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When Bible Study Meets Real Life

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If you’ve been reading this blog for any length of time, you’ve observed that we advocate for a specific method of personal Bible study. (We call it the OIA method—Observe, Interpret, Apply—though it goes by other names elsewhere.) You may have interpreted our repetition to mean we think you should adopt this practice. At this point, I hope the application is clear.

But bringing OIA Bible study into your life might sound difficult, especially if you haven’t done much personal Bible study before. This approach to God’s Word is deliberate and thorough, so studying a portion of Scripture will take time, especially if the passage is lengthy.

But who has extra time?

Your schedule is already full. Your calendar might resemble an old wineskin containing new wine, set to burst (Matt 9:17). How can you find time for personal Bible study if this method demands so much time?

Bible Intake

Instead of an exclusive focus on Bible study, I suggest you think in terms of Bible intake. With this term I include all the ways we interact with the Bible: reading, studying, memorizing, meditating, and hearing the Bible preached. The lines between these activities can be fuzzy, since starting with one practice might overlap with or lead into another. But all of these categories are important.

Think of Bible intake like the food you eat. The U.S. government urges a balanced diet consisting of foods from five groups, and your Bible intake should also be varied. Your bones might weaken if you ignore dairy, and you may show a spiritual deficiency if you neglect (for example) Bible memorization.

So you should be studying the Bible, because that’s part of a healthy diet of Bible intake. But this doesn’t mean you need to break out the OIA worksheets during every devotional opportunity. Some mornings you could read longer passages of Scripture and meditate on specific truths or promises. Other times you might work on Bible memorization.

What Might This Look Like?

Your devotional life will likely be different than mine. My own practices happen with far less frequency and passion than I would like, but I record them here in case they are helpful.

  • During the two weeks each month when my small group meets, I study the Bible in the morning using the OIA method. I don’t separate my learning from my teaching. I shoot for 30 minutes at a time.
  • In other weeks, I read other parts of the Bible. I follow along with my pastor’s preaching texts or dive into another section of Scripture.
  • Whenever I have devotions, I spend 10 minutes on Bible memorization. I cycle through a review of the chapters I’ve memorized and work on new verses at the end.

Make some time to think seriously about your own devotional practices. What are your priorities? Have you been ignoring any aspect of Bible intake? It’s one thing to read a blog about Bible study, but it’s far more important to make appointments in your life to meet with, learn from, and worship God in his Word.

Strive for Bible intake as often as possible. Make sure not to neglect Bible study. When you study the Bible, I suggest using the OIA method.

Three Final Pieces of Advice

First, remember that there is no Scriptural command to read through the Bible every year. I’m not against reading great quantities of the Bible (or doing so quickly), but I’ve found this goal tends to dominate many Christians’ devotional practices. It produces guilt and crowds out other forms of Bible intake.

Second, our weeks are far more similar to each other than our days are. Establishing weekly devotional rhythms (including devotions-free days) can be more helpful than setting high daily expectations.

Finally, remember the gospel in your devotional life. Consistent devotions do not endear you to God, and inconsistent devotions do not turn the Father away. If you are his child, God’s love for you is full and perfect—he cannot love you any more or less than he does right now. The perfect life and death of Jesus—not any obedience of your own—has secured this for you once and for all.

How to See Clearly When Looking for Jesus in the Old Testament

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James Demetrie (2010), Creative Commons

James Demetrie (2010), Creative Commons

When you read the Old Testament, I hope you’re looking for Jesus. Otherwise, you’re in danger of sucking from the fountain without first pushing the button to get the water flowing (John 5:39-40).

But many are afraid of getting it wrong, and for good reason. We see no lack of grumpy scholars waiting eagerly to dispense demerits to the simple, uneducated folk who draw superficial conclusions and chase christological apparitions through the pages of Hebrew Scripture. We outgrew the Alexandrians long ago, and we’re tired of hearing about the blood of Jesus—I mean Rahab’s scarlet cord—every time a newbie gets a hankering to Jesusify his devotional life.

I’ll confess I’ve served my time as one of the grumps. And I’ve been known to chase an apparition or two. Is help available?

Help!

I recently came across a valuable quote about the nature of biblical typology. Before I give you the quote, however, let me define a few terms. Trust me; it’ll be worth it.

