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4 Practical Guidelines for Reading Old Testament Stories

November 9, 2016 By Peter Krol

As I’m well into my series of sample Bible studies through the book of Exodus, it’s a good time to step back and consider how to read stories such as we find in Exodus. This week’s “check it out” comes courtesy of Dr. George Guthrie, who gives 4 practical guidelines for reading Old Testament Stories:

Read the story in light of the bigger story of which it is a part! Don’t read each chapter/episode as though it were in a vacuum, but read it as part of the larger epic. For example, when we hit Exodus 19, we must draw connections back to Exodus 3, where God promised Moses would bring the people back to the mountain of God to worship him.
Read the story in light of its purpose. Take note of the clues dropped by the narrator about why he’s telling this story. For example, I noted last week that God’s plans come with the intentions “you shall know that I am Yahweh” (Ex 6:7) and “the Egyptians shall know that I am Yahweh” (Ex 7:5). Such purpose statements are like bright signs highlighting a text’s meaning.
Understand important cultural elements in the story. The narrator assumes his original audience would have understood certain things due to their experience, history, or shared experiences. Such things are left unstated but nonetheless key to interpretation. For example, though Exodus 6:14-25 never uses the term “high priest,” this cultural element would have been immediately clear to the original audience.
Read the story, recognizing God as the hero. Though Old Testament characters do give us some examples to follow or avoid (1 Cor 10:1-11), those characters and narratives themselves constantly point to God as the primary mover. For example, Exodus 2-7 makes no attempt to put Moses on a pedestal. The narrative shows him as a weak man, full of impediments, doubts, and fears—but he has a big God who will keep his promises to his people.

For more explanation with some very clear examples from other parts of the Old Testament, see Guthrie’s full post.

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Exodus 5:22-7:7: How to Deal with Excruciating Criticism

November 4, 2016 By Peter Krol

In Exodus 5:1-21, Moses brings his message of rest for the enslaved people of God. And this message ends up making the people stink in the sight of their oppressors. They blame Moses for worsening their predicament, and they ask the Lord to judge him for it. What will Moses do now?

Observation of Exodus 5:22-7:7

Moses does what any of us might do in his place: find someone else to blame. Israel’s elders blame him (Ex 5:20-21), so he turns to blame God (Ex 5:22-23). It’s as though Moses’ objections from his conversation with the burning bush are coming true, and he wants God to know it. What will the Lord do with this?

Let me comment on why I’m ignoring two chapter divisions in this section. That is, why did I select a chunk of text from Ex 5:22 all the way to Ex 7:7? This choice came from observing the structure:

A. Moses complains to the Lord – 5:22-23

B. The Lord communicates his plan to Moses – 6:1-9

C. God commands Moses, who complains of his uncircumcised lips – 6:10-13

D. Genealogy of Aaron’s line – 6:14-25

C’ God commands Moses, who complains of his uncircumcised lips – 6:26-30

B’ The Lord communicates his plan to Moses – 7:1-5

A’ Moses and Aaron obey, just as the Lord commanded them – 7:6-7

Matthew Piper (2010), Creative Commons

First, I noticed the almost exact repetition of Moses’ “uncircumcised lips” in Ex 6:12 and Ex 6:30. Then I saw that the passage begins with Moses’ dire complaint and ends with Moses’ complete obedience. In between those sections came speeches from the Lord about his plans, each speech about the same length. The goal stated in God’s first speech is that the Israelites will know this God is Yahweh (Ex 6:7); the goal stated in the second speech is that the Egyptians will know this God is Yahweh (Ex 7:5)—these purposes have obvious parallels. And I couldn’t make sense of why the genealogy was “stuck in” this passage until I saw how the other sections mirrored one another around it.

I could list more observations, but observation and interpretation are so intertwined for me in this study, I find it difficult to distinguish them.

Interpretation of Exodus 5:22-7:7

Some possible questions:

Why is the genealogy of Ex 6:14-25 stuck in the middle of this passage?
How does Moses turn things around so completely from despair to obedience?

