Knowable Word - Bible study help

10. The Best Ways to Listen to the Bible

This 2016 post made its way onto the Top 10 list for the first time this year. In the post, Ryan gives a few recommendations for audio Bibles. And though Ryan doesn’t prefer dramatized audio Bibles, Peter has been delighted with, and cheerfully recommends, NIV Live.

9. How to Recognize Sowers of Discord

Making it onto the Top 10 list for the first time, this post outlines from Proverbs 6:12-15 a few signs to help recognize divisive people. This post comes from Peter’s 2013 series of studies through the first 9 chapters of Proverbs.

8. Top 10 OT Books Quoted in the NT

This post was part of Peter’s 2013 series analyzing every Old Testament quotation in the New Testament. Other posts listed the most quoted chapters and most quoted verses. But this one on the most quoted books got a lot of pageviews in 2018.. This post was #5 on this list last year.

7. 4 Bible Studies for Lent

This is the only post written in 2018 to be among the Top 10 of all posts. These Bible studies from Ryan will help you to make the most of the season of Lent by walking through one of the gospel accounts of Christ’s passion week.

6. 10 Old Testament Books Never Quoted in the New Testament

This post was also part of Peter’s 2013 series analyzing every Old Testament quotation in the New Testament. Good to know not only what’s said, but also what’s not said. This post was #4 on this list last year.

5. How I Prepare a Bible Study

In another post I explain, in the abstract, 5 practices for preparing effective Bible studies. In this post, I describe what it looks like for me to employ those practices. This post is up from the #9 slot last year.

4. Details of the OIA Method

We put this one into the top menu so people could find it easily. It pretty much explains why this blog exists, so we’re glad it gets a lot of pageviews. This one is down from #2 last year.

3. Summary of the OIA Method

See the previous post, unless you want less of a detailed explanation and more of a summary. Then see this post instead. This post was #1 last year before being supplanted by a young, angry man.

2. 10 Reasons to Avoid Sexual Immorality

This was the most-viewed post in 2014, but then dropped off the list until resurfacing as #8 last year. I’m delighted to see a continued resurgence in appeal for such an important topic.

1. Why Elihu is So Mysterious

The popularity of this 2015 post continues to surprise. Elihu is that mysterious 4th friend in the book of Job. If you even knew he existed, chances are you’ve skipped his speeches entirely. This post is Peter’s attempt to explain his role in the drama of the play of Job. This post was #3 most viewed in 2017, but in 2018 it had almost twice as many views as #2.

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Reminder: 2019 Bible Reading Challenge

December 26, 2018 By Peter Krol

Here is a friendly reminder that, if you’d like a full 90 days to read the Bible for this year’s drawing, you need to begin by January 1. Your deadline to finish is 90 days after your start date.

For more information on the Bible reading challenge, see the announcement.

When you finish, simply complete this Google Form to enter the drawing for a complete set of ESV New Testament Scripture Journals.

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10. No Good Tree Bears Bad Fruit

Six of the ten posts on this year’s list come from Ryan’s keyboard. This first entry looks at a quotable quote from two of Jesus’ sermons to show that he sometimes used the same phrases to mean different things. “Words and phrases have little to no meaning when lifted from their context.”

9. Context Matters: The Ten Commandments

We spent much time this year seeking to persuade readers that context matters. This is not the only such post to have landed with readers (if the pageview statistics can be interpreted as interest), and if we made the list longer, entries 11 through 15 would also be of the same ilk. This post shows that what is brief in Exodus is expanded in Deuteronomy: God Almighty gave these commands to his children out of love.

8. What to Do When the New Testament Quotes the Old

This is the first entry on the list from Peter, in which he argues that the New Testament authors are quoting not sentences but passages. Therefore, we ought to look up the Old Testament quotes and understand their context before we’ll understand how the New Testament author uses that text to make or illustrate his point.

7. What We Miss When We Skip the Prophets

Ryan laments the fact that 21% of the Bible typically doesn’t get 21% of our attention. And as a result, 79% of the Bible is at least 21% misunderstood because the prophetic background is too unfamiliar and thus goes unconsidered. But there is hope. And to find the hope, you have to read the prophets.

