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How to Go Deep Without Getting Lost

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Ryan Martin makes an important point about Bible study. Though we love to “go deep,” doing so often causes us to get lost and miss the point. He explains three dangers of Bible study that gets too focused on provocative details or word studies without retaining the author’s train of thought:

  1. Words are flexible and contextual. A word doesn’t always mean the same thing every time it’s used.
  2. Details can distract from the flow of a text. Following our biggest questions may obscure the author’s biggest intentions.
  3. An individual text doesn’t need to carry the whole weight of Christian theology. It’s okay if a particular passage causes you to focus on a single attribute of God or a particular aspect of the gospel; don’t ‘overharmonize’ the diversity of Scripture.

These are important considerations for those who seek to know God through his word.

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Acts 4 and 5: Similar Narratives with Distinct Emphases

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“If your observation is poor, your interpretation won’t be any better.” Acts 4 and Acts 5 provide a good case study to illustrate this mantra of mine.

These two chapters of Acts (or, to be specific, Acts 4:5-31 and Acts 5:17-42) appear quite similar on the surface. In both episodes:

  • Jesus’ apostles draw crowds for doing miraculous signs and wonders (Acts 3:11-12, 5:14-16).
  • The high priest and his associates imprison Jesus’ apostles for preaching and healing (Acts 4:1-3, 5:17-18).
  • There is a hearing with testimony from the “offenders” (Acts 4:5-7, 5:27-28).
  • The apostles are compelled to bear witness to the resurrection and exaltation of Jesus (Acts 4:10-12, 5:30-32).
  • The priests warn the apostles to speak no longer in this name (Acts 4:18, 5:40).
  • The apostles contrast obedience to the priests with obedience to God (Acts 4:19-20, 5:29).
  • The apostles end up more motivated and more courageous to continue their proclamation (Acts 4:31, 5:41-42).

Because of these similarities, teachers and small group leaders may feel stuck when studying Acts. Should we skip over the second episode? Should we repeat the same lesson and applications? How do we prevent the study from feeling like deja vu for participants? What more can we cover the second time ’round that we didn’t address the first time?

When a biblical narrator repeats similar ideas in this way, especially in such quick succession, he may have numerous reasons for doing so. One reason could be simply to establish a matter on the testimony of two witnesses (Deut 19:15). But in almost every case, the narrator also gives clues that he has a different point to make with each episode. We can use the same skills we employ to avoid unhelpful harmonization to grasp Luke’s points in these two chapters of Acts. Let’s hear each episode and observe them doggedly.

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Plot Structure to the Rescue in Acts 4

Since we’re dealing with narratives, one of the most useful tools is that of plot structure. Let’s go back over each of the two scenes with the concepts of conflict, climax, and resolution in mind. To keep things somewhat focused, I’ll be looking only at the arrest/hearing scenes and not the healing scenes that provoked them.

In chapter 4, Acts 4:5-6 describe the setting. The conflict (tangible narrative tension) enters in Acts 4:7, when the priests ask, “By what power or by what name did you do this [heal the man lame since birth and proclaim resurrection from the dead]?” The chief conflict here is the conflict between names, which represent both delegated authority and factual power. What is the name that gives you either the ability (power) or the right (authority) to do these things?

Luke masterfully foreshadows this conflict of authoritative names even as he establishes the setting: “…with Annas the high priest and Caiaphas and John and Alexander, and all who were of the high-priestly family” (Acts 4:6). Do you see what he did there? Do you see how sneaky he was in getting you to consider all those powerful and authoritative names?

The tension only increases as Peter tackles the question head-on:

  • “by the name of Jesus Christ of Nazareth…” (Acts 4:10)
  • “there is no other name under heaven given among men by which we must be saved” (Acts 4:12)

The wannabe Names, however, can’t have any of this. Luke narrates twice their resolve to prohibit proclamation in this unapproved name of Jesus (Acts 4:17, 18). They then release Peter, John, and the formerly lame man, but the narrative hasn’t climaxed yet. The question remains unresolved: Which name will prove to be the true power here?

