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There May be a Clue at the End of the Letter

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Aaron Burden (2016), public domain

A good email is a dying art. Especially within a business context, clear and concise communication is crucial.

In particular, I love it when someone crafts their email subject line with care. This short text field exists to capture the purpose of the entire email. I have nearly laughed with joy when the body of an email is simply adding a few details to a well-chosen subject line. It’s sublime.

No one would argue that the Biblical epistles are the same as modern day emails. However, as written communication they share some qualities. As my co-blogger Peter has pointed out, because the writers of the epistles wanted to persuade their readers to believe or do something, they often included thesis statements throughout their letters.

The beginning of a letter is an obvious place for such a statement. But these writers occasionally ended their communication by returning to the same topic. This makes sense, and we often do the same—if I want to make extra sure that someone gets my point, I’ll include that at both the beginning and end of the email.

Examples

As we will see later, not every epistle ends in the way that I’m describing. But a number of them do! Here are three for our consideration.

1 Thessalonians

Our interpretive overview of this letter argues that Paul was mainly concerned with urging the Thessalonians on in faith, love, and hope. After noting how obvious these qualities were in them (chapter 1), Paul told them to excel still more in these same virtues.

At the end of the letter, Paul wrote this benediction (which might be my favorite New Testament benediction).

Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. (1 Thess 5:23-24)

We can see how Paul returned to the familiar note he had been hitting throughout the letter. His prayer and urgent desire for the Thessalonians was that God would perfect them in faith, love, and hope. This is what is meant by his use of “sanctify” and “blameless” in verse 23; in the context of the letter, he wanted their Christian virtues to be complete.

Titus

Paul’s message to Titus was straightforward: character and devotion to good works flow from a sound faith. Though this letter is short, Paul punctuated it with frequent mention of those works which a redeemed heart is glad to perform.

The end of the letter is no exception. Just before Paul’s final greetings, and just following some detailed personal instructions, Paul returned to his theme.

And let our people learn to devote themselves to good works, so as to help cases of urgent need, and not be unfruitful. (Titus 3:14)

Paul made sure Titus could not miss his main point.

1 Peter

Peter’s first letter was written to Christians scattered because of persecution. He was writing to give them hope in the midst of great trials, when they were “suffering for righteousness’ sake (1 Peter 3:14).

Like Paul, Peter’s benediction at the end of the letter was tender and bursting with pastoral wisdom. It was also, unsurprisingly, connected to the theme of the letter.

And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. To him be the dominion forever and ever. Amen. (1 Peter 5:10-11)

Peter touched on the suffering that his friends would face and also reminded them of their great, eternal hope.

Not all Epistles!

The structure of each epistle is different, and in some letters a summary at the end is absent. Consider Ephesians as a prime example. This letter splits neatly into two, with the first three chapters laying out important doctrine (“the calling to which you’ve been called”) and the last three chapters giving application (“walk in a manner worthy of this calling”).

The main doctrinal point Paul made in the first half of Ephesians is that God has a plan to unite all of heaven and earth under the Lord Jesus. The letter ended with the famous “armor of God” passage and then final greetings. While one can these greetings to the uniting all things in Christ, there is nothing so explicit as we see in our earlier examples. A summary statement or return to theme is simply absent from the end of this letter.

Finding the Author’s Main Concern

When studying any book of the Bible, we should find its structure to help us discern its main point. Because epistles are so driven by logic and arguments, statements of purpose or theme are more abundant than in other genres of Biblical literature.

So as you’re studying the epistles, if you’re having trouble finding the main point, you might find a clue at the end of the letter.

One Way to Settle the Prescriptive/Descriptive Debate

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When I study a biblical narrative with a group of people, I find it inevitable that someone will eventually ask: “Is this prescriptive or descriptive?” In other words, is this passage prescribing particular behavior, which we ought to imitate? Or is it simply describing what the characters themselves did, but we ought not to do it ourselves?

It’s a great and important question.

medication pills isolated on yellow background
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Not Always Clear

Sometimes the answer is clear: A narrative’s villains are not being held up as models to emulate. So don’t betray your Lord like Judas (Matt 26:47-49), and don’t blame everyone else for your sin like Saul (1 Sam 15:12-16). And when the narrator includes explicit instruction to emulate a character, then we are on strong ground to do so: Avoid idolatry and immorality, unlike the people of Israel (1 Cor 10:6-11), and serve others like Jesus (John 13:12-17).

