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How Structure Conveys Meaning

November 30, 2018 By Peter Krol

What is the difference between the following statements?

Because the Bible is the authoritative word of God, I must submit every area of life to its instruction.
God doesn’t just want me to work on the Bible; he wants the Bible to work on me.

The first statement is obviously more precise. But I bet most would consider the second statement more inspirational. More memorable.

And why is this? Because structure conveys meaning. In this case, the structure of the sentence itself packs a persuasive punch. The sentence makes use of a “concentric pattern” or “chiasm” to drive its point:

Me … work … Bible

Bible … work … me

The symmetry of the phrases catches your attention. You can feel the hinge in the middle that unwinds until the tension finally lands with force on the final “me.” The very structure of the sentence conveys additional inspirational or persuasive meaning that goes beyond what the first, more precise, statement could ever communicate.

Biblical authors do this very thing, when they embed their primary emphases, their authorial intentions, within the very structure of the texts they compose.

Observe the Structure

Before we can talk about interpretation, we must first develop the skills to observe the structure. I wrote on this topic a few weeks ago, so I just want to underscore the need to do this well.

Get your chapter and verse divisions out of the way. Drop the extra headings that most Bibles put in. Get a reader’s version, use software such as Logos, or print a numberless manuscript from Bible Gateway. Get yourself looking at the naked text so you can actually observe the literary signposts the author drops in like paint blazes on a wilderness trail.

Identify the constituent units. Then take note of how those units are arranged. If your structural observation is poor, your interpretation won’t be any better.

But once you’ve discovered the units, and you’ve mapped their arrangement (typically parallel, symmetric, or linear—again see the previous post for explanation), you are ready to consider what this structure communicates about the author’s intended meaning.

But how do you do that? David Dorsey (chapter 4) explains 3 main ways that structure conveys meaning.

George Pankewytch (2014), Creative Commons

Overall Structure

Sometimes historical narratives follow a linear pattern to simply communicate the progress of time. But at other times, they follow a cyclical pattern to communicate, through the structure itself, the spiraling up or spiraling down of the protagonists’ fate. For example, Judges gives us 7 cycles of Judges, following the pattern established in Judg 2:11-19, which clearly spiral downward into greater fallenness. But the book of 1-2 Samuel gives us 3 main overlapping narrative arcs: Samuel’s, Saul’s, and David’s. Those three arcs advance from one degree of glory to another, yet all three are ultimately tragic in their shape (narrating a rise, a peak, and then a fall).

Another example of the overall structure conveying meaning is the book of Lamentations. Hebrew poetry often works in parallel lines with parallel stresses (A-B-C/A-B-C). For example, “Serve (A) the LORD (B), with gladness (C)/Come (A) into his presence (B) with singing (C)” (Psalm 100:2). But scholars of ancient literature have pointed out that laments cut this pattern short. The second line loses one of the stresses, yielding a 3-2, or something like an A-B-C/B-C pattern. For example: “O my God (A), I cry by day (B), but you do not answer (C)/and by night (B), but I find no rest (C)” (Psalm 22:2).

Lamentations takes this pattern of laments and drops it into the book’s overall structure. Not only do we see a 3-2 pattern in almost every verse (for example: “She (A) weeps bitterly (B) in the night (C)/with tears (B) on her cheeks (C)” (Lam 1:2a). But we also see this pattern across the chapters.

Chapter 1: long acrostic with 66 lines

Chapter 2: long acrostic with 66 lines

Chapter 3: long acrostic with 66 lines

Chapter 4: shorter acrostic with 44 lines

Chapter 5: even shorter acrostic with 22 lines

The whole book takes on the 3-2 shape of lament that visually and audibly peters out by the end, leaving the sadness hanging heavily.

Structured Repetition

When you observe matching units in parallel or chiastic structures, you should investigate why and how they match. Do they present a comparison or contrast? Is a promise in the first section fulfilled in the second? Does one section better explain the other? Is some sort of reversal taking place?

The Gospel of Mark divides into two main divisions: 1:1-8:30 and 8:31-16:8. The first verse outlines the structure: “The beginning of the gospel of Jesus Christ, the Son of God.” The first half of the book concludes with Peter’s confession that Jesus is the Christ (Mark 8:29). The second half concludes with the centurion’s confession that Jesus is the Son of God (Mark 15:39). By comparing the closing sections of each half of the book, we see that Peter gets part of Jesus’ identity (chapter 8), but he doesn’t understand all of it (chapter 14-15). By the end, Peter is denying that he even knows this man (Mark 14:71), while a Gentile military officer grasps something remarkable about the nature of Jesus’ suffering. “When the centurion, who stood facing him, saw that in this way he breathed his last, he said…” (Mark 15:39).

