Principle: “Therefore” introduces an inference or conclusion from what was previously stated. It shows the logical result of what came before. In some ways, “therefore” is the opposite of “for.” Whereas “for” provides support to a previous statement, “therefore” explains the logical result of the previous material. When “for” is used, a statement, event, or command is described first and then is supported by what follows the “for.” Notice our previous English example:
Statement: Yesterday, I went to the store to get some milk,
Support: for we had run out and I desperately needed some to go with my freshly baked cookies.
But notice how this transforms when we use “therefore” instead:
Statement: We ran out of milk and I desperately needed some to go with my freshly baked cookies.
Conclusion: Therefore, I went to the store to get some.
Consider how this looks for a command based on a theological truth. First, we’ll use “for”:
Command: You must love others.
Support: For God loves you.
This, then, is transformed when we use “therefore:
Statement: God loves you.
Conclusion: Therefore, you must love others.
So then, whenever you see “therefore,” consider why the statement necessarily follows from what preceded it. It will also be helpful to consider how much material is being concluded or inferred from by the “therefore.” Is it concluding or inferring from a single previous sentence, a paragraph, or even multiple paragraphs? This will require a careful look at the context. Now let’s put this into practice.
Let’s consider a NT example, found in Matthew. Jesus told his disciples,
36 But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. 37 For as were the days of Noah, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, 39 and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. 40 Then two men will be in the field; one will be taken and one left. 41 Two women will be grinding at the mill; one will be taken and one left. 42 Therefore, stay awake, for you do not know on what day your Lord is coming. (Mt 24:36–42)
Jesus begins with a statement concerning the unexpected nature of the return of the Lord (v. 36). In the next verse (v. 37), he supports this concept with the use of a “for” clause, comparing it to the days of Noah. To make the comparison clearer, he adds another supporting statement, explaining the details of that event (vv. 38–39a). Jesus completes the comparison by saying, “so will be the coming of the Son of Man” (v. 39b). In vv. 40–41, “then” introduces the immediately following circumstances: selective removal. Finally, “therefore” conveys the conclusion or main takeaway of this teaching: “stay awake.” This is the logical necessity for a believer given the realities which were described earlier. In other words, given that the timing of the return of the Lord is unknowable and will be sudden just like with the Flood, how should believers live their every day lives? The conclusion? By staying spiritually awake and vigilant.
An example from the OT comes from the book of Jeremiah,
2 Thus says the LORD of hosts, the God of Israel: You have seen all the disaster that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them, 3 because of the evil that they committed, provoking me to anger, in that they went to make offerings and serve other gods that they knew not, neither they, nor you, nor your fathers. 4 Yet I persistently sent to you all my servants the prophets, saying, ‘Oh, do not do this abomination that I hate!’ 5 But they did not listen or incline their ear, to turn from their evil and make no offerings to other gods. 6 Therefore my wrath and my anger were poured out and kindled in the cities of Judah and in the streets of Jerusalem, and they became a waste and a desolation, as at this day. (Jer 44:2–6)
Here, God begins with pointing out the ruinous state of Judah (v. 2). In vv. 3–5, he gives the reason for it through several statements regarding their wickedness. The logic of which proceeds this way: Judah was evil (v. 3), but God was patient and merciful (v.4), and yet they rebelled (v. 5). Then comes the conclusion: God poured out his wrath (v.6), which is actually somewhat of a reiteration of the beginning. In setting up his admonition this way, God is able to demonstrate that his wrath was not capricious. Rather, it is explicitly linked not only to Judah’s sin generally, but more importantly, to their refusal to repent even in the face of God’s gracious and persistent offer of mercy through the prophets.
Back in the NT, Paul exhorts the Romans, “Let not sin therefore reign in your mortal body, to make you obey its passions” (Rom 6:12). Although this is good and worthy of obedience regardless, understanding the preceding context adds a significant amount of weight to this admonition. In Rom 6:1–11, Paul teaches that the believer is united to Christ such that his life, death, and resurrection have become our own. He says, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” (Rom 6:3). Paul makes it clear in v. 5 that he is not speaking of water baptism but rather he is using baptism as a metaphor to describe our union with Christ. Just as something or someone is immersed into water, so too are we immersed into Christ. Then, in vv. 4–11, he fills out the details of this reality. In short, our union with Christ means that we are dead to sin and alive to God.
This is a reality which is true for every believer. However, this truth must also be appropriated, which is why Paul says, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus.” It is already true, but you must reckon it to be so. It is not enough that this union has been accomplished for you; now you must live like you believe that it really has been. Then, in v. 12, Paul concludes with the natural outworking of this reality: “Let not sin therefore reign in your mortal body, to make you obey its passions.” If a believer has died to sin in Christ, then it is absurd for him to continue acting like sin is his master. Killing sin in your life is the natural and necessary response to being “dead to sin and alive to God in Christ Jesus” (v. 11).
So, whenever you read “therefore,” consider why the phrase introduced by it necessarily follows the preceding context or how it concludes it. Other phrases which have a similar function are “so,” “then,” “so then,” and “thus.” When you come across these, ask the same questions as you would with “therefore.”
A Boy and His Bible 