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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.

postit-1

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

The Most Difficult Kind of Bible Application

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Of the three spheres of application, I believe the most difficult one for most people is the heart sphere. For that reason, my series of posts on leading small groups has one specifically on how to encourage heart-oriented application. Most people tend to find head and hands application more natural.

Why do you think that is?

medical stethoscope with red paper heart on white surface
Photo by Karolina Grabowska on Pexels.com

Unless they have an extraordinary aversion to theological debate, most people have no resistance to head application. What we must believe about God, the world, ourselves, sin, and redemption—these things are glorious truths, and clarity on such things from the Scripture is precious.

And as I wrote last week, we tend to have such an affinity for “doing” (hands application) that the concept of application itself is often reduced to little more than what we do in light of the Bible’s teachings. The challenge is to help folks understand that application involves more than doing.

But when it comes to heart application—what we love, value and cherish; what sort of people we are to become—those who don’t balk at such personal intrusion can sometimes feel like ignorant babes.

How do we do it? How do we not simply guilt people into obedience, but motivate and inspire them to want to obey God? How do we become the sort of people who turn away from sin not only because it’s our duty but also because we are personally repulsed by the idea of committing it? How do we find in Christ a greater and more secure treasure than anything we can see, smell, taste, or touch here and now?

The thing is: Heart application requires a grasp of both human nature and the Lord’s process for rebooting that nature in Christ. That takes hard work. If you want your Bible application to be quick and dirty, the sphere of the heart will nearly always become a neglected stepchild.

Hebrews 4:14-16 provides an interesting study in the spheres of application:

  • “Let us hold fast our confession” – that’s head application.
  • “Let us draw near to the throne of grace” – that’s hands application.
  • “…with confidence…” – there’s the heart of the matter.

Does the confession of Christ as great high priest lead you not only to approach the Lord, but to do so as a person with full confidence in his mercy and grace? Is your first instinct to turn to the Lord in prayer when you need help?

Is heart application difficult for you? If so, why do you think that is?

More Than Doing

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How do you know when you’ve successfully applied the Bible to your life?

Of course, obedience is a life-long practice, which we’ll never be finished with. But when you are studying a passage of Scripture, how do you know when you have arrived at appropriate application? At what point can you say you’ve done enough study? You now know what you must go and do, and you’re ready to go and do it.

I think it depends on your definition of “doing.”

Photo by Eden Constantino on Unsplash

The Definition of “Doing”

In my experience leading Bible studies, one of the most common conceptions I find people have is that application = doing. As in, until you have something concrete and particular to add to your schedule or task list, you haven’t yet done application. And if a teacher doesn’t give you specific actions for your schedule or task list, that teacher hasn’t yet helped you with application.

So I find it crucial to remind people that application involves more than doing. Yes, the Bible often calls us to do something. But sometimes it calls us believe something. And sometimes it calls us to love or value something. All such calls could be properly labeled “application.”

To put it another way, application is not only about the hands but also about the head and the heart. All three spheres can be considered legitimate ways to apply the Scripture. One of them (hands) involves doing. But that’s not the only thing application involves.

Examples

We cannot improve on the sorts of applications the apostles themselves sought from their readers.

Of course, the apostles sometimes proposed hands (doing) applications:

Outdo one another in showing honor … contribute to the needs of the saints and seek to show hospitality.

Romans 12:10-13

Yet sometimes, the primary application they’re after is head application:

Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple. Let no one deceive himself. If anyone among you thinks that he is wise in this age, let him become a fool that he may become wise.

1 Cor 3:16-18

And yet other times, they go for the heart. They want Christians to become people of character who receive and rest upon Jesus Christ and nothing else.

Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.

John 20:30-31

Have At It

Of course, doing is one of the spheres, so I would never encourage you not to get applications on your schedule or task list.

But if a particular text lends itself more to believing or loving, have at it. Don’t feel guilty. Don’t conclude that you haven’t yet “applied” the Scripture.

We give thanks to God always for all of you, constantly mentioning you in our prayers, remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.

1 Thess 1:2-5

No Need to Push; Just Blow

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The climax of interpretation is to determine the author’s main point. And while there’s rarely a single, “correct” way to word the main point, some ways of phrasing it are more helpful than others.

Arrive at the Cliff’s Edge

As the climax of interpretation, the main point is the final rest stop before entering the territory of application. Your statement of the author’s main point represents the sum total of all your work to that point. The main point answers your most important why questions. And your main point ought to be 40-weeks-and-two-days pregnant with the answers to your most important so what questions.

As you craft your statement of the author’s main point, avoid the temptation to include everything the passage says. Your goal is not to include every thing but only to capture the main thing.