The parallel between Jonah’s prayer in chapter 2 and his prayer in chapter 4 leads us to question the sincerity of his repentance in the belly of the fish.

When you observe these repetitions, these matching units, you are well prepared to ask “Why” and better uncover the author’s intentions.

Positions of Prominence

The final way structure conveys meaning is through positions of prominence.

This is neither mechanical nor foolproof, but often the most prominent part of a parallel structure is the end. And the most prominent part of a chiasm is the center.

Don’t apply that principle woodenly, but you should at least investigate the matter.

For example, Mark 6-8 follows a parallel structure, surrounded by an inclusio (bookends):

Intro: When Jesus sends out the twelve, Herod fears John the Baptist has risen from the dead. But others think he’s Elijah or one of the prophets (Mark 6:7-29).

A. Feeding a multitude (Mark 6:30-44)

B. Crossing the sea (Mark 6:45-56)

C. Disputing with the Pharisees (Mark 7:1-23)

D. Discussing bread with a follower (Mark 7:24-30)

E. Healing a malfunctioning sense—deafness (Mark 7:31-37)

A. Feeding a multitude (Mark 8:1-9)

B. Crossing the sea (Mark 8:10)

C. Disputing the Pharisees (Mark 8:11-13)

D. Discussing bread with followers (Mark 8:14-21)

E. Healing a malfunctioning sense—blindness (Mark 8:22-26)

Conclusion: When Jesus questions the twelve, they claim people think he’s John the Baptist or Elijah or one of the prophets. But Peter (who used to be deaf and blind—Mark 8:18) now sees clearly enough to know “You are the Christ” (Mark 8:29).

What is Mark’s point here in chapters 6 through 8? Jesus is healing his disciples’ own deafness and blindness so they can hear and see who he is.

And what is my point with this little exercise? If you find yourself fretting over why Jesus would call someone a dog (Mark 7:27), what the disciples failed to understand regarding the number of baskets of leftovers (Mark 8:19-21), or why it took Jesus two tries to heal the guy’s blindness (Mark 8:23-25), you need only take yourself to the position of prominence. In this case, the end of the parallel sequence gives us the author’s emphasis and intention: to help Jesus’ disciples perceive who he really is. When we get this, the rest will make more sense.

Conclusion

Observing structure is hard work. But it bears fruit thirty-, sixty-, and a hundred-fold when it comes time to interpret the author’s meaning.

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Reading the Bible for the Ten Thousandth Time

November 26, 2018 By Ryan Higginbottom

Lilian Dibbern (2018), public domain

We’re good at learning our surroundings, aren’t we? After living in one place for many years, we know every last detail. We know which noises are normal and which drips and knocks require a phone call. We know the cold spots of each room, the number of stairs between floors, and which floorboards squeak the loudest. If necessary, we could find our bed in the deepest darkness, because we know our place. It’s home.

For some people, this familiarity is comforting. They like the warmth and security that comes from knowing a place inside and out. But for others, the comfort makes them uneasy. It seems boring and dry, like a mouth full of uncooked oats. They start to look for something new.

Some might think of the Bible as predictable and stuffy, especially those who have been reading it for years. They know every beat of every story. There are no more surprises; the excitement is gone.

By instinct we know that first-time readers of the Bible need guidance. But long-time readers need help too. In this article we’ll explore some of the ways to combat boredom and lethargy for experienced Bible readers.

Five Ways to Fight Bible Weariness

There are many ways to guard against the boredom that can come with age and familiarity. Here are five of the best.

Remember why you’re reading. The Bible is not boring because it has a grand, explosive, eternal purpose. We read the Bible in order to know the God of the universe! We wouldn’t know him, or know how to approach him, if he didn’t tell us. And because God is infinite, we cannot exhaust our understanding of him. So, while you might know all the stories in the Bible, you can always know and worship the God behind those stories better. And here’s a glorious follow-up: This is exactly what God wants!

Adjust your routine. There are lots of different ways to take in the Bible. If you’ve been reading a lot, try listening. Read through the Bible as quickly as you can. Or take six months, read one book as many times as possible, and let it sink into your bones. Study the Bible, memorize it, sing it. A different translation or a different physical Bible might offer the fresh perspective you need.

Teach the Bible. Most Bible teachers will tell you they learn far more during their teaching than any of their students. Most churches and ministries often need Sunday school teachers, Bible study leaders, and volunteers at the local nursing home. Don’t shy away from children’s ministries either—you really have to know and believe the Bible to explain it to kids! If your Bible intake is not just for yourself, you may find it more challenging, comforting, and life-giving.