6. Reading the Bible for the Ten Thousandth Time

This conclusion to Ryan’s duology (see the next entry) rounds out the lower half of the list. There is a significant jump in pageviews between this and the next most viewed post. This post seeks to help you combat your Bible weariness and pursue continued intimacy with your compassionate Father. Remember: The problem lies not with the book but with us.

5. Reading the Bible for the First Time

This and the next three posts on this list were very close to one another in pageviews. “Imagine that a friend of yours has just become a Christian. She knows of your faith and asks to meet with you. Your friend knows the Bible is an important book for Christians, and she wants to read it. But she has no familiarity with the Bible at all. What would you say to her?”

4. Context Matters: Your Body is a Temple of the Holy Spirit

No, Peter isn’t planning to get a “Mom” tattoo. But he does believe that, were he to debate the issue, “your body is a temple of the Holy Spirit” would be out of bounds. This post explains why.

3. What Should We Make of the Massive Repetition of Tabernacle Details in Exodus?

Sometimes people fear studying or teaching through the book of Exodus because they fear they won’t know what to do with all the tabernacle details. And then what do you do when nearly every detail is repeated? What a marvelous opportunity to strengthen our observation skills!

2. Context Matters: Valley of Dry Bones

“The Lord himself makes the interpretation clear to Ezekiel. There is no reason for us to be unclear on this ourselves. The dead bones coming back to life are a picture of the exiled people being brought back into the land of Israel, placed in their own land. A people without hope are resurrected to new hope.”

1. 4 Bible Studies for Lent

Last year, Ryan proposed a set of sample Bible studies for Advent. This year, he took on Lent. These studies each focus on one gospel’s account of Jesus’ suffering, death, and resurrection. These studies take you right to the text, building your confidence that you can study God’s word for yourself.

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Embrace the Tension

December 19, 2018 By Peter Krol

Jim Elliff makes an important point. To read Scripture rightly, we must be willing to allow each author, in each text, to make the point he wants to make. We must not be quick to harmonize its teaching with the rest of the Bible, lest we dilute or overturn the point at hand.

Elliff writes:

For instance, a man may read that he is to exert diligence in pursuing truths from God, but, on the other side his mind flies to passages that say God alone grants that understanding and unless God opens the heart, he is helpless to obtain any benefit from his diligence. So, the mind patches together a way both things are really one thing. But now you’ve ripped something away that the author intended to emphasize. He makes one point, but he purposely did not make the other point. He wasn’t writing a systematic theology, but was driving a truth home.

In some odd cases, the meaning of the first statement is turned on its head and all the potency is excised from the text by our propensity to blend all seemingly contrary thoughts together. As we read, we say, “Christ does not really mean we are to give up our possessions because in this place He says that some believers are wealthy.” So as we read we are denying the statement before we let it say anything to us. And, without intending to do so, we are telling ourselves and perhaps others that it would have been better if Jesus would have said something much more benign.

This does not mean that harmonizing, or creating a systematic theology is wrong; on the contrary, it is critical that we do this! But not at the expense of what the Holy Spirit aims to teach in a particular passage.

For further explanation from Elliff, check it out!

HT: Elizabeth Hankins

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What the New Testament Authors Really Cared About

December 14, 2018 By Peter Krol

A few weeks ago, I reviewed What the Old Testament Authors Really Cared About. This companion volume completes the set. Does it deliver on the bold promise implicit in its title?

Strengths

This volume takes the same format as its partner, giving minimal attention to historical background and focusing its efforts on the theological messages of each New Testament book. It roughly groups the books by author (thus putting Acts together with Luke, and discussing John’s epistles and Revelation along with his gospel) so as to emphasize, as you’d expect, what the authors cared about in writing these books.

The writing is comprehensible. The visuals are attractive and relevant. The biblical text is ever-present. This overview would be a useful text for a Bible overview course for adults or teenagers.

Weaknesses

While there is much to commend this book, I believe it takes the minor weakness of the Old Testament volume and magnifies it.

That is, the contributors often don’t “show their work” very well. While this was the case for only a few of the OT entries, I felt it was the case for a majority of the NT entries. It was more difficult for me to find chapters where I believed the author not only stated his conclusions, but proved them from a literary analysis of the text. The best examples are Huffman on Luke, Kelly on Acts, Guthrie on Hebrews, and Cate on 1 &2 Peter.

