“CSB Day by Day Chronological Bible” with Daily Readings by George Guthrie

Holman Bible Publishers will soon be releasing the Day by Day Chronological Bible. The brown imitation leather edition is being launched later this month. Now through January 25, there is an opportunity for one of my readers to win a free copy of this Bible, compliments of the publisher. Enter the giveaway here.

Have you ever read the Bible through in a chronological order? You may not know that the books of our English Bibles are not arranged chronologically. Genesis through 2 Kings are mostly in chronological order, and Ezra through Esther are from roughly the same time-frame: but the arrangement of the Old Testament books are made by type (law, history, poetry and prophecy) rather than time. Daniel comes before Hosea, but was written later. Ezra comes a few books before Isaiah, but is closer to Haggai and Malachi’s era. The Gospels often tell the same story three (or four) different times, and are followed by Acts: but the rest of the New Testament is composed of letters grouped according to author.

In the Day by Day Chronological Bible, the Old Testament books are given in their chronological order (with respect to the historical unfolding of God’s dealings with Israel). Psalms and Proverbs are interspersed throughout (where their theme complements that day’s reading). The prophetic books appear in the time periods when the prophet was ministering. For example, Isaiah has some sections which describe King Hezekiah’s interactions with the Assyrians. These sections are parallel with similar accounts in both 2 Kings and 2 Chronicles. The three accounts appear together in this Bible. Also, since Isaiah had a long ministry which overlapped with other prophets, the book of Micah is found in its entirety within the Isaiah readings in this Bible. (On another note, Isaiah 40-66 is treated as written by Isaiah in the same time period – which is in line with most conservative interpreters). For the New Testament, the Gospel accounts that describe the same events are arranged together, and the epistles are interspersed with Acts in the order of when they were likely written.

Reading the Bible chronologically gives a fresh perspective and is quite enjoyable. This endeavor is made much easier when you use a “day by day” Bible like this one. The chronological arrangement of the books of the Bible is spread out and divided into daily readings. Each reading is numbered in two separate ways. First, there are 52 weeks of readings, with 7 days per week. (The Bible text is actually divided into just 6 textual readings per week, so if you miss a reading it is easy to catch up.) Then the readings are also arranged according to acts and scenes. There are three acts: God’s Plan for All People (Gen. 1 – 11), God’s Covenant People (Gen. 12 – Mal. 4), and God’s New Covenant People (Matt. 1 – Rev. 22). The acts are further divided into scenes, with readings making up the content of those scenes. A final word about the arrangement: the readings are numbered and not dated. This means you can pick up this new Bible in February or June and start reading it then (no need to wait for January 1).

What makes this particular edition especially helpful are the guided readings by Dr. George Guthrie (Professor of New Testament at Regent College, Vancouver and author of several commentaries – learn more about him here). Guthrie introduces each week’s reading plan, and each individual day’s reading – highlighting themes to be looking for and points to pray or meditate over. His thoughts are typically a short paragraph or two to get you going with that day’s reading. He provides somewhat longer introductions for each act and brief introductions for each scene as well. Aside from these introductions, there are no additional study helps outside of a Scripture index and a few maps in the back.

The look and feel of this Bible is really nice, and the text is uncluttered and easy to read (9 point font). Often daily reading Bibles don’t get the royal treatment. And while this is not actually leather, the brown imitation “leathertouch” feels like the real thing and is nice enough to bring along on Sunday morning. There are two ribbon bookmarks which is nice (but do you need two if you are following the daily reading?). I absolutely love the single column text with a nice wide margin. My main critique is that there are no footnotes or cross references. The CSB Bible normally comes with footnotes that provide additional information about the Greek text and alternative renderings, and many editions have cross references. Perhaps it was determined that notes and references get in the way of just reading the text day by day. I can sympathize with that, and a Bible like this may be aimed more for those new to Bible reading. But I still miss the notes, and feel that readers miss out on the inter-textual parallels that the cross references provide.

The Christian Standard Bible (CSB) text is noticeably improved from the earlier Holman Christian Standard Bible (HCSB) of which it is a revision. I never liked the free use of “Yahweh” to refer to the LORD, and it seems the translation “Messiah” was inconsistently applied (used only in Jewish contexts). These idiosyncrasies have been abandoned for more mainstream translation choices, and the publisher’s name was removed from the work as well. This translation aims to be both readable and literal (using “optimal equivalence“) and compares well with the ESV, my translation of choice.

