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When You Study the Wrong Bible Passage

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Timothy Eberly (2020), public domain

I fear I have become too reliant on the chapter breaks in the Bible. I know these are not inspired and that they do not always produce the optimal portions of Scripture to study. But they are so convenient!

Also, sometimes the chapter breaks are helpful markers. I’ve been studying Ezra and Nehemiah in my small group over the past year, and the chapter breaks in Ezra are great. They occur at logical transitions in the text, and we moved a chapter at a time through Ezra without any issues.

The same has not been true in Nehemiah.

Nehemiah in Jerusalem

There is rarely a single “right” way to divide a book of the Bible into sections for small group study. We might choose to take larger or smaller pieces at a time, and when these divisions resonate with the structure of the book, everything is smooth. When we choose a section that doesn’t match the author’s logical argument, we’re cutting the wood against the grain.

My group studied the first chapter of Nehemiah during one meeting and the second chapter during the next. When I was preparing the third chapter for the following meeting, I realized I’d made a mistake.

Nehemiah 2:1–20 describes how Nehemiah asked the king of Persia for permission to go rebuild Jerusalem. The king granted his request, and this was evidence of God’s work (Neh 2:8).

Nehemiah arrived in Jerusalem and inspected the damaged walls and gates by night. He formed a plan and spoke persuasively to the Israelites in the city.

Then I said to them, “You see the trouble we are in, how Jerusalem lies in ruins with its gates burned. Come, let us build the wall of Jerusalem, that we may no longer suffer derision.” And I told them of the hand of my God that had been upon me for good, and also of the words that the king had spoken to me. And they said, “Let us rise up and build.” So they strengthened their hands for the good work. (Neh 2:17, 18)

Biting Off Less Than We Should Chew

Nehemiah 3:1–32 is a list of the successful efforts to rebuild the walls and gates of city. We read of specific people, specific locations, and specific work. It is impressive.

However, at the end of the day, it is undeniably … a list. Lists are challenging to study. It is hard to find the author’s main point in a list.

It became clear to me that our group should have studied chapter 3 with chapter 2. After all, the work in chapter 3 is recorded as evidence to support Nehemiah 2:18 — “And they said, “Let us rise up and build.” So they strengthened their hands for the good work.”

It’s not that there is nothing fruitful to gain from studying Nehemiah 3. But the purpose of chapter 3 is to illustrate the work of God in chapter 2, so putting a dividing line between the two was not the wisest choice. In fact, I suspect the main point of chapter 2 would have landed with more force had we studied the two sections together.

Lessons Learned

This was another reminder to me of the importance of each book’s structure in the Bible. In preparing for my small group, I want to refer back to my book overview and an outline of the book when selecting the next portion of Scripture to study. This will help align my group’s focus with the logical units in which the original author of the book wrote.

Ephesians: Uniting All Things in Christ, Part 2

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The first half of Ephesians lays out God’s plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth (Eph 1:10). Paul’s doctrine of unity can be summarized in the shape of a capital “I” (in a font with bars across top and bottom). The top horizontal bar represents the unity God has with himself, among the persons of the Trinity. The vertical bar represents the unity between God and his people, brought about by grace through faith. The bottom horizontal bar represents the unity among God’s people that ought to result.

Having followed Paul’s argument in Ephesians 1-3 in the previous post, let’s now walk through Paul’s application of the doctrine of unity within the life of the church.

Photo by cottonbro

Diversity Shouldn’t Divide the Church

Paul transitions to application with the urging to walk in a manner worthy of the calling described in the first three chapters (Eph 4:1). And what exactly is a manner of life worthy of the call to unity, in light of God’s plan to unite all things in Christ? It requires humble, gentle, and patient forbearance toward fellow church members (Eph 4:2). Such character arises only from an eager commitment to maintain the unity of the Spirit in the bond of peace (Eph 4:3).

Paul roots the unity of the church, explicitly, to the unity of the Trinity (Eph 4:4-6), which includes a victorious Christ ascending to take his throne while dishing out good gifts to his people. Psalm 68, quoted in Eph 4:8, likens the ascension of the ark of the covenant into Jerusalem to the arrival of God’s glory-cloud on Sinai. And Paul capitalizes on the image to explain how Jesus, the true ark, has entered heaven, the true sanctuary. This king cares enough about the unity of his body that he provides the church with leaders tasked with equipping members to serve one another—all so the community can grow together to maturity, according to the image of Jesus himself (Eph 4:9-14). That theological truth plays out in real life as people speak the truth to one another with love and build up one another in love (Eph 4:15-16).

In short, Eph 4:1-16 teaches that every church member is not required to be the same thing, do the same thing, or think the same thing. It assumes that there are differences among people, requiring patience and loving speech toward one another. In other words, diversity shouldn’t divide the church. But sadly, it often does, so the rest of the letter tells us what to do about that. We must give attention to four key areas, each marked with a renewed exhortation to walk (or, in the last case, to stand — Eph 4:17, 5:1, 5:15, 6:10-13).

Four Areas With Potential for Divisive Behaviors

The first area that requires attention in pursuit of unity is purity (Eph 4:17-32). However, notice that the chief problem of impurity is that it makes people like those who are alienated from—not unified with—God (Eph 4:18). The opposite of building up others in love is to serve oneself in sensuality and greed (Eph 4:19). This is not how you learned Christ! (Eph 4:20). A pure life according to the truth in Jesus requires each church member to do three things with their divisive behaviors:

  1. Put off the old self, with its divisive and selfish desires (Eph 4:22).
  2. Get a new way of thinking about how the calling to unity ought to drive your behavior (Eph 4:23).
  3. Put on the new self, which is like God—fully unified with himself and with his body (Eph 4:24).