But sometimes the answer is not clear: Should we delegate authority and establish middle management like Moses (Ex 18:24-26)? Should we test our abusers to determine the sincerity of their confession, like Joseph (Gen 42-44)? Should we try to walk on water like Peter (Matt 14:28-30)? Should we follow Jesus’ instructions to the 70 he sent out to minister in his name (Luke 10:2-12)?

The prescriptive/descriptive question especially comes up when a person’s near-and-dear theology is at stake, either in affirmation or suspicion. Should we speak in tongues and heal people, like the apostles in Acts? Should we set out the fleece to discern God’s will like Gideon? Should we include the children of believers in covenant membership like Abraham?

General Guidance

The prescriptive/descriptive debate on any given passage is closely related to two healthy instincts. We must hold these instincts in tension and not choose one over the other.

  1. The primary purpose of biblical narratives is to proclaim Jesus Christ (Luke 24:44-47; John 1:45, 5:39-40; 1 Peter 1:10-12; etc.).
  2. Biblical narratives present characters as examples to either imitate or avoid (1 Cor 10:1-14; Hebrews 11; Hebrews 12:15-17; 1 John 3:11-13; etc.).

Those with deep commitment to axiom #1 will lean toward viewing biblical narratives as descriptive. Those committed to axiom #2 will lean toward viewing biblical narratives as prescriptive.

Throughout church history, debates have raged over whether to adhere to axiom 1 or axiom 2. But to affirm either one and deny the other is to make a sucker’s choice. We must adhere to both.

A Way Forward

But that only leaves us where we started. How are we to decide whether a passage is prescriptive or descriptive? Whether a character ought to be imitated or not? When should my church start casting lots to fill open leadership positions (Acts 1:26)? And when will our Christian generation learn that “grace” is not implicit permission for rampant divorce, abuse, or sexual immorality (1 Kings 9:1-9)?

I don’t have the final answer that will solve every instance of the question. But I do have a suggestion that—for most passages we study—might just eliminate the need for even asking the question.

Here it is: Focus on applying the passage’s main point and not incidental details.

Now I’ll immediately qualify that guidance by acknowledging that it is possible to apply sub-points, secondary points, or minor details in the text. However, when we do so, we are usually on shakier ground. It’s easier to get the application wrong, since not every detail in a text is equally applicable or even intended by the author to be applied.

In fact, seeking to apply minor details in the text undermines all the work we’ve done up to this point in our study. Why bother doing all that observing and interpreting, if not to understand the author’s main point? Why bother getting to the main point, if we’re just going to apply the passage any which way that seems right in our own eyes?

If the main point is—by definition—the main thing God wants his people to understand from the text, why wouldn’t we focus our application on putting that main point into practice? We could spend all our time applying secondary things and miss the most important thing.

In the next post, I plan to give some examples of how this approach often settles the debate. But in the meantime, I urge you to try it on your own. Study a narrative passage sometime in the next week. Do your best to determine the author’s main point. Then seek to apply that main point and see what happens. Does it make the prescriptive/descriptive question disappear?

I guarantee it won’t answer all your questions about whether particular characters or parts of the text are prescriptive or descriptive. But it will enable you to land on solid ground in your application, in a way that may be highly motivating and might just change lives for God’s glory. Try it and let me know what happens!

Why “What Does it Mean to Me?” is a Bad Question

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Our method for Bible study can be summarized with just three letters—OIA—which represent three skills that govern all human communication: observe, interpret, and apply. Those three skills provide the answers to three basic questions:

  • What does it say?
  • What does it mean?
  • How should I change?

Over the years, I’ve regularly heard well-meaning folks ask that third question—the question of application—in this way: What doest it mean to me?

That question has the benefits of rhythm and resonance. It flows right off the tongue to recite: “What does it say, what does it mean, what does it mean to me.” And that rhythm can certainly aid with memory.