My answers (numbers correspond to the questions):

The structure of this passage takes the form of a “chiasm,” named after the Greek letter chi, shaped like an X. The outline above shows visually why the structure is reminiscent of the letter X. This literary form is common in ancient literature, including the Bible, and the form communicates some of the meaning of the passage. Usually, a narrator crafts a text in this form in order to highlight two things: 1) the change of affairs from the first part to the last part, and 2) the center of the structure as the crux or turning point to effect that change. In this case, Moses transforms from complaint to obedience. And the turning point for him is…a genealogy.
The answer is closely connected to the genealogy. This genealogy at first seems to be a listing of the 12 sons of Israel, beginning with the firstborn Reuben (Ex 6:14) and proceeding to next-oldest Simeon (Ex 6:15) and Levi (Ex 6:16). But, instead of proceeding to Judah, Issachar, Zebulun, etc., the genealogy gets stuck at Levi and dives deeper. It follows the line down from Levi to his son Kohath (Ex 6:18), to his son Amram (Ex 6:20), to his son Aaron (Ex 6:23), to his son Eleazar and his son Phinehas (Ex 6:25). We also get a side branch in this family tree through Kohath’s son Izhar (Ex 6:21) to his son Korah (Ex 6:24). Interestingly, Moses is named as Aaron’s brother (Ex 6:20), but then he is ignored. The genealogist cares only about Aaron’s descendants, not Moses’.

What does that genealogy have to do with Moses’ turnaround from Ex 5:22 to Ex 7:6? Remember that when the book of Exodus was written and handed to the people, they were either camping at Mount Sinai or wandering in the wilderness. Either way, they would have immediately thought of Aaron, Eleazar, and Phinehas as the line of high priests. So at the center of this passage, the narrator reminds them of this high-priestly line as the turning point for Moses’ obedience. It is no coincidence that God’s speech right after the genealogy refers to Aaron as Moses’ prophet (Ex 7:1-2). In other words, Moses is not sufficient to carry out this deliverance from Pharaoh. Even he needs a high priest. Even he needs a prophet to speak on his behalf.

Train of thought:

Moses—God’s appointed mediator—hits rock bottom when the elders of Israel accuse him of making them stink to Pharaoh.
God counsels his mediator by reminding him of the promises and plans yet to be fulfilled.
Then, at the drama’s turning point, God (narratively speaking) inserts a glorious reminder of our great high priest.
Suddenly, Moses is like a new man, ready to obey completely.
From this point to the end of Exodus, Moses will have no further relapses into doubt—even in the face of further resistance and accusation (Ex 14:11-14, 17:2, etc.). In fact, he will even remind God a few times to keep his promises (Ex 32:11-14, 33:12-16).

Main Point: Yahweh is a God who provides not only a powerful mediator but also a great high priest to deliver his people and proclaim he is God.

Connection to Christ: In Christ we have both a mediator more perfect than Moses and a high priest better than the line of Aaron.

Application of Exodus 5:22-7:7

I’ve suffered my fair share of criticism as a leader, minister, and missionary. I’ve had the very people I serve turn against me and accuse me of doing them wrong. I know what it feels like to want—no, to need—someone else to blame.

My greatest need in that moment, as in any and every moment of my walk with God, is for a great high priest who will intercede for me before the throne of grace. I don’t need public vindication. I don’t even need to be right or understood. I just need Jesus. And as an under-shepherd of God, rooted in Christ, I also just need to obey.

This is not easy. But this yoke is lighter than any other.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

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10 Super Helpful Bible Reading Tips

November 2, 2016 By Peter Krol

This week, courtesy of the Christian satire site, Babylon Bee, we bring you 10 super-helpful Bible reading tips. Please remember these tips are not only helpful, but super helpful to your devotional life.

Carefully select the Bible that looks the coolest.
Broadcast your quiet time on every outlet available.
Pray that God would reveal how awesome you are.
Take it easy.
Figure out the context of a verse, and then disregard it completely.
Draw elaborate doodles all over the text.
Allegorize literally everything.
Make every effort to apply the difficult texts to everyone in the world except yourself.
Keep in mind, every verse means “judge not.”
Remember who it’s all about: you.

For a richer explanation of these magisterial skills and how you can perfect them, make sure to see the full article.

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Don’t Cease Without Praying

October 31, 2016 By Ryan Higginbottom

Prayer is one of the clearest acknowledgements from Christians that we depend on God. For every step, for every breath, for every word we speak in God’s name, we need the wisdom and strength that only God can provide. Apart from Jesus, we can do nothing.

