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Why We Reread the Bible

January 30, 2023 By Ryan Higginbottom

The Bible is not like other books. When we finish a novel or biography, we put it down and pick up something new. But many Christians complete a Bible reading and start right in again. For those new to the faith, this may seem strange.

Because frequent rereading of the Bible is not an obvious activity, I thought it might be helpful to highlight some of the reasons Christians never really finish reading the Scriptures.

The Bible is a Singular Book

Christians believe that the Bible is God’s Word, that God himself inspired what we read on those pages. This gives the Bible an authority and status unequal to any other book.

While this by itself does not imply we should reread the Bible, it does mean it’s no surprise if we treat it differently than other volumes on our shelves.

We Need to Keep Learning

The Bible gives us instruction, correction, comfort, and hope. This is the infinite, eternal God’s primary revelation of himself, and we finite, fallen humans don’t understand everything about God the first or second or tenth time we read it. Given our limitations and our nature, we will never have perfect knowledge of God in these imperfect bodies.

Because the Holy Spirit illuminates the Bible for us and gives us understanding, rereading the Bible can sometimes feel like reading a completely different book. I’ve talked to many Christians who admit to reading a passage dozens of times—over decades of their lives—before grasping something profound that now seems obvious.

We Forget

The Bible is a long book, containing truths both profound and difficult. Our frail minds do not easily hold all of these truths for long periods of time, especially when only exposed to them once.

We forget who God is and what he has done because we are weak and limited. We also forget God’s word because in our corruption we do not hold tightly to stories that emphasize our dependence and guilt. This is especially true when our lives are comfortable. (See the relevant warning to Israel in Dt 8:11–20.)

Because we easily forget God, we reread his word to remember.

We Are Commanded

Keeping the holy teachings about God top of mind is not just a recommended Christian activity. God commands it!

We are to “let the word of Christ dwell in [us] richly” (Col 3:16). Because we are forgetful, it’s hard to imagine obedience to this command without rereading.

Jesus says that part of the way we abide in him is to let his words abide in us (John 15:7). The words of Christ take up residence with us when we revisit them frequently.

To Grow in Love

Reading (and rereading) the Bible is not an end in itself. There is no heavenly trophy for most times reading the Bible.

We are getting to know a person—God—not a textbook. And we must hold tight to the gospel truths that fuel our love of our neighbors.

We read because we are loved by God. And because God loves us, we read so that we might love him and love our neighbors.

And until we love perfectly, we reread.

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Units of Thought in Discourse

January 27, 2023 By Peter Krol

One of the most important observations to make in a passage is the structure. And the way to observe structure is to first identify the parts of the passage (the units of thought) so that you can figure out how those parts relate to one another. In this post I’ll show you some of the ways to recognize the units of thought in a discourse.

What is a Discourse?

Discourse is one of the three text types in Scripture. A discourse is simply a passage where someone is speaking. It could be a speech or sermon. It could be a law code. It could be a letter. It could be a prose prophetic text. But when someone is speaking or teaching, a few particular tools will help us to discern the units of thought in that speech.

Photo by Volodymyr Hryshchenko on Unsplash

Logical Connectors

The first thing to look for is logical connectors. These are words or phrases that signal the movement from one idea to another. Such words include because, since, however, therefore, consequently, for this reason, finally, and many more.

It’s important to observe the use of such logical connectors, but it’s even more important to figure out how they are being used. For example, the word “but” could signal a very narrow and particular contrast between two words (e.g. the contrast between “bronze bases” and “silver hooks” in Ex 38:17). It could signal a larger contrast between clauses (e.g. the contrast between “the patriarchs sold him into Egypt” and “God was with him” in Acts 7:9). Or it could signal a larger contrast between sections or units of thought (e.g. the contrast between “you were” in Eph 2:1-3 and “but God” in Eph 2:4-6).

Noticing these larger, discourse-level transitions (not just word-level or clause-level transitions) helps us to follow the author’s larger argument by identifying his units of thought. For example, in Ephesians, after the blessing of God in Eph 1:3-14, the connector words “for this reason” (Eph 1:15) signal the next section. And there is no discourse-level connector word again until the “therefore” of Eph 2:11. This suggests that Eph 1:15-2:10 are a single unit of thought, explaining Paul’s prayer for the Ephesians to perceive their union with Christ. And the “therefore” section of Eph 2:11-22 explains the practical implications of such union of the entire community with Christ (and therefore with one another).