However, the costs we pay in clarity and accuracy are not worth the gains of memorability, for at least four reasons.

a bearded man pointing at his plain white shirt
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It confuses application with interpretation.

By asking “what does it mean?” we are doing the work of interpretation. We are figuring out why the original author says what he says, and what that meant to the original audience. By using the same verbiage of “what does it mean,” despite the qualifier “to me,” we communicate that we are doing the same thing, only with a different audience in view.

Why does that matter? Who cares if we do (or communicate that we are doing) the same thing for different audiences? That leads me to the second reason that “what does it mean to me?” is a bad question.

It relativizes truth.

The question presumes that meaning is a matter of indifference. That a text’s meaning depends on who reads it. On how they perceive it. And so a text can mean one thing to one person or community, and another thing to a different group.

When we relativize the truth in this way, we ought not be surprised when the realities of Scripture are brought into question whenever they grow too inconvenient. For example, many who once stood for the Bible’s definition of marriage have come to interpret those pesky passages to have a different meaning, now that severe cultural pressure has been exerted.

And while I’m a fan of relativizing application, we must not do the same with interpretation. A passage doesn’t mean what any reader believes it means. A passage means what the author meant by it. For this reason, the concept of meaning carries much weight and is not something with which to tamper.

Wi to the intent to apply, it makes sense to ask “what does the text mean for me?” That question prods for implications and applications. But to ask what the text means to me is to tamper with its meaning.

You can choose to agree with the text or disagree with it. You can like it or dislike it. But you can’t change what it means. Do you see what I mean?

It makes application an exercise in self-fulfillment.

I recently wrote a thank-you note to a generous person who did something extraordinary for my family. In that note, I said, “it means so much to me that you…” That phrase, “what it means to me,” has a particular force and use in modern English, which has more to do with inspiration and delight than with truth or understanding.

The average person in today’s Western world, hearing the question “what does that mean to you?” doesn’t naturally hear a challenge or stimulation toward life change. That person hears an expression of self-fulfillment.

And self-fulfillment is not always a bad thing (as long as it’s not a godless or ultimate thing). I hope many people find great satisfaction and delight in their study of God’s word. But such satisfaction and delight is not the same thing as robust application.

It predisposes application to only one direction.

By asking “what does it mean to me,” we communicate momentum from the text to the individual reading it. Perhaps unintentionally, this frames what is happening as something that terminates on the reader. Therefore, even if the question itself is understood as one of application and not interpretation, it sets the reader up for inward application alone. The reader is not likely to consider outward application as well.

And since many of us are already naturally inclined to forget application’s second direction, we don’t need to reinforce the inclination with the way we frame the question.

Conclusion

For these reasons, we have never recommended “what does it mean to me” as a way to summarize the application step. We prefer to ask “How should I change?”

That doesn’t mean I’ll start flipping tables if I’m in your Bible study and you ask “What does this text mean to you?” I promise I’ll do my best to be polite. But I’ll also do my best to reframe the resulting discussion in a more useful way.

3 Implications of the Fact that Bible Application is for Everybody

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In the “longer ending” of Mark’s gospel, Jesus says, “Go into all the world and proclaim the gospel to the whole creation” (Mark 16:15). Though some dispute the authenticity of Mark’s longer ending, I’m not aware of anyone disputing this fundamental instruction for the Christian Church (Matt 28:18-20, Col 1:23, Rev 14:6).

From this command, we can deduce that the Bible (which preserves and explains the gospel) has relevance to all people in all the world. That, in turn, means that anybody, anywhere, at any time in history can apply the Bible.

Perhaps that fact seems obvious. But what are some of its implications?

flowers and fruits on a table
Photo by Jill Wellington on Pexels.com

1. The same application will land differently in different cultures

Jesus warns that “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple” (Luke 14:26). Practical applications of this warning are generally not terribly controversial in western dignity cultures, but they are far more difficult and excruciating for those in eastern honor cultures.

By contrast, Jesus said that “everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery” (Matt 5:32). Eastern honor cultures may tend to follow this command more closely, while those in western dignity cultures sometimes tend to focus more on the exceptions than the rule itself.