At Knowable Word, we’ve described a time-tested method of studying the Bible. But don’t let the steps and descriptions lead you into self-reliance. You can follow the OIA method all you want—if you do not have the help and favor of God, it won’t do you a bit of good.

anonymous (2016), public domain

Pray for Understanding

The good news of the Bible is that, for Christians, God’s love doesn’t depend on our actions. God’s love relies on Jesus’s actions in our place.

And yet God wants us to pray. He uses our humble reliance on him in prayer to teach us and change us. We especially need this when we try to understand the Bible.

We should pray because we are blind. In our flesh, we cannot see what we should see in the Bible; we need God to open our eyes (Psalm 119:18).

We should pray because we are dim. Though we think ourselves smart, our natural minds cannot discern spiritual truths. The Holy Spirit helps us know the things given to us by God (1 Cor 2:10–16).

We should pray because we are distracted. We often find the world’s beeps and boops more delightful than God’s word. We need the Spirit to guide us into all truth (John 16:13).

We should pray because we are distant. We may observe the Bible carefully and interpret it accurately, but if we keep God’s word at arm’s length, we are wasting our time. We need God to incline our hearts to his testimonies (Psalm 119:36).

Observation and interpretation lead us to the main point of a Bible passage, and we need God’s help on every inch of the journey. Moving on from the main point, our need to pray only skyrockets.

Pray for Living

The hardest work of studying the Bible is application. In this third step, we listen to God’s call to change. Anyone who’s tried to change knows how powerless they are on their own.

We should pray because we are clueless. We are often oblivious to our sin. We are used to our patterns and hardened to their effects on others. We need God to show us the grievous ways in us (Psalm 139:23–24).

We should pray because we are resistant. We like our sin; it is comfortable and familiar. We need the Spirit to convict us (John 16:8).

We should pray because our growth is God’s work. God has no less than our complete sanctification in view (1 Thess 5:23).

We should pray because our growth is also our work. Because God is at work in us for his good pleasure, we must work out our salvation with fear and trembling (Phil 2:12–13).

We should pray because we need transformation. Christians are works in progress. We should ask God to show us our sin, grant us repentance, and, as we behold God’s glory, transform us from one degree of glory to another (2 Cor 3:18).

Pray and Pray Some More

Bible study calls for frequent prayer. Acknowledging God’s rule, his power, his goodness, and his love should be second nature.

The Psalmist knew what it was like to seek God regarding his word. Let’s learn to pray in the same way.

Deal with your servant according to your steadfast love,
and teach me your statutes. (Psalm 119:124)

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Exodus 5:1-21: The God of Rest and Stink

October 28, 2016 By Peter Krol

God has entrusted his mission to Moses, and he’s enabled Moses to relate to experiences of the Israelites. Moses is now ready to act as God’s mediator and deliver these people. But first, God has a little more work to do…¹

Observation of Exodus 5:1-21

Repeated words:

If we look only at each word, the most repeated ones are some of the usual ones: people (12 times), go, Pharaoh, said (9x), Israel, Lord (6x).
But if we look at word families, a major theme jumps off the page
- Words having to do with work or labor occur more than 70 times.
- These words include: straw (9x), bricks (7x), foremen, make, work (5x), servants, taskmasters (4x), idle, reduce, task (3x), beaten, burdens, daily, gather, get, give, given, made (2x), complete, done, find, heavier, impose, labor, scattered, stubble (1x).

Names/titles:

Though Pharaoh is given his usual title 9 times, once in the passage he is referred to as “the king of Egypt” (Ex 5:4). In that verse, this king demands that his slaves return to their burdens.
God’s name (Yahweh, or “LORD”) remains prominent, especially as Pharaoh asks, “Who is Yahweh, that I should obey his voice?” and claims, “I do not know Yahweh” (Ex 5:2).

Structure:

Paragraph 1 (Ex 5:1-5): Alternating dialogue about the fate of the sons of Israel.
- Moses & Aaron (Ex 5:1), Pharaoh (Ex 5:2), Moses & Aaron (Ex 5:3), king of Egypt (Ex 5:4).
- Pharaoh then gets the last word (Ex 5:5)
Paragraph 2 (Ex 5:6-9): Pharaoh increases the burdens on the people.
Paragraph 3 (Ex 5:10-14): Taskmasters pass along Pharaoh’s wishes and beat the Hebrew foremen for failing to meet quotas.
Paragraph 4 (Ex 5:15-21): The foremen cry out to Pharaoh, and are accused of being idle. On their way out, they meet Moses and Aaron and blame them for worsening their slavery.