I would not say the remaining chapters are in any way bad. They might be great. It just wasn’t clear in many of them whether the key points represented what the NT author really cared about, or whether they more represented what the contributing scholar really cared about.

I don’t find any chapters to be communicating things that are not in the text at all. Instead, they simply present a select number of themes without showing why those themes are any more important than a number of other themes that could be mentioned.

Conclusion

I am grateful to Kregel Academic for sending me a complimentary copy of this volume in exchange for an honest review. I am glad to add it to my library, and I will likely make good use of it with teenagers and adults in my home and church. But I am more enthusiastic about the rich big-picture thought and literary analysis presented in the OT volume than that which I find in this one.

You can check it out at Amazon.

Disclaimer: Amazon links are affiliate links. If you click them and buy stuff, you will support this blog at no extra cost to yourself. Thank you for enabling us to help ordinary people learn to study the Bible.

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How Bible Reading Will Change Your Life

December 12, 2018 By Peter Krol

Trevin Wax makes an important point in his article “Routine Bible Reading Can Change Your Life.” Speaking of the perennial guilt many people feel when they consider trying once again to pursue a plan of regular Bible reading:

“Why do so many Christians start with a strong commitment and yet lose their way when reading the Bible? One reason may be that we have too high of an expectation of what we will feel every day when we read. We know this is God’s Word and that He speaks to us through this Book, and yet so many times, when we’re reading the assigned portion of Scripture for the day, it all feels so, well, ordinary…”
“I sympathize with Christians who feel this way. We’re right to approach the Bible with anticipation, to expect to hear from God in a powerful and personal way. But the way the Bible does its work on our hearts is often not through the lightning bolt, but through the gentle and quiet rhythms of daily submission, of opening up our lives before this open Book and asking God to change us. Change doesn’t always happen overnight. Growth doesn’t happen in an instant. Instead, it happens over time, as we eat and drink and exercise. The same is true of Scripture reading.”

He goes on to explain why these things are so. Check it out!

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50 Observations About the Christmas Story

December 10, 2018 By Ryan Higginbottom

Filios Sazeides (2018), public domain

Christmas is coming, and during this season many preachers rightly turn to Luke 2 and the first two chapters of Matthew for their sermons. This is fitting, as the Incarnation is a cataclysmic, earth-rattling truth to be studied and declared through all the earth.

And yet, because we hear and read this story every year, it can become familiar. Our eyes can glaze over despite the glory before us.

Let’s get back to the story in the Bible. We’ll look closely at Matthew 1:18–25. We’ll practice observation, the first step in the OIA (observation, interpretation, application) Bible study process.

Getting Ready

If you haven’t studied the Bible before, don’t worry—this ride is open to everyone. No advanced degrees or long resumes required.

For the sake of space, this post will only be concerned with observation. This is the essential first step in Bible study, like gathering wood for a fire. But it is also incomplete. In the same way that a pile of logs won’t keep you warm, the purpose of observation is to lead to interpretation and application. What you’ll find below is a good start but a terrible end.

If you haven’t already, check out all of our posts on the OIA method of Bible study, but especially these two (and the links contained therein) on observation.

The Christmas Story in Matthew

If you’d like to observe this passage on your own, here’s a printable version of Matthew 1:18–25 to use.

Observations 1–3

The first one is easy. The genre of this passage is narrative. Matthew couldn’t make this more clear (Matthew 1:18).

Let’s make some observations about context. Matthew begins his Gospel with “the genealogy of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1). He traces the lineage from Abraham to David, from David to the deportation to Babylon, and from Babylon to “Joseph the husband of Mary, of whom Jesus was born, who is called Christ” (Matthew 1:16).

So, when Matthew refers to “Jesus Christ” (Matthew 1:18), there is a relevant context—the preceding genealogy! Additionally, when Joseph is called “son of David” by the angel (Matthew 1:20), that is a reference to earlier in the chapter as well as portions of the Old Testament.

Observations 4–13

Repeated words are some of the most helpful things to notice. I used e-Sword to find this list of the ten most common words in this passage: his (6 times), he (5), her (5), from (4), Joseph (4), son (4), Jesus (3), Lord (3), name (3), and she (3). Interestingly, “his” refers to Joseph only once and to Jesus five times, while “he” refers to Joseph four times and Jesus only once.