It is only after the disciples return to their friends (Acts 4:23), pray together to the Sovereign Lord who made heaven, earth, and sea (Acts 4:24), and ask him to embolden them even while continuing his signs and wonders through the name of his holy servant Jesus (Acts 4:29-30)—only then does the conflict finally resolve. At this profession of complete trust in the name of Jesus, the place where they had gathered was shaken, and the Holy Spirit fills hem afresh with a new measure of boldness (Acts 4:31). The shaking and the Spirit are narrative evidences that they’ve been clinging to the right name. That the power of this name to preach the resurrection cannot be stopped by a few pretenders to the Jewish priesthood. What were their names again?

Luke’s emphasis in this first scene, evident through the nature of the narrative conflict and climax, is on the vindication and authority of the name of Jesus over that of the Jewish priests.

Plot Structure in Acts 5

The conflict, climax, and resolution of Acts 5 take us in quite a different direction.

Acts 5:17-18 provide the setting, where a jealous High Priest & Co. (unnamed!) locks up the apostles. And not only Peter and John this time, but, presumably, all of them. Yes, there is implicit conflict in both the jealousy and the arrest itself. But the actual narrative conflict arises in Acts 5:19-20, when an angel shows up to bust his boys out of the slammer. The priests want them in prison; the angel (and, in light of what follows, we can add: God) wants them in the temple. The conflict: Where do you want these guys to be?

The tension increases (hilariously) the next day as the priests send for their prisoners for interrogation, and they can’t find them (Acts 5:21b-25)! Nobody remembers seeing them leave, and the cells remain locked. They were so careful to place these troublemakers just so, but then they went and lost their prisoners!

They hear of the apostles’ presence in the temple (incidentally, isn’t it the priests’ job to be there?), and resolve to bring them back in. But they must do so with much sensitivity and caution, lest they get themselves killed by the crowd (Acts 5:26). Luke strongly suggests that the apostles could have resisted this re-arrest, had they chosen to stay put in the temple, and the temple officers could have done nothing to physically apprehend them. The priests are clearly losing their ability to contain these unruly preachers.

I’ll simplify my analysis by suggesting that the conflict is finally reversed (i.e. reaches its climax) in Acts 5:39, where Gamaliel’s advice is simply to trust God to decide which movements he wants to grow or demolish. The priests take his advice (Acts 5:39b), but not really (Acts 5:40). They still want to have some control over deciding when and where this Christian movement can operate. And their intimidation has the opposite effect to what they intend (Acts 5:41-42).

Conclusion

All you need to do is set aside your familiarity and take a closer look. Observe, observe, observe. Take note, especially in narrative, of the details of conflict, rising action, climax, and resolution. As you do, the distinct emphases of similar episodes will surface themselves.

Then you can teach or lead discussions on Acts 4 and Acts 5 without covering exactly the same ground. First (Acts 4), you talk about the only name that has the authority to forgive and the power to heal. Then (Acts 5), you explore the fact that opposition to this name will want to contain it but never succeed.

But if your observation is poor, your interpretation won’t be any better.

Tips for Reading the Bible with Another Person

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Drew Hunter offers 7 great tips for reading the Bible with another person:

  1. Keep it simple
  2. Pick a section of the Bible
  3. Make a short-term commitment
  4. Read with coffee or a meal
  5. Read with other Christians
  6. Read with non-Christians
  7. Keep God and his grace in view
  8. Respond with openness and prayer

I especially would highlight the first point. You don’t have to spend hours preparing an extensive Bible study in order to meet with someone to read Scripture together. As Hunter remarks:

Here’s what it can look like: Briefly pray to thank God for his word, and ask for help with understanding and responding to his word. Then read a section of Scripture out loud together. Afterward, briefly respond by sharing thoughts you had while reading the passage. End your time together by praying again.

David Helm offers further help with this sort of discipleship in his book One-to-One Bible Reading. But Hunter’s article is a great introduction to the topic.

Check it out!

The Best Idea for Studying Proverbs

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When I was in college, I attended a conference where the speaker taught the book of Proverbs. He explained the basics of Hebrew poetry. He had us comparing verses, considering metaphors, and thinking hard. He stimulated us and challenged us to pursue the Lord of wisdom, for life, from this book.