I highly recommend this exceptional Bible. It provides a user-friendly tool for reading the Bible chronologically with understanding. May it encourage people to read the Bible more and enlighten them on the big picture of what the Bible is really all about.

For more information on the Day by Day Chronological Bible, see this interview with George Guthrie on reading the Bible chronologically, and check out the sample daily readings in the images included in the ChristianBook.com product page. For more information on the CSB Bible translation, see this interview with the publisher (Trevin Wax), check out the FAQ page at CSBible.com, or read this helpful review.

Disclaimer: This book was provided by the publisher. The reviewer was under no obligation to offer a positive review.

Where to Buy:

Echoes of Mark in the Gospel of John

Many people have wondered why the New Testament includes four different Gospels. The differences can be confusing, and critics argue that they betray a difference of opinion among early Christians about Jesus and His message. Evangelical Christians respond by stressing that each of the Gospels is a separate, unique witness to the authenticity of the account of Jesus Christ’s life and ministry. The very fact that they are written from different perspectives and have different points of emphasis, strengthens their ability to independently testify to the truth of the Christian message.

In analyzing the Gospels, scholars have often claimed that John’s Gospel was written by someone who had no clear knowledge of the Synoptic Gospels (Matthew, Mark and Luke). The theology in John is more advanced, and must come from a later date in the “evolution” of Christian doctrine. From this scholarly debate has come a fresh look at the literary evidence in the Gospels themselves, and the results have been startling (or encouraging, depending on your perspective). NT scholarship is starting to change its tune on this point, in fact. Even for those of us who aren’t scholars (I include myself here for sure), there are meaty takeaways that can improve our grasp of the interplay between the Gospels – and heighten our appreciation of the revelation of Jesus we find there.

In this post, I want to highlight that the author of the Gospel of John (who I hold is John the Apostle), is not only familiar with the Gospel of Mark, but that he also assumes that many of his readers have read Mark. He even structures His Gospel (John) so that it fills out and explains much that Mark does not include in his Gospel. In short, there are echoes of Mark in John’s Gospel, and John intends His Gospel to differ from Mark’s. As Richard Bauckham puts it, “John is explicitly incomplete in aspects which… the Synoptic Gospels supply.”[1]

Puzzling Statements (John 3:24; 11:2)

What follows here is drawn from a chapter titled “John for Readers of Mark” by Richard Bauckham[2]. In reading Jonathan Pennington’s book Reading the Gospels Wisely, I came across a summary of Bauckham’s thoughts on this, and I have dug up more on the topic from simply following the helpful footnotes for more info.[3]

Two small and seemingly insignificant verses reveal John’s knowledge of Mark. And following their lead, a few other verses throw open the door to how John and Mark dovetail together.

John 3:24 “(For John had not yet been put in prison).”

John 3:24 is an aside, a parenthetical expression that is quite odd. Bauckham himself explains this quite clearly:

To understand the reason for the explanation, we are obliged to postulate implied readers/hearers who know more than the Gospel itself has told them. They seem to be expected already to know that John’s ministry came to an end when he was imprisoned, but even this knowledge is not sufficient to account for the explanation. Whether or not readers/hearers already know that John was imprisoned, they do not need to be told the obvious: that he was not yet imprisoned when he was still baptizing.[4]

Of the few references to John the Baptist’s imprisonment in the Synoptics, the one most likely referred to here is Mark 1:14. The comment in John 3:24 is there to let the reader know that this portion of Jesus’ ministry is taking place in between Mark 1:9-13 (which details Jesus’ baptism and subsequent temptation in the wilderness) and Mark 1:14 (which has Jesus going to Galilee to start his ministry there — right after John is imprisoned). This section in John’s Gospel, begins right after Jesus’ baptism (as hinted at in John 1:30) and continues through John 4:43 (where Jesus goes into Galilee for formal ministry — his time at Cana in John 2 was before his public ministry). So John wants his readers to know that John 1:19-4:43 fits between Mark 1:13 and 1:14.

John 11:2 “It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.”

This statement in John 11:2 is similarly puzzling. Why name Mary of Bethany as the one who anointed Jesus one chapter before the story of Jesus’ anointing (by Mary) is told in John (chapter 12)? Readers of Mark (and the other Synoptics) would have known of a woman who anointed Jesus in Bethany. John connects their knowledge of that story with his account by naming the woman here. (She is not named in Mark 14:3-9.) John will go on in chapter 12 to use a different chronology than Mark, putting the anointing before the triumphal entry, rather than after it.