Transitional and Thesis Statements

In a modern-day sermon, you might hear the preacher say “My first point is…” or “Having seen [the first point], that leads us to consider the matter of [the second point].” These are the sorts of transitional words and phrases speakers use to let their audience know they are moving from one idea to the next. Some biblical discourses do the same thing.

For example, Hebrews 1:4 states a thesis that the Son of God is superior to angels because he has inherited a superior name. Heb 1:5-14 then explains the superiority of the Son, and Heb 2:5-18 demonstrates his superior name. Though there is some application in the middle (Heb 2:1-4), Heb 1:4-2:18 makes one complete unit of thought.

Another example: Eccl 11:7-8 states a thesis that because light is pleasant for the eyes, we ought to rejoice in what God gives and remember that dark days are coming. Eccl 11:9-10 then expands on the command to rejoice in God’s gift of life, and Eccl 12:1-7 expands on the command to remember the Creator before the dark days of old age threaten your joy.

One more example: In the second half of 1 Corinthians, Paul introduces each section with a transitional “concerning [the matters about which you wrote.” These transitional statements clearly inform us how to understand each section, so that we don’t get lost in the details. 1 Cor 7 deals with sexual relationships. 1 Cor 8-11 addresses the matter of food offered to idols. 1 Cor 12-14 covers the topic of spiritual things or spiritual people (the word “gifts” does not appear in the Greek of 1 Cor 12:1 but is added by translators).

Shifts in Content

When distinguishing units of thought in discourse, one final tool to keep in mind is straightforward shifts in content. We see such shifts clearly in Jesus’ Sermon on the Mount where he uses very few direct transitions or connectors. After the blessings (Matt 5:3-12) he discusses salt and light (Matt 5:13-16) and the proper understanding of the Law and the Prophets, against Pharisaic oral tradition (Matt 5:17-48).

Then he does offer a thesis statement in Matt 6:1 to warn us of practicing righteousness before other people, and his shifts in content from giving (Matt 6:2-4) to prayer (Matt 6:5-15) to fasting (Matt 6:16-18) mark the subdivisions under that larger thesis.

Finally, he concludes the sermon with discussion of treasure (Matt 6:19-34), true and false judgments (Matt 7:1-20), and hearing and doing (Matt 7:21-27).

Embedded Discourse

One special type of discourse to watch for is embedded discourse, which is when a speech is placed within another kind of text, such as a narrative. When we’re dealing with embedded discourse, we must not only look for structural markers within the discourse itself. We must also pay close attention to the narrative markers that show the author’s larger purpose.

The Sermon on the Mount is embedded within Matthew’s larger narrative. So while the shifts in content help us to observe structural units of thought within the speech, we must also take note of the narrative frame in Matt 4:23-5:2 and Matt 7:28-29 to grasp not only Jesus’ point but also Matthew’s larger point in recounting the sermon.

Another example: In the Flood narrative, notice the narrative markers “And God said to Noah” (Gen 6:13) and “Then the LORD aid to Noah” (Gen 7:1). Prior to the Flood, God makes two speeches to Noah. We ought not squish them together, as though they were a single set of instructions. The narrator signals that God had two points to make or two sets of instructions for Noah.

Similarly, in Genesis 17, the narrative markers of Gen 17:1, 9, 15, and 22 mark three distinct speeches of God. God had something to say about himself (Gen 17:1-8). Something about Abram (Gen 17:9-14). Something about Sarai (Gen 17:15-21). And then he was done (Gen 27:22). Simply observe how the discourse has been embedded within the narrative, and you have immediately found the main units of thought and thereby the structure.

Conclusion

Discourse texts are some of the most beloved passages in all the Scripture. But we must be careful, for it is remarkably easy to get lost in the details. Employ these four tools—logical connectors, transitional and thesis statements, content shifts, and narrative markers for embedded discourse—to help you find the units of thought, and you’ll be well on your way to grasping the passage’s structure. This matters, because only once you’ve grasped the structure will you be able to draw credible and defensible conclusions about the passage’s main idea.

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A Sensible Approach to Difficult Small Group Members

January 25, 2023 By Peter Krol

Have you ever had a difficult small group member? It could be someone who dominates the conversation, or who lacks restraint from being a gossip or busybody. What do you do in such a situation?