  • Typology is the technical term for what we’re talking about. It’s the process of recognizing specific pictures or shadows of Jesus (or his attributes) in the Old Testament.
  • Types are the Old Testament pictures or shadows. Something is typical if it serves as a type.
  • Antitypes are the New Testament realities pictured by the types.
  • To typify is to purposefully put those pictures or shadows there, intending to communicate a deeper reality of something to come.
Len Matthews (2014), Creative Commons

Len Matthews (2014), Creative Commons

So, when Paul says “the Rock was Christ” (1 Cor 10:4), he recognizes typology. The rock from which Moses drew water was a type that pictured Christ the antitype who gives living water. Paul suggests that Moses wrote of this typical Rock in order to typify what Jesus would later do.

Now that you have the lingo, you’re ready for the quote:

A type can never be a type independently of its being first a symbol. The gateway to the house of typology is at the farther end of the house of symbolism.

This is the fundamental rule to be observed in ascertaining what elements in the Old Testament are typical, and wherein the things corresponding to them as antitypes consist. Only after having discovered what a thing symbolizes, can we legitimately proceed to put the question what it typifies, for the latter can never be aught else than the former lifted to a higher plane. The bond that holds type and antitype together must be a bond of vital continuity in the progress of redemption. Where this is ignored, and in the place of this bond are put accidental resemblances, void of inherent spiritual significance, all sorts of absurdities will result, such as must bring the whole subject of typology into disrepute. Examples of this are: the scarlet cord of Rahab prefigures the blood of Christ; the four lepers at Samaria, the four Evangelists. (Geerhardus Vos, Biblical Theology, Carlisle, PA: Banner of Truth, 1948, pp. 145-6)

Vos goes on to use the example of the tabernacle in Exodus. The tabernacle clearly symbolized God’s presence among his people, and this symbol was clear to the original audience of Exodus. We can take that symbol (God dwelling with his people) and look to the New Testament for its development and fulfillment. Jesus is the new tabernacle, the Word become flesh who dwells among us (John 1:14). His body is the new temple (John 2:19-22). He is Emmanuel, God with us (Matt 1:22-23). He is with us to the end of the age (Matt 28:20).

And with his Spirit in us, we are also God’s new tabernacle/temple, both individually (1 Cor 6:19) and corporately (Eph 2:21-22, 1 Tim 3:15). So the Old Testament tabernacle is a type of both Christ and his body, and the pathway to recognizing the type is to first recognize the original symbol.

How do we do this?

Vos is on to something here, but I think he overstates it a bit. He goes too far to require a type to first be a symbol in the Old Testament passage. By his definition, Paul would be wrong about the Rock in 1 Cor 10:4 (since it doesn’t clearly symbolize anything in the book of Exodus).

However, Vos uncovers useful boundaries that prevent us from befriending the deep end of typological interpretation.

  1. Consider the history. OT characters really existed, and OT events really happened. Our interpretation of the OT will go wrong if it treats the history as irrelevant.
  2. Consider the original context. Always ask what the OT passage meant to the original audience. If your interpretation takes you to Christ in a manner wholly divorced from the original meaning, you’re out of bounds.
  3. Fight for the main point. When the main point of the OT passage leads you to Christ, many of the details are sure to follow. But when you lead with the details, you might leave the point behind. And when you find Jesus, he’ll send you back where you came from with his trademark “Have you never read…?” (Matt 12:3, 5; 19:4; 21:16, 42; 22:31; Mark 2:25, 12:10, 26; Luke 6:3).

 

Don’t Neglect the Lesser-Known Commands of God

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I spend most of my time on this blog focusing on the main points of passages. I’ve said we should fight for them and move our study groups toward them. I’ve even promised to follow this practice on point #2 of this welcome page. But in the interest of balance and completeness, I must take some time this day to highlight some of the lesser-known commands of God.

These commands are no less inspired than the biggies. Of course we should love God and love our neighbor; nobody denies this. But that’s not all God wants us to do! The problem with most churches today is that we’ve lost our commitment to God’s word, and we run afoul of God’s explicit will for our lives. And not only do we practice such things, but we also give hearty approval to those who flout these plain imperatives with a high hand. I’m speaking of all those supposed “Christians,” “pastors,” and “disciples” who ignore the clear and plain sense of commands such as:

  • “Thus says the Lord of hosts, the God of Israel: ‘Drink, be drunk and vomit, fall and rise no more'” (Jer 25:27).
  • “Thus says the Lord God: ‘Set on the pot, set it on'” (Ezek 24:3).
  • “Go, take to yourself a wife of whoredom and have children of whoredom” (Hos 1:2).
  • “Come to Bethel, and transgress; to Gilgal, and multiply transgression” (Amos 4:4).
  • “You are to entice him, and you shall succeed; go out and do so” (1 Kings 22:22).