Paul gives four case studies to show practically how the three-step change process works. The first (Eph 4:25) is about overcoming the divisive power of lies: put off falsehood, start thinking about yourself and other Christians as fellow members of one another, and put on the speaking of truth. The second: Put off sinful anger, recognize it as an opportunity for the devil to rip relationships apart, and put on godly indignation (Eph 4:26-27). Theft (Eph 4:28) and rotten speech (Eph 4:29) round out the case studies, along with a concluding summary of the process (Eph 4:30-32).

Second, Paul highlights the role of love in the pursuit of unity (Eph 5:1-14). He introduced the topic in Eph 4:15-16, but he expands on it in Eph 5:1-14. Such love draws its power and motivation from the love of Christ for his people (Eph 5:1-2). The challenging work of love requires an extensive putting off (Eph 5:3-4), mind renewal (Eph 5:5-6), and putting on (Eph 5:7-14). The walk of love is a walk that will occupy us for the rest of our lives, and will take every bit of attention we can give to it. Since the Lord Jesus gave himself for us, it is worth it to give all we have to develop love in this walk with one another.

Third, Paul turns to the need for wisdom in the application of unity (Eph 5:15-6:9). Wisdom catalyzes unity by recognizing the times (Eph 5:16), knowing God’s will (Eph 5:17), and seeking the Spirit’s filling (Eph 5:18). The marks of those filled with God’s unifying Spirit include Scripture-filled speech (Eph 4:19a), song-filled thought-lives (Eph 4:19b), thanksgiving-filled attitudes toward everything (Eph 4:20), and reverence-filled submission within hierarchical relationships (Eph 4:21).

Submission is both complex and so easy to get wrong; frequently, we obey the wrong authorities, and we rebel against the right authorities. All such behaviors are divisive within the body of Christ, so Paul expands on this demonstration of Spirit-filling (submission) by exploring three pairs of hierarchical human relationships: wives and husbands (Eph 5:22-33), children and fathers (Eph 6:1-4), and slaves and masters (Eph 6:5-9). In each pair, Paul showcases the vertical unity between believers and God as both model and motivation for the horizontal unity among human relationships.

The fourth and final area that requires particular attention when pursuing unity in the church is that of spiritual warfare (Eph 6:10-20). As I’ve written elsewhere, we are in great danger of getting this text wrong when we read it in isolation from the argument Paul has been making all through the letter. True and lasting unity is one of the most difficult tasks facing the church of Jesus Christ. Look around, and it’s not difficult to find abundant examples of the evil one’s flaming darts (Eph 6:16) leveraging the opportunity granted him by our sinful anger toward one another (Eph 4:26-27), seeking to retain his dominion as the great power of the air (Eph 2:2). God called Paul to proclaim the astounding unity of people from all nations who believe, right in the face of the spiritual authorities in the heavenly places (Eph 3:8-10). Because they’re not pleased with this plan, they do all they can to break up that unity. Therefore, our fight for unity is never against one another within the church. It is always against those spiritual forces seeking to turn us against one another (Eph 6:12). And we cannot win unless we are strengthened by the Lord (Eph 6:10) by means of taking up his own armor (Eph 6:14-20).

Closing Greeting

Paul closes the letter with a reminder of his desire for unity with the letter’s recipients. This desire has led him to send Tychicus as his agent to share all the news and encourage their hearts. Finally, Paul wishes for peace in the church and grace toward all who love the Lord Jesus.

Conclusion

Because the unified God has united believers to himself, the church ought now walk worthy of its calling by pursuing a full-orbed unity. This unity does not require uniformity, but it presumes a diversity of opinions, personalities, social roles, and people groups. Because diversity naturally produces friction, the church ought to give particular attention to humble and patient purity, love, wisdom, and spiritual warfare in its pursuit of unity. This is the sort of walk worthy of the calling of the one God, who is Father, Son, and Spirit.

Interpretive Outline

  1. Grace and peace to the saints – Eph 1:1-2
  2. Doctrine: The unity to which you’ve been called – Eph 1:3-3:21
    • Praise to a unified and unifying God – Eph 1:3-14
      • Prayer for eyes to see what that God is doing – Eph 1:15-23
        • The gift of grace that unifies people with God – Eph 2:1-10
          • The unity of the new humanity in the peace of Christ – Eph 2:11-22
        • The gift of grace that revealed and now preaches the unity of people with God and with each other – Eph 3:1-13
      • Prayer for supernatural strength to comprehend such divine, unifying love – Eph 3:14-19
    • Praise to an astonishing God who empowers unity in ways we could never imagine – Eph 3:20-21
  3. Application: Walk in a manner worthy of this calling to unity – Eph 4:1-6:20
    • Diversity shouldn’t divide – Eph 4:1-16
    • Areas to address when diversity threatens to divide – Eph 4:17-6:20
      1. Purity – Eph 4:17-32
      2. Love – Eph 5:1-13
      3. Wisdom – Eph 5:14-6:9
      4. Spiritual warfare – Eph 6:10-20
  4. Final greeting of peace, love, and grace – Eph 6:21-24

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

Ephesians: Uniting All Things in Christ, Part 1

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The blessed God and Father of our Lord Jesus Christ. Salvation by grace through faith. Knowing the love of Christ that surpasses knowledge. One Lord, one faith, one baptism. Equipping the saints for the work of ministry. Speaking the truth in love. Putting off the old self. Walking in love. Making best use of the time. Loving wives as Christ loved the church. The whole armor of God.

Despite its brevity, the letter of Ephesians has a remarkably high concentration of beloved verses and memorable sayings. But how do they all fit together? What is Paul’s chief argument in this theological masterpiece?

Literary Markers

Ephesians marks its main sections through logical connector phrases and major shifts in topic. As with many of Paul’s letters, a salutation (Eph 1:1-2) and benediction (Eph 6:21-24) bookend doctrine (Eph 1:3-3:21) and application (Eph 4:1-6:20).