I was so inspired by the teaching on this book that I spent the following summer memorizing the first nine chapters. I have sought to rehearse those chapters once per week ever since (almost 25 years!), in hopes of keeping the wisdom of God before my eyes and the fear of the Lord within my heart.

And in addition to motivating me to memorize Proverbs, the speaker offered one of the best, most practical pieces of advice I’ve ever heard for studying this book. He encouraged us to get a cheap spiral-bound notebook and read the entire book of Proverbs once per month (only a chapter a day). Each time through the book, pick one topic, write the topic at the top of the page, and write down all of verses from Proverbs that address that topic. Each month gets a separate page for a separate topic.

Image by Pexels from Pixabay

That’s it. It doesn’t require a huge investment of time or brain power. It requires only an intent to notice things. And the result is that you get your own usable, topical index of Proverbs for future reference.

I followed this advice for about 4 years, developing my own index of almost 50 topics addressed in the book of Proverbs. And I have returned to that notebook countless times since. It is a common occurrence for me to speak with a friend or child about something or other, when I remember some proverbs that speak to the matter. Only, who can ever remember all the references for the scattershot text of Proverbs? Sure, maybe I can remember “Proverbs 22:6” or “18:24” or “somewhere in chapter 30.” But, with the exception of the first 9 chapters, I will never be able to locate a particular proverb from memory, even if I could quote the words.

So I keep my notebook handy. Being homemade, it had much deeper effect on me than a concordance or search engine ever will. Perhaps at some point I will digitize it for ease of use. But don’t ask me to share it with you; I won’t. You’ll be better off if you create your own.

Thank you, Dr. Putnam. “You can dress Miss Piggy up, but you can’t take her out” (Prov 11:22).

How to Become Passionate About Bible Reading

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John Piper answers a question from a teenager wondering how to develop not only a duty but a passion for reading the Bible. His answer may be of help to you as well.

He begins:

Let me start this way: John Piper does not read through the Bible every year because there is a biblical law requiring me to do it; rather, because there’s something like — I don’t know what to call it — a natural or spiritual law in my soul that sets off alarm bells if I don’t. What I mean is this: my mental, psychological, spiritual condition has taught me over the years that without daily communion, daily fellowship with the living Christ, my God, my Savior, my treasure, my friend, in and through his word, the totality of Scripture — without that — my sight of him becomes blurred.

As you proceed in your Bible reading plan for the new year, you may want to consider the rest of his answer.

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You Already Know How to Read the Bible

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Alan Shlemon makes a great point in this article: Reading the Bible requires rules we already know. Though the OIA method, for example, may seem like something new to learn, with a whole set of rules to follow—it is actually something you already do instinctively with many things you read on a daily basis.

Shlemon highlights three fundamental principles:

  1. What is the author talking about in the surrounding text (context)?
  2. What is the historical occasion for why the author wrote (history)?
  3. What literary style is the passage written in (genre)?

He gives examples of how we do these things already, instinctively, such as:

If a sports headline reads, “Cowboys Shoot Down Eagles,” everyone knows that men with revolvers didn’t shoot any birds. We all recognize that sports news is written in a particular literary style, where teams are often named after people (e.g. Cowboys, 49ers, etc.) and animals (e.g. eagles, dolphins etc.). No one is confused. For some reason, however, the same people who understand that news headlines are written in different literary styles, ignore the different literary styles of Scripture.

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Top 10 Posts of 2020

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San Churchill (2007), Creative Commons

It’s hip and cool for bloggers to post their top 10 posts of the year. And we want to be hip and cool. Our hearts tell us to do it, and the Bible says to “walk in the ways of your heart and the sight of your eyes” (Eccl 11:9). So here goes.

Last week, we gave you the top 10 posts from those written in 2020. Now, we list the top 10 posts from the full KW archive. If lots of other people are reading these posts, you probably should be, too.

For the first time since we’ve been tracking and posting these top 10 lists, this year’s list has no posts that were written this year. So there is no crossover with last week’s top 10 list. Our archives have been working extra hard for the increasing numbers of visitors to our site.

10. How to Recognize Sowers of Discord

Moving down from the #5 slot last year, this post outlines from Proverbs 6:12-15 a few signs to help recognize divisive people. This post comes from my 2013 series of studies through the first 9 chapters of Proverbs.