2. Different people may legitimately adopt opposite applications

Jesus told one person that following him meant leaving his family behind (Luke 9:59-60). He told another person that following him meant returning to his family (Mark 5:19-20).

He told one guy to sell everything and give it to the poor (Mark 10:21-22). He told others to make different use of their money (Luke 16:9).

The point is that many applications that fit your situation will not fit other people’s situations. The same principle (e.g. investing in eternity) may take different expression for different people. Let each be fully convinced in their own mind (Rom 14:5).

3. Particular applications may mature along with the person

A child-like faith is to be commended (Mark 10:15). A childish approach to human relationship is not (1 Cor 13:11, 16:13).

For one person, simply saying “hello” to a stranger might be an act of selfless obedience to Christ. But as that person matures, that “hello” ought to grow into more mature expressions of evangelism and love for neighbor.

Bible application is for everybody. What other implications of that fact can you think of?

Application Positive and Negative

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I’ve been trying to help you stretch your capacity for Bible application. Application is like a muscle; the more you overwork it, the greater your strength for it.

So I’ve highlighted the fact that application involves not only doing but also thinking and loving. I’ve encouraged you to press into all three spheres, especially heart application. We’ve looked at the chief opponents of legalism and license. And most recently, I urged you to consider not only yourself but also how you can better disciple other people.

The next exercise for stretching your application muscles is to consider both positive and negative applications.

Image by Rudy and Peter Skitterians from Pixabay

Paul’s Formula for Change

When you seek to apply the Bible, the key question is: How should I change? And wouldn’t it be great if the Bible described for us a clear process for change?

In the letter of Ephesians, Paul encourages his readers to change. He wants them to stop thinking and acting like unbelievers (Eph 4:17-19) and to live in light of their calling in Christ instead (Eph 4:1). To help them do this, he reminds them of how they first “learned Christ”—i.e. how they became Christians in the first place (Eph 4:20).

That process of change—regardless of whether the change is from non-Christian to Christian, or from less mature Christian to more mature Christian—is as follows:

  • Put off your old self (Eph 4:22)
  • Renew your mind (Eph 4:23)
  • Put on the new self (Eph 4:24)

We can restate these steps as:

  • Stop disobeying
  • Adopt God’s perspective of the world
  • Start obeying

Theologically, this process involves a continual transformation from being like Adam (the old man) and becoming like Jesus (the new man). But in practical terms, it involves simple disobedience and obedience, with a worldview adjustment in between.

Examples of the Process

Paul then provides four specific examples of the process (Eph 4:25-29) followed by a concluding summary (Eph 4:30-32). In each of the four examples he explicitly follows the three-step process, though he sometimes mixes up the order.

Example #1: Lies (Eph 4:25)

  • Put off: “put away falsehood”
  • Put on: “let each one of you speak the truth with his neighbor”
  • Renew the mind: “we are members of one another”

It’s not enough for the compulsive liar to simply stop telling lies. He must replace lying behaviors with truthful ones, searching for opportunities to speak the truth to help others. The only way to do this from the heart is to change your view of other people: Don’t see them as adversaries you must defend yourself against, but as members of your body whom you are compelled to help succeed.

Example #2: Sinful anger (Eph 4:26-27)

  • Put on: “be angry without sinning”
  • Put off: “do not let the sun go down on your anger”
  • Renew the mind: “give no opportunity to the devil”

Have you ever tried to deal with your anger by just telling yourself “Don’t be angry!” Yeah, it doesn’t work. That’s because anger is a legitimate response to that which is wrong in the world. The problem most people have is not that they are angry, but that they allow their anger to justify sinful treatment of others. One effect of anger is that it just makes us feel so right.

Paul’s solution is to be angry without sinning. There is such a thing as patient anger. Gentle anger. Kind anger. Loving anger. Anger that doesn’t demand to be the last word (the sun going down on it). How does one cultivate such anger? Only by adopting the Lord’s perspective that sinful, demanding anger gives the devil a swift opportunity to rip relationships apart. You don’t really want him to do that, do you? Then direct your anger toward him instead of toward your fellow members of Christ’s body (cf. Eph 6:12).

I encourage you to work through the examples of theft (Eph 4:28) and rotten speech (Eph 4:29) on your own. How does Paul model the same three steps to produce change with respect to each of those sins?