Paul begins to transition from doctrine to application in Eph 3:1, but breaks off mid-sentence to discuss the gracious nature of his ministry. He completes the transition in Eph 4:1, which labels the two main sections of the letter as “the calling to which you have been called” and “the urging to walk in a manner worthy of that calling.”

  1. Greeting of grace and peace to the saints – Eph 1:1-2
  2. Doctrine: The calling to which you’ve been called – Eph 1:3-3:21
  3. Application: Walk in a manner worthy of this calling – Eph 4:1-6:20
  4. Final greeting of peace, love, and grace – Eph 6:21-24
Image by Engin Akyurt from Pixabay

Part 1 Walkthrough

The apostle of Christ is so by the will of God, and the saints in Christ are so through faith. There is much harmony between the will of God and the people of God in this opening. In addition, “grace” and “peace” become more than a simple greeting in this letter, as both words play major roles in the rest of the letter.

Part 2 Walkthrough

Paul begins with an extended doxology (word of praise) to “the God and Father of our Lord Jesus Christ” (Eph 1:3-14). Why is this God blessed? Because the Father is a God who blesses, by choosing in Christ and predestining through Christ, according to grace (Eph 1:3-6). Christ the Beloved is both redemption and inheritance of grace for those who hope in him (Eph 1:7-12). And the Holy Spirit seals and guarantees the inheritance, that is Christ, for believers who will one day possess him fully. In short, Paul blesses the God who is Father, Son, and Holy Spirit, each person working in perfect harmony with the others to accomplish the plan he set for the fullness of time—that toward which all history is moving—”to unite all things in [Christ], things in heaven and things on earth” (Eph 1:10). Since verse 10 tells us what these tremendous blessings are all for, we must not miss its crucial role as a thesis statement for the letter.

Paul’s first prayer, then, is for God to grant his readers to know him (Eph 1:17), which requires heart-perception of his hopeful calling, his rich inheritance, and his great power (Eph 1:18-19). This very power overturned death and reunited heaven and earth in the person of Jesus Christ (Eph 1:20-23). Therefore, in Jesus Christ, the church on earth now has an unimpeachable head of state. All things are now poised to be united in him—but we desperately need God to answer the prayer that we might see with our hearts that it is so.

Next Paul discusses the glorious transfer from death to life, from earth to heaven, undergone not only by Jesus himself (Eph 1:20-23) but also by all who trust him (Eph 2:1-10). So uniting all things to Christ requires the overturning-of-death and the reunion-of-heaven-and-earth to become the experience of all of Christ’s body, not solely that of the head. What a gift (Eph 2:8)! And that gift comes with expectations of good works, prepared for us well in advance (Eph 2:10).

If all things will be united in Christ, the process must begin in the church, where people of all nationalities are being remade into a single new humanity by faith (Eph 2:11-22). Jesus, who preached peace to those near and far, is himself our peace. All are now fellow citizens and members of the family. All are part of his new temple. We have access to the Spirit, so true unity in Christ is not only possible but expected.

This causes Paul to reflect on the gift of grace given to him, not only in his redemption but in his apostleship (Eph 3:1-13). Grace was given to reveal that Gentiles are now fellow heirs (Eph 3:1-6). And grace was given to preach this eternal purpose—and thereby to offer bold access to people from all nations—in full view of the spiritual powers of heaven (Eph 3:7-13).

And such reflection on the grace of Paul’s apostleship leads him into his second prayer (Eph 3:14-19) and doxology (Eph 3:20-21). He knows better than his readers—who otherwise wouldn’t even know to ask—that they’ll require supernatural strength to comprehend that which would otherwise be incomprehensible: the unifying love of Christ for his church.

First Half Conclusion—The Church’s Calling

The God who is fully unified with himself has a glorious plan for the future: to imprint his unity on the rest of the universe by graciously uniting all of heaven and earth under one head, Jesus Christ. To get there, he first unites a new humanity with himself through faith in Christ. And that new humanity is now called to live in unity with itself in Christ. In other words, the church’s calling is to walk in true unity. The power for that unity originates from the unity the church already has with the fully unified Trinity. And that present unity anticipates the coming unity of all heaven and earth in Christ.

To violate the church’s unity, therefore, is to tell lies about who God is and what he is doing in the cosmos. Disunity in the church—which is disobedience to the church’s calling—is a path to surrender to the course of this world, to the prince of the power of the air (Eph 2:2), and to his demonic authorities in the heavenly places, who want nothing more than to thwart the manifold wisdom of God to unite all things in Christ (Eph 3:9-10).

I’ll save for next week’s post the letter’s second half, which provides the practical instruction for how the church can walk in a manner worthy of this calling to unity.

Interpretive Outline

  1. Grace and peace to the saints – Eph 1:1-2
  2. Doctrine: The unity to which you’ve been called – Eph 1:3-3:21
    • Praise to a unified and unifying God – Eph 1:3-14
      • Prayer for eyes to see what that God is doing – Eph 1:15-23
        • The gift of grace that unifies people with God – Eph 2:1-10
          • The unity of the new humanity in the peace of Christ – Eph 2:11-22
        • The gift of grace that revealed and now preaches the unity of people with God and with each other – Eph 3:1-13
      • Prayer for supernatural strength to comprehend such divine, unifying love – Eph 3:14-19
    • Praise to an astonishing God who empowers unity in ways we could never imagine – Eph 3:20-21

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

Historical Background for 1 Thessalonians

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Who wrote the letter we call First Thessalonians? Why are three authors mentioned in 1 Thess 1:1? Where were they? How did they know the people in Thessalonica? When was the letter written and under what circumstances?

These are the sorts of questions we ought to ask when we study 1 Thessalonians, and we ought to ask similar questions of any book we study.

