Helping ordinary people learn to study the Bible
Bill Kynes does a fine job equipping us to read the book of Job to great profit. He offers 5 main suggestions:
There is much here to help you study this book well.
Just a few days ago, we hit a major milestone for our family: We completed reading the entire Bible aloud. I promised my daughter, on her 6th birthday, that we would do this by her 18th birthday. And it took much less time than I expected: A few months from now, she will turn 11. We have plenty of time to do it again.
You can read more about why and how we did this in two previous posts (here and here). But here is a summary:
We’re going to take a break from sustained reading aloud. For at least the next year, I plan to repurpose the time to teach the children an overview of each book of the Bible. We’ll cover a book each week, and I want to provide them with notes on the author, audience, occasion, structure, and main point of each book.
I trust this series of overviews will give them something they can refer to as their own Bible study matures. And it will give us some much-needed variety in our family routine.
But once we get through all of the books, I expect to go back to extended reading time. I think I’ll mix it up by using a chronological reading order.
I believe these 5 years of extended Bible reading have been great for our family. They have opened a multitude of discussion topics, as we sought to process whatever biblical material was before us. This led us naturally into conversations about love and romance, suffering and persecution, evil and judgment, morality and theology, church and family life.
I couldn’t make a systematic curriculum out of the topics that came up in discussion, but I can’t overstate the value of having our topics for conversation be driven by whatever questions the kids had about what we were reading. Instead of me asking them all the questions—as used to be the case in our prior family devotions—they were asking me questions. Sometimes, I would ask a few comprehension questions to make sure they could follow what was happening in the text. But normally, if they didn’t have any questions, we would simply continue forward.
Here are some thoughts, now that I’ve completed the experience:
To be clear: I’m not trying to persuade you to do what we have done. I just know the guilt and demotivation I felt from the expectation for family Bible instruction to take a certain shape. I was delighted to discover a creative alternative. Perhaps you’ll discover something else entirely that works best for your family.
Do whatever it takes to be in the Word with your kids. If you don’t, someone or something else will fill the gap and captivate their hearts.
And there arose another generation after them who did not know the Lord or the work that he had done for Israel.
Judges 2:10-15
And the people of Israel did what was evil in the sight of the Lord and served the Baals. And they abandoned the Lord, the God of their fathers, who had brought them out of the land of Egypt. They went after other gods… And they provoked the Lord to anger. They abandoned the Lord and served the Baals and the Ashtaroth. So the anger of the Lord was kindled against Israel, and he gave them over to plunderers, who plundered them. And he sold them into the hand of their surrounding enemies… And they were in terrible distress.
Blessed is everyone who fears the Lord,
Psalm 128:1-6
who walks in his ways!
You shall eat the fruit of the labor of your hands;
you shall be blessed, and it shall be well with you.
Your wife will be like a fruitful vine
within your house;
your children will be like olive shoots
around your table.
Behold, thus shall the man be blessed
who fears the Lord.
The Lord bless you from Zion!
May you see the prosperity of Jerusalem
all the days of your life!
May you see your children’s children!
Peace be upon Israel!
Wyatt Graham has a thoughful piece at his blog, asking the interpretive question: “What Does Paul Mean When He Says, ‘Act Like Men’?”
“Be watchful, stand firm in the faith, act like men, be strong.”
1 Cor 16:13
After examining the underlying Greek word according to a lexicon, and then its use in other ancient literature, Graham walks through the literary context of the last few chapter chapter of 1 Corinthians. Then he explores the biblical context that Paul taps into through allusion to the psalms.
This is vibrant, rich, contextual observation and interpretation, which I eagerly commend to you.
Though it may be unpopular to say it out loud in public these days, the Bible commands husbands to show honor to their wives “as the weaker vessel” (1 Peter 3:7). The reason for this is dramatic (“since they are heirs with you of the grace of life”), and the cost of failure is steep (“so that your prayers may not be hindered”). So it behooves husbands to ensure they understand what is expected of them. And the context should help.
Context matters. When we learn to read the Bible properly—and not merely as a collection of isolated instructions—we’ll find that some of the commands have more to say than we may have realized.
The first observation we ought to make regarding the command to husbands in 1 Peter 3:7 is the first word, “likewise.” We must ask a critical interpretive question: “Likewise to what?” That is, what is this command to husbands like? How is this command similar to that which came before?
So we back up in the text and examine the commands to wives in 1 Peter 3:1-6, regarding subjection to husbands, doing good, and not fearing. Because these instructions also begin with the word “likewise,” we must again ask “likewise to what?”
Backing up further, we have a paragraph filled with commands to servants (1 Peter 2:18-25) to be subject to masters and do good regardless of what suffering it may bring. The incentive for such subjection and good behavior is the example of Jesus Christ who himself bore our sins. But what provoked these instructions to servants?