Application Applications

How does Paul’s process apply to the process of applying the Bible?

First off: His step of renewing the mind is very much what I mean by head application. Paul shows us that application is more than doing; it must also impact our thinking, our faith, and our worldview.

Second, even when he speaks about doing, Paul provides application that is both negative and positive. He describes behaviors that must stop, and other behaviors that ought to replace the first ones.

The Bible’s chief word for negative, “put off” application is repentance. The Bible’s chief word for positive, “put on” application is obedience. Both repentance and obedience could properly be called “application.”

So you’ve now got a bunch of tools to help you get out of your application rut. If you find yourself frequently coming up with nothing but the big three—read the Bible more; pray more; share the gospel more—stretch your application muscles with some of the following exercises:

  1. Consider not only the hands (doing) but also the head (believing) and heart (loving or valuing).
  2. Consider not only inward application (for yourself) but also outward application (how God would have you influence or disciple others).
  3. Consider both negative (repentance) and positive (obedience) applications.

More tools are still to come!

Don’t Forget Application’s Second Direction

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When people feel stuck in a rut of application—where their application of every passage sounds the same—my first bit of advice is to remember that application involves more than doing. But then my second instruction is to reflect on application’s second direction.

The Two Directions

Application can go in two directions: inward and outward.

Commonly, when people think about application, they think only about inward application: How will this text impact me? (And specifically, people tend to think of application as “according to this text, what must I do?”) Such inward application is good and proper. We ought to be personally impacted by the Scripture on a regular basis. The two greatest commandments are to love God and to love our neighbor (Matt 22:36-40). Everything hangs on this, and our study of the Bible ought to sharpen and improve our own love for both God and neighbor.

So I would never argue against personal (what I call “inward”) application. But when your application loses steam and rehashes all the same things over time, you’ll be greatly helped by considering application’s second direction as well.

Outward application is all about how I can help others to change. How I can be an agent of influence. How I can obey Jesus’ Great Commission to make disciples (Matt 28:18-20).

Image by Raphi D from Pixabay

What Outward Application is Not

Outward application is not about sticking your nose into other people’s business. It’s not about being the sin police. It’s not about correcting everyone and everything around you.

The purpose of outward application is not to ask others to do things you won’t do yourself. Outward application without inward application is hypocrisy.

And by all means, outward application is not about picking fights, hunting for problems, or criticizing with gusto. Outward application is not about taking over responsibility for other people’s choices; “If you are wise, you are wise for yourself; if you scoff, you alone will bear it” (Prov 9:12).

What Outward Application is

Outward application is about honoring God in the various positions of authority he has given you. Outward application is about growing as a person of influence. Outward application is about considering others more highly than yourself, and helping others to grow in the grace and knowledge of our Lord Jesus Christ. Outward application can take the form of effective evangelism, sensible apologetics, or wise mentorship.

Paul applies the Scriptures outwardly when he commands fathers to “not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Eph 6:4). An overbearing father and an absent dad are both failing to apply the Scripture in an outward direction—regardless of whether that man has attained a high degree of personal godliness or church office.

In addition to such instruction for parenting, potential outward applications include winning a husband (1 Peter 3:1-2), beautifying a wife (Eph 5:25-28), training younger women (Titus 2:4-5), leaving someone to God’s vengeance (Rom 12:18-21), inspiring others to glorify God (1 Peter 2:11-12, Matt 5:16), and entrusting faithful servants with the gospel (2 Tim 2:1-2).

Even missional prayers (Eph 6:18-20) and vibrant singing (Col 3:16) could be ways to apply the Bible in an outward direction.

This does not exhaust the options, but gives only a sampling of directly outward commands in the Scriptures. Many passages could be applied in similar ways.

Conclusion

In western societies that value personal freedoms, we can easily get into a rut when it comes to applying the Bible. We have abundant concern for individual holiness and godliness and want to make sure we are walking in personal relationship with our God.

The challenge is to not forget application’s second direction, and move beyond ourselves to help others. We’ve been saved into a new kingdom, a new community. And King Jesus gives every one of us opportunities to influence others and minister his grace to them. And make no mistake: He will hold us accountable for how effectively we have served and discipled the people he’s entrusted to us. There’s a whole parable to that effect.

