6:49
Jesus’ offer of salvation through faith – Luke 7:1-8:56
Jesus’ followers – Luke 9:1-50

This framework fits with the content of the material. The statement, “After he had finished all his sayings in the hearing of the people” (Luke 7:1), sure sounds like a concluding transition statement into a new section. And it’s exactly the sort of thing Luke would say to “order” his account. But there is no clearly corresponding transition statement at Luke 8:56 or Luke 9:1 to suggest a division there. But “faith” is certainly a major theme in chapters 7-8. And Luke 9 appears to switch topics.

So a second possible framework is worth considering:

Jesus’ first tour of Galilee – Luke 4:14-7:50
Jesus’ second tour of Galilee, with his disciples – Luke 8:1-56
Jesus’ third tour of Galilee, sending his disciples – Luke 9:1-50

The best evidence in favor of this framework is the presence of clearer literary signals in the text (Jesus’ “going out” or “sending out” at the beginning of each of the three sections). The downside to this framework is that it can be difficult to see a unified message in each of the sections.

So I prefer the first framework, but I could easily be persuaded to reconsider.

Luke 9:51-19:27

In this part of the book, it’s easier to identify clear subdivisions, because of Luke’s reminders that Jesus was “on the way” (Luke 10:38, 13:22, 17:11).¹ These are not incidental statements without purpose. They serve as literary markers for the sections. In addition, each of the four sections opens with a question from someone for Jesus, and the rest of the section proceeds to answer the question.

Do you want us to call down fire to consume them? – Luke 9:51-10:37
Do you not care that I’m left to serve alone? – Luke 10:38-13:21
Will those who are saved be few? – Luke 13:22-17:10
When will the kingdom of God come? – Luke 17:11-19:27

The outline will be more memorable and concise, though, if we use the answers instead of the questions:

Proclaiming his kingdom – Luke 9:51-10:37
Growing his kingdom – Luke 10:38-13:21
Numbering his citizens – Luke 13:22-17:10
Timing his kingdom – Luke 17:11-19:27

Luke 19:28-24:53

Once again, we ought to expect some signals from Luke to show us the “orderly” nature of his account. So what do we find?

First, Jesus draws near to Jerusalem by drawing near to Bethphage and Bethany, at “the mount that is called Olivet” (Luke 19:28-29). So as we look for structural markers, we should look for a corresponding summary statement of setting. And we find it in Luke 21:37-38, where Jesus was “teaching in the temple” every day, but retiring to “the mount called Olivet” every night. So Luke 19:28-21:38 make up the first subdivision. In between these bookends, we see the content of Jesus’ “teaching in the temple”—a condemnation of Israel’s current generation.

Second, the next verses tell us that the Passover drew near, and the chief priests and scribes were seeking how to put him to death (Luke 22:1-2). This setting reaches its completion, of course, when Jesus is dead and seemingly done away with on the feast’s Day of Preparation (Luke 23:54-56). In between, we’re told repeatedly that Jesus was innocent and undeserving of this conspiracy (Luke 23:4, 14, 22, 41, 47, etc.).

This leaves us with chapter 24, the grand climax, where the living is not to be found among the dead (Luke 24:5), where the hope of Israel (Luke 24:21) is found in all the Scriptures (Luke 24:27, 32, 44-46), and where the worship of Jesus is found at Bethany (Luke 24:50-52) and the blessing of God is found at the temple in Jerusalem (Luke 24:53).

To summarize, we’ve got the following subdivisions:

Israel is guilty – Luke 19:1-21:38
Jesus is innocent – Luke 22:1-23:56
Israel’s salvation has arrived – Luke 24:1-53

Summary and Conclusion

To summarize, the structure shows us the following train of Luke’s thought:

Christianity is on trial, and this orderly account will help you to be certain regarding what you’ve heard about the movement – Luke 1:1-4
The Defendant’s Credentials – 1:5-4:13
1. The Salvation of God – 1-2
2. The Son of God – 3:1-4:13
The Defendant’s Fundamentals – 4:14-9:50
1. His Teaching – 4:14-6:49
2. His Offer of Salvation Through Faith – 7:1-8:56
3. His Followers – 9:1-50
The Defendant’s Goals – 9:51-19:27
1. Proclaiming His Kingdom – 9:51-10:37
2. Growing His Kingdom – 10:38-13:21
3. Numbering His Citizens – 13:22-17:10
4. Timing His Kingdom – 17:11-19:27
The Defendant’s Vindication – 19:28-24:53
1. Judaism is Guilty – 19:28-21:38
2. Jesus is Innocent – 22:1-23:56
3. Israel’s Salvation has Arrived – 24:1-53

¹I’m grateful for William Taylor’s Read, Mark, Learn volumes on Luke, which persuaded me of Luke’s structural use of these “on the way” statements. The Amazon link is an affiliate link. If you click it and buy anything, you’ll provide a small commission to this blog at no extra cost to yourself.

What Does It Mean to Be Born of Water and the Spirit?

August 7, 2019 By Peter Krol

Here is a cogent and brief article from D.A. Carson on the phrase “born of water and the Spirit” in John 3:5. Carson observes the text in light of Jesus’ argument to Nicodemus. He compares and contrasts the statement with another statement in the same discussion. He explains why some common interpretations don’t fit the context. And he explains the Old Testament imagery that Jesus draws on, and which Jesus expects Nicodemus to have understood.

The question is important, because it lies at the heart of Jesus’s explanation of “born again,” of new birth, of regeneration…
Many people think the question Nicodemus poses shows that he is a rather dimwitted literalist. But that’s almost certainly too harsh. You don’t get to be called “the teacher of Israel” (John 3:10—possibly a title) if you can’t spot the odd metaphor. When he hears Jesus say that to enter the kingdom one must be “born again,” I suspect Nicodemus understands Jesus to mean that we are not good enough to enter the kingdom: we must start over, have a different origin, spring from a different life. Nicodemus thinks Jesus is going too far: people can’t really start over or claim a new life, boast of a new birth, or enjoy a new beginning.

This is world-class Bible study. Check it out!

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