9. Context Matters: You Have Heard That it was Said…But I Say to You

This year-and-a-half-old post makes its first appearance on any of our top 10 lists. It examines the series of contrasts in Jesus’ Sermon on the Mount to determine, from the context, what Jesus was arguing against. Hint: It wasn’t the Old Testament Law.

8. 4 Bible Studies for Advent

This post is up slightly from #9 last year, a companion piece to Ryan’s 4 Bible studies for Lent. Advent is a great time to study the Bible, and here are four 4-week studies you could consider for that season. Be forewarned, however: These are not your typical you-can-only-trust-the-experts, fill-in-blank sort of Bible studies some people are used to.

7. Details of the OIA Method

This post serves as a table of contents to my series on how to study the Bible. It pretty much explains why this blog exists, so we’re glad it gets a lot of pageviews, even though it’s down from #4 on this list last year.

6. Top 10 OT Books Quoted in NT

This post was also in the #6 slot last year. Even though my series analyzes not only books but also chapters and verses, this list of most-quoted books always seems to be the most popular.

5. Summary of the OIA Method

See post #7, unless you want less of a detailed explanation and more of a summary. Then see this post instead. This is down from #3 last year.

4. Context Matters: A Bruised Reed

This used to be the most-viewed “context matters” post on the blog, until it was surpassed by #2 below. But it’s still being viewed more than it used to be, since it is up from #7 on last year’s list. This is one of my most controversial posts, as I challenge an interpretation as common as oxygen. Yet it is incredibly difficult to find an argument for the traditional interpretation. Instead it is universally assumed and asserted. Check it out, and study the text for yourself.

3. 10 Reasons to Avoid Sexual Immorality

This was the most-viewed post in 2014, but then it dropped off the list until resurfacing as #8 in 2017 and #2 in 2018 and 2019. I’m delighted to see a continued interest in such an important topic. Find whatever motivates you to avoid sexual immorality, and glum onto God’s grace in providing that motivation!

2. Context Matters: God Will Give You the Desires of Your Heart

A year ago, this was the second-most viewed “context matters” post (and #10 on last year’s top 10 list). But this year, it had about one-third more views than the one about the “bruised reed” (#4 on this list), and more than twice as many views as the “you have heard that it was said” post (#9 on this list). In this post, Ryan takes a close look at what Psalm 34 really means by this clause, which unsurprisingly is not that a person can get whatever he or she wants.

1. Why Elihu is So Mysterious

The popularity of this 2015 post continues to surprise us. We really cannot explain why it has been so popular, but if you haven’t read it, you must really be missing out! Elihu is that mysterious 4th friend in the book of Job. If you even knew he existed, chances are you’ve skipped his speeches entirely. This post is my attempt to explain Elihu’s role in the drama of the play of Job. This post was #3 in 2017, but it has now held the #1 slot for three years running. And the competition is not even close. The #2 post was viewed about 25,000 times this year, and this one was viewed more than 32,000 times.

Previous years’ lists: 2019, 2018, 2017, 2016, 2015, 2014, 2013

Top 10 Posts of 2020—Written in 2020

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Many bloggers take advantage of this time of the year to reflect on their most popular posts. Now we know there is a time to follow the crowd (Zech 8:23), and a time not to follow the crowd (Ex 23:2). And I believe the present time to be akin to the former and not the latter. So here we go.

This post lists the top 10 viewed posts this year, from among the posts we wrote this year. Next week, we’ll list the top 10 viewed posts from the full KW archive. May these lists enable you to be warm and well fed while you celebrate the season with joy and delight.

10. The Complexity of Applying the Speeches of Job’s Friends

It is somewhat common to consider the three friends of Job to be categorically wrong, and their speeches to be discarded. But the Apostle Paul never got that memo. The truth is far more complex and nuanced.

9. The Reckoning of the Minas

Because context matters, we must be careful not to hastily harmonize parallel passages. One key example of this is the parable of the ten minas in Luke 10. It sounds very similar to the parable of the talents in Matthew 25, but it is not the same, nor was it spoken in the same circumstances. This post, that had the eighth highest number of views this year, was simply a set up for the following post where I dove further into the details.

