Punctuation might seem like a small detail, but it can dramatically alter how we read, and perhaps, interpret a passage. It’s like the musical notes of a sentence, guiding our tone and emphasis. Let’s take a closer look at how various punctuation choices in 2 Samuel 9:6 influence how we interpret the scene “And Mephibosheth the son of Jonathan, son of Saul, came to David and fell on his face and paid homage. And David said…”

ESV, NIV, CSB: “Mephibosheth!”

The exclamation mark paints a vivid picture of David’s enthusiasm. Imagine him exclaiming with joy, almost leaping to his feet as he recognizes the son of his dear friend Jonathan. There’s a sense of warmth and eager welcome.

NKJV, NET, WEB: “Mephibosheth?”

The question mark paints a different picture altogether. Here, we sense David’s uncertainty. Perhaps Mephibosheth is hesitant, his face downcast, making David unsure if this is indeed the man he seeks. It adds a layer of tension and anticipation to the encounter.

NASB (in all its iterations) “Mephibosheth.”

The period in the NASB feels a bit flat in contrast to the first two, it gives us a more neutral reading.

This comparison highlights how punctuation acts as a subtle interpreter. While the words remain the same, the punctuation shapes our understanding of the scene, influencing how we imagine each person’s emotions and interactions. It reminds us that even seemingly minor details can play a significant role in how we engage with Scripture.

Just as a simple punctuation mark can change the tone of a sentence, our attitudes and interpretations can color how we read the Bible and, more importantly, how we live it out. Are we approaching the text with an open mind, or are we imposing our inflections that might miss the nuances of the meaning and application?

This week, I challenge you to take a familiar passage – maybe even this very story of David and Mephibosheth – and read it in several different translations. Pay attention to the punctuation, the word choices, and the subtle shifts in meaning. As you do, ask yourself: How might my preconceptions influence how I understand this passage?  How can I be more open to the surprising ways God speaks through His Word?

May we all be attentive readers of God’s Word, approaching it with humility and a willingness to be surprised.

The simple, rhetorical question “Who knows?” when coupled with action, transforms into a powerful word of faith. At its core, “Who knows?” encapsulates the concept of divine providence, acknowledging that the future isn't entirely predetermined and leaving room for God's mercy and intervention. Though the specific details of God's plan remain unseen, “Who knows?” expresses a firm belief in God's sovereignty, and the faithful trust in His unseen hand guiding the affairs of life.

Jonah and the Ninevites:

Upon hearing Jonah’s message of judgment, the Ninevite king declared, “Let neither man nor beast, herd nor flock, taste anything. Let them not feed or drink water, but let man and beast be covered with sackcloth, and let them call out mightily to God. Let everyone turn from their evil way and from the violence that is in their hands. Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish” (Jonah 3:7b-9).

The king's use of the question “Who knows?” captures the Ninevites’ acknowledgment of their precarious situation and their unwavering hope in God's grace. They recognized the uncertainty of their fate, but instead of succumbing to despair, they chose to turn to God. This phrase isn’t a mere expression of doubt, but a declaration of faith (note a similar use in Joel 2:12-14). “Who knows?” reflected the Ninevites’ willingness to surrender to God’s will and trust in His capacity for compassion. In the end, God relented from the coming judgment.

Mordecai to Esther:

With the annihilation of the Jews at hand, Mordecai implored the Jewish Queen Esther, “For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father's house will perish. And who knows whether you have not come to the kingdom for such a time as this?” (Esther 4:14). His question isn't merely a theological musing; it is a direct challenge to Esther.

By asking “Who knows?”, Mordecai awakened Esther to her unique position and responsibility. He implicitly exhorted her to rise to the occasion, to recognize the potential divine significance of her role at this critical juncture, and to embrace the risk and uncertainty inherent in defying the king’s decree. In the end, Esther rose to the occasion and saved her people.

David and His Infant Son:

In 2 Samuel 12:22, King David utters his poignant plea, “Who knows whether the Lord will be gracious to me, that the child may live?” This statement comes amidst a deeply distressing situation: David’s infant son, born from his adulterous affair with Bathsheba, is gravely ill. Nathan, the prophet, has delivered God’s judgment, foretelling the child’s death because of David’s sin.

Yet, despite the dire circumstances, David clung to God’s mercy. His use of “Who knows?” coupled with his seven days of fasting and praying reflected his understanding of God’s character. He knew God was just in His pronounced judgment, but he also knew God was compassionate and merciful. Nevertheless, the child died, but David wasn’t broken in spirit. “Who knows?” allowed David to praise God whether He allowed the child to live or not.