How to Prevent a Spiritually Dry December

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Stas Ovsky (2017), public domain

The weeks between Thanksgiving and Christmas can be busy. Not only is the calendar full, but there’s a lot to do around the house. There are gifts to wrap, cards to send, and decorations to hang.

Busy days mean our schedules get squeezed. Work and school hours don’t change, so this means there’s a competition for our time at the margins. And, if you’ve been a Christian for any length of time, you know that devotional time is often a casualty in this battle.

I can fool myself into thinking the Christmas season will be richer with more decorations, more social gatherings, and watching more beloved Christmas movies. That the key to Christmas joy is more memories and experiences.

While there’s nothing wrong with any of these seasonal extras, here’s the truth I tend to miss. My experience of Christmas will be far deeper and more joyful if I’m connecting my activities to the Biblical truths of Christmas.

The Point of Bible Study

With that said, there is still the stark reality of time. I just seem to have less of it in December. Should I feel guilty that I’m not spending as much time with God during that month?

To answer this question we need to remember why we read the Bible—or why we engage in any of the spiritual disciplines. We don’t read the Bible to impress God. We don’t pray to feel spiritually healthy. We don’t fast to check a box.

No. Our spiritual practices must be rooted in God’s love for us and aimed at growing in love for him. Even as new creatures with the indwelling Holy Spirit, the old man still fights among our members, tearing our attention and our affections away from God. Our Bible study and prayer and giving—all of it—is designed to remind us of the truth and to help us live in harmony with it.

So, with regard to a busy December, we shouldn’t ask, How often must I read my Bible? Instead, we should ask, How can I enflame my affections for God around the Incarnation?

Focus on Bible Intake

Since the normal rhythms of life can be disrupted during busy seasons, don’t hold yourself to an impossible standard. Some days may allow your usual devotional time with God; other days may not. Instead of having the same goals for each day, I’d encourage you to focus on consistent Bible intake.

Bible intake refers to all the different ways we come into contact with the Bible. We can read it, study it, listen to it, memorize it, meditate on it, hear it preached, or sing it.

Here are some suggestions on how to maintain consistent Bible intake during a busy December.

  • Start a plan for Bible study or Bible reading for Advent.
  • Memorize part of the Bible related to the Christmas story. Some suggestions: John 1:1–18, Luke 2:1–21, Matthew 1:18–25.
  • Find a good Advent Bible reading guide and work through it as a family every morning or evening.
  • Pick ten favorite Christmas hymns. Sing one each night as a family and read the Bible text most relevant to the words of the hymn.
  • Listen to the Bible as you exercise or on your commute. Focus on the parts of the Bible that discuss the Incarnation.

Joy to the World

December may be busy, but it doesn’t have to leave you ragged and dry. With some planning and some shifts in your own expectations, you can draw near to God for Christmas as you celebrate the way he drew near to you.

Don’t Forget the Gospel During Bible Study

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This is not a post about connecting the interpretation of a Bible passage to Jesus. I won’t dwell on considering the work of Christ when applying the truth of Scripture. By God’s grace, you should do both of these things. Today I want to stress the importance of the gospel as it relates to the Bible study process.

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Success and Failure

At Knowable Word, we’re big fans of the Observation-Interpretation-Application (OIA) Bible study method. It is our goal to help ordinary people learn to study the Bible. We advocate for steps that help you find the author’s main point, connect it to Jesus, and apply that truth to all the musty crawlspaces of your life. Our suggestions are not perfect, but we believe these are sound principles that help us to know God better through his son Jesus.

But what if you forget? How do you react if you jump too quickly to interpretation and don’t spend enough time in careful observation? What happens when you get excited about a pet application and miss the main point? What should you do when you mishandle God’s word?

On the other hand, suppose you follow all of our suggestions to the letter. How do you feel about your personal Bible study then? How does God think about it? Or maybe the Bible study group you are leading had a wonderful meeting—do you carry yourself as though you got a heavenly promotion?