8. The Dangerous Consequences of Ignoring Context

Just as the title says, ignoring context has dangerous consequences. We miss the truth. We disrespect God. We mislead our neighbors. It’s just not worth it.

7. Quoting Scripture Contrary to Its Purpose is Devilish

This companion piece to the previous one reveals the staggering truth that those who ignore context are reading the Bible more like Satan than like Jesus. Let’s not do that.

6. Context Matters: Leave the Dead to Bury Their Own Dead

The first of many “context matters” posts to show up on both this week’s list and next week’s, this post examines Jesus’ cryptic statement in Luke 9:60. With help from the context, the instruction doesn’t need to be as cryptic as many typically presume.

5. Context Matters: Always Prepared to Make a Defense

1 Peter 3:15 this time. Though it can apply to apologetics (reasoned defenses for Christianity), that is not the only, nor even the main, thing Peter had in mind. Not all Christians can succeed at philosophical argumentation. But all must succeed at living righteous and respectful lives, thereby generating opportunities to bear witness to the suffering and kingship of the Lord Jesus.

4. Context Matters: The Weaker Vessel

Just a few verses before the previous one, 1 Peter provides one of the most uncomfortable, politically incorrect statements in the Bible. But it ought to be proclaimed in skywriting over every wedding and every marriage. You, husband, can win your wife to the glory of God by understanding her. By showing her the same honor you would show an empress. By praying together with her.

3. Why We Should be More Familiar with OT Sacrifices

We move on (momentarily) from an example of why context matters to an example of how drastically the early parts of the Bible inform the later parts of the Bible. The sacrificial system, and especially the burnt offering, is everywhere. Whenever you lay hands on someone, wash with water, speak of atonement, or offer acceptable worship, you call upon these ancient rituals. Are you aware of how they were done or what they meant at the time?

2. Why You Can Trust the Bible

The most important reason is simply that Jesus trusted it. This post shows him in action.

1. Context Matters: Apart From Me You Can Do Nothing

In our most-read post, from those written this year, Ryan dives into John 15-4-5 to show that the popular understanding of this phrase is not necessarily incorrect, but is much enriched by a grasp of Jesus’ argument in the context.

Previous years’ top tens: 2019, 2018, 2017

Our Experience Fills in a Context Vacuum

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Alan Shlemon writes about “How Creating a Context Vacuum Sucks Us into Overwriting God’s Word.”

What happens, then, when you read a Bible verse but don’t read the context? Two unfortunate consequences occur. First, you ignore the words the Holy Spirit provided to help you understand the meaning of the verse. You may miss out on what God is trying to communicate. Second, you create what I call a context vacuum. When there’s no context, your mind instantly fills the void with something from your experience. It’s an automatic process.

Shlemon gives a number of examples to illustrate the process. And he’s exactly right. We ignore the context to our peril. When we read or memorize isolated verses, our personal experience will become the filter through which we view and interpret those verses. Thus we fail to hear God’s voice in the Scripture.

I’m especially struck by the example of the woman who heard the command to “put on the new man” (Eph 4:24) as God’s guidance to divorce her husband and run off with another lover. Let us help others to avoid such tragic and reckless abuse of God’s word.

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How Structure Communicates Meaning in Acts 2

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I’ve written before about how to observe structure and how structure conveys meaning. In this post, I’d like to give a practical example, in Acts 2.

Resist Familiarity

Familiarity is the greatest enemy of observation. When we presume to already know a text, we tend to stop listening to it. In the case of Acts 2, our familiarity may perhaps blind us with the dramatic theological import of what takes place. The Day of Pentecost. The coming of the Holy Spirit. The new creation, heaven on earth, God dwelling with men. Absolutely, these matters are weighty and earth-shattering, and they deserve intense reflection.

But the student of Scripture who wishes to observe the text and hear God’s voice clearly in it will ask: What is the narrator’s chief message here? And a cursory look reveals only four verses dedicated to describing the phenomenon of Pentecost (Acts 2:1-4). Most of the narrative takes us elsewhere. In narrative terms, the coming of the Spirit in Acts 2:1-4 basically provides the setting for the discussion that follows. (I do not intend to minimize the theological importance of what happens in Acts 2:1-4; I’m only observing the literary shape of the text.)