And the way you capture that main thing matters. Think of observation and interpretation as a high plateau covered in a dense forest. You’ve examined the trees, but you’ve grasped the way they fit together into that forest.

But at the edge of that forest is a cliff, dropping off into a vast canyon. That canyon represents application. And the closer your main point gets to that cliff’s edge, the better it is—both for yourself and those you lead in Bible study. Aim to get close enough to the cliff’s edge that you won’t need to push yourself or others too hard to get into application. All you have to do is blow, and you’ll all fall right into it.

In other words, your main point is the Roadrunner. Your goal in crafting a main point is to get that Wile E. Coyote (be he yourself or those you lead) out of the forest and up to the edge of the cliff. Even better, get him six feet out beyond the cliff’s edge. Once he realizes he’s there, all he needs to do is fall.

What This Looks Like

Your main point should be a clear, concise, and compelling statement of the truth of the text. You don’t want it to be obscure, such that nobody knows what it means. You don’t want it to be lengthy, such that nobody can hold it in mind. You don’t want it to be dry and dusty, such that nobody knows what to do with it.

You’re not inventing the idea; you’re only phrasing it in a compelling way. So your main point should clearly capture the truth of the text while also clearly implying a variety of applications.

For example, I could state the main point of Eph 4:1-16 as follows: “As a church, we must walk in the sort of unity worthy of God’s calling on us in Christ.” That would be true and accurate, scoring bonus points for using the very language of the passage. However, I can take the same truth and rephrase it in a more compelling way, getting myself and my people right up over the canyon of application: “Diversity shouldn’t divide the church.” Once I put it that way, I raise all kinds of questions about our church and what sorts of things we permit to divide us.

Let’s take Proverbs 30:1-6 for another example. I could state the main point as: “God’s Son and his Word communicate his truth and wisdom to us, providing refuge to the weary.” Or I could state it as: “You can find heaven’s wisdom on earth.” If we had more time to discuss it, I’m sure we could improve it even further.

One more example, from a narrative: 1 Kings 21. We could phrase the main point as: “God’s people were expelled like Amorites because their kings abused power and refused justice like Amorites.” That statement captures what this narrative gets at, especially regarding how it would have landed with the original audience. But perhaps another way to phrase the same truth for a modern audience (even if that “audience” is only myself) is: “Sellouts will be found out.”

No Need to Push; Just Blow

In each case, do you see how my rephrasing of the main point hangs us out right over the canyon of application? I won’t need to push myself or others into application. All I have to do is show how deep the canyon goes. And we’ll fall right in.

Each rephrased main point raises immediate questions about our current situation, need, or status. It begs us to ask more implicational questions. And it drives us toward proper belief, values, or action in service to Christ.

Next time you work on a passage, give yourself some time to think long and hard about the main point. Not only what it is but how to phrase it. See how far you can get yourself off the cliff of interpretation and out over the canyon of application. Of course, without actually turning the main point into any particular application. This takes quite a bit of thought, but the effort is extraordinarily rewarding. Your future self—entrusted with the business of applying this text to life—will thank you.

The Whole is Not Less Than the Sum of the Parts

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I agree with the conventional wisdom that the whole of something is greater than the sum of the parts. But that yields a crucial implication we might easily overlook: the whole must then not be less than the sum of the parts.

In other words, the “whole” and the “parts” are not independent categories, with no relationship to one another. If we focus on the parts with no grasp of the whole, we’re on the wrong track. And at the same time, if our understanding of the whole has nothing to do with the parts, we’re likewise not where we wanna be.

What does this have to do with Bible study?

closed brown wooden door
Photo by Xain Sheikh on Pexels.com

The Main Point is the “Whole”

Perhaps the most important step in the Bible study process is to determine the author’s main point. Without grasping that, we’re swimming in a sea of detail, subject to being blown in uncertain directions. For example, by failing to grasp the main point, Jehovah’s Witnesses can use the Scripture to “prove” that Jesus is not God, and evangelicals can use the Scripture to claim that Christ’s strengthening is for athletic or business performance.

Observations are the “Parts”

The parts of the passage are the things we notice first. The things we must take note of when we open the text and examine it. We can observe repeated words, logical connectors, names and titles, subjects and main verbs, genre, mood, and structure. There are many, many details to observe in a passage. So many, that we may never exhaust them in a given study.

Whole Greater Than Parts

The purpose of observation (noticing what it says) is to eventually move into competent interpretation (figuring out why it says it). The peak of interpretation is figuring out the author’s main point. Until we get to that main point, we have not yet grasped the text’s own message. We might discern some truth in the text, but we haven’t grasped the truth of the text.

Therefore, the author’s main point is more important than any particular observation or group of observations. This is why our connection to Christ works best from the main point and not incidental details. This is also why our application will be strongest when it flows from the main point and not from incidental details.