Observations 14–22

As I look at verses 18 and 19, I notice the following.

Matthew refers to “his mother Mary,” a reference back to verse 16.
The verbs used for Mary in verse 18 are passive: “had been betrothed,” “was found to be with child.”
The verbs used for Joseph in verse 19 are active: “being,” “resolved.”
Matthew emphasizes that Mary was found pregnant before she and Joseph “came together.”
Mary “was found to be with child” — yes, that sort of thing becomes obvious after a while in a pregnancy!
Mary was found to be with child “from the Holy Spirit.” Perhaps that refers to what is written in the subsequent verses.
Several words are used to describe Mary and Joseph’s relationship: “betrothed” (18), “husband” (19), and they would need a “divorce” (19) if their relationship were ended. But the angel tells Joseph to “take” Mary as his wife (20), which he does (24).
Joseph’s character is specifically commended in verse 19: “being a just man,” “unwilling to put her to shame.”
The mood of verse 19 is matter-of-fact, this divorce was going to happen.

Observations 23–33

Now we move on to verses 20 and 21.

There is a massive change in the story with the transition word “but” at the beginning of Matthew 1:20. The angel’s appearance to Joseph in the dream turned the plot.
The angel addresses Joseph as “son of David” (20).
A Bible character receiving instruction from God in a dream reminds me of several characters in the Old Testament, including Jacob and Joseph.
The angel gives Joseph two commands in the dream: “do not fear to take Mary as your wife” (20), and “you shall call his name Jesus” (21).
Since the angel tells Joseph not to be afraid to take Mary as his wife, he must have been afraid to take her as his wife. His consideration of divorce must not have been only for the sake of propriety.
The angel gives Joseph a reason not to be afraid: “for that which is conceived in her is from the Holy Spirit” (20).
The angel gives Joseph a reason to call the child’s name Jesus: “for he will save his people from their sins” (21).
The angel does not tell Joseph how this saving from sin will occur.
The angel refers to “his people” in the context of who Jesus will save. This raises a question about who those people are.
The word from the angel must have provided Joseph with both comfort and a lot of questions.
Joseph does not speak to the angel or give any response within the dream.

Observations 34–44

Now, to the next two verses (22 and 23).

Matthew wanted his audience to understand the prophetic fulfillment of Jesus’s conception and birth (verse 22).
God governed the world so that his prophet’s words would be fulfilled. Matthew writes that “all this took place to fulfill what the Lord had spoken” (22).
God spoke by the prophet Isaiah.
The quote from Isaiah begins with “behold,” the same word we also find in verse 20.
The quote comes from Isaiah 7:14.
The context of the quote in Isaiah (chapters 7 and 8) is quite political. Also, the name “Immanuel” shows up two other times.
In the quote, the virgin will conceive and the virgin will bear a son. There may be a connection between this, what we read in verse 18 (before they came together), and what is in verse 25 (Joseph “knew her not until she had given birth”).
The angel said that Joseph will call his son’s name Jesus (21), but in the quote it says “they” will call his name Immanuel.
The names Immanuel and Jesus are not the same. Yet Matthew says that what happens here fulfills the prophecy. (I’ve written about this elsewhere.)
Matthew interprets the name “Immanuel” for his readers.
The Isaiah passage was not spoken to Joseph, it was only included by Matthew for his readers.

Observations 45–48

Here are my observations from the final two verses of this passage (24 and 25).

Joseph obeyed the angel of the Lord (verse 24), which is consistent with what we know of his character (verse 19).
Matthew records three responses of Joseph (verses 24–25). The first (“took his wife”) and third (“called his name Jesus”) correspond explicitly to the commands of the angel (see verses 20 and 21).
The middle action (not knowing Mary until she gave birth) does not correspond to a command of the angel. But it may be relevant to explore connections here (see above).
There are three mentions of naming in this passage: verse 21 (Jesus), verse 23 (Immanuel), and verse 25 (Jesus).

Observations 49 and 50

Here are two final observations on this passage as a whole.

Joseph is the main character of this passage.
This is a clear unit of text. There is an introduction at the beginning (verse 18) and a concluding sentence at the end (verse 25). The next verse (Matthew 2:1) begins a new section of the narrative.

What Comes Next

Don’t stop here. Add your own observations to mine and continue on with interpretation. There is a lot of gold to mine in this passage.