Filling Out, Re-Ordering, and Summarizing Mark

From these two examples, you can almost imagine John as he is writing his account of Jesus’ ministry. He feels the need to re-order a story here or there from Mark, and add a name or highlight a detail. He moves the clearing of the Temple (Mark 11:11-25) to the beginning of Jesus’ Judean ministry (John 2:13-22), and gives a new account of Jesus’ trial before Annas (John 18:13-23) not mentioned in Mark, just prior to the trial before Caiaphas (John 18:24). John’s briefer mention of Caiaphas’ trial is due to it already being discussed in detail by Mark (Mark 14:53-65).

At other points John quickly passes over long sections already mentioned by Mark, and fills out what Mark only hints at. John skips the sending of the 12 (which Mark includes), but gives a fuller account of the feeding of the 5,000 – explaining why Jesus and the disciples have to leave in such a hurry (Mark 6:45 compared to John 6:14-16). John also includes the longer discourse about the Bread of Life (John 6:22-71) which follows the miracle. And this is the closest John gets to mentioning the Lord’s Supper (this omission may serve to interpret/stress the significance of the Lord’s Supper).

Next, the second half of Jesus’ ministry in Galilee (Mark 6:54-9:50) “is summarized by John in a single sentence” (in John 7:1a)[5]. Mark 10:1 mentions a ministry in Judah followed by time beyond the Jordan (where Mark 10:1-31 takes place). John follows along by giving us a long description of Jesus’ Judean ministry (John 7:10-10:39) understood as occurring in the gap implied in Mark 10:1, and then devotes just a few verses (John 10:40-42) to describe the beyond-Jordan ministry that Mark already described more fully (Mark 10:1-31).

One more puzzling reference in John may allude to Mark. John 14:31, ends with the curious words “Rise, let us go from here.” But John 15 continues the conversation from John 14. The words “rise, let us go” or literally “get up, let us be going”, are also found in Mark 14:42, “Rise, let us be going; see, my betrayer is at hand.” Bauckham interprets this echo from Mark as a way John emphasizes that Jesus is voluntarily facing his death (mentioned in the verses just prior to 14:31)[6]. John uses these familiar words (to readers of Mark) as a way to call to mind Jesus’ decision to embrace his suffering.

For a fuller look at the arrangement of John in relation to Mark, the following two articles take Bauckham’s argument, expand on it, and provide tables comparing the two accounts side by side:

Historical Corroboration?

There may even be evidence from Church history that supports the treatment above. We have the following testimony of Eusebius, writing in the fourth century, of what Papias wrote (in the early second century) concerning Mark’s Gospel.

Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning. But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel.

“This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.” These things are related by Papias concerning Mark.[7]

Concerning this passage (and the brief quote evidently from Papias on Matthew), Richard Bauckham draws this conclusion:

The only reason Papias could have had for thinking that the Gospels of Matthew and Mark both lacked the kind of order to be expected in a work deriving from an eyewitness is that he knew another Gospel, also of eyewitness origin, whose chronological sequence differed significantly from Mark’s and Matthew’s and whose ‘order’ Papias preferred.[8]

The presbyter (or elder) John, that Papias mentions, is sometimes understood as John the Apostle and author of John. In any case, a good argument can be made that Papias prefers the chronological order of John’s Gospel to that of Mark. Bauckham points out how the Muratorian Canon (late second century list of New Testament books with brief commentary) betrays influence by Papias, and so it’s statement that John wrote his Gospel “in order” suggests that Papias indeed did prefer John’s order to the lack of order in Mark and Matthew.[9] Here is the quote from the Muratorian Canon:

For so [John] confesses (himself) not merely an eye and ear witness, but also a writer of all the marvels of the Lord in order.[10]

Even More (Interlocking/Transposing Mark’s Theology)

Beyond the literary dovetailing described above and the historical pointers that John intended to re-order the Gospel accounts of Mark and Matthew, other testimony to Mark’s presence can be found through observing John’s own theology and points of emphasis. Pennington pointed out what he calls “the interlocking relationship of John and the Synoptics.”[11] This is a broader look at the question, and examines how in John’s theology and inclusion of material he is aware of Mark (and the Synoptics). Pennington draws from D.A. Carson on this point. Carson points out that in “many places… John and the Synoptics represent an interlocking tradition… they mutually reinforce or explain each other, without betraying overt literary dependence…”[12] Carson goes on to list many ways where the Synoptics and John overlap and interlock when it comes to theology and message. Andreas Köstenberger goes further and calls John’s approach a “theological transposition” of the Synoptics. For further study on this, see the resources listed in this note.[13]