The whole (main point) is greater than the sum of the parts (any particular observations).

Whole Not Less Than Parts

However, we must remember that the main point is not something of our own invention. The main point is not something altogether different from the detailed observations. Every detail is there on purpose. The author chose to include some details and exclude others in order to communicate his main idea. So my concept of the main point must be related in some way to any and every detail in the text.

The following maxim helps me to “check my work” on the main point:

If the main point really is the main point, you should be able to make any observation and I must explain how it contributes to that main point.

What I mean is that if my conception of the main point is truly the author’s main point, then I must be able to explain any (perhaps every) detail in light of its role in communicating that main point. So I can put my main point out there for testing by inviting others to push back with concrete observations of the text. “If you think that’s the main point, then how do you explain…?”

This is quite a fun discussion to have in small group Bible studies. Once the group has come up with a provisional main point, invite group members to assault that main point with observations. Together, they can test and evaluate the strength of the proposed main point.

An Example

For example, I proposed a few weeks ago that the main point of Ephesians 4 is that diversity shouldn’t divide the church, but when it does, stop thinking about it the way Gentiles do. Someone may come along and ask: “If that’s the case, then why does he quote Psalm 68 in Eph 4:8? And what’s with all the talk about Jesus ascending and descending in Eph 4:9-10?”

And I’d respond: “That’s a great question!” And then I’d explain:

  • The quote of Psalm 68 (and its explanation in the next two verses) is there to provide reason or motivation for the main thesis of Eph 4:1-3, that Christians should express their calling by living in unity.
  • The first reason given to motivate obedience is the one-one-oneness of Eph 4:4-6, perhaps highlighting the unity of the diverse Trinity (Spirit … Lord … Father).
  • The second reason given to motivate obedience is the gracious gifts of Christ to his church. Jesus came down and went up (like the Ark of the Covenant in Psalm 68) to “fill all things,” so that all things would be united in him (larger thesis from Eph 1:10). He now brings diverse people together by giving them the spoils of his victory: their church leaders past (apostles, prophets) and present (evangelists, shepherds and teachers). Those leader-gifts now equip the people for works of service to build one another up in love.

So the quote of Psalm 68 supports the main point by providing a crucial piece of evidence from the Old Testament that exposes the need for the Messiah to give gifts that will serve the end of church unity.

Try This at Home

When you study a passage and come up with a proposed statement of the author’s main point, test your work by prodding it with a few random observations. Can you explain how the parts fit together to create that whole? Because though the whole is greater than the parts, it certainly is not any less than the parts. The whole must bud organically from the parts.

Why Summaries are Not the Same as Main Points

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I want you to understand that you can get the main point of a Bible passage you’re studying. That’s why, in addition to providing some techniques, I’ve given you a number of examples from different text types in the Bible.

Before we move into application, there’s one last thing you should know about main points: They are not the same as summaries.

one black chess piece separated from red pawn chess pieces
Photo by Markus Spiske on Pexels.com

Definitions

An accurate summary may be the climax of observation, but a main point is the climax of interpretation. A summary states what the passage says; a main point states what the passage means. A summary describes what happens; a main point captures the text’s essential argument.

A summary of Prov 31:10-31 might be “a description of a virtuous woman,” but the main point is to show what sort of woman is worthy of praise.

A summary of Luke 18:1-30 might be “parables and conversations about prayer, righteousness, and the kingdom of God,” but the main point is that the kingdom of God comes when people humble themselves, receive it as children, and leave some things to gain everything.

A summary of Ephesians 4 might be “unity in the body of Christ, and the new life,” but the main point is that diversity shouldn’t divide the church; but when it does, stop thinking about it the way Gentiles do

Uses

Why does this distinction matter?

Sometimes folks who study the Bible mistake the main point for a summary. They put in the work of analyzing a text and they can outline its contents. But it’s dangerous to then take those contents and attempt to apply them, because they have little rational basis for applying them in one way and not another.

A summary is most helpful when you need to find something or remember where it’s located in the Scriptures. (“There’s a great parable about two men who prayed to God from a desire to be righteous before him. Let’s take a look at Luke 18 to see how that worked out for them.”) But a main point is crucial when it comes time to provoke change unto Christlikeness.

We’re on shaky ground if we apply only select details of a text to our lives. It’s shaky because it’s possible to go in nearly any direction with application. Using only the details enables us to steer the ship of our own lives on a heading most pleasing to us.

But the best way to express submission to the Scripture and the Holy Spirit who inspired them is to grasp the author’s main point. Then there’s nowhere to hide and we must give account to the one who exposes our every thought, word, and deed.