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The Most Important Tool for Observing the Structure of a Narrative Episode

December 7, 2018 By Peter Krol

I’ve spent a few weeks showing both why structure matters and how to observe it. My focus to this point has been on macro-structure—structure across entire books or large subdivisions—because that is the part I’ve seen most people neglect in their Bible study. And there is great value in doing this well.

In this post, however, I’ll narrow my focus to distinct episodes in a single genre: narrative. How do you observe the structure of a narrative scene? And how does that structure convey the author’s meaning?

What We Learned in Grade School

For years, I spent so much time trying to be ingenious when observing structure that I missed something I learned in grade school. And I’ve recently come to see that thing I missed as the most important tool for observing the structure of a narrative.

That tool is the essential plot structure that nearly all narratives follow.

Do you remember learning, in school, terms such as setting, conflict, climax, and resolution? Those are the building blocks of narrative plot structure.

Setting (or Exposition) is what sets the scene for the action to take place. Setting can include an introduction of characters, a description of time or location, and even some basic action that sets up the body of the story.
Conflict is the story’s heartbeat. Tension enters the story in the form of man vs. man, man vs. nature, man vs. society, man vs. technology, man vs. himself, or man vs. God.
Rising Action narrates how the chief tension moves the story forward and builds through the episode.
Climax is the point at which the conflict is dealt with or reversed in some way.
Resolution (or Falling Action) describes the consequences of the climactic reversal.
New Setting (or Denouement) is the situation in which the characters find themselves as a result of living through the conflict and its climax. This new setting often sets up the next episode.

With these building blocks, we can quickly outline nearly any narrative episode. (Exception: Sometimes a single episode serves no other purpose than to elaborate the setting or to introduce the book or subdivision. If there is no conflict and reversal, we’ll need other to use other tools to observe the structure.) And there might be some gray area as to where exactly the setting ends and conflict begins, or which precise statement constitutes the exact climax. But if we get ourselves in the right ballpark, we will do well.

Putting the Tool into Practice

Let’s outline the narrative in Mark 2:1-12 of the healing of the paralytic.

Setting (Mark 2:1-5): Jesus teaches in Capernaum after some days. So many people listen to his teaching that a group of friends can’t get in the door. They open a hole in the roof, lower their friend, and Jesus forgives his sins. Someone could argue that the struggle to get into the crowded house introduces conflict (man vs. environment), but the fact that the story doesn’t climax with their entry to the house suggests Mark wants a different conflict to grab our attention.
Conflict introduced (Mark 2:6-7): Scribes vs. Jesus. Scribes question Jesus in their hearts: God alone can forgive sins!
Rising action (Mark 2:8-10): Jesus knows their thoughts, bluntly addresses them, asks a few questions, and reasons that though it would be easy to say “your sins are forgiven” (since you can’t see or touch the evidence to verify that forgiveness took place), it would be harder (i.e. more objectively falsifiable) to say “rise and walk.” Will he have the chutzpah to go there? Maybe he will! To make them know that the Son of Man has authority to forgive, he speaks…!
Climax (Mark 2:11): “I say to you, rise, pick up your bed, and go home.” The point of conflict was whether Jesus had authority to do what he had done. He now puts that claim of authority on the line by doing that which is more objectively falsifiable.
Resolution (Mark 2:12a): The paralyzed man immediately rises, picks up his bed, and walks out in plain view of all. The proof is presented; the gauntlet has been thrown down.
New setting (Mark 2:12b): All are now amazed and glorifying God, as they’ve now seen something they’ve never seen before: A man with divine authority to forgive sins.

Let me give another example from Exodus 13:17-14:31, the crossing of the Red Sea.