Too often, I find, leaders are afraid to address the matter directly and instead resort to hints and innuendo in hope that the person will simply catch on to others’ displeasure at their behavior. But this will not do. It is neither kind nor truthful.

Rachel Bailey offers some refreshingly sensible and biblical advice:

Set firm boundaries
Extend grace
Have a conversation

Bailey’s piece is filled with biblical support and practical guidance. I urge you to check it out!

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How to Find the Parts of a Passage

January 20, 2023 By Peter Krol

Your top priority in Bible study is to discern the author’s main point. And to discern that main point, one of the most important observations you can make is the passage’s structure. The structure of the text refers to how the author has arranged of the parts.

However, before you can see an order or arrangement of the parts, you have to be able to identify the parts!

What are the parts?

We can identify units of thought on different scales. What are the divisions of a whole book? What are the parts of each division? What are the paragraphs or stanzas within each part? Ryan addressed some of these different scales when he asked how much of the Bible we should study at a time. Because the skills of observing units of thought carry over from the smaller scale to the larger scale, I’ll address that smaller scale (dividing the text into paragraphs or stanzas) first.

When in doubt, you can begin by following the editors of your favorite translation, who have typically broken up the text into paragraphs or stanzas for you. But different translations have divided the paragraphs or stanzas in different places, so no single committee is always right! For example, take Proverbs 3:27. The ESV handles it as the end of a stanza (Prov 3:21-27), but the CSB treats it as the beginning of another (Prov 3:27-35). I’m inclined to agree with the CSB on this one, on account of the structure of the argument.

How do you recognize the parts?

But how do you go about making such a decision? How do you identify coherent parts or units in the passage without simply dissecting the whole thing like a bin full of Lego minifigure heads? It all depends on the text type.

In a narrative, units of thought are generally defined by scenes. Sometimes (especially in the gospels) scenes contain one complete plot arc—for example, Luke 5:1-11. Sometimes (especially in Old Testament narratives) a single plot arc can stretch over a few scenes—for example, 1 Kings 18:1-46.
In a poem, units of thought are generally defined by coherent metaphors or persons. When the metaphor shifts, or the address shifts from talking about one person to talking to or about another, you may be observing distinct units of thought. For example, Psalm 80 shifts from the metaphor of a saving shepherd (Ps 80:1-3) to that of an angry provider (Ps 80:4-7) to that of a ravaged vine (Ps 80:8-19)—marking three units of thought.
In a discourse, units of thought are generally defined by conclusions and premises. The authors of letters and speeches seek to persuade their audience through argumentation, so they mark their units of thought by means of their conclusions. For example, Heb 1:13 argues that God has spoken by his Son. Heb 1:4-14 argues that this Son is superior to angels. Heb 2:1-4 argues that we must pay closer attention to the Son’s message that we would to the angels’ message. And so on. Track the flow from one conclusion to the next, and you’ll discern the units of thought.

Conclusion

I’m not suggesting a simple one-size-fits-all approach to any of these text types. Such literary analysis can get quite complex and requires careful thought. But if you start with these basic skills, you’ll improve at recognizing when you need to expand your toolset to other sorts of skills as well.

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We Have Something Better than a Mountaintop Experience

January 18, 2023 By Peter Krol

I recently wrote a piece for Word by Word, the blog for Logos Bible Software, about the search for mountaintop experiences. Here is a taste:

“I need to hear a voice from heaven.”

That’s what Robert, an atheist, told me after we met together to read the Bible for most of an academic year. We had studied John, Romans, and selections of the Old Testament to examine both the claims of Christ to be the Savior of the world and his resurrection from the dead to vindicate those claims. In the end, Robert refused to believe, asserting it was nothing but a cleverly devised myth.

Now it’s one thing when an atheist approaches the Bible this way with respect to converting to Christ. But surely true followers of Jesus wouldn’t approach the Bible that way with respect to their spiritual formation. They wouldn’t require a voice from heaven before repenting of sin or conforming to Christlike character. Right? … Right?

There was a follower of Jesus, who had the most dramatic mountaintop experience in history. And his conclusion was that you and I don’t need to share it, because we have something even better.

Check it out!

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Repeated Words and Titles as a Clue to the Main Point of a Book

January 16, 2023 By Ryan Higginbottom

We’re big fans of observing repetition in the Bible. Just like in our emails and conversations, the words, phrases, and topics we dwell on most are usually at the center of our thinking. We’ve pointed out how this helps us find the author’s main point in a passage of Scripture.