“Who knows?” isn’t a statement of desperation, but a declaration of hope rooted in faith. It reminds us that even in the darkest of times, there’s room for God’s mercy and the possibility of a surprising turn of events. God’s goodness transcends our limited understanding. Whether He intervenes in a way we anticipate or allows circumstances to unfold differently, we can trust that His purposes are for our ultimate good. Even when His answers to our prayers differ from our expectations, His ultimate plan is rooted in love, wisdom, faithfulness, and loving-kindness. “Who knows?” invites us to hold onto hope and to continue trusting in His infinite wisdom and unwavering love – no matter what.

Question: I would love to hear thoughts on “private” or “unspoken” prayer requests. I want an open mind, but I don't see how to pray for something someone won’t share. This seems to be a trend of late and I'm starting to feel very negative about those requests. 

Answer: Thank you for the question. It’s true that vague prayer requests like “unspoken prayer requests” can be frustrating. We naturally want to know what’s going on, understand the situation, and specifically address the needs of those we pray for. However, it’s crucial to remember that everyone has their own reasons for keeping things private. Perhaps they are facing something deeply personal or fear judgment or vulnerability.

Instead of focusing on the lack of details, let’s shift our perspective. The very fact that someone is requesting prayer, in any form, shows a desire for connection and a reliance on God.  What if they simply said, “Please pray for me.” Wouldn't we readily offer our prayers without hesitation? I think so because the core request remains the same regardless of the wording.

When encountering these “unspoken” requests, consider responding with empathy and grace.  Offer your prayers and let the person know you're there to listen if they ever wish to talk.

Most importantly, let’s pray. Even without knowing the specifics, we can still powerfully intercede for others. Here’s a prayer you might find helpful for these situations: 

“Oh God Who knows all, Who sees all, hear my prayer on behalf of [person’s name]. Though I don’t know [person’s name] specific prayer request You do. For You have said that You search the hearts of men. You know all our thoughts from afar. You know us from our beginning to our end. You are acquainted with all our ways. Even before a word is on our tongue You know it. Nothing is hidden from your eyes. Father, graciously attend to [person’s name] needs.

Though I don’t know the words to pray for [person’s name], Your Spirit knows. Thank You, Father, for the gift of Your Spirit that intercedes for me and [person’s name] with groanings too deep for words or knowledge of the situation.

Though I don’t know what’s going on in [person’s name] life, I will not think negatively of her request but will consider [person’s name] need for prayer more significant than my own. For this is the mind of Christ, who though He was in the form of God, did not count equality with God as a thing to be held on to but made Himself nothing, taking the form of a servant to save [person’s name] and me by dying on the cross for our sins. Father, give me a heart like Jesus to serve [person’s name] in prayer. Amen.”

The primary objection to the resurrection accounts of the Bible is philosophical. It is based on the theory of naturalism. This theory holds that all events have causes rooted in the natural laws of the universe. In the universe, dead people don't naturally come back to life, so Jesus, if dead, could not have risen from the dead. People who think this way are unwilling to consider the evidence for the resurrection because it leads to a conclusion that they think is impossible.

Naturalism is really an assumption. Rather than being based on evidence, it is used to evaluate evidence. As a rule, it leads to dismissing the very accounts that could be used to overturn it.

However, there is one conspicuous exception to the rule. It is the origin of the universe itself. Over the past century, scientists have come to recognize that the universe had a beginning. Before (although that's not really the right word) the Big Bang, neither space nor time existed. After it, the space-time reality did.

In other words, there was something antecedent to the universe through which the universe came into being. Whatever this cause was, it was, by definition, outside of the universe. The universe didn't create itself, after all! That pre-universe event didn't follow the natural laws of space-time reality. It made the natural laws of space-time reality.

Scientists have come up with a variety of speculative, science-like explanations for this. Some say it has to do with string theory and the interaction of strange physical objects called branes. Others posit the existence of a “mother universe” that goes around spawning “daughter universes”. Still others claim that every universe that is mathematically possible does exist, and we are in the good one with the physical constants that allow for life.

All of these explanations have several things in common. There is no evidence for any of them. They are untestable. They are unprovable. None of them correspond with a naturalistic view of the universe because all of them are, strictly speaking, supernatural.

The supernatural does exist. The existence of everything from stars to toenails proves it. If the supernatural made our physical universe, there is no reason to dismiss the possibility that it might intervene in our physical universe too.

If creation, why not resurrection?