Going back another paragraph, we find the broad command to “Be subject for the Lord’s sake to every human institution” (1 Pet 2:13-17), and to silence those who call us evildoers by proving ourselves good-doers. But we should observe that this paragraph is not the first one to introduce these ideas either.
Moving back just one more paragraph, the author directly addresses his audience as “beloved” (1 Peter 2:11-12). And he urges them to act honorably and enable those who consider them evildoers to see their good deeds.
Looking ahead, we see the next use of the address, “beloved,” comes in 1 Peter 4:12. And the verses following the command to husbands (1 Peter 3:8-4:11) all continue the larger theme of doing good and not evil, with respect to how we treat one another. The rest of the letter’s body (1 Peter 4:12-5:11) shifts from exhorting people to do good to shaping their perspective when suffering for having done such good. All this data suggests that 1 Peter 2:11-4:11 is a unified section of the letter.
In the section under consideration (1 Peter 2:11-4:11), we can map the train of thought as follows:
So Peter’s main idea in the whole section is that we must resist our natural desires to do evil, and choose to do good instead. A major reason for doing this is that we might win over, to the glorification of God, those who are currently doing the wrong thing.
Peter then particularizes the instruction to the power structures of society. Wherever you are in the hierarchy, you have an opportunity to influence others to join you in giving glory to God:
Beloved brothers who profess faith in the Lord Jesus Christ, this means that if you are doing the good God requires of you toward your wife, she ought not find herself too often in a position of having to win you over without a word. Make it so she can submit to you with joy and not with fear, because she feels so deeply understood by you, even when you have to disagree with her.
And what is the cost of failing to husband your sister, your bride in this way? Hindered prayers.
But what does that mean, in the context of the argument?
I believe Peter is saying that you will cease to function as true partners, co-heirs of the grace of life with your wife. You will stop praying together.
And this state of affairs does not glorify God. It goes against the overarching instruction (1 Peter 2:11-12), which has the purpose of winning people over, influencing them to glorify God with us.
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.
Context matters.
For more examples of why context matters, click here.
I really appreciate this provocative piece from Peter Leithart with “4 Ways to Revolutionize Your Bible Reading.”
Here is a taste of Leithart’s 4 suggestions.
1. Trust the text
“What I really mean is: trust the Author. At bottom, that means believing this book is God’s speech in human language. These words are God’s words. If you don’t believe that, nothing else I say will make much sense.”
2. There are no shortcuts
“Whether reading a poem or a biblical book or the whole Bible, there are no shortcuts. Read, then re-read, then re-re-read, until the whole book goes with you through every verse. Only then will the text come to seem natural.”
3. Find and mimic readers who are better than you are
“Find someone whose reading of the Bible electrifies and delights you, someone who makes your heart burn. Listen. Mimic. As you read, imagine he’s standing at your shoulder pointing to all the things you missed.”
4. Worship at a church with a Bible-saturated liturgy
“Many churches with “Bible” in the name rarely have much Bible in worship. The hymns contain small snatches of Scripture. The pastor reads a few verses for his sermon text, but otherwise little of the Bible is read and heard. By a weird irony, many traditionally liturgical churches are more immersed in Scripture than Bible-believing evangelical ones are.”
There is much to consider here. I encourage you to check it out!
I appreciate Charles Quarles’s reflection on Matthew’s gospel, and how the opening verses establish the theological themes that ought to shape our reading of the book. Quarles describes how even his PhD students often need to learn how to read the Bible the way the author intended. His observations and reflections are well worth considering.
For the last ten years I have concentrated my studies on learning to read theologically the Gospels, particularly the Gospel of Matthew. By reading “theologically” I do not mean reading Matthew through the lens of a particular creed or confession (though I am strongly confessional). Nor do I mean asking how each narrative or paragraph might relate to the various categories of systematic theology like ecclesiology, pneumatology, demonology, etc. (though I highly value systematic theology and often employ this reading strategy). I mean rather reading Matthew like the apostle himself intended it to be read. Matthew has packed his Gospel with all the cues and prompts necessary to read his Gospel properly.
In my current readthrough of the Bible, I recently came upon this gem of a poem. In my experience, it’s not quoted very often by Christians. But it’s rather encouraging and beautiful, isn’t it?
I’ll write more about this poem next week. For now, let’s test your Bible literacy.
To the first person who comments below with the name of the biblical figure associated with these words (the person who wrote or spoke them), I will give an extra entry into the drawing for a reader’s Bible. In addition, I will give another entry to the first person who can identify the reference for the poem (book and chapter). If one person guesses both correctly, he or she will be given two entries.