Alain (2012), Creative Commons

Interpretation of Exodus 5:1-21

Some of my questions:

Why are these work-related words repeated so much?
What makes Pharaoh think the people are idle? They’ve already built at least 2 cities for him (Ex 1:11)!
Why have the people shifted so quickly from worship (Ex 4:31) to blaming Moses and Aaron (Ex 5:21)?
Why would God begin the deliverance of his people by making their lives so much harder?

Answers (numbers correspond to the preceding questions):

The narrator shows us this new Pharaoh’s gut reaction to the problem of the people being “many” (Ex 5:5). His predecessor enslaved them and tried to murder and drown their sons. This Pharaoh wants to keep control by giving them more work to do. Work, work, work. Labor, burdens, servants. Foremen, taskmasters, bricks, straw. Words are multiplied to an extreme to show Pharaoh’s chief strategy: let heavier work be laid on the men that they may labor at it and pay no regard to lying words (Ex 5:9). But what are the “lying words” he fears so much? He shows his hand in his last word to Moses and Aaron in Ex 5:5: “You make them rest from their burdens!” The word rest occurs only here, in huge contrast to the 70+ occurrences of “work”-related words. Pharaoh perceives that Moses and Aaron (and therefore Yahweh) want to give the Hebrews rest. So his solution is to increase their work.
Pharaoh’s problem clearly is not with the people, but with Moses and Aaron who want to make them rest. And especially with Yahweh, the God of rest (Ex 5:1-2).
Of course, they’re upset by the increased workload. But even more, they are concerned “because you have made us stink in the sight of Pharaoh and his servants” (Ex 5:21). Moses and Aaron led them to worship Yahweh (Ex 4:31), but Yahweh has proven to be a God who makes his people stink. That’s just not fair.
God already said Pharaoh would not let them go unless compelled (Ex 3:19). God would have to strike Egypt with mighty wonders (Ex 3:20). (Perhaps this is why Moses and Aaron fear pestilence or sword against themselves in Ex 5:3.) God would harden Pharaoh’s heart and kill his son (Ex 4:21-23). We don’t exactly know why God would do it this way, other than perhaps to show his people that they can do nothing to deliver themselves. To learn that lesson, they must be in a situation that goes from bad to worsest.

Train of thought:

Yahweh wants to give his people rest.
This idea stinks to those who don’t respect such a God.
Therefore, God’s people stink to those who don’t know or respect Yahweh.
It is not easy for God’s people to go through this, but it is an important part of their eventual deliverance.

Main Point: The LORD makes his people rest and stink.

Connection to Christ: Jesus came to make God’s people rest from all their works (Matt 11:28-30, Hebrews 3:7-4:13). This plan of deliverance made Jesus stink (Mark 3:1-6), and it makes God’s resting people likewise stink to those who think they must work harder for God’s approval (2 Cor 2:14-17).

My Application of Exodus 5:1-21

Inward, head application: Why am I still surprised every time my faith in Christ makes me stink to those who are perishing (1 Peter 4:12-14)? I must expect to enter the kingdom of God through much tribulation (Acts 14:22). This stink is a crucial part of attaining my rest.

Outward, hands application: When I preach the gospel of Christ, I must preach a message of both rest and stink. The work of Christ’s salvation is done; there’s nothing more we can add to it. And the world will hate us for it; men love darkness rather than light.

¹Much of my thinking on this passage was influenced by a marvelous sermon preached recently at my church by my colleague Tom Hallman. Tom explained this text so well, I may never again be able to think of it apart from the categories of rest and stink.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

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2 Words That Kill Effective Bible Study

October 26, 2016 By Peter Krol

At For the Church, Zach Barnhart writes of those two small words that could potentially undermine everything you seek to accomplish in Bible study. Those words are “to you,” as in, “What does this passage mean to you?”

Those two words turn a glorious question into gobbledygook. They mistake the authority of the text as the authority of the interpreter. And in the name of application, they cut away observation and interpretation. Such application has no power.

