Helping ordinary people learn to study the Bible
On the Ligonier blog, W. Robert Godfrey does an outstanding job analyzing Psalm 69. He shows how to break the psalm into sections, outline the structure, follow the train of thought, and draw practical implications. Along the way, he addresses the New Testament’s use of the psalm, Jesus’ experience of the psalm on the cross, and the question of whether Christians should pray down curses on their enemies.
I highly recommend this clear and careful example of how to read a psalm. Check it out!
Milana (2013), Creative Commons
Why did Jesus rise from the dead? Each Gospel author answers this question differently. We’ve already looked at Matthew and Luke. Today we turn to Mark.
As I’ve written before, Mark’s Gospel is the simplest and most concise account of Jesus’ life. But this simple narrative poses a challenge to interpreters by rarely coming out and stating its points explicitly. Mark is the Gospel of showing, not telling. The Jesus portrayed by Mark wants us to investigate his remarkable deeds and pursue our own process of discovery.
And the result leads in one direction. At key points, Mark shows his cards. His book describes “the beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). From that first verse, Mark’s presentation of Jesus’ identity has two parts. After the book’s first half, Peter nails the first bit: “You are the Christ” (Mark 8:29). After the book’s second half, a Roman centurion can’t deny the second bit: “Truly this man was the Son of God!” (Mark 15:39). Together, these pieces drive to a singular conclusion: Jesus is the appointed King of heaven and earth. He is the Christ, the Messiah, the one anointed to take up God’s cause on earth. And he is God’s Son, the one in close fellowship with the Father, appointed to represent God’s interests in the well-being of his people.
Both titles, Messiah and Son of God, have to do with the kingship of Israel, mediating God’s blessing to all nations. “I have set my King on Zion, my holy hill…You are my Son…Now therefore, O kings, be wise…Serve the LORD with fear…Kiss the Son” (Psalm 2:1-12).
So Mark wants us to see Jesus as God’s reigning king. But how does the resurrection narrative advance this idea?
In Mark alone, of all four Gospels, are we told that the women took spices to the tomb that morning “to anoint him” (Mark 16:1). In Matthew 28:1, they go to see the tomb. In Luke 24:1, they take spices, but we’re never told what they intended to do with said spices. In John 20:1, they merely come early and see that the stone was taken away. And though the women want to anoint Jesus, he had already been anointed, by his own account, by the woman who blew 300 denarii worth of ointment on his kingly pate (Mark 14:8).
When did they go to the tomb? Not just “while it was dark” (John 20:1), nor “toward dawn” (Matt 28:1, Luke 24:1), but “when the sun had risen” (Mark 16:2). This temporal setting signifies another day, an arrival, a new age.
On the way, they don’t contemplate how to roll the stone away, but who will roll it away. They need a patriarch like Jacob (Gen 29:2-3, 10), a judge like Samson (Judg 16:3), an emperor like Darius (Dan 6:17-19). They need someone with either strength, authority, or—preferably—both, because this stone is “very large” (Mark 16:4).
They enter the tomb only to find a young man sitting on the right side, dressed in a white robe. The right side, hmm? Isn’t that where the Lord’s ruler sits (Psalm 110:1)? Where Jesus himself will ascend to take his post (Mark 16:19)? Now this young man is not the King; he merely tells them of the king who is not here. Note that Mark’s sepulchral messenger is not an “angel” but a “young man” robed in white. Jesus’ resurrection, according to Mark, is not so much about heaven coming down to earth (à la Matthew) as it is about humanity being glorified and lifted up to God. Mark’s portrayal of Jesus is certainly divine, but with a clear focus on being a human king, glorified to God’s right hand.
Remember, the Greek word Christ = the Hebrew word Messiah = the English phrase Anointed One. Or more colloquially, the Chosen One. The king of the ages. The ruler of all nations. Jesus Christ = King Jesus.
“All hail King Jesus! All hail Emmanuel!”
“Hail Jesus, you’re my king.”
“Rejoice! The Lord is King!”
We celebrate Jesus’ kingship in our songs, as we ought to do. But have you ever actually entered the presence of royalty? Have you spoken with the Queen of England? Have you shaken the President’s hand? Have you visited the Principal’s office?