Conclusion

I have rambled on and on, but I hope you can now appreciate even more how closely intertwined the Gospels are with one another. A lot of literary crafting is going on here! Readers of John who are unaware of Mark, can still find a coherent account of Jesus’ life and ministry in John. But the pointers are included for those aware of Mark to see how and where John is adding to Mark’s account and providing a fuller picture of the life of Jesus Christ.

Paying close attention to how each Gospel develops vertically (through its own account of Christ’s ministry) and horizontally (through its parallel passages and interlocking/dovetailing with the other Gospel accounts) is important for fully understanding each author’s intent. I also trust that you are better equipped for responding to criticisms directed at the discrepancies between the Gospels. Most of all I hope you can see how the life of Christ and the significance and message of the Gospel transcends any single telling. None of the Gospels alone can contain or explain it, and all four together only scratch the surface, as John himself says:

John 21:25 “Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written.”

Footnotes

[1] Richard Bauckham, “The Johannine Jesus and the Synoptic Jesus,” online essay, p. 3 (This essay matches the name of a chapter from Gospel of Glory: Major Themes in Johannine Theology [Baker Academic, 2015]).

[2] Richard Bauckham (editor), “John for Readers of Mark”, The Gospel for All Christians: Rethinking the Gospel Audiences [Eerdmans, 1997], p.  147-172. [Preview available online here].

[3] Jonathan T. Pennington, Reading the Gospels Wisely: A Narrative and Theological Introduction, p. 64-66; also p. 59 note 16 and p. 194 note 12.

[4] Bauckham, “John for Readers of Mark”, 153. This quote is taken from Amazon’s “look inside” preview of the book. I had not yet purchased the book at the time this post was first published.

[5] Ibid, 156.

[6] Bauckham, “The Johannine Jesus and the Synoptic Jesus”, p. 8.

[7] “Eusebius of Caesarea – On Papias – original Greek Text with English translation“, [from Historia Ecclesiastica, 3. 39], paragraphs 14 and 15 accessed 11/13/18.

[8] Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony [Eerdmans, 2006], p. 226. My attention was brought to this by Kyle R. Hughes, “Papias and the Gospels: Analysis and Evaluation of his Testimony in Eusebius’ H.E. 3.39“, accessed 11/13/18.

[9] Bauckham, Jesus and the Eyewitnesses, p. 425, ff. Note also that Bauckham holds that “presbyter John” is a disciple who was an eyewitness follower of Christ and the author of the Gospel of John, but he does not believe he is the Apostle John (son of Zebedee).

[10] The Muratorian Canon, lines 35-37, accessed 11/13/18.

[11] Pennington, Reading the Gospels Wisely, p. 64-65.

[12] D.A. Carson, The Gospel According to John (Pillar New Testament Commentary), [Apollos/Eerdmans: 1991], p. 52, ff.

[13] Andreas Köstenberger, A Theology of John’s Gospel and Letters [Zondervan, 2009], p. 555-563. Also see a fuller treatment (but without the handy tables) in “John’s Transposition Theology:
Retelling the Story of Jesus in a Different Key”, available online here (this is a chapter in Earliest Christian History: History, Literature, and Theology [Mohr/Siebeck: 2012]).

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Sermon Download: See How He Loved Him! (John 11)

I recently had the opportunity to preach at our church again, and decided to focus on a text from the Gospels. I tried to tell the story of Lazarus as story, and the result was better than I expected. The suspense and despair at Lazarus’ sickness, and later the surprise and wonder at his resurrection really came through, as did the greatness of Jesus Christ our Savior. Also highlighted were the perspective of Lazarus’s sisters and their struggle to believe despite their questions and unmet expectations.

I hope by sharing this message, others may be blessed by the living story of Lazarus. If you don’t have time to listen to the entire sermon (48 minutes), please do look over my notes.