“To you” seems like an innocent way to invite everyone’s voice to the table for discussion, but I contend that it’s a surefire way to kill effective Bible study. Of course, some fiction books, for example, are written for the sole purpose of leaving their interpretation open-ended. But this is not the way of historical, bona fide Scripture, the words of God Himself. Though nuance and opinion has its place at the table, the problem with “to you” is that the phrase elevates a reader’s interpretation over the author’s intention.

Barnhart goes on to suggest ways we can avoid the “to you” chaff without shutting down room for disagreement or different perspectives.

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Exodus 4:18-31: Made Like His Brothers in Every Way

October 21, 2016 By Peter Krol

God delivers Moses through a watery judgment to preserve him as a deliverer for his people. But those people reject God’s deliverance through Moses’ hand. Forty years later, God appears to Moses in a bush the burns yet is not consumed. And though he once again calls Moses to a compassionate deliverance of the afflicted people of God, Moses is understandably reluctant to commit. He’s willing to try (or at least not risk God’s further anger – Ex 4:14) and see if it just might work.

Observation of Exodus 4:18-31

Significant repeated words in ESV: Moses (12 times), him (9x), go, LORD/Yahweh (8x), he, said (7x), all (6x), back, Egypt, let, people, son (5x).

This list effectively comprises a good summary of observations: Moses and Yahweh go back to Egypt to let all the people/sons of Israel go.

Names/Titles:

Moses, Yahweh, and Pharaoh are all named multiple times.
Zipporah shows up again, with a feat of courageous valor.
Zipporah’s son is not named (unlike Ex 2:22). He’s just “her son.”
Aaron comes on-stage for the first time.

Structure: This passage takes the form of 4 short scenes marked by the changes in setting and characters:

Paragraph 1 (Ex 4:18-20): Moses request Jethro’s permission to leave. God repeats the mission, and Moses departs with staff in hand.
Paragraph 2 (Ex 4:21-23): Yahweh tells Moses what to expect: Do all the miracles, but I will harden Pharaoh’s heart and threaten his son.
Paragraph 3 (Ex 4:24-26): By means of a sudden, bloody circumcision, Zipporah delivers him when God seeks to put him to death.
Paragraph 4 (Ex 4:27-31): Aaron and Moses meet, gather Israel’s elders, speak God’s words, and perform God’s signs. The people believe and worship.

Interpretation of Exodus 4:18-31

Some of my questions:

Why are the first 3 paragraphs here? The story would have made plenty of sense if Ex 4:17 was immediately followed by Ex 4:27-31. And it would have saved us many questions…
Why does Moses say he wants to see if his brothers are alive (Ex 4:18)? Doesn’t he yet understand his mission to rescue them?
What kind of God would harden someone’s heart (Ex 4:21)? Why would God make this deliverance any more difficult than it needs to be?
What on earth is happening at the lodging place (Ex 4:24-26)? Why would God seek to kill Moses when he went through all the trouble of calling him as the deliverer?

Bob Kelly (2015), Creative Commons

Answers (numbers correspond to the preceding questions):

The terminology of this section has much overlap with Genesis 46, where Jacob and his family move to Egypt: go back to Egypt, see if my brother(s) is/are still alive, took wife and sons, describe what they rode on, preparing to meet Pharaoh, encounter with Yahweh at a lodging place along the way, repetition of “people” and “son,” brother coming the other way from Egypt to meet him, happy reunion. Really, you should read Genesis 46:1-34 back-to-back with Exodus 4:18-31. You can’t miss all the similarities.
This question cements the connection to Israel’s descent into Egypt in Genesis 46 (see especially Gen 45:28, 46:30). I think there is much reason to believe the narrator wants us to see the parallels, and think of Moses’ descent into Egypt as parallel to Israel’s descent to Egypt. We’ve already seen that Moses has begun to experience what Israel will later experience (Ex 3:12). If he is to qualify as their mediator, he should understand what it’s like to be them, right? What better way to do that than to have Moses relive Israel’s experience?
Unfortunately, I don’t think this text answers this question. We’ll have to hang on to it for another day. At this point, it seems all we need to know is that he is, in fact, this kind of God. And that he has some reason for increasing the difficulty level of this challenge.
There is much mystery here. Some translations fill in names where there are none in the Hebrew. Yahweh met “him” and sought to put “him” to death (Ex 4:24). Zipporah cut off her son’s foreskin and touched “his” feet with it (Ex 4:25). So “he” let “him” alone. Many things are unclear, but a few are clear: At a place of lodging, God draws near to put someone to death. It has something to do with the son. The thing that causes God to let him alone is the flinging of blood (blood is even repeated two times). Do you get it? This sounds a lot like Passover, yet to come in chapters 11-13! Moses experiences his own Passover-type event as part of his preparation to be a mediator for the people. It’s easy for us to forget how tense and terrifying that first Passover night must have been for the people of Israel. But Moses had already been through it. He could relate to them, and he could help them through it. It takes a gruesome display of blood to rescue God’s sons and make them his true sons.