Apply the Bible. Though the Bible’s text and truths don’t change, we do. This means that the same accurate interpretation of a passage at age 25 has massively different implications when we’re 55. Application is the most difficult step of Bible study, so we often skip it, but application is precisely where we are forced to trust in God. Our faith grows the most when we take steps of obedience and witness God supporting our feet. To fight disinterest in the Bible, push your Bible study from observation and interpretation all the way to application.

Share the gospel. It’s tempting to think the Bible is dusty and anemic when we never witness the power of God through its words. In addition to applying the Bible to ourselves, we can see this power as we tell others about Jesus. The Holy Spirit most often uses the words of the Bible to awaken the dead and grant faith in Christ, and we can be a part of this! If you want to see just how powerful the Bible is, pray for opportunities to talk to others about Jesus, and then rejoice and obey when those opportunities arise. (God loves to answer this prayer!)

Ask and You Shall Receive

When we feel fatigue with the Bible, the problem is not with the book. The problem is with us.

But remember—God is a compassionate father who loves his children. At the bottom of every strategy given above is this encouragement: Talk honestly with God about your struggles. Confess your sin, your apathy, your lack of love. Ask him to be merciful, to change you from the inside out.

Don’t let your boredom with the Bible lead you away from God. Take it to him; he already knows and is eager and able to help.

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Three Important Contexts for Bible Study

November 12, 2018 By Ryan Higginbottom

Jay Clark (2018), public domain

We use the word “context” a lot on this blog. However, we don’t always use the word in the same way.

There are at least three different contexts that are important when studying the Bible: the historical context, the literary context, and the personal context. Let’s take a closer look at each one.

Historical Context

Each book of the Bible was written at a specific time, and that historical background is important. At minimum, we should recognize who wrote the book and what was happening in that part of the world at the time.

One of the main themes of the Bible is how God calls and saves his people and how they extend his kingly rule over the earth. Therefore, it is crucial to understand who is in power and the condition of God’s people.

The question of power is relevant both for God’s people and those nearby. When reading the Old Testament, we should learn about the leaders of Israel and the surrounding nations. How the king in Israel came to power and whether he was faithful to God will explain much about the mood of a passage and any warnings or commands contained therein.

God’s people have gone through long stretches of faithfulness and rebellion, punctuated by prophetic announcements. As we read the Old Testament, we need to discern whether Israel is turning toward or away from God at the time.

(The questions of power and faithfulness apply when reading the New Testament as well, but the span of time and the number of other nations involved are much larger in the Old Testament.)

The best place to find a short historical introduction to each book of the Bible is a good Study Bible. For more detailed information, a commentary is the place to turn.

Literary Context

The context to which we refer most frequently on this blog is the literary context of the passage in question. This is certainly true for our ongoing Context Matters series. In these posts we examine well-known verses or phrases from the Bible and show how they might mean something deeper or different that what we assume.

Literary context matters because the Bible is not a loose collection of inspirational stories or aphorisms. The biblical authors wrote works of literature, so where an author places a passage was a deliberate choice, and the meaning of that passage is framed by what comes before and after.

The immediate context refers to the sections directly before and after a passage. But the broader literary context matters too. One of the great values of a book overview is getting an outline of the author’s flow of thought and purpose in writing.

The best way to grasp the literary context of a passage is to read it yourself. Unlike historical context, where we mostly need to depend on experts, any ordinary person with a Bible can see the literary context. When studying a smaller passage of Scripture, it is a good practice to read the entire book which contains that passage on an ongoing basis.

Personal Context

The way we apply the Bible is personal, since obedience to the same command may look different for different people. The context of our lives matters.

Some commands in Scripture look much the same for all people. The eighth commandment (“You shall not steal”) has far-reaching and profound implications, but it always boils down to not taking what isn’t yours.

Other commands of God will look quite different for different people. God has called us to our particular places—married or single, urban or rural, healthy or ill, different countries of residence—and much of the difficulty of applying God’s word is discerning how his general principles should be worked out in those particular places.

For example, for me to love my neighbor I need to know my neighbor, care for my neighbor, and seek to do good for my neighbor, even at great cost to myself. But if my neighbors are not your neighbors, we will necessarily obey this command in slightly different ways.

God’s call to personal faith, repentance, and obedience means that we need to seek the Lord as individuals. However, God does not call us and leave us alone. He calls us into the church, and we need this community to apply the Bible faithfully.

All Contexts Matter

Because the Bible was written by people, about people, to people, and for people, all of these contexts matter. As we study the Bible we need to take all of these contexts into account as we observe, interpret, and apply God’s word.