I mean, who really does these things? I wish I could join a truly faithful church, but I have yet to find one. And we can’t simply claim ignorance of the prophets, either. Jesus was just as clear:

  • “Leave the dead to bury their own dead” (Luke 9:60).
  • “Why were you looking for me?” (Luke 2:49).
  • “Go to the sea and cast a hook and take the first fish that comes up” (Matt 17:27).
  • “Take nothing for your journey” (Luke 9:3).

The Bible is full of imperatives that couldn’t be any clearer. I’d love to hear what other commands have impacted you over the years, so we can encourage one another to greater faithfulness.

And may this first day of April inspire a new season of fruitful Bible study for those among the chosen remnant. “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah” (Rom 9:29).

How to Apply the Bible in Community

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Perhaps you nodded at the suggestion that Christians should apply the Bible in community. Agreement might fire the engines, but it doesn’t get you off the runway. How can our friendships grow so that Bible application is natural? How can we get this plane in the air?

Cliff Muller (2009), Creative Commons License

When talking about community, many Christians focus on accountability. But Christian friendship doesn’t start (or stop) there. Let me offer four resolutions toward developing helpful, God-glorifying relationships.

Resolve to Spend Time with People

To apply the Bible in community, you must be in community. This goes beyond becoming a member of a good church. You need to know other Christians and you need to be known by others. When Paul writes about the church using the metaphor of a human body (1 Cor 12:12–27), he emphasizes how the parts of the body need each another (1 Cor 12:21–22).

This need is more than a physical or social dependence. We are to bear each other’s burdens (Gal 6:2), forgive one another (Col 3:13), confess our sins to one another (James 5:16), love one another (Rom 12:10), and speak truth to one another (Eph 4:25).

These commands point us well beyond handshakes and saccharine smiles on Sunday mornings. We need to pursue deep, honest friendships with other Christians. Relationships with other sinners—though messy—are worth pursuing because God commands them and they are designed for our benefit.

Resolve to Ask Questions

My treasured friends, the ones who have had the greatest spiritual impact on me, are the ones who excel at asking questions. When they see me caught in a sinful pattern or spiraling downward in my thoughts, they adopt a holy refusal to leave me alone. They ask me questions to help me think through my behaviors, thoughts, and relationships in the light of the gospel. Such questions are uncomfortable, but they help uncover my sin and point me toward Jesus. Don’t you want to be this type of friend? I sure do!

The good news is that we can all become friends like this. Start with a tiny question: why? Why was that disappointing? Why did you enjoy that? Why did you respond to her that way? It seems like you’ve been withdrawing recently; why is that?

Answering why questions can reveal your true hopes, fears, joy, and motivation. Even if you are not a verbal processor, you may get powerful clarity by speaking some thought you’ve been storing in your head. Friends can expose wrong thinking, a bent character, and errant behavior by asking these simple questions.

Why questions are not the only questions to ask, of course. As your relationship grows and you see the your friends’ struggles and tendencies, you’ll learn additional questions. You will notice the parts of their lives they don’t like to discuss. You will see how they respond to disappointment and criticism. Soaked in the gospel, your questions may be just the signpost toward hope that your friends need.

Resolve to Talk About God

I’ve seen too many Christians leave faith as an assumed-but-not-discussed topic between them. We can do better.

As you grow closer to other believers, you should care deeply about their walk with God. Their Christian discipleship is one of the most important qualities about them. So ask!

Here are some helpful questions to ask your friends: What has God been teaching you lately? How have you seen God work in your life over the past month? What are you reading in the Bible? What are you learning? What fruit of the Spirit have you seen God growing in you? How are you different from the person you were a year ago? These questions are like salt in your relationships. Don’t empty the whole shaker at once! But if you sprinkle them into your conversations, your friendships will have a richer flavor.

Though conversations like these might not feel natural at first, press through the awkwardness. You might even take the opportunity to discuss what sort of friends you want to be.

Putting it Together

So talk about the Bible with your friends. Tell them what God has been teaching you and how you’ve been trying to apply it. Ask them the same.

And talk with your friends about your sin and areas of frequent discouragement. Tell them the ways you are struggling to trust God. Ask them the same.

Soon you will find that these discussions overlap. You’ll talk with someone about a passage of the Bible, and later in the month that same person will notice an area of your life that is begging for application of the same text. Applying the Bible in community isn’t one extra step to put at the end of your small group Bible study. It will happen naturally as you develop close, Christian friendships.

Resolve to Pray

Since our sin nature is opposed to these ideas of exposure, humility, and vulnerability, we need to pray! We must ask for God’s provision of good friends and for his help to be a good friend. By his Spirit, he needs to change us into people who embrace the faithful wounds of those who love us (Prov 27:6).