Such experiences expose our insecurities and raise fundamental questions about our worthiness. No wonder these women were alarmed (Mark 16:6)—though they need not be (Mark 16:7)—trembling, astonished, and seized with fear (Mark 16:8). If you can’t relate, you may need to revisit your understanding of Jesus’ kingship. When the true king is elevated on high to God’s right hand, everything changes. You can’t hide. You can’t mind your own business and be left alone. You can’t settle for the applause of men.
In recounting Jesus’ resurrection, Mark wants to communicate that the King has come, but he is not here; so everything must change. Seek him. Look for him. Tell others about him. Tremble. But…don’t be alarmed. All is just as he told you.
In Ryan’s excellent post on Matthew’s account of the resurrection, he offered the following main point: The risen Jesus is the gracious king of the Jews, the Messiah. How is my analysis of Mark any different? Or is it the same?
I propose the following. Though both Matthew and Mark focus on Jesus’ role as King, ushering in the promised Kingdom, they still present Jesus differently:
I love challenging people to read the Bible like they’d read any other book. And when folks have been trained their whole Christian lives to read just a few verses at a time, such rapid reading can be thrilling. Here’s what some of you have said about your Bible reading in the last few months:
I was pleasantly surprised to find how much more enjoyable I found reading larger chunks of Scripture as opposed to the choppiness of reading smaller sections. It was also nice not to get bogged down in the typical sections but to sprint through them as part of their larger story.
Though I have been a believer for years, I have never successfully finished a cover to cover reading plan. I learned in this challenge that a short term goal is easier for me to attain. I found that consuming large portions of Scripture increased my understanding and led to wonderful discussions with my husband. This Bible reading challenge was life changing.
Previous to this I struggled with actually wanting to read the Bible, since to me it was kind of boring in places. When I heard about your challenge, I was originally just doing it for the prize. However reading through the Bible in such a short period of time was very enjoyable for me. Never staying in the same book for more than a couple days kept me interested through the whole Bible.
I felt spiritually so much more alive diving into Scripture evert single day for three months, and getting a broad overview of Scripture. I would not trade this time in God’s word, as He really used it to strengthen my faith and give me a fuller picture of who He is.
I have read through the Bible using a one-year plan many times, but reading it in 90 days was life-changing. God knew I needed this challenge, as He has used this concentrated time His Word to humble me and increase my awe of Him. Glory to God!
When you read 16 chapters in a row (many times whole books all at once) you can truly grasp and remember the context of the situation a whole lot more.
After spending weeks in the prophets with their largely unheeded calls to repentance, getting to Matthew was like a breath of fresh air! This helped me appreciate various parts of scripture for explaining different things clearer and more vividly.
I had been very far from God for the past several years and hadn’t read the Bible in a while, and now that I have repented and am following Jesus again, I thought it would be good to read the whole thing through. 30 days wasn’t really that hard for me because I read really fast. What was hard for me was not stopping to analyze everything or ask a million questions. As I read I kept a list of my overall impression of what each book revealed about God’s heart and character. Overall it was an amazing experience and I’m super glad I did it.
It was difficult at times, yet it was such a blessing to develop the discipline of consistently reading long portions of the word. I developed a feel for the flow of the Bible.
I have to say that it was a life changing experience. I never considered such a thing as helpful. I had read the Bible many times in the past, but never in such big portions and never in such a short time. It amazed me the impact and insight this practice had on my life. The discipline was invaluable. This practice of reading through the Bible will be part of my daily life from now on.
I feel more like I have “the whole bible” in my mind now than I ever have before. It was also great to get to see all the interconnections, like for example I read Joel and the first chapters of acts on the same day. It has made me think that I want to get the benefits of breadth even while doing deep study.
Reading the Bible at this pace was so much fun. I hadn’t read the Bible in chunks like this since freshman year in college, when I wasn’t a Christian, but figured I should read the whole Scriptures to get a better idea what it was all about. Returning to this approach after 5 years of following Christ was thus pretty neat. Like the first time, I was struck by the unity of the Scriptures from front to back. Jesus Christ truly is the same yesterday, today and forever.
I’ve always loved reading any book like this, and the Bible is unique in the diversity and unity within it. Getting lost in history, or a running argument between Job and his friends, or multiple Psalms all has value it’s hard to get in the morning bursts of drilling into a particular passage. And meditating on the trajectory of God’s work in history is really cool. This is going to be an annual tradition for sure, external incentives or not.
This has actually inspired me to try to read whole books of the Bible in as close to one sitting as possible.