How to Observe Structure

November 2, 2018 By Peter Krol

Perhaps you’re persuaded that structure is something you ought to observe in a Bible passage. And perhaps you believe in the value of observing structure. But you’re just not sure how to do it. Those who can outline a passage or an argument seem to you like wizards drawing on sinister secret arts unavailable to the general populace. How do they do it?

A preliminary step is to hold only loosely to what you learned in school about outlining. Remember, the Bible is ancient literature. And the ancients may not have thought about hierarchical outlines the way we do. They weren’t writing term papers, so they may not have been automatically thinking in a format such as:

I. First main point

A. First sub-point

B. Second sub-point

II. Second main point

And so on…

Different Genres

Often we must observe the genre before we can observe the structure.

Logical literature (epistles) will be driven primarily by the argument. Once you can trace the argument (premises, conclusions, illustrations, etc.), you will have a decent outline of the passage.

Poetry is often logical as well, so tracing the argument can help. But the poet typically signals his ideas by means of metaphors. If you notice when the chief metaphor shifts, you likely can identify literary units.

Narrative is driven primarily by plot, though setting and characters can also be used as structuring devices. The main things you want to look for, though, are opening setting, conflict, rising tension, climax, resolution, and new setting. Trace this arc, and you will grasp the structure of a narrative.

Macro-Structure

Now those tips will help you on a micro level, with isolated passages or episodes. That’s often the easy part. Greater difficulty lies in identifying the structure of an entire book, or a book’s major division. But we need to interpret the passage at hand in light of the larger persuasive structure, so we must be able to discover that larger structure within which we find our text.

How do we do that?

As I’ve done before, I will rely on David Dorsey, The Literary Structure of the Old Testament, for help. Dorsey has done clear and important work on this topic, which I am happy to present to you.

Primary Steps in Observing Literary Structure

Dorsey gives three main steps for grasping larger literary structures:

Identify the constituent units of a composition.
Analyze the arrangement of those units.
Consider what this structure communicates about the author’s intended meaning.

I find the first step to be the most challenging and to require the most work. And I often have to cycle through steps 1 and 2 a few times before the structure really pops, like one of those Magic Eye 3D pictures that you can’t unsee after you have seen it.

1. Identify Constituent Units

Dorsey give three sub-steps to help you identify literary units:

Beginning markers
End markers
Internal cohesion

Beginning markers are introductory phrases that signal a new section. For example, in my study of the tabernacle instructions in Exodus 25-31, I observed seven narrative statements: “Yahweh said to Moses…” The narrator uses these “markers” to structure God’s instructions into seven speeches. We see Genesis use a similar technique, dividing the book into ten sections that begin with: “These are the generations of…”

End markers are conclusive statements that signal the end of a section. For example, early in Mark’s gospel the narrator uses a general narrative summary statement to signal the end of his major sections (see Mark 3:7-12, 6:6b). The book of Psalms uses concluding doxologies to signal the ends of each of the book’s five major divisions (Ps 41:13, 72:18-20, 89:52, 106:48, 150:1-6). Job gives an end marker to signal a major shift from Job’s interactions with his 3 friends to Elihu’s interaction with Job (Job 31:40b).

Internal cohesion refers to the many techniques an author uses to signal that a passage hangs together as a single unit. Dorsey lists 14 techniques biblical authors use to create this cohesion, but his list can be boiled down to one thing: change. Changes in scene or setting, characters, topic, genre, pace of action, literary form, or grammatical forms (such as a shift from second person to third person pronouns) can all suggest the boundaries of a literary unit. As can inclusio or chiasm, keyword repetition, or recurring motif.

For example, Isaiah’s chapter divisions in English Bibles are notorious for screwing up the author’s structure. Isaiah 7:1-9:7 hangs together as one section, beginning with the promise of Immanuel and ending with the Mighty God being born among humanity as a child. Then Isaiah 9:8-10:4 is a single cohesive unit, containing four stanzas, each with an identical, repeated end marker: “For all this his anger has not turned away, and his hand is stretched out still” (Is 9:12b, 9:17c, 9:21b, 10:4b). If you read just Isaiah chapter 7, then chapter 8, then chapter 9, then chapter 10 (assuming each chapter to be its own unit), you will miss Isaiah’s structure, and therefore his point.

2. Analyze the Arrangement of the Units

Once you can list, with reasonable confidence, the main units of a book, you can examine how the author has chosen to fit them together.

Sometimes he uses a linear arrangement, which is the most straightforward approach. The units have little to do with each other, except that one leads to the next. The outline looks like: A-B-C-D-E-F-G. I can’t prove this, but my hunch is that this is the least common arrangement in the Scriptures. For oral cultures, a linear arrangement is just too difficult to hear and remember. We see a linear arrangement in Proverbs 10-29, where the author wants us to stop and think after almost every verse.