Why We Need Community to Apply the Bible

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Because it is so personal, application can be the most demanding part of Bible study. In observation and interpretation, we focus on the words and meaning of a passage of Scripture, and our distance from the study provides some cover. But application is dangerous because God calls us not just to think but to change. Applying the Bible is difficult.

Yet this difficulty doubles when we attempt application on our own. Like a solo mission on a battlefield or a five-on-one game of basketball, the odds of successful application spike when we engage without company. Relationships are messy and the cause of deep grief at times, yet God ministers grace to his children through other Christians. We need each other in order to faithfully apply the Bible.

Grayson Akerly (2013), Creative Commons License

Our Blindness

We need other people because we all have blind spots. We often see ourselves dimly, as in shadows. While we may identify obvious transgressions, there are subtle sins below the surface. Blind spots show up in each of the three spheres of our lives where we must apply the Bible.

Ephesians 4:22–24 gives three steps for change when applying the Bible to your head: Identify what you think, identify what God wants you to think instead, and start thinking God’s thoughts. But how do we identify what we think? Our minds and beliefs are far more complex and layered than we assume, and the lies we believe often hide behind solid truths. A willing friend can help unveil our thoughts.

When applying the Bible to our heart, we focus on character. We ponder what kind of person God wants us to be. We have previously considered some questions to give us traction in this task: In what ways are you relying on your performance? What are your greatest hopes?

But here’s the problem: How confident are you in your ability to answer these questions? Can you diagnose your character by yourself? Our true hopes and values may be slightly (or dramatically) different from what we state in polite company. When a brother or sister forces us to answer why questions, we unmask our hypocrisy.

Perhaps most obviously, we have blind spots in our behavior (applying the Bible to our hands). We might not realize how our words were harmful or how we ignored someone in need. We might not identify our conversation as gossip, our snacking as gluttony, or our “personal time” as selfish. Good friends can point out our overlooked sins.

If we ignore community when applying the Bible, we will miss aspects of our head, heart, and hands that need to change. But our blind spots are not the only reason we need other Christians in our lives to help with application.

Our Resistance

Because both the old man and the new man dwell within us, we always face a challenge when pursuing obedience to God. (See Galatians 5:16–17.) Our flesh likes inertia and dislikes change, especially if that change is brought about by faith. When applying the Bible to our lives, our flesh offers massive resistance.

Sometimes this resistance appears shortly after we resolve to change. Despite the conviction we feel and God’s call to repent, our flesh grabs a bullhorn and reminds us of the inconvenience of change. The old man offers dozens of reasons to delay or abandon this new obedience. One way to rob these protests of their power is to anticipate them with a friend.

But our flesh contends against our repentance over time as well. We’ve probably all experienced this: under the conviction of the Spirit you decide that change is needed, so you start off on a new course. You’re not walking perfectly, but by God’s grace you begin in the right direction. Over time that initial conviction of sin wears off, and you no longer connect the new behavior to the reason that inspired it. So the new behavior happens less and less frequently until it doesn’t happen at all. Sometimes we need friends to ask us about a repentance begun months ago.

If we ignore community when applying the Bible, we may lose momentum in our application and give up.

The “How”

Our blind spots and our resistance to change provide some reasons that Christians should apply the Bible in community. In my next post we’ll discuss how to apply the Bible in community.

Buying a Markup Bible

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Are you convinced that you should consider using a markup Bible? Such a Bible is an ideal way to begin studying God’s word, as it gives you space to underline, circle, highlight, or write directly on the text of Scripture. A markup Bible frees you from the pressure to preserve the book you’re using and allows you to focus on God’s words.

Using a markup Bible may be as easy as taking one of your current Bibles (or some printouts from Bible Gateway) and applying ink to paper. For most people, there is no need to make another purchase.

bible3

Bill Smith (2014), Creative Commons License

But maybe you don’t have an extra Bible you’re able or willing to set aside for this purpose. This post is for people who are considering buying something new.

What a Markup Bible Should Not Be

In what follows you’ll find several qualities I value in a markup Bible. Allow me one negative suggestion first. Your markup Bible should not be a study Bible.

Judging by the supply, Christians in the U.S. love study Bibles. I think there is a place for a study Bible, but if you aren’t careful, using such a Bible can hamstring your personal study of the Scriptures (as Jen Wilkin so ably argued). So if you’re buying a markup Bible, don’t buy a study Bible. This will help you guard against the presumption that comes from trusting experts to interpret God’s word for you.