We Always Need the Gospel

The good news of Jesus Christ is not just information that brings us into a relationship with God; we need to know and act on this news in every moment of our Christian lives. Neither is the gospel merely the dessert cart wheeled out at the conclusion of the Bible study meal. We need the gospel from soup to nuts and back into the kitchen.

We tend to hear this exhortation about remembering the gospel and think immediately of our moral behaviors—our successes or failures in the realms of pride, anger, lust, jealousy, and the like. But we need reminders about God’s love, Jesus’s work, and our new identities throughout our lives, and we need to connect these truths to our every endeavor, including studying the Bible.

So as you study the Bible yourself or with a group of other people, here are some ways to remember the gospel.

  1. Our successes do not take us closer to God — If you are a believer in Jesus Christ, God’s love for you is full. You cannot do anything, including following sound Bible study principles, to make God prize you any more. All the proper method, careful listening, and prayerful application in the world will not draw God any closer to you. In your place, Jesus has offered to God all of the obedience you will ever need to be accepted. Interpreting the Bible accurately and applying it thoroughly will lead you into further obedience and greater joy, but God cannot be on your side more than he already is.

  2. Our failures do not cast us away from God — In the same way that God does not love you any more for your successes, he loves you no less for your failures. Whether your errors in Bible study are small or large, you cannot drive God away from you, not even a little. If you have spotted a mistake, you should repent and make efforts to set things right. But God is not distant from you in the meantime; indeed it is his grace that leads you to repentance (Rom 2:4).

    I need this exhortation most as a small group leader. Hours after a study ends I will think of several ways I failed my group. I didn’t connect our interpretation to Jesus; I didn’t make time for specific applications; I talked too much and didn’t ask enough questions. It’s easy for me to be overcome with regret.

    But I need to remember the gospel at these moments. Instead of dwelling on my shortcomings, I try to focus on Jesus. God doesn’t look at me as subpar and inadequate because of my performance; he sees Jesus’s perfect record instead of mine and is completely satisfied. God’s grace is lavish and powerful—strong enough to lift my chin and help me trust him even when my flesh tugs me toward despair.

  3. We are free to offer the grace we’ve been given — Have you ever caught someone yawning or nodding off during your Bible study meeting? Are you frustrated to see your friend fighting the same battles against sin he fought a year ago? Does one member of your small group seem clueless despite your efforts to teach the Bible? Because God has loved you deeply, you are free to pass along love in the same manner. In his love God is patient, long-suffering, and full of forgiveness. Despite your flesh’s desire to complain or lash out in anger or frustration, remembering the gospel will help you to be patient with others in their sanctification even as God is patient with you.

Can You Focus on the Bible Too Much?

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Artondra Hall (2012), Creative Commons
Artondra Hall (2012), Creative Commons

In a recent conversation, a respectable gentleman accused me of coming dangerously close to “bibliolatry.” Bibliolatry means “worshiping the book,” and the term usually refers to the practice of revering the Bible too highly. According to Wikipedia (that never-ending fount of contemporary insight), the term may characterize “either extreme devotion to the Bible or the doctrine of biblical inerrancy.”

I’ve heard such comments before, particularly from young people who want to follow God but who don’t want to study the Bible. The thinking goes like this: “The Bible is good, but you shouldn’t focus on it too much.”

Now the argument isn’t always sophomoric. Some time ago, the evangelical philosopher J.P. Moreland delivered a paper to the Evangelical Theological Society, arguing against “the idea that the Bible is the sole source of knowledge of God, morality, and a host of related important items.” He’s concerned with Christians who take the Bible to be “the sole source of authority for faith and practice. Applied to inerrancy, the notion is that the Bible is the sole source of such knowledge and authority.” Moreland clearly believes the Bible to be both inerrant and final in its authority. But, he says, if Christians consider it to be the only authority for faith and practice—that is, for the Christian life—they are “over-committed” to it.

So is it possible (and unhelpful) to focus too much on the Bible?

The Easy Answer

Of course it’s possible.

Jesus often clashed with other teachers who focused too much on the Bible. In one noteworthy example, he staked the following claim:

You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life.

John 5:39-40

In one sense, Jesus hoped they’d focus more on him than on the Scriptures.