Sometimes biblical authors use a parallel arrangement, which involves giving a sequence and then repeating it one or more times. The outline looks like A-B-C-D//A-B-C-D. We see this in the book of Judges, where the sequence laid out in Judges 2:11-19 repeats 7 times, before we get two closing epilogues (Judges 17-18 and 19-21) that match the book’s two prologues (Judges 1:1-2:5 and 2:6-3:6). Mark uses a parallel arrangement in Mark 6:30-8:26, where he takes his disciples through the same sequence of events (feed a multitude, cross the sea, dispute the Pharisees, discuss bread, heal someone’s malfunctioning senses) two times.

Sometimes biblical authors use a symmetric arrangement, which involves moving the action or argument forward to a hinge point, then unwinding the action or argument in reverse order. The outline looks like A-B-C-D-E-D-C-B-A. This arrangement is often called a chiasm, because the outline looks like one side of the Greek letter chi (an X). We see this in the Aramaic section of Daniel (Dan 2-7) which tells of:

a vision of 4 kingdoms (Dan 2),

a martyr/rescue story (Dan 3),

judgment on a king’s pride—restored (Dan 4),

judgment on a king’s pride—not restored (Dan 5),

a martyr/rescue story (Dan 6),

and a vision of 4 kingdoms (Dan 7).

Conclusion

I’m out of space for now and will have to return to the third main step in another post. That’s where all this work of observation starts to pay off, as we grapple with the interpretive question: “Why did the author arrange his material in this way?”

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The Value of Observing Structure

October 26, 2018 By Peter Krol

Observing structure is a lost art in much Bible study. We fixate on a few verses, and we fail to look for larger literary patterns in larger portions of text. But most Bible books would have been read orally, and authors used larger literary patterns to help people retain information. Public speakers do the same thing today when they repeat and reiterate and reinforce their points through rhythmic patterns of variation. (Just think of Martin Luther King, Jr.’s famous “I have a dream” speech.)

In his wonderful book, The Literary Structure of the Old Testament, David A. Dorsey enumerates 10 benefits gained by observing structure:

1. Appreciation of literary artistry

Les Haines (2012), Creative Commons

God’s word is not simply true; it is also beautiful, just like he is.

2. Identification of unit boundaries

Knowing the structure might help you break up the passage sensibly for your Bible study or sermon series.

3. Discovery of the rationale behind a unit’s overall layout

When you can’t figure out why events are in such a strange order, perhaps the author arranged them purposefully to make a certain point.

4. Clarification of the relationship of the parts to the whole

Tracking structure will help you to keep the smaller episodes or stanzas connected to the main point of the whole book.

5. Accounting for repetitions

For example, why does Genesis 6-9 keep repeating the names of Noah’s sons (Gen 6:10, 7:13, 9:18)? They serve as markers for the structure.

The world is bad (sons named)
- God gives Noah instructions
  - A sampling of all living things (sons named) get on the ark
    - Waters rise
      - God remembers the ark’s inhabitants
    - Waters fall
  - The living things (including the sons, unnamed this time) get off the ark
- God gives Noah instructions
The world is still bad (sons named)

6. Accounting for apparently misplaced units

Some scholars don’t know what to do with passages like Genesis 38 or Nehemiah 5 or Isaiah 36-39 that seem to be completely misplaced (way out of order) within their books. But these placements make more sense when we consider the outlines of those books.

7. Clarification of a unit by comparison with its match

For example, Jonah’s prayer in Jonah 2 appears pious and repentant until you consider the parallel prayer in chapter 4. Suddenly his repentance doesn’t look very repentant.

8. A check on redaction-critical theories

For a hundred and fifty years or so, unbelieving scholars spent their time picking apart books of the Bible and showing how all the parts couldn’t have been written by the same person. However, this approach isn’t so common anymore, as the unity and beauty (see point #1 above) of each book speaks a more compelling truth.

9. Discovery of a unit’s main point

Here is something truly worth getting pumped up for. Sometimes a passage’s main point is more implicit than explicit, and the author tucks that point right into his shaping of the composition.

10. Discovery of a composition’s theme

A theme is an idea woven into the fabric of a book. That theme might not be clear until you’ve seen it crop up in many sections. Observing structure brings themes into the foreground.

So much for the principles. To see them in action, look at how much difference structure makes in each gospel’s telling of the feeding of the 5,000. Through the context and structure of each Gospel, we see that Matthew, Mark, Luke, and John can use the same event for a different purpose.

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Overcome Common Excuses for Not Studying the Bible

August 6, 2018 By Ryan Higginbottom

Nick Youngson, Creative Commons

Because we’re human, our desires and motivations are in constant flux. Sometimes we want nothing more than to study the Bible, pray, and commune with God. Other times, we look to do anything else.