John Piper shows us briefly and clearly how to go about answering such questions. Consider his recent Look at the Book video where he provides the background for the writing of this letter, showing us in the process how to develop such research skills for ourselves.

Check it out!

Song of Songs: The Intoxication of True Love in its Time

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When the Lord God made the heavens and the earth, there was only one thing that he declared was not good: the man’s being alone. So God promptly invented romantic love, and his word is very clear about how such love works. It begins with the problem of loneliness, which is not a result of sin but simply a result of being a created being. It proceeds when boy meets girl, and things start to feel really awkward. And the only way to make progress is with poetry, song, and celebration. The World’s Greatest Song (aka The Song of Songs) is here to help.

Image by Jill Wellington from Pixabay

Literary Markers

The poetry in the Song of Songs flits about from character to character, as the woman, the man, and the daughters of Jerusalem all lift their voices in an intricate back-and-forth befitting the subject matter. As a result, the poetry can appear quite mysterious and dense. Thankfully, the poet makes use of two refrains that serve, with minor variations, as paint blazes on the trail to help us follow his train of thought.

Each refrain occurs three times in the book. The first refrain is “I adjure you, O daughters of Jerusalem, that you not stir up or awaken love until it pleases” (Song 2:7, 3:5, 8:4). The second refrain is “My beloved is mine, and I am his” (Song 2:16, 6:3, 7:10). These two refrains provide the chief applications to the unmarried (do not awaken) and the married (join in mutual possession). And in addition, they help us to mark many of the book’s divisions.

In addition, the flow of most of the poems moves from separation to union (or reunion). The arcs of each section follow this general pattern where the lovers begin apart from one another and move toward one another to be together.

Walkthrough

The chief audience for the Song of Songs is the virgin daughters of Jerusalem, who are addressed all throughout the book. In this way, this book is something of a complement to the book of Proverbs, whose chief audience is the young men of Israel. This doesn’t mean that men have nothing to gain from the Song, but it helps us to understand why the woman is in the spotlight for much of the book.

After the book’s title (Song 1:1), we’re immersed right into the intoxicating nature of love, which is better than wine (Song 1:2-4). Then in the first main poem, the couple delights in the playful back-and-forth of getting to know one another and finding ways to spend time together as their attraction develops (Song 1:5-2:3). As they draw close, however, and move into a place of profound intimacy (Song 2:4-6), the woman emerges from the chamber to warn the virgins of Jerusalem not to awaken such love in themselves until the time is right (Song 2:7).

The second poem (Song 2:8-3:5) focuses on the wooing and courtship, but completely from the woman’s perspective. She describes the man coming to see her (Song 2:8-9), before quoting what he says—or what she hopes he’ll say?—to win her heart for life (Song 2:10-15). She longs for them to achieve mutual possession of one another (Song 2:16) but must still say goodbye at the end of the evening and send him back to his home (Song 2:17). This leads her to dream of what life would be like without him—a reality she cannot bear to accept (Song 3:1-4). Upon consummation of their love for one another, she emerges once more to adjure the maidens of Jerusalem not to awaken such love until the time is right (Song 3:5).

The third poem (Song 3:6-5:1) opens with a question: Who is this coming up from the wilderness, perfumed with myrrh and frankincense? (Commentaries will point out that this question is identical in wording to Song 8:5, and is most likely asking who and not what.) We will get the answer momentarily, when the naked woman is covered in myrrh and frankincense (Song 4:6). But first, the poet wishes to take a gander at the lavish and luscious bed of Solomon, “inlaid with love by the daughters of Jerusalem.” Yeah, that bed has every appearance of a seedy honeymoon suite in Las Vegas, where the “love” comes and goes with each new addition to the harem. But in contrast to the polygamous, cheap lust of Solomon, the undefiled sexuality of the Song’s couple is a glorious paradise. No shame. No fear. No violation. Sheer beauty and delight (Song 4:1-5:1). It was worth it to wait for this.

The fourth poem (Song 5:2-6:3) describes the sanctifying effect of conflict. The opening scene shows that the honeymoon has definitely come to an end, as the couple’s miscues lead to sexual tension and disappointment. But conflict is part of God’s plan to make relationships stronger than they were before. That sanctifying strengthening occurs when the daughters of Jerusalem compel the woman to answer two questions: What makes your man so great (Song 5:9-16)? And where is this relationship heading (Song 6:1-3)? In other words, now that you’ve had this fight, should we expect divorce papers? Is it all over?

The fifth poem (Song 6:4-10) provides a brief intermission highlighting the woman’s uniqueness.

  • You are beautiful and awesome (Song 6:4-7)
    • Many queens, concubines, and virgins (Song 6:8)
      • My dove is unique and pure (Song 6:9a)
    • Many queens, concubines, and virgins (Song 6:9b)
  • You are beautiful and awesome (Song 6:10)*

The sixth poem (Song 6:11-8:3) highlights the exclusivity of this relationship, despite the many things and people that might pull them in different directions. She goes down to check him out (Song 6:11-12), but the daughters of Jerusalem want her to return to their friend group, putting her in a tug-of-war between her friends and her lover (Song 6:13). He wins her with his praise and passion (Song 7:1-9), achieving mutual possession of one another (Song 7:10). Then the two of them celebrate their continued passion in both field (Song 7:11-13) and village (Song 8:1-3). Such fiery passion requires careful guarding, so as not to awaken it before the time is right (Song 8:4).

The final poem (Song 8:5-14) states the conclusion of the matter, reflecting on the principles that undergird the rest of the book. It is here that we learn what true love is, as defined by God, in contrast to the cheap lust of the world (as exemplified by Solomon himself). True love recognizes its own power—which is strong as death—and isn’t naive about the control it can have over a human heart (Song 8:5-7). True love esteems the virtue of virginity, as the unmarried wait for the right time and hold out for a godly partner (Song 8:8-10). True love repudiates cheap lust. Solomon is welcome to have his thousand-piece harem, but this woman’s vineyard is her own, to be given to one and only one (Song 8:11-12). True love anticipates something even better, as the book concludes with a final bit of flirting, suggestion, and innuendo for what is yet to come in the relationship (Song 8:13-14).