What a Markup Bible Need Not Be

Your markup Bible will get a lot of use—that’s the point!—so it will get messy. It will bear the signs of love. This means you won’t miss the genuine leather, the fancy page edges, or the gold-stamped monogram. While you don’t need to snap up the cheapest Bible you can find, you can safely steer away from the high-end Bible market.

Think of it this way. Your child loves to play outside, and you want him appropriately dressed. The clothes he wears will get stained, muddied, and utterly worn through. Will you shop for his play jeans at Target or Ralph Lauren?

What a Markup Bible Should Be

Of the dozens of features to consider, only a few top my list for a good markup Bible.

  • translation — A good translation is vital when studying the Bible closely and paying careful attention to words. Try to choose a Bible version that has a word-for-word translation philosophy.1 Here are a few reliable Bible translations that I recommend for close study: New American Standard Bible (NASB), English Standard Version (ESV), and New King James Version (NKJV).

  • margins — In addition to underlining, circling, and drawing lines between words (these help me observe the text), I frequently write little interpretive questions in the margins of my markup Bible. What does that mean? Why did he write that? Why did he do/say that? So what?

    For most Bibles, margin width is an afterthought. But some newer Bibles are made with oversized margins. These may be advertised as “Journaling Bibles” (see below), but those margins offer generous space for marking and annotating the text.

  • font size — Since a markup Bible is a tool for study and doesn’t need to slide into a purse or a pocket, be sure to buy a Bible with a readable font size. Thinline and pocket-sized Bibles are convenient and popular, but the font size sometimes makes me feel like Isaac in his latter days (Gen 27:1). Make sure you can see the words on the page comfortably so that you can interact with them.

While you might consider other features like cross-references or the color of the words of Jesus, searching for a good translation with a decent font size and generous margins should start you down the path to buying a useful markup Bible.

A Few Recommendations

Without further ado, here are some Bibles you may want to consider as you make a markup Bible purchase. (Prices listed were accurate on Feb 6, 2015 and may change. Unless noted, links direct you to Amazon.com.)

  • NASB Note-Taker’s Bible — Hard cover, 8-point font, wide margins for notes. It’s selling for $25.81 right now. (Buy it at Christianbook.com for $24.99.) You can also find a NKJV version at Amazon ($25.36) or CB ($24.99).
  • ESV Journaling Bible — This has a hard cover, 7.5-point font, ruled margins for notes, and an elastic strap (like a Moleskine journal), selling for $28.79. (Buy it at CB for $23.99 or at WTS for $22.79.)
  • ESV Single Column Journaling Bible — This is a variation on the previous item where the text of Scripture is set in a single column instead of the traditional two columns per page. It’s $30.98 at Amazon, $24.99 at CB, and $23.99 at WTS.
  • ESV Wide Margin Reference Bible — This has an imitation leather cover, 9-point font, and margins on the outside and center. (The previous three items just have wide margins on the outside of the pages, not near the binding.) It’s $40.44 at Amazon, $39.99 at CB, and $35.99 at WTS.
  • ESV Single Column Legacy Bible — This 9-point text is set in a single column with nice margins on the outside and bottom of the page. It comes in several (imitation leather) cover designs and colors. (I’m linking to the burgundy cover, which is the cheapest.) It’s $35.98 at Amazon, $29.99 at CB, and $29.99 at WTS.
  • Pew Bibles — Let’s mix it up for the final suggestions. None of these pew Bibles have wide margins. However, they’re significantly cheaper than the previous items and they have the Large Print option available. These are all hardcover.
    • ESV Value Pew Bible — 8-point font, $10.64 at Amazon, $7.99 at CB, and $7.19 at WTS
    • ESV Pew & Worship Bible — 9-point font, contains some responsive readings, $11.83 at Amazon, $9.99 at CB, and $9.59 at WTS (Buy the large-print version—12-point font—for $18.96 at Amazon, $15.99 at CB, or $14.99 at WTS.)
    • NASB Pew Bible — 8-point font, $7.99 at Amazon, $7.49 at CB (Buy the large-print version—10-point font—for $11.66 at Amazon or $10.99 at CB.)
    • NKJV Pew Bible — I cannot find the font size for this, even on the manufacturer’s page! It’s $10.67 at Amazon and $9.99 at CB. (The large-print version of this Bible is called “Giant Print,” and you can buy it for $13.37 at Amazon or $11.99 at CB.)