When my desires for God are weak, I make all kinds of excuses to avoid prayer and the Bible. Maybe you can relate. Last summer I tackled six major excuses we make for avoiding reading and studying the Bible.

I’m not smart enough to study the Bible. “We compare ourselves to all-stars and find ourselves lacking. How can we compete? If I can learn from experts, why should I study the Bible myself? I’ll never learn as much on my own.“
I don’t have enough time to study the Bible. “Among Christians, I suspect busyness is the top excuse for not studying the Bible. It seems we don’t have enough time for God’s word. I’ve made this excuse many times myself. But we must confront this Biblical truth: We always do what we want to do.“
The Bible is boring. “The Bible is God’s word. If God is the creator and sustainer of every atom that exists; if he is infinitely holy, good, wise, and glorious; if he is the very definition of love; then everything about him must be interesting.”
Bible study is complicated. “Studying the Bible is as straightforward as taking a walk. Lace up your shoes, step out the door, and go.”
I’d prefer to read something easier or different than the Bible. “Reading a devotional work or listening to a sermon can stimulate your spirit. But this is not the same as reading and studying the Bible for yourself. You need to hear directly from the mouth of God.”
I’m not motivated to study the Bible. “Though Christians have experienced this once-for-all change, we still drift and search after other fulfillment. We still need reminders about what is most valuable, what is most fulfilling, and what is the best use of our time and resources.”

Ultimately, we need a change of heart in order to seek God. But popping the balloons of our excuses and remembering the truth about God and the Bible can be a helpful step of obedience. As you read, I hope these help you as much as they helped me when I wrote them.

Bible Study: Fast and Slow

July 9, 2018 By Ryan Higginbottom

Jeremy Bishop (2017), public domain

It’s July, and we’re up to our knees in summer. The pace of this herky-jerky season always astounds me.

Some summer moments happen in a flash: the pop of fireworks, the sting of a bee, the crack and boom of a late-afternoon thunderstorm, and the cool thrill of jumping in a pool. The whole summer, in fact—I’m amazed every September at how quickly the months disappeared.

Other parts of summer seem to stretch on and on: the long hours of daylight, humidity that suffocates the region for weeks, and lightning bugs that aren’t in a hurry to be anywhere in particular.

Just like summer, studying the Bible can sometimes feel like a slip-and-slide or a long hike in the woods. Faithful students of the Bible will set their expectations and effort accordingly.

The Fast

Some aspects of Bible study happen in an instant. We sit down, read a passage, and God gives immediate insight.

We grasp part of God’s character. We are in awe of our Creator. We bend the astonished smile of our soul toward God in praise.

We see our sin. We’re exposed and guilty. We fall on our face before God in confession and repentance.

We recognize the work of Jesus. God’s mountainous mercy casts us in its deep, loving shadow. We thank God for adopting us as his children.

A promise of God lands flush between our eyes. We sense the strength of the Holy Spirit in our weakness. We bless God for the hope and encouragement he gives.

These moments happen because some portions of the Bible are straightforward. We need no advanced degrees or hours in a monastery—God has made the meaning of this text plain, he has sent his Spirit, and his word lands with power.

We should anticipate, savor, and remember these moments. I fear that older Christians are prone to forget just how radical, beautiful, and simple some aspects of following Christ can be.

The Slow

However, not every encounter with the Bible is all snaps and flashes. Sometimes we need to take the long, uphill path to the summit to see the spectacular view.

It takes time to study the Bible well. Since we are removed from the original audience by years and miles, we must put in work to understand the meaning of the text.

But the work is worth it! The understanding that comes through hours of effort is no less valuable than that which comes in a moment. In fact, we’re more likely to remember and internalize those truths we must sweat to unearth.

The Bible rewards this work. It doesn’t take superior intelligence, sophisticated tools, or months away on a retreat. There are simple steps to studying the Bible that are available to everyone.

Observe. Read the text carefully and notice what you read. Write down your observations. Every word of the Bible is inspired by God, so it is right for us to pay close attention to what is written.
Interpret. Ask questions of your observations. Interrogate the text. Track the author’s reasoning through the passage and attempt to land on the main point. How would the original readers/hearers have understood this?
Apply. Bring the biblical truth home. How should this truth affect you? How should it change your church? Your neighborhood?

Bible Study is for Plodders

Anyone that sets out to run a race must train. As a runner gradually builds technique, endurance, and grit, the miles get easier and the half marathon isn’t as intimidating. And throughout the training, she is actually running, making progress and doing good for her body.

Bible study is, in one respect, for plodders. Give yourself to the Scriptures regularly, and you’ll gradually build the skills you need to understand and apply God’s word. And as you grow in these skills, you’ll grow more and more into the person you were created to be.