Conclusion

Church history is filled with the debates over whether to read this book as an allegory of God’s love for his people or as a literal picture of human marriage. Frankly, I’m not convinced we have to choose only one of those options. If it’s not about human marriage, then the metaphors of God’s relationship with his people would make no sense at all. And if it’s not also about God’s relationship with his people, then Paul, Hosea, and Ezekiel (among others) wouldn’t have gone there. This book gives us much wisdom for dating, marriage, sex, and conflict. And in so doing, it shows us the paradise of knowing Christ and being known intimately by him.

Interpretive Outline

  • Title – Song 1:1
  • Intoxicating attraction – Song 1:2-2:7
    • Climax: Do not awaken love – Song 2:7
  • Springtime courtship – Song 2:8-3:5
    1. Her perspective on his wooing of her – Song 2:8-17
      • Climax: Mutual possession – Song 2:16
    2. Her dream (nightmare?) of life without him – Song 3:1-5
      • Climax: Do not awaken love – Song 3:5
  • Undefiled sexuality – Song 3:6-5:1
    1. Not worth admiration: Solomon’s bed – Song 3:6-11
    2. Worth admiration: Naked, unashamed intimacy – Song 4:1-5:1
      • Climax: Command to eat, drink, and be drunk with love – Song 5:1
  • Sanctifying conflict – Song 5:2-6:3
    • The honeymoon is over – Song 5:2-8
    • What makes this person so great? – Song 5:9-16
    • Where is this relationship heading? – Song 6:1-3
      • Climax: Mutual possession – Song 6:3
  • Dazzling uniqueness – Song 6:4-10
  • Committed exclusivity – Song 6:11-8:4
    • Her insecurity overcome by his desire for her – Song 6:11-7:10
      • Climax: Mutual possession – Song 7:10
    • He wins the tug-of-war with her friends – Song 7:11-8:4
      • Climax: Do not awaken love – Song 8:4
  • True love – Song 8:5-14
    • Recognizes its own power – Song 8:5-7
    • Esteems the virtue of virginity – Song 8:8-10
    • Repudiates cheap lust – Song 8:11-12
    • Anticipates something even better – song 8:13-14

*I am grateful to my colleague Ryan Shreckengast for showing me the structure of this poem.

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

Amos: God of Creation and Covenant

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Andrew M. King has a helpful article on the book of Amos, where he walks through the key themes of the book of Amos. His summary:

Though only in seed form, the book of Amos signals God’s redemptive purpose seen in the whole of Scripture. From beginning to end, the triune God of creation and covenant is shown to be faithful in judgment and salvation for the fame of his name.

King does a great job tracing the pieces of these themes throughout Amos’s prophecy. Accordingly, he is focusing more on the contents than on the argument of the book (the opposite of what I attempt to do in my interpretive book overviews). However, his piece is a great example of why it is also important to also understand the contents of the books we study.

Check it out!

2 Thessalonians: Recovering Hope

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Written a matter of months after the first letter, Paul’s second letter to the Thessalonian church came in the wake of news about their discouragement amid affliction. They have suffered tremendous opposition from the local Jews (1 Thess 2:14-16, Acts 17:5-10), likely with excessive pressure to renounce Christ. The Christian movement was still trying to show itself as essentially Jewish, in full obedience to the fulfillment of the Hebrew Scriptures, yet such pressure would be devastating. Especially when impostors abound, seeking to alarm the disciples over having missed the Day of the Lord. Paul writes into this situation to praise their success and help them regain what they have lost.

Photo by Alex Green from Pexels

Literary Markers

Just as with his first letter, Paul marks his sections by means of logical connector phrases and major shifts in topic. In many ways, this second letter parallels the first. After the salutation (2 Thess 1:1-2) and extended thanksgiving (2 Thess 1:3-12), Paul takes up the matters of his relationship with these people (signaled by “now concerning the coming” in 2 Thess 2:1-17) and their relationships with God and each other (signaled by “Finally, then, brothers” in 2 Thess 3:1). As with many of Paul’s other letters, 1 Thessalonians ends with a closing benediction and greeting (2 Thess 3:16-18). This letter contains a handwritten postscript (2 Thess 3:17-18) to demonstrate its authenticity, in contrast to other letters they’ve received “seeming to be from us” (2 Thess 2:2).

  1. Salutation and thanksgiving – 2 Thess 1:1-12
  2. Paul’s relationship with the Thessalonians – 2 Thess 2:1-17
  3. The Thessalonians’ relationship with God and each other – 2 Thess 3:1-15
  4. Benediction and closing – 2 Thess 3:16-18

Part 1 Walkthrough

While Paul’s first letter offered extensive thanks for their abundance of basic Christian virtue: faith, love, and hope (1 Thess 1:2-3), his thanksgiving in this second letter has a noteworthy omission:

We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.

2 Thessalonians 1:3-4

Some commentators read the virtue of hope into 2 Thess 1:4 (compare with “steadfastness of hope” in 1 Thess 1:3), but I find the insinuation unpersuasive. If Paul wanted to commend them for their hope, he could easily have done so, as he did in the first letter. Instead the contrast with the first letter’s thanksgiving makes the absence of hope rather glaring. And this absence is fully consistent with the rest of the second letter’s argument, which is all about helping them to recover their hope.