The same is also true for books of the Bible! Since books of the Bible are really just long passages, maybe this isn’t that shocking. But I was a bit surprised how easy this was in the New Testament book of Titus.

Look at the Data

Titus is a short book, so we can read it several times without much effort and uncover the repetition. (For longer or more complicated passages, Bible study software might come in handy. We’ve pointed out the capabilities of both Logos and e-Sword to help in this regard.)

Titles of God

The title of God as “Savior” shows up six times in Titus. Combine that with one occurrence of “salvation” and one of “saved,” and we can see part of what occupies Paul as he writes.

Paul has been entrusted with preaching by the command of “God our Savior” (Titus 1:3).
Paul sends grace and peace “from God the Father and Christ Jesus our Savior” (Titus 1:4).
The submission of bondservants to masters will “adorn the doctrine of God our Savior” (Titus 2:10).
The grace of God has appeared, “bringing salvation for all people” (Titus 2:11).
Living godly lives in the present age involves waiting for “the appearing of the glory of our great God and Savior Jesus Christ” (Titus 2:13).
The “goodness and loving kindness of God our Savior appeared” (Titus 3:4).
God “saved us” (Titus 3:5).
The Holy Spirit was “poured out on us richly through Jesus Christ our Savior” (Titus 3:6).

The titles used to refer to anyone (especially God) are important details in a passage. So when a title is repeated this often in three little chapters, we should take note.

Good Works

The other repetition that jumped out at me in Titus was the idea of works or good works. I count eight occurences.

The unbelieving profess to know God but “deny him by their works” (Titus 1:16).
Because they deny God, these unbelievers are “unfit for any good work” (Titus 1:16).
Paul charges Titus to be a “model of good works” (Titus 2:7).
Jesus gave himself (in part) to purify a people “who are zealous for good works” (Titus 2:14).
Titus is to remind his people to be “ready for every good work” (Titus 3:1).
God saved us “not because of works done by us in righteousness” (Titus 3:5).
Those who have believed in God should “devote themselves to good works” (Titus 3:8).
Paul wants “our people” to “devote themselves to good works” (Titus 3:14).

Putting Pieces Together

Noticing the repetition of these two ideas is not enough to produce a main point for the book of Titus. These data points are essential, but we have merely observed so far; it takes the additional work of interpretation to take the next step.

Epistles, more than other books in the Bible, sometimes contain a purpose or summary statement. This is not true of all epistles, just like it is not true of all our conversations or emails.

There are two short sections of Titus that involve one or both of our repeated ideas and which might function as a summary of Paul’s letter.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Titus 2:11–14)

The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people. (Titus 3:8)

Stayed tuned, for in a future post I plan to use the observations here to produce an interpretive overview of Titus.

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The Art of Observing What’s Not Said

January 13, 2023 By Peter Krol

We’ve mentioned it a thousand times: When we observe a passage of the Bible, we’re trying to figure out what it says. However, sometimes we won’t fully grasp what it says without first observing what it doesn’t say. Ryan has made this point in two recent posts with respect to characters’ names. But what’s not said applies to many other types of observation as well. Here are three examples.

Example #1: Luke 15:11-32

The parable commonly known as “The Prodigal Son” is really about Two Brothers. We’re told of the bad choices of the younger son (Luke 15:12-16), and his risky decision to come back home (Luke 15:17-19). We’re told about what happened upon his return (father runs to meet him, throws a party, etc., in Luke 15:20-24).

Then we’re told of the bad attitude and choices of the older son (Luke 15:25-30). We hear the father’s appeal to his grumbling son (Luke 15:31-32). But we never find out what he decided or what happened.

The two brothers are parallel to one another. Their stories are parallel. Up to the point where we expect to hear the choice and results of the older son’s decision. But that choice and its results are left unsaid. The parable simply ends on a cliffhanger.

What is the point of the omission? Jesus lets the end of the story play itself out in the response of the Pharisees and scribes who were grumbling (Luke 15:2). Luke 13-14 was all about the feast and joy of the kingdom of God. Will these grumbling scribes and Pharisees enter? Will those who are saved be few (Luke 13:23)?

Example #2: Psalm 55

This emotional poem is about the pain and paranoia of betrayal. The whole poem is rather scatter-shot, without a clearly discernible structure, perhaps reflecting the manic state David is in as he composes it.