That’s right: A clear grasp of the author’s main point is the best way to ensure your application is clear, direct, and organically arising from the text and not from your own invention.

An Example

For example, Genesis 1 clearly teaches about the creation of the world. There’s your summary of the chapter: The creation of the world. But until we can explain—from the text!—why this chapter narrates the creation of the world in the way it does, we have not yet grappled with the author’s agenda. His message. His main point.

So if all we come away with is “the creation of the world,” then we can apply the text in all sorts of ways. We can expect folks to line up with a particular view of how the creation took place. We can promote it as something to be taught in schools. We can debate the findings or usefulness of scientific theories based on their relationship to the details of Genesis 1.

Please note: I am not saying that any of those applications are necessarily bad things to do. I would argue only that they are somewhat ancillary to the author’s main message. Therefore, we’re in danger of putting most of our attention on things other than the thing the Lord wanted us to get from this text. And the Lord Jesus tends not to look favorably on those who ignore the “weightier matters” of his word in favor of secondary matters, however true those secondary matters might be.

In my book Knowable Word, I argue that the main point of Genesis 1 is that God’s creative work sets a pattern for human dominion of the earth—a pattern of illuminating, shaping, and filling. Every detail in the text moves the reader in this direction. I would argue that God certainly did the creation the way he describes it in this chapter; this is neither theological poetry nor historical fiction. However, the mechanics of the act of creation are not the main thing; the main thing is the pattern set for humanity.

Once we recognize the author’s intent to establish a divine pattern for human dominion—for the way life on earth was designed to work best—we’re ready to develop robust application for any community, anywhere in the world. We’ll understand how this pattern becomes the template for evaluating what happens to humanity in the rest of Genesis, and the rest of the Bible. And we’ll take greater delight in the Lord Jesus who lived out the pattern on behalf of his people and now transforms them to follow him in it.

Better Than a Wild Guess: Poetry

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I’ve argued that you can get the main point; you’re not reduced to making a wild guess every time you study a passage. A few key skills will be most helpful:

Last week I gave some examples of how this works from narrative and discourse texts. Now let me show you some brief examples of poetic texts.

Photo by kaziminmizan Mizan on Unsplash

Proverbs 2

This chapter of Proverbs functions almost like a discourse, with tight logical reasoning.

  • If you listen and search for God’s wisdom – Prov 2:1-4
  • Then you will find it – Prov 2:5
  • For God loves to give it out – Prov 2:6-10
  • It will guard you – Prov 2:11
    • From the way of evil men – Prov 2:12-15
    • From the forbidden woman – Prov 2:16-19
    • For the way of the good – Prov 2:20-22

The thesis clearly comes in the first five verses. The rest of the poem supports that thesis with a variety of reasons and consequences.

The main point: The Lord delights to grant a delivering wisdom to those who listen and search for it.

Proverbs 31:10-31

It’s easy to get lost in the details of this famous poem. However, my colleague Tom Hallman, who recently preached the most helpful sermon I’ve ever heard on this text, demonstrated beautifully how the structure and train of thought communicate the poem’s main point.

You can find Tom’s extended outline (color-coded!) in this Google Doc. The outer frame of the poem (Prov 31:10-12, 27-29) sets up a large chiasm—a structure where the second half mirrors the first half in reverse order. But instead of continuing a single, long chiasm, he embeds two shorter chiasms in the middle.

The main ideas of each of those embedded chiasms are brought together in the poem’s conclusion (Prov 31:30-31).

The repeated idea that keeps coming up is how this woman is to be praised. And the woman in view is not a young woman, a potential marriage partner. She is an older woman, having lived a life of wisdom. This poem is not a checklist for a potential spouse but a lifetime achievement award for a woman of wisdom.

Check out the linked doc for details. The structure and train of thought demonstrate that the poem’s main idea is to show what sort of woman is worthy of praise.

Try This at Home

I admit that the Prov 31 example gets a little complex. And Tom told me he didn’t see all this himself. He noticed a few things, and then tracked down and assimilated the helpful insights of others. It took him some time to sharpen his observation and interpretive questions and answers.

But I hope all of these examples give you some hope that this can be done. You don’t have to make a wild guess at the main point. Keep observing. Keep asking and answering questions. Nail down the structure as best you can, and figure out how the author moves from the beginning to the end. Where does he draw conclusions or highlight particular ideas?

Please know that I am not offering these main points as definitive or unquestionable. These main points are only the best I can do with my current understanding of those texts. But they are open to debate or sharpening.

Some of my favorite small group discussions take place when others challenge what I thought was the main point. When folks do that well, through careful observation and interpretation of the text, we all win.

As you improve in these skills, you’ll gain both facility and confidence at identifying the main points the Spirit of God wishes to communicate through the Scripture.