I am. I know it. ALS robs its victims of dignity along with everything else. Because I am immobile these days, I have developed the peculiar stench that immobile people have. My sister-in-law, who is an occupational therapist, calls it “stroke stink”.

Bathing me is a trial for Lauren, and it can't be as effective as when I washed myself. I am frequently unshaven, and my hair is often awry. I can't go to the bathroom by myself.

When I eat, I dribble crumbs all over my clothes, my chair, and the floor. Consequently, Boomer loves me even more than he used to. During mealtimes, he sits and watches me like a canine vulture, eagerly anticipating the bounty that he knows will soon be his.

Oh, how my God has brought me low!

Nonetheless, the people around me do not treat me poorly despite ample reason to do so. They turn a blind eye (and nose) to my many disgusting attributes and show me profound kindness and love. Along with numerous other passages that I did not understand until I experienced them, I now understand Galatians 4:13-14. I am humbled by my condition, but I am humbled even more by the grace that others have shown me.

Thank you, all of you.

As always, human goodness is but an echo of divine goodness. We are aware that God hates sin, but we don't think as often about how much it disgusts him. Perhaps this is a symptom of pride in us. Admitting that we are hateful is one thing; acknowledging that we are disgusting is another.

However, many Scriptures testify that God does indeed regard sin with disgust. consider, for instance, Ezekiel 16 and 23. Both chapters are hard to read. They present the spiritual adultery of God's people in the terms of the grossest immorality. The language is shocking, almost pornographic. Many Christians wonder why he would put such a thing in the Bible.

Of course, this appalling language is hardly gratuitous. God wants us to be appalled as we read it. He wants us to be disgusted. He wants us to feel in the pits of our stomachs the way that he feels when he regards our sin.

And yet, the message of the Bible is not a message of disgust. It is a message of grace despite disgust. God loathes our sin, but He surrendered the most valuable thing He had to rescue us in our loathsome condition.

The other day, I was talking to a brother who was so sick about his past sins that he couldn't believe that God would ever value and prize him. He was right about the sins. They are even worse than he imagined.

However, he was wrong about God. We can never be so disgusting that God will cease to love us. We can never be so stained with sin that his mercy cannot purify and renew us. The kindness of others is precious to me, but the kindness of God is infinitely more precious to all of us.

I am. I know it. ALS robs its victims of dignity along with everything else. Because I am immobile these days, I have developed the peculiar stench that immobile people have. My sister-in-law, who is an occupational therapist, calls it “stroke stink”.

Bathing me is a trial for Lauren, and it can't be as effective as when I washed myself. I am frequently unshaven, and my hair is often awry. I can't go to the bathroom by myself.

When I eat, I dribble crumbs all over my clothes, my chair, and the floor. Consequently, Boomer loves me even more than he used to. During mealtimes, he sits and watches me like a canine vulture, eagerly anticipating the bounty that he knows will soon be his.

Oh, how my God has brought me low!

Nonetheless, the people around me do not treat me poorly despite ample reason to do so. They turn a blind eye (and nose) to my many disgusting attributes and show me profound kindness and love. Along with numerous other passages that I did not understand until I experienced them, I now understand Galatians 4:13-14. I am humbled by my condition, but I am humbled even more by the grace that others have shown me.

Thank you, all of you.

As always, human goodness is but an echo of divine goodness. We are aware that God hates sin, but we don't think as often about how much it disgusts him. Perhaps this is a symptom of pride in us. Admitting that we are hateful is one thing; acknowledging that we are disgusting is another.

However, many Scriptures testify that God does indeed regard sin with disgust. consider, for instance, Ezekiel 16 and 23. Both chapters are hard to read. They present the spiritual adultery of God's people in the terms of the grossest immorality. The language is shocking, almost pornographic. Many Christians wonder why he would put such a thing in the Bible.

Of course, this appalling language is hardly gratuitous. God wants us to be appalled as we read it. He wants us to be disgusted. He wants us to feel in the pits of our stomachs the way that he feels when he regards our sin.

And yet, the message of the Bible is not a message of disgust. It is a message of grace despite disgust. God loathes our sin, but He surrendered the most valuable thing He had to rescue us in our loathsome condition.

The other day, I was talking to a brother who was so sick about his past sins that he couldn't believe that God would ever value and prize him. He was right about the sins. They are even worse than he imagined.

However, he was wrong about God. We can never be so disgusting that God will cease to love us. We can never be so stained with sin that his mercy cannot purify and renew us. The kindness of others is precious to me, but the kindness of God is infinitely more precious to all of us.