David describes the anguish of his fear, terror, and horror (Ps 55:4-5). He wants nothing more than to get out of the situation (Ps 55:6-8). And he asks God to do something about the situation (Ps 55:9).

But look at the last line of the poem. As David’s complaints rise to their peak, notice where he finally lands. He does not put his trust in what God will do. That’s how I would end such a prayer; how about you?

Instead, he ends with a declaration of trust in God himself. This might not be how we expect the poem to end, so noticing what he doesn’t say makes what he actually says really pop.

Example #3: Philippians 4:4

Here is the verse in its entirety: “Rejoice in the Lord always; again I will say, rejoice.”

In this example, I encourage you to observe what is not present at the beginning of the verse. Something that nearly everyone who reads the passage presumes is there, or at least they act like it’s there.

What is this absent wonder of which I speak? A transition.

This verse has no transition. No connector word at all to link it, divide it, or contrast it with the previous verse. This absence of a transition is one reason I believe Paul is not changing the subject. There is a “finally” in verse 8, which could be a transition to a new unit of thought (or simply conclude the list practical suggestions). Verse 10 switches from present to past tense and has “now at length,” which certainly signals a transition to a new idea.

So noticing what’s not said may help us to follow Paul’s argument, so we might avoid separating his counsel (Phil 4:4-9) from the very situation to which he directed that counsel (Phil 4:2-3).

Conclusion

Observing what’s not said is definitely an art and not a science, so you need to use common sense. Identify what you might expect from a passage. Then make sure to observe how (and whether) the text subverts those expectations to sharpen its argument. The biblical authors are constantly working to subvert our expectations so they might better persuade us to trust the Lord and seek first his kingdom.

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Don’t Give Up: You Can Understand the Bible

January 11, 2023 By Peter Krol

Marshall Segal understands what it’s like to wrestle with the Scripture, trying to understand it.

I’ve battled to get through the census records in Numbers. I’ve labored through the kidneys, livers, and “entrails” of the Levitical laws. I’ve grown weary of the repetitive failures of Israel in 1–2 Kings. I’ve sometimes struggled to see what Hebrews sees in the Old Testament. Much of the imagery of Revelation is still a mystery to me. And so, I regularly find these clear and accessible words from Paul all the more meaningful and encouraging:

Think over what I say, for the Lord will give you understanding in everything. (2 Timothy 2:7)

In the remainder of the article, Segal reflects on the amazing truth of 2 Timothy 2:7. Yes, such understanding will come only from the Lord. But such understanding will not require less work on our part but more.

I commend this piece to you. Check it out!

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Top 10 Interpretive Book Overviews

January 6, 2023 By Peter Krol

Much of the time, when you read a Bible “book overview,” you’ll find all kinds of historical and cultural details. You’ll likely also get an observational outline of the book (an outline that observes what is said in each of the book’s sections). Such overviews are good and necessary resources for essential background. But when you read one of the book overviews on our site, you’ll primarily find a walkthrough and explanation of the book’s argument. What is the author’s chief message, and how does he go about presenting that message?

Continuing in the spirit of the top 10 lists presented over the last few weeks, here are the top 10 most-viewed posts from the “interpretive book overviews” series. If you browse the full list, you’ll see that we’ve currently got 21 installments. So if you have time to read only 10 of them, you may want to consider these 10.

Mark: Can’t You See God’s King?
Psalms: The Blessing of God’s Word and King
1 Thessalonians: A Community of Faith, Love, and Hope
Habakkuk: The One Thing that Must Change
Isaiah: Judgment and Deliverance
Ecclesiastes: The Fear of God Gives Joy Amid Frustration
Job: How to Fear the Lord When Everything Falls Apart
Daniel: The Most High Rules the Kingdoms of Men
Acts: The World’s Salvation Cannot be Stopped
Song of Songs: The Intoxication of True Love in its Time

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Build Good Habits for the New Year

January 4, 2023 By Peter Krol

Matthew Boffey has 5 important suggestions for those who wish to set new habits in their Bible reading and devotional times.

Know your why.
Know your what.
Know your when and where.
Know your how.
Prepare to change things up.

Along the way, he offers specific tips for busy church leaders. Perhaps you’ve decided to join our annual 90-day Bible reading challenge. Perhaps you’d simply like to improve your overall time in the Word. These simple suggestions will make a big difference to help you reinforce good habits.

Check it out!

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