Now I’ll be the first to admit that reading the whole Bible in exactly 90 days or less is not for everyone:
Reading the NT is not so bad, but reading the OT tends to hit a wall somewhere around Psalms/Proverbs/prophets, where there’s less of a narrative to follow.
I do believe that listening to the Bible on a regular basis will be doable, I just can’t stand sit and read through it quickly.
Honestly, it bothered me to read through/listen to the Bible so quickly. I am the type of person that likes to focus on one book for an extended period, about a month for Ephesians, for example.
I started with Genesis, and thoroughly enjoyed the process. But next I went for Job, and really struggled to not let my mind wander. I thought that listening to Matthew next would be ‘easier’. But I still struggled to pay proper attention. So I decided to stop last week, as there didn’t seem much point doing it just to say that I’ve done it. I was listening while walking, so the distractions should have been limited. But I was doing so at the end of a working day. So perhaps I was too tired.
But despite the fact that not everyone was in a position to complete the reading, I’m encouraged by how many came to see the value of reading larger portions of Scripture. Whether it’s a 90-day full read-through of the Bible, or simply an occasional one-sitting read-through of a single book, may the Lord help us to encourage others to read the Bible like a masterpiece of literature. May the Lord use this process to deepen our understanding of him, as we receive his revelation, in context, with deeper understanding and greater benefit for the world.
In the first review, O God-lover, I have dealt with all that Crossway began to conceive and risk, until the day they presented the world an utterly uncluttered, heretofore unseen, edition of God’s word. They showed us a living and active book, appearing to the populace just like any other book, yet speaking about the kingdom of God. And just as this edition’s first eyewitnesses delivered many opinions to us, it seemed good to me also, having now read every page of the 6-volume set, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning whether this literary wonder should grace your shelves.
For the facts about the physical books, page layout, and specifications, please see my first review. For reflections on the reading experience itself, read on.
I wouldn’t be surprised if you’ve heard it before: The Bible tells a unified story, beginning to end, of God’s glorious rescue, through Christ, of his fallen creation. But, though you’re familiar with the idea, do you read the Bible like a story? That is, do you read the Bible the way you would read a story? Beginning to end. Pages at a time. Devouring the drama. Anxiously awaiting the next plot twist.
Most people read the Bible like an encyclopedia. Or like a menu. Or like a codebook. And most Bible typesetting encourages us to read the Bible in these ways.
But the clean look of the ESV Reader’s Bible, 6 Volume Set expects you to read the Bible as you’d read any other book. It encourages you to keep reading and reading. There are no big black numbers coercing you to a screeching halt every few verses. There are no verses. You can’t snack on this thing. All you can do is binge.
And if you get into a theological debate with someone, and this edition is all that’s handy, your only recourse to objection is to read (or tell) a story. Sort of like what Jesus did when he faced opposition…
I’ve often struggled with the Bible’s poetry. It often just doesn’t connect with me the way I hear it does for other people. But that has always surprised me, because I have no problem enjoying other poetry. I’ve read Shakespeare, Longfellow, and others to great profit. And I’ve grown to love Proverbs and Job, but Psalms and the Prophets are hard, hard going.
And I now wonder how much my struggle has to do with the typesetting more than the content.
In reading the 6-volume set, I could not put the Psalms down. The Prophets were still challenging, but they felt more…personal. It’s amazing what happens when you get the verse numbers, excessive footnotes, and narrow columns out of the way. Volumes 3 (Poetry) and 4 (Prophets) look and feel like other poetry collections. They sit nicely in hand, invite a nightcap, and call for extended reflection. I know I could read the Psalms meditatively in any version of the Bible, but the reader’s set basically begged me to do so.
As a child and pre-teen, I loved to read. And I learned young that, if I wanted to read the Bible, my best option was to take up a story Bible. The Bible itself was for study, preaching, or classes. Lengthier consumption—you know, the kind done after hours under the covers with a flashlight—was reserved for the “interesting,” the “engaging” re-tellings of biblical tales in children’s Bibles or youth story books.
But discovering God’s word, as presented in the ESV’s 6 Volume Set, rekindled a joy in reading God’s word like I have never experienced. Perhaps this set might do the same for you.
You can tell this review is not so much about this specific edition of the ESV, as it is more about the philosophy that birthed said edition. This philosophy ought to be shouted from the mountaintops. I hope this experiment of Crossway’s provokes a revolution among Bible publishers. I hope we see a similar reader’s edition for every translation. Since the ESV set, one has been published for the KJV. I’m aware of both single-volume and multi-volume reader’s Bibles coming this spring for the NIV. Perhaps more are on the way.