Footnote

  1. The other major translation philosophy is thought-for-thought, and most translations fall on the spectrum between the two. You can also go here (scroll down) to find a translation comparison chart and to see some verses in many different translations. ↩

Disclaimer: The Amazon and WTS links in this post are affiliate links, meaning that if you buy something after clicking through our link, we get a small percentage of the purchase price. It’s an easy and helpful way to support the site!

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My Favorite Way to Read the New Testament

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I’m in the thick of my 5th annual Bible romp, and I just hit the New Testament. This year, I decided to read the Old Testament in canonical order (the order they’re found in most Bibles) so I could try out my nice new ESV Reader’s Bible. (I’m loving it; here’s my full review.)

Jordan Klein (2007), Creative Commons

Jordan Klein (2007), Creative Commons

Now that I’m in the New Testament, I couldn’t resist going back to my favorite way to read it. Going straight from Matthew to Revelation is fine, of course. But I love considering the New Testament along four tracks:

  • Track #1: Matthew, Hebrews, James, Jude
  • Track #2: Mark, 1 Peter, 2 Peter
  • Track #3: Luke, Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon
  • Track #4: John, 1 John, 2 John, 3 John, Revelation

There’s nothing magical about these four tracks, but I find them helpful in showcasing and explaining the message of Christ in four specific ways.

  • Track 1 focuses explicitly on how Jesus fulfilled the Old Testament and led Jews into the new covenant. Those familiar with the Old Testament tend to love this track.
  • Track 2 focuses on Peter’s eyewitness testimony to scattered Jewish converts to Christianity. Established religious folks often benefit from this track.
  • Track 3 focuses on Paul’s witness to Christ and his ministry to the Gentiles. No-nonsense folks who love to have all the facts tend to love this track.
  • Track 4 focuses on John’s eyewitness testimony to scattered Jews, seeking to persuade them of Jesus’ messiahship and to assure them amid great persecution. Young believers and unbelievers exploring Jesus often benefit from this track.

Since all Scripture is profitable for all men and women, I don’t want to pigeonhole these tracks too narrowly. But noticing some general trends and connections (for example, that Peter was the source for much of Mark’s material) can help us to digest the major threads and to target our ministries in ways similar to the apostles who wrote these books. Also, it helps us to remember there are multiple ways to present Jesus to the world, depending on the type of people we seek to reach.

——————-

Disclaimer: The Amazon link above is an affiliate link. That means that if the FTC ever stops me at a river crossing and asks me to say Shibboleth, they’ll want to hear me say that “anything you buy from Amazon after clicking that link will send some nickels and dimes my way to help cover my hosting fees.” My thanks remain ever unceasing.

Why You Should Consider a “Markup Bible”

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Every scientist worth his safety goggles has a laboratory. Professional athletes have personal gyms. In the same way, if you’re serious about studying God’s word, you should consider using a markup Bible.

bible3-mod

George Bannister (2008), Creative Commons License

Define Your Terms, Sir!

By a markup Bible I mean a Bible set aside for study. This is not a Bible for church or an heirloom to leave to your children. Like the gym or the lab, a markup Bible is an intense work environment. If you plan to be a lifelong student of God’s word, this Bible will contain your Spirit-guided efforts for years to come. But be warned: this book may end up unreadable.

When an expert chef pours himself into a special meal, he isn’t worried about the mayhem he creates along the way. At the end of the evening, there may be flour on the counter and batter on the cabinets. But the messes don’t matter if the dishes are delicious. A markup Bible is your chef’s kitchen, and the fare you prepare (by God’s grace) is a loving heart and obedient life which point to your Father in heaven (Matt 5:16).

What is the Advantage?

If you study the Bible using the Observation-Interpretation-Application (OIA) method, you must get your hands dirty. You need to grapple with the text again and again. What does it say? What does it mean? How should I change?

To answer these questions, you should interact with Scripture carefully and vigorously. You might do this in a notebook, in a word processing document, or even on a smart phone. I prefer to write, draw, underline, and circle directly on the Bible text. This helps me boomerang back to God’s word instead of getting caught in my own speculations.

To make applications personal and memorable, I often end my study times by writing in a notebook. But I move through the OIA stages more easily if I begin by marking up the relevant Bible passage.

Do I Need to Spend Money?

To be honest, you probably don’t need another Bible. Most first-world homes contain more Bibles than Bible students. Instead of a new purchase, consider converting one of your old or current Bibles into a markup Bible.

You may not need a separate Bible at all. I’ve often used print-outs from Bible Gateway for my initial studying and marking. Since printer ink and paper cost money, this approach is not free, but buying another book is not necessary.