Train of thought:

Moses leaves the mountain and descends into Egypt, just as Israel did 400 years earlier.
God will defend his son, even if he has to harden Pharaoh’s heart and kill his son.
Moses must experience the worst of what Israel will soon likewise experience.
With Moses now able to both represent God and understand what his people are going through, all are ready for the great deliverance.

Main Point: One qualified to serve as God’s faithful and merciful mediator must be made like his brothers in every way. Because he himself has suffered when tempted, he is able to help those who are being tempted.

Connection to Christ: You’ll see I’ve already drawn heavily on Hebrews 2:17-18:

Therefore [Jesus] had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. For because he himself has suffered when tempted, he is able to help those who are being tempted.

It’s no coincidence that the very next verses contrast Jesus, the faithful Son, with Moses, the faithful servant (Heb 3:1-6).

My Application of Exodus 4:18-31

Outward, Hands application: When I want to influence others toward Christ, words are not enough. Of course, I must speak God’s words; I cannot make excuses to do away with that step. But I must also enter in. I must experience what they experience, suffer what they suffer, weep with those who weep, and rejoice with those who rejoice. My evangelism should be not as focused on packaging the message just right, as it should be focused on crafting the message to connect with the real-world hopes, dreams, fears, and histories of the people God has called me to serve.

Click here to see what I’m doing with this sample Bible study and why I’m doing it.

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Beware the Instagram Bible

October 19, 2016 By Peter Krol

Jen Wilkin makes a critical point about context and reading, when she writes of “The Instagram Bible” at her blog. Here is a taste:

Beware the Instagram Bible, my daughters – those filtered frames festooned with feathered verses, adorned in all manner of loops and tails, bedecked with blossoms, saturated with sunsets, culled and curated just for you.

Beware lest it become for you your source of daily bread. It is telling a partial truth.

I saw in my vision by night, and behold, I dreamed of a world in which every copy of the Bible was gone, except those portions we had preserved on Instagram. Consider this Bible, my daughters, if you will:

Its perfect squares are friend to the proverb, the promise, and the partial quote, leaving laws, lists, land-allotments, and long-stretching lessons to languish off-screen.

It comforts but rarely convicts.

It emotes but rarely exhorts.

It warms but rarely warns.

It promises but rarely prompts.

It moves but does not mortify.

It builds self-assurance but balks at self-examination.

It assembles an iconography whose artists, by spatial necessity, are constrained to choose

brevity over breadth,

inspiration over intellect,

devotion over doctrine.

Beware its conscribed canvas, where calligraphy conquers context.

Beware.

Click here to see the full post. And please take this to heart as you post verses, share verses, or even memorize verses. All such verses are but a nibble of a larger passage, a broader argument. If we don’t get that argument, we misuse the verse.

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ESV 6-Volume Reader’s Bible, Part 1: First Impressions

October 14, 2016 By Peter Krol

²³Most of us are blind^w to how typographical conventions^x affect the way we read something. And we’re reading things, ²⁴all the time!^y But we train ourselves to ignore^z the clutter and skim^aa the words on the page or screen, ²⁵and who knows how much we

miss^bb in the process^cc? Jots like foot—notes^dd, cross-references, and ²⁶verse numbers aren’t present in most things we read. But we’ve learned to treat the Bible^ee different than any other book. ²⁷And this is not always to our advantage^{ff gg hh}.

I’m going to drop the annoying clutter now. Why? Because it gets in your way and decreases your motivation to keep reading.