Just one caveat: You may not look it up. I want to know if you can guess this from memory. Of course, you could look it up and comment anyway to get the reward. And I’ll never know, but God will.
I’ll confirm if someone gets one of the answers right. That will make it easier for others to guess the second answer correctly.
Here is the poem.
“Agree with God, and be at peace;
thereby good will come to you.
Receive instruction from his mouth,
and lay up his words in your heart.
If you return to the Almighty you will be built up;
if you remove injustice far from your tents,
if you lay gold in the dust,
and gold of Ophir among the stones of the torrent-bed,
then the Almighty will be your gold
and your precious silver.
For then you will delight yourself in the Almighty
and lift up your face to God.
You will make your prayer to him, and he will hear you,
and you will pay your vows.
You will decide on a matter, and it will be established for you,
and light will shine on your ways.
For when they are humbled you say, ‘It is because of pride’;
but he saves the lowly.
He delivers even the one who is not innocent,
who will be delivered through the cleanness of your hands.”
At least once a week, we like to direct your attention to another corner of the interwebs where good Bible study is being done. We do this to show that we’re not the only ones talking about it. And we don’t think we’re the only ones who can do it well.
Case in point: Matt Smethurst writes at the Gospel Coalition about “How to Study Your Bible in 2020.” He proposes a straightforward three-step process that ought to sound familiar to readers of this blog. His summary of the method is worthy of your consideration.
I particularly appreciate his lists of concrete questions you can ask at each stage of the process. And he recommends getting help from commentaries—but only after you’ve attempted interpretation on your own. His application suggestions are especially thoughtful.
As you continue establishing habits for the coming year, I commend Smethurst’s article for your consideration.
So I’ve begun my 10th annual whole-Bible read through. I began on January 1, and I’m going at a brisk pace. Last year, I completed the Bible in 27 days, so I’m aiming for 26 days this time.
I’m reading the Old Testament in the Hebrew order of books, alternating between a physical Bible and an audio Bible. When using a physical book, I’m reading Robert Alter’s translation. When doing audio, I’m using NIV Live. When I reach the New Testament, I’ll use the NIV Sola Scriptura reading order (reading Luke with Paul’s letters, then Matthew with Hebrews and James, then Mark with 1-2 Peter and Jude, then John with 1-3 John and Revelation).
One benefit of reading this much Bible is getting the big picture of the whole story in a brief period of time. So in the first eight days, I covered Genesis through 2 Kings (minus Ruth, which is part of the “Writings,” the third part of the Hebrew canon). In just about a week, I went from creation to covenant, and through kingship to exile. What a ride! While the post-exilic narratives will come later in the “Writings,” I’ve been able to make my way through almost the complete story of Israel.
The promises and curses of Deuteronomy were still fresh by the time I saw the people kicked out of the land for their idolatry. The blessing on Abraham still rings in my mind, even as the nation has now forfeited it. The time of the judges was a blur and blemish; David’s rise and fall were incredibly engaging; the Law was tough going, but the main ideas—love for God and for neighbor—remained clear.
I’m having a great time. I love setting everything else aside for these few weeks, and dedicating most of my spare moments to this immersion in God’s glorious word.
Now I’ve entered the “latter prophets” (the books we typically consider as “prophets”), and I’ll have about a week of dark polemic. But what I appreciate about the Hebrew order of books is that the prophets won’t be the last section of the Old Testament. After this, I’ll hit the “Writings,” which will be more hopeful and encouraging: the wisdom of Psalms, Proverbs, Job Ecclesiastes, and Song of Songs; along with the character studies of Ruth, Lamentations, Daniel, Esther, Ezra-Nehemiah, and Chronicles.
Finally, I’ll move into the last week or so basking in the sunrise of the New Testament, in the four tracks I mentioned above.
In a typically gloomy time of year in my part of the world, I’m having quite a trip in the story of God’s kingdom grace. It’s not too late for you. Would you like to give it a try?
In the video below, John Piper offers some fascinating insight into how to think about Old Testament quotations in the New Testament. In Matthew 2, King Herod asks the chief priests and scribes where the Messiah is to be born. They respond by quoting Micah 5:2 … sort of.
Piper takes a close look at the text of Micah 5:2 and the quotation of it in Matthew 2:6. He carefully observes all the differences between the two passages, and he asks interpretive questions, such as “Why is this part different?” and “Why is that part different?”
He then proceeds to answer his interpretive questions from the literary context of the rest of Matthew’s gospel, and he comes up with a surprising answer. Piper himself acknowledges that you won’t find this answer in any commentary. But as you examine the Scripture for yourself, do you find his answer plausible?
Check it out!