However, as I have written before, when people enjoy their tools they are more likely to use them. Having a Bible devoted to markup and study may set this activity apart as special for you. For this same reason, some people designate a chair, notebook, or bench for the purpose of prayer. (If you are considering making a purchase, stay tuned for my next post.)

How Should I Use a Markup Bible?

bible5

J.A. Medders (2014), used by permission

Getting started with a markup Bible is easy. Make observation and interpretation notes in your Bible. Highlight and underline. Draw circles, boxes, and arrows. Locate repeated words and connectors. Use a color code, so that all repetitions of the same word share a color. Diagram the structure of the passage and tease out the main point. There is no single correct approach to follow, and each person will develop their own system of symbols and marks. (Note: a markup Bible doesn’t negate the usefulness of these OIA worksheets. I suggest using them to summarize and organize your thoughts after first marking up the passage.)

A markup Bible eliminates the need to preserve the book you are studying. You don’t have to treat it gingerly. Focus on the words of God instead.

A Little Greek can be a Big Distraction

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I’ve argued that you don’t have to reference Greek or Hebrew to study the Bible. You can observe, interpret, and apply just fine using a decent English translation (I use the ESV and NET the most).

In this post, I’d like to give an example of how knowing a bit of Greek can actually distract you from careful OIA of a passage.

Afghanistan Matters (2009), Creative Commons

Afghanistan Matters (2009), Creative Commons

In John 21:15-19, Jesus and Simon Peter eat breakfast and chat about love and lambs. Three times, Jesus asks Peter, “Do you love me?” Three times, Peter affirms his love, and Jesus calls him to be a godly shepherd.

Those who dig into the Greek text of John 21 quickly discover that John uses two different words for “love.” Jesus’ first two questions use the word agape. Jesus’ third question and all three of Peter’s responses use the word philia.

“Do you love (agape) me?”
“Yes, Lord, you know that I love (philia) you.”
“Do you love (agape) me?”
“Yes, Lord, you know that I love (philia) you.”
“Do you love (philia) me?”
“You know that I love (philia) you.”

The question arises: What is the difference between agape and philia? What’s really going on in the conversation that doesn’t come across in English?

So the student reads commentaries and consults lexicons. Many blogs address this particular question in this particular passage (just Google “agape philia john 21,” and you’ll have no shortage of reading material). Some say that agape love is the higher form of love, and Jesus comes down to Peter’s level the third time. Others reverse it, saying that by the end Peter convinces Jesus that he has the right kind of love.

The problem with this approach is that it assumes that Greek words each have a focused, specialized meaning. It approaches lexicons as technical manuals, almost as if there’s a code to be broken, and the right tools offer the key.

But no language works that way. Not English or German, Greek or Hebrew. Words certainly have histories. They have ranges of meaning. Lexicons help us to understand their range of usage.

But literature is as much an art as it is a science. Writers have agendas, but they advance their agendas by making them beautiful. So they use synonyms, turns of phrase, metaphors, and other such devices.

Referring to John 21;15-19, D.A. Carson explains:

Some expositions of these verses turn on the distribution of the two different verbs for “love” that appear…This will not do, for at least the following reasons…The two verbs are used interchangeably in this Gospel…The Evangelist constantly uses minor variations for stylistic reasons of his own. This is confirmed in the present passage. In addition to the two words for “love,” John resorts to three other pairs: bosko and poimano (“feed” and “take care of” the sheep), arnia and probata (“lambs” and “sheep”), and oida and ginosko (both rendered “you know” in v. 17). These have not stirred homiletical imaginations; it is difficult to see why the first pair should (The Gospel According to John, pp. 676-677).

If we hadn’t gotten distracted by Greek expeditions, what treasure might we mine from this passage? Note the following observations, which could easily be made from the English text.

  1. The setting: the scene takes place at a charcoal fire (John 21:9), the same setting where Peter denied Jesus three times (John 18:18). Charcoal fires appear in only these two scenes in the Gospel of John. It’s not an accident.
  2. The flow: Peter begins the chapter chasing his former vocation as a fisherman (John 21:3). Jesus wants to turn him into a shepherd (John 21:15-17). Peter gets it. Later, when he instructs church elders, he doesn’t call them to be fishers of men. He commands them to shepherd the flock of God (1 Peter 5:1-2).
  3. The model: Jesus wants Peter to follow him (John 21:19b). This means Peter should be a shepherd like Jesus was (John 21:15-17). This means dying for the good of the sheep, just like Jesus did (John 21:18-19, 10:11-15).

John 21 shows Jesus restoring and commissioning Peter for sacrificial leadership in the church. This much is clear even in translation.