Step 1 for recovering hope amid affliction: Reimagine your affliction such that your perspective on it lines up with God’s. This opposition you are under is not evidence of your unworthiness, shame, and failure. It is “evidence of the righteous judgment of God”—against those who afflict you (2 Thess 1:5-8). This affliction is your calling. It is something of which God is making you worthy (2 Thess 1:11-12). It is something that ought to inspire your hope.

Part 2 Walkthrough

Step 2 for recovering hope amid affliction: Don’t allow deception to alarm you, but allow the truth to comfort you. Many false and deceptive ideas abound regarding the coming of Jesus and the Day of the Lord. None of them ought to shake or alarm you (2 Thess 2:1-3). Paul had already taught these people what to look for (2 Thess 2:5-6)—sadly there are many details they then knew but we today do not. But the main idea is clear: God judges people, in part, by subjection them to delusions; he makes others firm and holy by his Spirit enabling them to believe the truth (2 Thess 2:11-15).

What end does Paul desire for them in light of this battle between truth and deception?

Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word.

2 Thess 2:16-17

He wants them to remember God’s love for them, so his eternal comfort and good hope may comfort them and spur them to do and speak what is good. Your Christian life is an outflow of a firmly recovered hope.

Part 3 Walkthrough

The first outcome of a recovered hope is every good word: In particular, they will pray as those with hope (2 Thess 3:1-2). They will speak of God not as a deviant manipulator, but as a faithful supporter and protector (2 Thess 3:3). They will be directed to speak of God’s love and Christ’s steadfastness on their behalf (2 Thess 3:5).

The second outcome of a recovered hope is every good work: In particular, they will labor as those with hope (2 Thess 3:6-15). They will work hard and not succumb to the idleness of despair. They will warn and admonish those brothers who fail to live out this hope along with them. They will trust their labor is not in vain, and they will not grow weary in doing good (2 Thess 3:13). There is always hope that it is worth it.

Part 4 Walkthrough

In writing these things, Paul is not wishing more affliction upon them. He is not suggesting that a mature Christian perspective on the world is one of embracing and seeking out as much affliction or opposition as possible. No, what Paul wants more than that is for the Lord of peace himself to grant them peace (2 Thess 3:16). At all times. In every way. Such is what blossoms where the Lord plants his life-giving presence.

Paul wants them to recover their hope so they and he can remain in the work, with as few obstacles as possible, of proclaiming the grace of the Lord Jesus Christ (2 Thess 3:18). May this be your and my work as well, and the fruit of God’s eternal comfort and good hope available to us in Christ.

Conclusion

Have you wilted under opposition for your faith in Christ? How can you regain the hope that it is worth it in the end? Reimagine your affliction so you can see and label it the way God does. Hold fast to the truth and reject the world’s delusions. Allow God’s comfort to direct you to his love, motivating you in every good work and word. Don’t give up; it will all be worth it.

Interpretive Outline

  1. Thanksgiving to God for abundant faith and love, along with a new perspective offered on affliction – 2 Thess 1:1-12
  2. What difference truth vs. deception makes with respect to regaining hope for the future – 2 Thess 2:1-17
  3. The outcomes of a recovered hope, in every good word and work – 2 Thess 3:1-15
  4. Prayers for peace and grace – 2 Thess 3:16-18

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

1 Thessalonians: A Community of Faith, Love, and Hope

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Paul’s first letter to the Thessalonian church is one of his earliest known writings, likely preceded only by Galatians. As he was still cutting his teeth on this business of writing letters to churches, it shouldn’t surprise us that he’d want to ground them in the basics of church life. Do Paul’s basics line up with what you consider the basics of membership in your church?

Literary Markers

As a piece of persuasive discourse, 1 Thessalonians marks its main sections through logical connector phrases and major shifts in topic. After the salutation (1 Thess 1:1) and extended thanksgiving (1 Thess 1:2-10), Paul takes up the matters of his relationship with these people (signaled by “for you yourselves know” in 1 Thess 2:1) and their relationships with God and each other (signaled by “Finally, then, brothers” in 1 Thess 4:1). As with many of Paul’s other letters, 1 Thessalonians ends with a closing benediction and greeting (1 Thess 5:23-28).

  1. Salutation and thanksgiving – 1 Thess 1:1-10
  2. Paul’s relationship with the Thessalonians – 1 Thess 2:1-3:13
  3. The Thessalonians’ relationship with God and each other – 1 Thess 4:1-5:22
  4. Benediction and closing – 1 Thess 5:23-28

Part 1 Walkthrough

The beginning and ending of Paul’s letters typically give us the best clues as to his intentions and main point, and 1 Thessalonians is no exception. His thanksgiving for these people introduces the triple-layered theme that saturates the letter:

We give thanks to God always for all of you, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. (1 Thess 1:2-3)

Faith, love, hope. We’re generally more familiar with these virtues in a different order from Paul’s later writing (faith, hope, love – see 1 Cor 13:13). But early in his career—and as we’ll see repeatedly throughout this letter—Paul’s thinking followed an initial pattern of faith, love, hope.

First is faith, which Paul unpacks in the opening chapter. He speaks of what “we know” (1 Thess 1:4), and then of what “you know” (1 Thess 1:5b), before waxing eloquently about this church’s faith in God, which has “gone forth everywhere, so that we need not say anything” (1 Thess 1:8). This church, clearly, is one characterized by its faith.

Image by Gerd Altmann from Pixabay

Part 2 Walkthrough

Paul recounts the history of his relationship with the Thessalonian church, but it all has a purpose. He’s not simply recording their origin story for the church’s anniversary picnic or memory book. He has a point to make. An argument.

And that argument comes to light at the very end of the section.