Place: The Heights Church, St. Paul
Date: Oct. 28, 2018
Title: See How He Loved Him!
Text: John 11:1-47, 53
Notes: Download PDF
Audio Link: Click to listen (right click to download)

Book Briefs: “Listen Up: 10-Minute Family Devotions on the Parables” by Marty Machowski

As a parent of eight, I’m always on the lookout for Christian resources we can use in our family devotions. We’ve made use of some of the books from Marty Machowski before (The Gospel Story Bible and others), so I was eager to look at his latest book Listen Up: 10-Minute Family Devotions on the Parables (New Growth Press, 2017). I was not disappointed! Listen Up is a fantastic resource for families and guides readers through a thirteen-week series of lessons focused on the Parables.

Each week starts with an overview of what will be covered, and some prep-work that can be done for an object lesson/illustration introducing the theme for the week. Then 5 lessons follow and include discussion questions and prayer pointers, as well as a deeper dive for older kids or adults. From time to time, the book includes fun facts and points out other resources for further study. The result is an incredibly helpful resource that opens up the Gospels for young readers. Even as an adult and Bible student myself, there were new tidbits to learn — such as what flower is meant by the phrase “lilies of the field.”

The lessons are Gospel-centered and presented from a Reformed-perspective, yet the book is not an overt, over-bearing embrace of the Westminster Confession or anything like that. Conservative Evangelicals of all stripes will appreciate the teaching and themes emphasized in this small book’s pages.

This book goes hand-in-hand with a full-fledged Sunday School curriculum from New Growth Press as well. And the style followed appears to line up with a similar lesson series on Proverbs. Machowski also has Old and New Testament curricula available. Check out New Growth Press for these resources and more.

Parents, get this book! It will help you appreciate the Gospel more and open up the Four Gospels to the young hearts of your children.

Blurbs:
“Marty is a parent’s best friend when it comes to figuring out how to creatively and competently do what we really want to do, which is talk with our kids about what matters most — the word of God.”
—Nancy Guthrie, Author of Dinner Table Devotions and Discussion Starters

“Biblically faithful. Gospel rich. Theologically insightful. Practical. Creative. Engaging. These are some of the words that came to mind as I read through Marty Machowski’s Listen UP! I learned things I didn’t know about the parables, and repeatedly found myself thinking, ‘Parents and their kids are going to benefit so much from this book!’ Marty has obviously done his homework and excels at using the whole Bible to help us understand what Jesus is saying in the parables. Best of all, he consistently points us not only to the words of Jesus, but to Jesus himself as the only Savior of the world.”
—Bob Kauflin, Director of Sovereign Grace Music

“If I ever had to return to my child-rearing years, I’d certainly want to take Listen Up with me. This book of family devotions, written in a lively, vivid style, presents an accurate account of Jesus’s parables and applies them well to the lives of every participant. Machowski includes excellent suggestions for object lessons, group activities, prayer, and ‘going deeper,’ while keeping the actual meetings under ten minutes! I can’t imagine that anyone would follow the book’s directions without becoming a better disciple of Jesus.”
—John Frame, Professor Emeritus of Systematic Theology and Philosophy, Reformed Theological Seminary, Orlando, FL

Where to Buy:
Pick up a copy of this book at any of the following online retailers: Westminster Bookstore, Amazon, ChristianBook.com, or direct from New Growth Press.

Disclaimer:
This book was provided by the publisher. I was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

In Theaters, April 24th Only: “Fragments of Truth: Can we trust the Bible?” (by Faithlife Films)

This week, on Tuesday only, there is a one-day showing of a new documentary exploring the trustworthiness of the Bible. The movie is produced by Faithlife Films, and features Dr. Craig Evans and Dr. Dan Wallace among others. John Rhys-Davies (known for playing Gimli in The Lord of the Rings) is the narrator (he also narrated a documentary on the 400th Anniversary of the King James Bible).

From everything I have heard and seen about the film, this looks like a good one to go see. Here is its description:

Can we trust the Bible?

Our faith is based on the New Testament—but can we really trust the Bible? Skeptics say no, arguing that the Gospel manuscripts have been doctored to push a theological agenda.

In this new Faithlife original film, Dr. Craig Evans takes this claim head-on, traveling the globe to track down the most ancient New Testament manuscripts. Along the way, he highlights groundbreaking new evidence, demonstrating that the case for the reliability of the New Testament manuscripts is stronger than ever.

Watch the trailer and click here to purchase tickets at a theater near you. Learn more about the film here.

UPDATE: If you go see the movie, you can get a $20 coupon to be used at Logos.com – details here.