Image by Gerd Altmann from Pixabay

Basic Structure

After the narrative introduction of Acts 2:1-4, the rest of the chapter describes the fallout. And the narrator structures that fallout around two main questions:

  • Men from “every nation under heaven” (Acts 2:5-11) ask: What does this mean (Acts 2:12-13)?
    • Peter answers this question at length (Acts 2:14-36).
  • The foreigners follow up with a second question (Acts 2:37): What shall we do?
    • Peter answers this question briefly, at least as far as the narrative is concerned (Acts 2:38-40). At the time, this answer was also lengthy (Acts 2:40).

After this two-part Q&A, there is a narrative conclusion (Acts 2:41-47).

So a broad outline of the chapter would look like this:

A The descending Spirit
B What does this mean?
B’ What shall we do?
A’ The resulting community

A Closer Look

A closer look at these sections shows the first Q&A getting the most space, by far (32 verses). The narrator has done us a service by breaking this section down into subunits for us.

Verses 5-13 list the nations in attendance and lead to the big question itself: What does this mean (Acts 2:12)?

Peter’s speech divides into three units, each marked by a direct address: “Men of Judea” (Acts 2:14), “Men of Israel” (Acts 2:22), and “Brothers” (Acts 2:29). In each of the three sections, following the direct address, Peter makes a clear point and then supports that point with an Old Testament quotation.

  • Men of Judea – Acts 2:14
    • This is what Joel predicted – Acts 2:14-16
      • Quote from Joel 2 – Acts 2:17-21
  • Men of Israel – Acts 2:22
    • The crucified Jesus has been raised – Acts 2:22-24
      • Quote from Psalm 16 – Acts 2:25-28
  • Brothers – Acts 2:29
    • The risen Jesus is on his throne – Acts 2:29-34
      • Quote from Psalm 110 – Acts 2:34-35

The only part of the speech that falls outside the pattern is the last verse, which highlights this sentence as perhaps the most prominent part of the speech. Here is the conclusion Peter’s three points are driving toward:

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.

Acts 2:36

Because this concluding sentence stands outside the threefold pattern of the rest of the speech, it is given such prominence as to almost be a distinct unit itself. And in light of the entire chapter, we see the author’s main idea right here, at the center of the structure:

A The descending Spirit
B What does this mean?
C God has made this Jesus both Lord and Christ
B’ What shall we do?
A’ The resulting community

Peter’s Argument

Follow Peter’s argument in his first, lengthy speech. You have heard us speaking in your native tongues, right? That means God’s Spirit has been poured out on us, like Joel said. That means the Messiah has poured the Spirit out on us. That means the Messiah was given the Spirit by the Father. That means the Messiah is seated at the Father’s right hand. That means he ascended into heaven. That means he’s not dead, but was raised by God. That is the same JESUS you killed by enlisting pagans who don’t care about the law of Moses. We saw him ourselves and testify to these things. Stop doing what you’re doing (repent) and publicly pledge allegiance to him as Lord and Christ (be baptized).

Conclusion

The structure of this chapter suggests a few things about Luke’s intentions in this narrative:

  1. His intention for Theophilus is not as much to teach about the coming of the Spirit, in itself, but to communicate the meaning of his coming and the response of individuals and communities.
  2. The meaning of the Spirit’s coming is not primarily about the ability of a believing individual to commune directly with God (though that is certainly a result of the Spirit’s coming, unpacked in other passages), but more so about the testimony to Jesus as both Lord and Christ.
  3. The proper response to the Spirit’s coming is not primarily to seek particular ecstatic manifestations of his presence, but to call on Jesus to be saved (Acts 2:21), to repent and be baptized to pledge allegiance to his new kingdom community (Acts 2:38), and to submit every aspect of the Christian community to Jesus’ true lordship (Acts 2:41-47).

There is much theology we can develop from Acts 2, but let’s allow the narrator’s own structure and argument to guide our interpretation of the text, showing us where he wants us to focus our interpretive efforts.