Don’t Drift Away From the Bible

May 28, 2018 By Ryan Higginbottom

Rostam Torki (2014), public domain

Most people don’t set out to gain fifteen pounds. Instead, their diet changes over time. Candy and ice cream take the place of fruits and vegetables, and the numbers on the scale creep northward.

It happens over weeks, not days. And unless a person is taking measurements, visiting the doctor, or talking with friends about their habits, they might not even notice.

The same drift that happens with diet can happen with Bible intake. And both types of drift can leave us in an unhealthy place.

The Terrible Drift

Those with a commitment to God and his word don’t intend to drift away. But without an anchor, they get caught in the river’s current. They enjoy the breeze, not realizing they’re headed for the danger of a waterfall.

People that drift away from the Bible aren’t that different from you and me. They belong to churches. They have a history of practicing spiritual disciplines. But maybe they’re busy. Their priorities subtly shift. They develop other habits, even good habits like exercise or time with friends. And one day they realize they haven’t read the Bible in six months.

They don’t feel like they’ve forgotten the gospel, but the truth of the Bible is no longer at the front of their thinking. The glory of God is no longer the lens through which they see and interpret life. This leads to a person increasingly turned inward and focused on their own earthly happiness. Externally, they may be pleasant and kind, but their soul is in danger. Blatant, external sins often begin with the erosion of personal communion with God.

Guard Against Drift

While it may seem unthinkable to walk away from God, we have plenty of examples in the Bible (Hebrews 6:1–8, John 6:60–71, 2 Peter 2:17–22). Each Christian likely has a story of a friend or acquaintance who was once near to Jesus and is now in a distant land.

A drift from God often begins with a drift from his word. So, how do we guard against this drift?

Make Bible intake a habit. Humans are prone to selfishness and forgetfulness. This is why we read and re-read the Bible. We need to study it, memorize it, hear it, sing it, and meditate on it. We cling to all reminders of the truth—to see ourselves, the world, and God aright. We cannot find this perspective within ourselves.
Talk deeply and honestly with friends who share your values. We all need friends who care about us enough to know our temptations and triggers to sin and who will ask us regularly—even out of the blue—how we’re really doing. Friends like this will make you uncomfortable and even angry at times. And you should thank God for people like this in your life. Friends don’t let friends neglect the Bible.
Give yourself to regular, corporate worship. It is difficult to hate that which your church family loves. If your church values the Bible—if God’s word is at the center of its preaching, singing, teaching, lamenting, praying, feasting, counseling, and encouraging—this can be a helpful tether. A church that consistently points back to the Bible helps its people learn to live by every word that comes from the mouth of God (Matthew 4:4).
Pray. None of us, if left to ourselves, are above turning from God. Confess your weakness and your proneness to wander. Ask God to keep you and to give you an enduring love for him. He is a good father who loves to give good gifts to his children.

What We Miss When We Skip the Prophets

April 16, 2018 By Ryan Higginbottom

woody93 (2014), public domain

From what Biblical book is your pastor preaching? What are you reading in your devotional times? What book of the Bible are you studying in your small group?

Let me guess: An epistle? A gospel? An Old Testament historical book? Some of the Wisdom literature (Psalms, Proverbs, etc.)?

I’d bet very few of you would answer Ezekiel, or Micah, or Zechariah.

The Forgotten Prophets

The prophetic books of the Old Testament make up 250 of the Bible’s 1189 chapters. That’s about 21% of the Bible! And I think those books are sorely neglected.

I don’t have any recent data or research to back me up. But when I talk to other Christians about what they’re reading, the prophets come up the least. If someone mentions the prophets, it’s usually because they’re following a read-through-the-Bible plan. (And they’re usually eager to get to Matthew!)

Five Things We Lose When We Skip the Prophets

Aside from missing out on a fifth of God’s word, here are five specific treasures we miss when we consistently neglect the reading and study of the prophets. (These are not all features exclusive to the prophets, but they appear in most of the prophetic books.)

1. Background to the New Testament

If you want to know what the people of Jesus’s day were thinking about and expecting from God, you need to read the prophets. The prophets were the most recent revelation from God, and yet there had been no word from God for hundreds of years when Jesus was born. The people’s expectations were shaped by prophetic promises of rescue, deliverance, and victory over enemies.

2. References in the New Testament

The New Testament writers assumed a high level of Biblical literacy. They often made reference to portions of the Old Testament, either through allusion or explicit quotation. It seems likely that by referring to a verse New Testament writers assumed their hearers or readers would think of a much larger passage of Scripture. Especially when reading those authors who explain how Jesus fulfilled prophesy, it’s essential that we pay attention to the prophetic books.