I doubt we’ll ever lose our unreasonably cluttered editions of the Bible altogether. They are useful, after all, for study, preaching, and classes. But I hope new generations of Christians can be brought up learning to simply read the Bible. It is, after all, a book. Or 6.
ESV Reader’s Bible, Six-Volume Set. Get it at Amazon or Westminster.
Disclaimer: Amazon and Westminster links are affiliate links. If you click them and buy stuff, we’ll get a small commission, thus enabling our ongoing Bible reading binge.
If you’ve been working on reading the whole Bible since January 1, you have only two days remaining to finish and email me to enter the drawing. Reminder: We’ve got two copies of the ESV Reader’s Bible, 6-Volume Set to give away. I will select and email the two winners this weekend. So far, I’ve received 21 entries. Though only two can win, I believe those are better odds than most online giveaways!
Please see the official contest rules for how to enter. I have responded directly to everyone who has entered so far. So if you tried to contact me and didn’t hear back, please try again.
On March 9, I completed my 7th annual speed-read of the Bible. If you’d like to know why I do an annual speed read, see my Bible reading plan for readers. This year, I used the ESV Reader’s Bible, 6 Volume Set. I chose not to supplement with an audio Bible, so I could get my eyes on every page of the new 6-volume set. Next week I’ll offer my final impressions of the 6-volume set and its presentation, but this week I’ll share my biggest takeaways from the stupendous subject matter.
In canonical order, here’s how the Lord impressed me through his word over the last 10 weeks:
If you joined this year’s reading challenge—and even if you haven’t completed the Bible—I’d love to hear what struck you as you read.
Disclaimer: The Amazon link above is an affiliate link. If you click it and buy stuff, we’ll get a small commission at no extra cost to you. Thanks for your support!
Writing for the Logos Talk blog, Michael Heiser makes an important point about the Bible’s context. When we study the Bible “in context,” we tend to focus on the literary context (surrounding passages) and historical context (what was going on in Israel’s culture at the time).
But another context is just as important, yet often overlooked: The socio-religious context. In other words, what was going on in the surrounding nations at the time? What did those nations believe about their gods and how to serve them, and how does the true God’s revelation to Israel relate or stand out?
The profound contextual overlaps between Israel and her pagan neighbors was a wise theological tactic on God’s part. When divergences in Israel’s theology appear in the text—and there are some dramatic, stark points of contrast—they scream for attention on the part of the ancient reader. Unlike the pagan deities, Israel’s God could not be cajoled like an idol; Yahweh could not be brought down to earth and tamed. Laws about sacrifices were set in specific covenant contexts, giving them a unique theological dimension. Yahweh would rather have faith and loyalty than sacrifice.
We can miss the punch of what the Bible says when we don’t grapple with how it would have sounded to the ancients in their social context. Heiser gives a number of examples of the similarities and differences that help our interpretation.
Check it out!
This is a guest post by Brian Stenson and Lincoln Fitch, who serve with DiscipleMakers in eastern Pennsylvania. They share a love for good coffee, good books, and good Bible study. Listen to their talk on Bible study from the DiscipleMakers Fall Conference here.
After a long, hard-fought battle, you have captured the main point of your passage. You have made many observations. You’ve asked and answered key interpretive questions. You’ve resisted the five misconceptions. Now you sit atop the glorious truth you’ve discovered, basking in the glory of victory.
In this grand moment, you may be tempted toward overconfidence. We’ve been there. We’ve felt like strutting across the local coffee shop like decorated Olympians, hands punching the air, spectators lavishing accolade upon accolade. This part of your Bible study is dangerous because, in your overconfidence, you might fail to take an honest, humble look at your work.
So before taking your victory lap, humbly filter your proposed main point through a defining and refining process, especially if you plan to teach or preach this passage. This will ensure you have an accurate main point, ready to communicate with clarity and potency.
As we study the Bible, we must not forget to correlate similar passages into an overall framework of biblical teaching. Such correlation is necessary for good Bible study, yet it comes fraught with many dangers, such as flipping around too soon, harmonizing without first interpreting, and connecting words instead of ideas.
For example, many “Bible word studies” do more harm than help by creating an illusion of authenticity without reaching the true meaning of a text.