Sure, the Greek (or Hebrew) text often reveals wordplay that doesn’t translate well. Sometimes the structure of a passage or argument is more clear in the original language than in translation. And Greek and Hebrew are simply beautiful and fun.

But the main point of a passage rarely depends on intimate knowledge of the original languages.

Recalculating: How Study Bibles Can Limit Bible Study

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I’m supposed to be on vacation this week, and we’re working hard on some house projects. So I’m pleased that Jen Wilkin gave me permission to repost this terrific article from her blog. Jen Wilkin is a wife, mom to four great kids, and an advocate for women to love God with their minds through the faithful study of his Word. She writes, speaks, and teaches women the Bible. She lives in Flower Mound, Texas, and her family calls The Village Church home. Jen is the author of Women of the Word: How to Study the Bible with Both Our Hearts and Our Minds (Crossway, forthcoming). You can follow her on Twitter.

We love our study Bibles. Many of us spend our daily reading time with a study Bible in hand, stopping at trickier passages to glance to the bottom of the page for help with interpretive difficulties. And we make progress – our reading plans stay on schedule, and we find that we reach the end of a passage with greater understanding than when we started. But are study Bibles as helpful as they seem?

Jim Clark (2007), Creative Commons

Jim Clark (2007), Creative Commons

Several years ago I moved from Houston to Dallas. Having lived in Houston for thirteen years, I could drive its streets with ease. I had no idea how to navigate Dallas, so I used a GPS to get everywhere I needed to go. It was a great feeling – knowing almost nothing of the city, I could map a route to my destination instantaneously. I never had to feel lost or waste time wandering around on the wrong roads.

But three years later, I still didn’t know my way around Dallas without that GPS. If its battery died or if I left home without it, I was in big trouble. And then another strange thing happened: I took a trip back to Houston. In a city I knew well, I found that my GPS didn’t always pick the route that made the most sense. It still spoke with the same tone of authority it used in Dallas, but I could tell that it was choosing the obvious route over the most direct one.

The Benefit of Getting Lost

When I got back to Dallas I knew what I had to do: I had to allow myself to get lost. I had to wander around a bit, plan extra travel time, miss some exits, make wrong turns in order to learn for myself the routes my GPS had spoon-fed me. And in some cases, in order to learn better routes.

This is the same lesson I have learned about study Bibles. If I am not careful, they can mask my ignorance of Scripture and give me a false sense that I know my way around its pages. I do not labor for understanding because the moment I hit a hard passage, I immediately resolve my discomfort of feeling “lost” by glancing down at the notes. And hearing their authoritative tone, I can grow forgetful that they are, in fact, only man’s words – commentary, an educated opinion, profitable but not infallible.

My intent is not to question the value of commentary. Sound commentary is invaluable to the Bible student. My intent is to question its place in the learning process. Unless we consult it after we attempt to comprehend and interpret on our own, we tend to defer completely to its reasoning. The problem is not with our study Bibles, the problem is with our need for instant gratification and our dislike of feeling lost.

In short, if I never allow myself to get lost, I never allow the learning process to take its proper course. If I never fight for interpretation on my own, I accept whatever interpretation I am given at face value. And that’s a dangerous route to drive.

Right Use

So, what is the right use for a study Bible? What should you do if you, too, find it limits your Bible study because it is just too easy to consult? I would suggest the following:

  • Don’t throw it away, just put it away. Keep your study Bible on the shelf when you read. Get a Bible with only cross-references to use as your primary copy. Investigate cross-references to help you comprehend and interpret.
  • Treat study Bible notes as what they are: commentary, and brief commentary at that. Remember that they are man’s words, subject to bias and error. Read them respectfully but critically.
  • Consult multiple sources. Study notes should be a starting point for further inquiry, not a terminus. Once you have read for personal understanding in a note-free Bible, consult not one, but several study Bibles and commentaries from trusted sources. Look for consensus and disagreement among them.
  • Ask the Holy Spirit for insight. Humbly ask the Spirit to reveal truth to your heart and mind as you read for understanding on your own, and as you compare your own discoveries to those of trusted commentators. Even if you find you have drawn the wrong conclusion from a text, you are more likely to remember the better conclusion because you have worked hard to discover it.

So use your study Bible as it is intended to be used: as a reference point for your own conclusions, but not as a substitute for them. And get lost a little bit. Allow yourself to feel the extent of what you don’t understand. It’s a humbling feeling – but if your destination is wisdom and understanding, humility makes an excellent starting point for the journey. Seek with all of your heart, trusting the promise that those who do so will find that which they seek (Jer 29:13).