Now may our God and Father himself, and our Lord Jesus, direct our way to you, and may the Lord make you increase and abound in love for one another and for all, as we do for you, so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. (1 Thess 3:11-13)

Here are Paul’s wishes for these people. He wants them to grow in faith, recognizing and trusting that God the Father and the Lord Jesus Christ is the one directing them. He wants them to abound in love for one another and for all. And he wants them to have much hope as they look to the future when Jesus will establish their hearts blameless in holiness. The same three things he gave thanks for in chapter 1 are the very things he wants them to not only continue in but abound in from this day forward. You’re doing well, and keep it on going!

Going back over the section, we ought to see his description of their relationship reinforcing this trifold prayer.

First, he explains how he himself sought to help those he loved among them. He used words (1 Thess 2:1-7). He used more than words (1 Thess 2:8-12). And he gave copious thanks for worthy progress (1 Thess 2:13-16). Or viewed another way, he inspired their faith through the words of the gospel (1 Thess 2:1-7). He showed them the love of a father for his children (1 Thess 2:8-12). And he observed their stalwart hope despite all they were suffering (1 Thess 2:13-16).

Second, he defends his prolonged absence since his untimely departure from them. Paul’s heart emerges in this defense as he speaks vulnerably about his driving motivation:

  • We sent Timothy to establish and exhort you in your faith (1 Thess 3:2).
  • I sent to learn about your faith (1 Thess 3:5).
  • Timothy has brought good news about your faith and love (1 Thess 3:6).
  • We have been comforted about you through your faith (1 Thess 3:7).
  • We wish to see you face to face and supply what is lacking in your faith (1 Thess 3:10).

Why does he care so much about their faith and their love? Because they are his hope and joy (1 Thess 2:19-20). Now we really live, if you are standing fast in the Lord (1 Thess 3:8).

The history of Paul’s relationship with these people is one of witnessing their faith, love, and hope, in imitation of Paul’s own faith, love, and hope, with the intention of further inflaming both their and his continued faith, love, and hope.

Part 3 Walkthrough

Paul moves on to practical matters, expounding on what it might look like to abound in faith, love, and hope, for these folks in this place at this time.

First, he discusses sexual immorality (1 Thess 4:1-8). And the way he discusses it makes it out to be primarily a matter of faith. That is, how does your belief about God shape your sexual ethic? If you trust that God is an avenger (1 Thess 4:6), you will turn away from the passion of lust like the Gentiles who don’t know him. And if you trust that God is a giver of his Holy Spirit (1 Thess 4:8), you won’t presume he’s holding out on you but will find motivation to walk in a way that pleases him.

Second, he discusses brotherly love (1 Thess 4:9-12). Which has to do with further developing the virtue of, well, love. It is something they are already very good at but are urged to practice more and more.

Third, he discusses how to look appropriately to the future and grieve as those who have hope (1 Thess 4:13-5:11).

He sums up his instruction with the metaphor of donning armor—the breastplate of faith and love, and the helmet of hope for salvation (1 Thess 5:8)—before concluding with a series of highly practical requests (1 Thess 5:12-22).

Part 4 Walkthrough

In closing, Paul wishes that God would sanctify them completely. To fill them out and make them whole. To complete his work in them. To take their great success in faith, love, and hope and make it abound even more, until the day when Jesus returns to judge all and keep his own people blameless in the presence of his Father.

Conclusion

The Thessalonian church was doing a great job in these “basics” of faith, love, and hope. Yet there’s always room to grow even further into these virtues. Such is the way of Christian maturity. How is your local community doing at these foundational principles of the Christian walk? Do Paul’s basics line up with what you consider the basics of membership in your church?

Interpretive Outline

  1. Thanksgiving to God for overflowing faith, love, and hope – 1 Thess 1:1-10
  2. Ministry founded on faith, love, and hope – 1 Thess 2:1-3:13
  3. Excelling still more in faith, love, and hope – 1 Thess 4:1-5:22
  4. Asking God for more faith, love, and hope – 1 Thess 5:23-28

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

Mark: Can’t You See God’s King?

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Though Mark’s gospel is the shortest in length, his narratives are typically more vivid than either Matthew or Luke, who recount many of the same episodes. In other words, Mark narrates fewer scenes, but each scene tends to include more detail and description than its parallels do. For example, Matthew, Luke, and Mark all tell the story of a ruler who comes to Jesus, kneels before him, and asks him to heal his dying daughter. But only Mark tells us that Jairus falls at Jesus’ feet upon seeing him (Mark 5:22). And only Mark puts the word “saved” (or “made well”) in Jairus’s mouth and, therefore, his expectation (Mark 5:23).

Some may say the devil is in the details. But St. Mark would say instead that in those details you’re more likely to see the Son of God for who he truly is.

Image by Tumisu from Pixabay

Literary Markers

Mark adorns his narrative with such garnished beauty—as befitting the Messiah who rules heaven and earth—that definite markers of distinct sections can be difficult to recognize. Mark masterfully stitches the pieces together and transitions from one scene to the next, thereby leaving few breadcrumbs of any edible size. However, he clearly wants his reader to see Jesus in all his kingly glory, as the first disciples saw him. So he tends to employ those disciples as his chief tour guides.

What do I mean? Mark’s title for his book is clear enough: “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). This book presents the first part of the great news about Jesus, known here by two titles: The Christ (Messiah, Chosen One) and the Son of God (ruling king). The book then has two major climaxes where disciples have major aha! moments regarding Jesus’ identity. First, the likely disciple: Peter recognizes Jesus as the Christ (Mark 8:29). Second, the unlikely disciple: The centurion at the foot of the cross recognizes Jesus as the Son of God (Mark 15:39). So, besides the prologue of Mark 1:1-15 and the epilogue of Mark 15:40-16:8, the book divides roughly into two halves, each culminating in a declaration of Jesus’ identity and tying everything back to the opening words in Mark 1:1.