Thanks, in part, to these typographical conventions, modern Bible readers have been well-trained not to read the Bible. We sample the Bible. We dabble in its teachings. We memorize verses. We support our theological convictions with proof texts.

But if we want to read something, we pick up a newspaper or fantasy novel. We’ll spend hours and hours reading all kinds of things, but how many of us handle the Scriptures only in 10-minute spurts?

For a few years now, I’ve encouraged readers to throw their caution to the scorching east wind and indulge themselves in the sumptuous delight of extended Bible reading. The challenge was always finding an edition of the Bible actually conducive to extended reading.

Two years ago, Crossway took a major risk and released the ESV Reader’s Bible (cloth and TruTone). Finally, we had a Bible meant to be read. With no verse numbers, section headings, footnotes, or cross-references, we had ascended the peak of Pisgah and could see ‘cross the river into a good land, a rich land.

But… As I wrote in my review, while the ESV Reader’s Bible was a great cause for celebration, it was still only “almost” how the Bible was meant to be read. I had a few minor beefs with it, some of which I believed to be outside of Crossway’s control:

Impossibly thin paper
Chapter numbers
Song of Solomon stage cues

Dealing with beefs 2 and 3 would certainly lead us to glory. But beef #1 was admittedly impossible. As I wrote, “I’m not sure how else they could have fit 1825 pages into a single volume. This page formatting holds fewer words per page than typical Bible typesetting, and something has to give to manage the physical thickness.” If they could do the impossible, they just might take us into the third heaven.

And They’ve Done It

Crossway did something I never would have expected two years ago. What was impossible for one volume, they did by publishing the Bible in six volumes, “that the Word of God might be treasured for a lifetime.”

The paper is thick and solid, just like any other book. The page layout has plain text in paragraphs or stanzas, just like any other book. It has page numbers at the bottom and brief headings at the top, just like any other book. This wonderful edition of the Bible is pleasing to the eye, sturdy in cover and binding, and comfortable to hold for long periods of reading. Just like any other book.

Fancy that. An edition of the Bible that entices you to sit and read. For a time, you might lose track of time. You might forget your to-do list. You just might set aside some of those cares you perpetually carry around. And this Bible promises abundant delight within its pages. You won’t carry this thing around in a backpack; it’s not meant to be portable. It will sit on a shelf or on your desk, and you won’t be able to keep your hands off it. This edition isn’t cheap, either, because it embodies Crossway’s vision “that the Word of God might be treasured for a lifetime.”

So far, in the copy Crossway gave me (in exchange for an honest review), I’ve read only a few books of the Bible. But I must say this has been the most enjoyable time I’ve ever had reading God’s word. I couldn’t recommend this edition any more highly.

You can pick up this marvelous cloth-over-board set at either Westminster Books or Amazon. For the most serious collectors, Crossway’s website also allows you to order the cowhide-over-board edition. Both are limited editions, and they won’t be available forever.

Odds and Ends

I’m calling this review “Part 1” because it has my impressions after only a few days of use. I plan to use these 6 volumes for my annual read-through beginning on January 1. Expect part 2 of the review to come early in the Spring after I’ve read the entire set.

Also, you can expect another Bible reading contest on the blog this year. You won’t have to finish the Bible before me; you’ll just have to read the entire Bible between January 1 and March 31. If you do, you can enter our drawing to win a free copy of this six-volume Reader’s Bible!

Disclaimer #1: Links to Westminster Books and Amazon are affiliate links, so if you click them you’ll grant this blog a small commission and thus feed our addiction to extended Bible reading.

Disclaimer #2: It is a fallen world, and no one but the Lord Jesus is perfect. My proof of this? The 6-volume set fixes my beefs #1 and #2. But, alas, beef #3 remains. I guess you can’t have everything.

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You and Your Pastor Could Win a Free Copy of Logos 7

October 12, 2016 By Peter Krol

For the month of October, Logos Bible Software would like to honor pastors who work hard and serve well to care for the flock of God. They invite people to publicly thank their pastors for their labors. And, by thanking your pastor, you will enter both yourself and your pastor to win a free copy of Logos 7 Gold.

Logos 7 is an amazing bit of software, which I use extensively every day. I recommend it highly. Click to see my review. Click here to get a 10% discount on a new base package (and send a small commission our way). Or, go thank your pastor and enter to win a Gold package for free.

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