The Difficult Answer

But in another sense, Jesus clearly drew attention to himself by drawing more attention to the Scriptures. Notice the immediately preceding verses:

And the Father who sent me has himself borne witness about me. His voice you have never heard, his form you have never seen, and you do not have his word abiding in you, for you do not believe the one whom he has sent.

John 5:37-38

Jesus accused the Bible-focusers of not hearing God’s voice. They didn’t see his form. He had already borne witness to the Messiah in his word, but that word hadn’t landed in their hearts. They read the Bible. They studied it and memorized it. But they didn’t believe in Jesus, its principal subject.

Jesus goes on to say, “I do not receive glory from people…How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God” (John 5:41-44)? They loved the Bible because it gave them glory. They could win at Bible Trivia. People spoke highly of their knowledge and authority in spiritual matters. They had earned titles of honor and respect, and, as a result, the general public revered them

Jesus wanted them to seek glory, just not their own. They should seek the glory that comes from the only God. That is, they should seek Jesus, the one who came from God (John 5:37) and revealed his glory (John 1:14). And how would they do this? Not by abandoning the Scriptures but by reading them more—more clearly, more frequently, more passionately. “For if you believed Moses, you would believe me; for he wrote of me” (John 5:46).

In other words, the solution for “over-commitment” to the Bible is not to reduce your commitment to the Bible. The solution is to take your commitment to the Bible in a different direction: toward Jesus.

In that sense, it’s not possible to focus too much on the Bible. Not unless it’s possible to focus too much on Jesus.

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Two Opponents of Heart Application

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If my experience is symptomatic of a broader reality, and heart application is the most difficult of the three spheres, then it behooves us to understand potential hindrances. And the New Testament leads us to expect two primary opponents.

anonymous boxer punching in face of young ethnic sportsman
Photo by Julia Larson on Pexels.com

Legalism

The first opponent of heart application is legalism. Legalism is when we add to God’s word rules and behaviors he does not require of us. Even when such things used to be required under the old covenant, we are still “adding” them to God’s current ethical expectations (Gal 6:15-16).

Legalism was an issue when the Galatian trouble-makers taught that converts had to be circumcised and become Jews before they could become Christians. Legalism was an issue when Pharisees erected voluminous regulations for Sabbath-keeping (Luke 13:10-17) and ritual purity (Mark 7:1-5). Legalism was an issue when the Colossians and Ephesians were attracted to ascetic practices that removed them from tangible pleasures and blessings (Col 2:20-23, 1 Tim 4:1-5).

How does legalism oppose application to the heart? By producing the sort of person who does the right things without becoming the right person who believes the gospel. Legalism does not require any change on the inside, such that you become the kind of person the Lord wants you to be.

…this people draw near with their mouth and honor me with their lips, while their hearts are far from me, and their fear of me is a commandment taught by men

Isaiah 29:13

License

The second opponent of heart application is license. License is when we subtract from God’s word and minimize or ignore kingdom ethics. Even when the motivating factor is God’s grace to needy sinners, we are still subtracting from God’s word if we suppose grace does anything but train us to live self-controlled, upright, and godly lives in the present age (Titus 2:11-14).

License was an issue when Philippian citizens worshiped their belly and set their minds on earthly things (Phil 3:18-21). License was an issue when Ephesian believers were tempted to live like unbelievers, allowing hardness of heart to darken their understanding and live for what they could see, hear, feel, and touch (Eph 4:17-20). License was an issue when teachers would arise who employed the doctrine of grace to promote “anything goes” and thereby lead people away from loyalty to Christ (Jude 3-4).

How does license oppose application to the heart? By producing the sort of person who may even believe the right things but without becoming the right person who does the right things. License does not require any change on the inside, such that you become the kind of person the Lord wants you to be.

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God.

1 Thessalonians 4:3-5

The Commonality

Both opponents of heart application—legalism and license—prevent people from becoming the right people on the inside. Both are concerned with outward behavior. Both are harsh masters, demanding far too much of their victims.

The best tactics for resisting both opponents is to properly grasp the main points of Scripture, and then to allow those truths to shape you from the inside out. To make you into not only a person who does the right things but also a person who loves and desires the right things.

See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; 16 that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal.

Hebrews 12:15-16