3. The communal nature of God’s people

In the prophets, God gives a message to one person for broadcast to his people. There are collective accusations of rebellion and idolatry, collective threats of punishment and exile, and collective promises of salvation. In the modern West, we tend to read the Bible through an individualistic lens, but the Jewish people of the Old Testament were bound together in a way we must understand. While the Bible has plenty of implications for individuals, God frequently addresses us as his church, and we need the counter-balance of thinking collectively that the prophets provide.

4. Hope

Because disobedience has serious consequences, the future was bleak for many who heard the prophetic announcements. But God rarely left his people without hope. The exile would end. The oppressing nations would be defeated. Hearts would be changed and the people’s longing for God’s presence would finally be realized. God always sustains his people through a sure hope.

5. God’s omniscience and sovereignty

In the prophets, we read prediction after prediction about what will happen to God’s people and we see the extent of God’s knowledge. We read of God’s judgment against Israel’s sins and we recognize the extent of his authority and personal rule. Now as then, he is not a God to take lightly.

Start Reading

If you’ve been neglecting the prophets in your own Bible intake, the fix is easy. Start reading!

Here’s a concrete suggestion. Take a month this summer and devote it to reading the prophets. Pick one major prophet (Isaiah, Jeremiah, or Ezekiel) and three minor prophets, and make yourself a reading plan. (Here, I made one for you!)

Take a look at the historical background of each book before you begin. Most good study Bibles have this information (and many web sites do too).

Then read with purpose. If you get confused by the language or bored with what seems repetitive, push through. Write some notes on each chapter as you go to help you understand what you’re reading.

Let’s give our attention to the whole counsel of God, without consistently ignoring any of what he’s given us.

Is All of God’s Word for All of God’s People All of the Time?

March 19, 2018 By Ryan Higginbottom

Jill Wellington (2008), public domain

While recently listening to Ezekiel 16, I was amazed at the language in the Bible. It’s scandalous! The words “whore,” “whoring,” and “prostitute” appear a combined 21 times in this one chapter.

I thought immediately of my inquisitive children. What would they ask if they were listening? Should I allow them to read or listen to Ezekiel?

Reading the Bible With Children

God has given parents the privilege of teaching their children the Bible. At times this will look like formal instruction, but much more often it will look like conversation. Around the table, in the car, while washing the dishes—God intends for us to talk about him with our children during the normal routines of life (see Deut 6:1–9).

In the Old Testament, the words of God were part of family and cultural life. Scripture was proclaimed at the three annual Jewish feasts (see Deuteronomy 16 and Leviticus 23) and it was expected that children would ask their parents about their religious practices and history (Exodus 12:24–27).

Yes, there are some topics in the Bible that may seem heady or unseemly. But parents can create a loving atmosphere in which families can discuss any matter. When children can ask their parents questions without shame or embarrassment, they are less likely to seek out immature, inaccurate, or ungodly answers from their peers.

All the Bible

Some portions of the Bible are more relevant for us at certain times. Whether we need encouragement, rebuke, instruction, or hope, we can always find what we need in God’s word.

But we are to give our attention to all of God’s word without censorship. Paul calls this the “whole counsel of God” (Acts 20:27). We can have confidence that God knows what he’s doing, and he’s set the same Scriptures before us whether we’re four or ninety-four.

So when you read the Bible with your family, don’t skip over any chapters. Read through books consecutively. Encourage your children to listen and ask questions. Plant those trees, give them water and sunlight, and prepare to see them grow.

Prepare Yourself

When talking to children about difficult parts of the Bible, we need to pay attention to the Bible’s tone. The authors of Scripture show great care and restraint when discussing delicate and private matters.

We should show this same restraint. Providing too many details or focusing too much on these topics can end up being provocative. We must handle sensitive material with wisdom and maturity.

In addition to communicating what is true, our goal is to shape our children’s hearts. We must make beautiful what the Bible says is beautiful, and we must show as ugly those things the Bible says are ugly.

An Example: Prostitution

To return to the beginning, how should we talk about prostitution with our children?

To discuss prostitution, we must discuss marriage. In particular, we must discuss the sexual relationship within marriage. The Bible describes this relationship within marriage as beautiful and glorious. Yet pursuing this relationship outside of marriage is dangerous and sinful.

So, how do we answer a child’s question about a prostitute? A prostitute is a person who will pretend to be married to you if you pay them money. Married people hug each other and kiss and touch each other in private places. This is wonderful and glorious when people do this with their wife or husband. But it is terrible and sinful when people do this outside of a marriage.

Many thanks to Peter Krol for his correspondence and help in putting this article together.

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