The disciples provide even further tour guidance than this. The book’s first half is structured by the calling and training of the disciples, each section beginning with either their summoning or sending, and each section ending with a narrative summary of Jesus’ work with and through those disciples. The book’s second half is structured by Jesus’ efforts to bring his disciples along with his mission to suffer and die. Three passion predictions reveal three shifts that must take place in the disciples’ expectations. Then Jesus intimately includes the disciples, through sending, teaching, and praying, in the ministry of his week in Jerusalem. For more structural detail, refer to the documents linked at the end of this post.

Prologue Walkthrough

In the first 15 verses, we’re presented with tense anticipation for the king who has come. His messenger goes before him declaring an end to Israel’s exile, once and for all, if they would but turn aside from what they’ve been doing. When Jesus shows up, heaven itself is ripped open to declare him the beloved Son of Psalm 2 and Isaiah 42. He relives Israel’s early history in the wilderness, doing for them what they could not do for themselves, and emerging with the news that, with him, the kingdom of God has finally arrived.

The king is here!

Part 1 Walkthrough

Jesus first needs to establish his authority as king. Mark shows this through an extended chiasm (where the second half mirrors the first half but in reverse order):

  • Calling by sea – Mark 1:16-20
    • 4 healings – Mark 1:21-45
      • Paralytic – Mark 2:1-12
    • 4 controversies – Mark 2:13-3:6
  • Summary of ministry by sea – Mark 3:7-12

Jesus appears to have the authority to both heal and bring salvation, as exemplified in the central story of the paralytic, which is simultaneously a healing and a controversy. In that story, King Jesus is also shown to have the authority to take on (and perhaps take down) those currently in authority over God’s people.

So in the second section, Jesus lays the groundwork for his new kingdom which will end up replacing the old. He establishes his people as a new Israel (Mark 3:13-35). He gives them a new set of stories to understand what is happening (Mark 4:1-34). And he both models and praises the new kind of faith required of his citizenry (Mark 4:35-6:6). Will they see it? Will they receive him by such faith?

In the third section, Jesus doesn’t simply sit back and watch; he gets his hands dirty by training and discipling his people into the kind of followers he wants them to be. He takes them through the same sequence of events twice (feed a multitude, cross the sea, argue with Pharisees, discuss matters of bread, and heal malfunctioning senses – Mark 6:33-7:37, 8:1-26) in hopes that they themselves will acquire eyes that can see and ears that can hear (Mark 8:18-21). When he heals the blind man (Mark 8:22-26), we must see the living parable playing out in the disciples’ own lives. Do you see anything? It takes two tries? Who do people say that I am? But who do you say that I am?

Part 1 then climaxes with Peter’s glorious confession: You are the Christ. (The Chosen One.)

Ah, yes. He sees! But does he see fully? Does he understand what that means? What sort of Chosen One will this Jesus be?

Part 2 Walkthrough

Jesus now shifts from his basic identity to a fuller exposition of it: “He began to teach them that the Son of Man must suffer many things and … be killed, and after three days rise again. And he said this plainly.” (Mark 8:31-32). But Peter will have none of it. So Jesus now takes them through three cycles of training to reverse their expectation. Each cycle has the following pattern:

  1. Prediction of Jesus’ suffering.
  2. Misunderstanding on the part of the disciples.
  3. Clarification of what discipleship really means.
  4. Illustration of the principle.

The three cycles (Mark 8:31-9:29, 9:30-10:31, 10:32-52) result in the following three reversals of expectations: The living must die. The first must be last. The great must serve.

The second section of Part 2 is terribly easy to misread if we fail to follow the book’s argument to this point. Jesus has been talking all along about the new kingdom he’s brought to replace the old one. Now the time has come; the revolution will be televised. Chapters 11 and 12 have the explicit purpose of indicting Israel’s current management. This fig tree will not produce figs, so when Jesus curses it, it will wither and die. Then through the temple controversies and all the way to the widow’s meager mite, the witnesses have testified and the evidence is indisputable: This grand system must come down (Mark 13:1-2). But Jesus will not leave his people in the dark. He explains the signs that will mark this coming doom, and he prepares the fainthearted for the inevitable blame they will receive for it (Mark 13:3-36). Then he goes and picks his final fight to get the whole thing moving (Mark 14:1-11).

The third section (which has many parallels to the second section) shows Jesus doing all that he has said. The living one dies. The first of all puts himself last. The great one serves sinners and gives his life as a ransom for many.

In the end, they will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven (Mark 14:62). But first they want to see the Christ and have missed their chance (Mark 15:32). They wish to see Elijah, but failed to notice him back in chapter 1 (Mark 15:36). And the least likely, the Roman centurion, sees the way Jesus dies and proclaims him to be the Son of God (Mark 15:39).

Epilogue Walkthrough

Mark reminds us that others can also see the truth. Some women saw him from a distance (Mark 15:40). One member of the ruling council was, in fact, looking for the kingdom of God and found it in Jesus (Mark 15:43). The ladies then see the tomb of Jesus empty except for a young man dressed in white, who tells them that their king is not here (Mark 16:5).

But don’t worry. You’ll see him again, just as he told you (Mark 16:7).

Conclusion

Can’t you see that Jesus is God’s chosen king, that you might follow him, even to the death?

Interpretive Outline

  1. The king is here! – Mark 1:1-15
  2. The king’s credentials – Mark 1:16-8:30
    • The king establishes his authority – Mark 1:16-3:12
    • The king assembles his people – Mark 3:13-6:6
    • The king helps his people to see him – Mark 6:7-8:30
  3. The king’s pain – Mark 8:31-15:39
    • The king reverses expectations – Mark 8:31-10:52
    • The king overthrows the establishment – Mark 11:1-14:12
    • The king sacrifices himself – Mark 14:13-15:39
  4. The king is not here! – Mark 15:40-16:8

Here are links for much more detailed observational and interpretive outlines of Mark’s gospel.

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

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.