George Guthrie gives a great example about Euodia and Syntyche in Phil 4:2-3, where attempting a word study before understanding the passage at hand could lead to some crazy ideas: Arrest those women! Capture those women! Impregnate those women!
I beg you: If you feel stuck in your Bible study, and you’re not sure what to do, please don’t rush into a word study. You will feel busy, and you’ll feel like you’ve made progress in your study. But the progress is almost always in a wrong (or at least irrelevant) direction. If you feel stuck, just observe the text more deeply. Ask better questions. Take a stab at the main point.
After you have guessed at the main point, then it might be helpful to reference other passages to see where these ideas also come up. But if you’re stuck on a specific word, the immediate context (and not a word study) is typically your best help.
Guthrie’s article is a short and clear attempt to show how easily our word studies can go wrong. Check it out!
This is a guest post by Brian Stenson and Lincoln Fitch, who serve with DiscipleMakers in eastern Pennsylvania. They share a love for good coffee, good books, and good Bible study. Listen to their talk on Bible study from the DiscipleMakers Fall Conference here.
Finding the main point tends to be one of the most difficult skills to master when learning to study the Bible, in part because of believing one or more of the following five misconceptions.
Perhaps you think your Bible study is not worthwhile without a solid main point. And certainly, understanding the main point of a passage is crucial to understanding God’s word.
Yet God’s words are living and active, sharper than a two-edged sword. The words that come from his mouth will not return to him empty.
This means that the God-breathed words in this book are not dependent on us. We definitely want to be careful and handle them faithfully, but the power in them is not from us but from God. This fact frees us from needing to have perfect main points.
If you’re tempted to cancel your Bible study because you’re not sure you’ve understood the main point, don’t! Trust in the power of God’s words.
A summary of the passage simply retells the facts. In contrast, the main point interprets what those facts mean.
For example, a summary of John 1:1-18 might be “Jesus is the Word, the life, the light, and the glory of God made flesh.” This statement communicates (summarizes) what the passage says. But to get the main point, we must ask what these things mean, and we’ll come up with something like, “God is making himself known through Jesus.”
Summaries of the passage can lead you to the main point. But don’t settle for a summary. Dig further to understand what the passage teaches about God.The Main point must answer the question: Why did the author write this?
Finding the main point is not an exact science. There’s no formula that guarantees you a main point if you follow certain steps or ask certain questions.
Finding the main point is more of an art, where you use different tools to discover the author’s intentions. You put yourself in the author’s shoes.
And when we call Bible study an art, we’re speaking less of the art of creation and creativity, and more of the art of fine arts criticism. Or more specifically, the art of literary analysis. We’re not creating meaning, but simply uncovering the meaning already present in the text.
So don’t expect any series of steps to drop the main point into your lap. Rather, acquire the careful discernment required to understand the author’s intentions.
Don’t think of it as a treasure hunt for the right answer, nor as an encryption key to break a code.
James St. John (2015), Creative Commons
Think of it like a gem—one beautiful idea with many facets. You can come at the main point from different angles. Don’t put pressure on yourself to get the wording exactly right. There is no secret answer key of main points for the Bible.
And note: While there usually is no single, “right” main point for a passage, there can certainly be many wrong answers. For example, possible main point statements for John 1:1-18 could be:
But it would be incorrect to say the main point of John 1:1-18 is that “Jesus is the first created being” (poor observation) or that “Jesus was rejected by those who should have received him” (focusing on a sub-point of the passage’s argument).
Because finding the main point is more art than science, and because the main point can have many facets from which to view it, we should expect some disagreement or differences in stating the main points. Commentators can state the main point differently, and yet still have a good understanding of the passage. Pastors can preach different sermons from the same passage and yet still be faithfully representing the passage.
So if you and your Bible study co-leader come up with similar main points, but you phrase them differently, don’t be surprised! As long as you’re looking at the same gem, it’s OK if you don’t frame the main point the same way.
The main point is not an observational summary but an interpretive statement. We’re looking in the text, not for a specific phrase, but for the author’s intention, which, like the facets of a gem, can be looked at from multiple directions.
Picture a miner digging down 20 feet and hitting copper. Though he isn’t thrilled, he figures it’s the best he can do. So he packs up and leaves, ignorant of the gold just a few feet further down. We’re like this when we study the Bible but don’t quite get to the author’s main point. And how much more valuable is the Lord’s word than gold?
So don’t give up! Keep digging to understand God’s word.
