A conjunction is a word that connects different words, clauses, or sentences. Examples would be and, but, because, therefore, so that, for, rather, moreover, etc. These are important because in any language because they tell us the relationship of clauses and sentences to each other. Without conjunctions, it would be very difficult to understand anything except for individual statements. But with conjunctions, we are able to relate individual statements with other statements, which allows us to build an argument or tell a story. My goal is not to be exhaustive, covering every conjunction we find in the Bible. Rather, I want to highlight the most significant ones for us and point out how they are helpful in reading our Bibles.
For
The first conjunction we will consider is “for” Here is the principle to remember: “For” gives support of some kind to the statement previously made. Often, it will give a reason for why the previous statement is true or why the previous statement occurred. Other times, it will give motivation for obedience to a command. Consider the following example from English: “Yesterday, I went to the store to get some milk, for we had run out and I desperately needed some to go with my freshly baked cookies.” In this example, the “for” signals that what comes after it explains why the event took place. So, let’s take this principle and see how it helps us in reading the text of Scripture. Let’s look at some examples.
In Titus 3:1–5a, Paul instructs Titus to remind the believers in Crete of their civic responsibilities as saints living in a pagan society. He says,
1 Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people. 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us. (Ti 3:1–5a)
The first thing we should observe is that Paul starts off with a command to Titus, “Remind them” to behave in a certain way, explained by the infinitives in vv.1–2 (“to be submissive,” “to be obedient,” etc.). Then, in v. 3 Paul says, “For…” Taking our principle from before, we can say that Paul is providing support for his exhortation that the Cretan believers live in a kind and forbearing way in their society. In this case, the support is motivation. They themselves were just as bad and miserable as everyone else before God graciously saved them (vv. 3–5a). This reality was to produce a compassion and empathy within them which would motivate them to live a godly life before unbelievers in their society.
In one of the other Pastoral Epistles, Paul laid out several prescriptions for the structure and operation of the local church when it comes together for worship. Within that context, Paul tells Timothy,
14 I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. 13 For Adam was formed first, then Eve; 14 and Adam was not deceived, but the woman was deceived and became a transgressor. (1 Tim 2:12–14)
In v. 14, Paul begins with a prohibition (“I do not permit…”), followed by an exhortation (“she is to remain quiet”). Then, in v. 13, he says, “For,” once again signaling some kind of support for his directions in the previous verse. Here, he is giving a reason for why his directions concerning women within the church are right and proper. His reason includes both v. 13 and 14. Why should women not teach or have authority over men in the church? Because “Adam was formed first, then Eve.” Paul is appealing to a creation principle. He goes back to the first chapters of Genesis to demonstrate that his command is not rooted in culture but in God’s design and purpose.
An example from the OT demonstrates the same principle. In Deuteronomy, Moses is giving his final words to the people of Israel before they cross into the promised land of Canaan to conquer and settle in it. In many ways, he is reiterating the covenant that they made with God at Mount Sinai as they came out of Egypt. He tells the people,
23 Take care, lest you forget the covenant of the LORD your God, which he made with you, and make a carved image, the form of anything that the LORD your God has forbidden you. 24 For the LORD your God is a consuming fire, a jealous God. (Dt 4:23–24)
Moses exhorts the people of Israel to faithfulness in v. 23. Then, in v. 24, he gives a supporting reason for this faithfulness: the burning jealousy of God. There is none like him; he alone created the world and is worthy of worship and devotion. He will not give his glory to another. And he had called Israel out of Egypt to make them his treasured possession in an exclusive relationship (Ex 19:4–6). As such, he calls his people to account when they go after other gods. Knowing this, should’ve motivated the Israelites to persist in faithfulness.
Back in the NT, Paul writes to the Thessalonian believers who were evidently concerned that their loved ones who died before Jesus returned would somehow miss out on the kingdom. He offers them hope by saying,
13 But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep. (1 Th 4:13–14)
Paul did not want the Thessalonians to grieve the loss of their loved ones without hope. In v. 14, then, Paul is giving them the reason that they can be hopeful, namely that Jesus’ resurrection ensures that they will be resurrected and will accompany Christ’s return. They will not miss out on any of the blessings of the kingdom.
The armor of God is a familiar concept for Christians. It is preached often and shows up in many VBS curricula. An interesting topic to explore is its necessity. Why must Christians put on the whole armor of God? Paul provides the answer in Eph 6:11–12:
11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. (Eph 6:11–12)
The reason we need to put on the armor of God diligently is because of the nature of our enemies. Spiritual battle with spiritual enemies requires spiritual armor and spiritual weapon. Since we are wrestling against all the forces of hell, we need something better than swords of steel.
The previous examples all used “for” to introduce support a call to a certain kind of behavior. However, it can also be used to offer support for an argument or doctrinal point. This is the case in Col 1:15–16. It reads,
15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. (Col 1:15–16)
Paul makes a dual claim that Jesus is both God-made-visible and preeminent over creation. His support for this claim is the reality that Christ created all things without exception, including all the heavenly host. If he created all things, he himself is not a creature, but rather God. So, what you want to ask yourself whenever you see the word “for” in your Bible is, “How does this support what was said before?”
A Boy and His Bible 