Setting (Ex 13:17-22): God leads the people along a certain route.
Conflict introduced (Ex 14:1-4): God commands the people to turn back and camp between Migdol and the sea because Pharaoh will think they’re helpless. God will harden his heart so he can get glory over Pharaoh. Striking: The primary conflict is not between Israel and Pharaoh; it is between Israel and God! Will they trust him, even when he makes their situation harder than they expect?
Rising action (Ex 14:5-28): Pharaoh indeed responds as God foretold, and God indeed hardens his heart. Pharaoh pursues the people, and they see their impossible predicament. They cry out to God through Moses, and Yahweh wants them to move forward instead of crying out. He holds Egypt back long enough to set up walls of water for them to race into. Then, through Moses, he crashes the water down on Egypt’s chariots.
Climax (Ex 14:29): If the chief conflict is between Israel and God (will they trust him through the painful circumstances?), the reversal happens in verse 29 when the people walk on dry ground through the sea. In doing this, they obey God’s command to “go forward” (Ex 14:15). It’s tempting to place the climax at Ex 14:28, when the waters drown the Egyptians; but the Egyptians were not the chief antagonists in the narrator’s framing of the story.
Resolution (Ex 14:30): Yahweh saved the people that day (summary statement), and Israel saw Egypt dead on the shore.
New setting (Ex 14:31): The people who were struggling to trust their God have now seen his great power. They have learned to fear Yahweh and to believe both Yahweh and his servant Moses.

Sometimes the exact boundaries of the different plot components will be fuzzy. But the clearest points should be 1) when conflict is introduced, and 2) when that conflict climaxes in a reversal. If you can find those two things, the rest of the pieces fall into place.

Why This Matters

We will typically find the narrator’s main point at the point of climax or resolution. The climax presents the reversal he seeks to portray. The resolution draws out the implications of that reversal. So we must look there for the main point.

Observing the narrative’s plot structure in this way helps us to avoid placing too much weight on unimportant details. For example, in Mark 2, we ought not make much (either interpretation or application) of the fact that Jesus saw the friends’ faith and thereby forgave the paralytic’s sins (Mark 2:5). That’s only part of the setting, or the set up for the actual main point: Jesus’ authority to pronounce forgiveness. For another example, in Exodus 14, our application will focus more on developing trust in God than in necessarily expecting to be rescued from hard circumstances.

And outlining a narrative’s plot structure enables us to answer the age-old question of whether a particular narrative is meant to be prescriptive or descriptive. Identify the conflict, climax, and resolution, and you’ll be close to the main point. Grasp that main point, and you can have confidence in what the author wants us to get from his narrative. Perhaps it may be a descriptive point; perhaps it may be more prescriptive.

Putting Micro-Structure and Macro-Structure Together

And when you combine the micro-structure (plot arc) with the macro-structure of the larger division, you are approaching mastery of the text and a profound grasp of the narrator’s intentions.

For example, you might notice that the story of the paralytic is preceded by 4 healing episodes (Mark 1:21-28, 29-31, 32-39, 40-45) and that it is followed by 4 controversy episodes (Mark 2:13-17, 18-22, 23-28; 3:1-6). The paralytic story is itself both a healing and a controversy. The first two healings take place on a Sabbath, and the last two controversies take place on a Sabbath. The passage begins with Jesus having more authority than the scribes (Mark 1:22), and it ends with Pharisees and Herodians taking counsel to destroy him (Mark 3:6). There is therefore a clear chiastic (symmetric) arrangement here (A-B-C-D-E-D-C-B-A), with the paralytic story sitting at the prominent hinge point in the center.

So Jesus’ divine authority (perhaps even his specific authority to forgive sins) must be a major component of the message of the full section that goes from Mark 1:21 to Mark 3:9. Append Mark 1:16-20 as an introduction and Mark 3:7-12 as a conclusion, and you’ve got your hands on Mark’s first major literary division.

I’m grateful for a few Simeon Trust preaching workshops, which alerted me to the importance of these plot devices in outlining a narrative’s structure.

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Parts of the Bible are Not Inspired

December 5, 2018 By Peter Krol

Mike Leake makes a great point at his blog: Some parts of your Bible are not inspired by God.

Leake primarily has the punctuation in mind, as the original manuscripts had no punctuation.

…if we believe that the only original manuscripts are fully inspired, authoritative, and without error it means we do not believe the verse divisions or punctuation in your Bible falls under that category. Those were not present in either the original Hebrew or the Greek. Those were added much later.

Leake gives an example where shifting a comma might adjust the way we read a verse. Such discussions are not contrary to a belief in the inspiration or inerrancy of Scripture. Things such as comma placement are translators’ decisions. If you compare different translations, you’ll often see a variety of choices on such matter.

We also should keep in mind that verse divisions, red letters, paragraph breaks, footnotes, page formatting, and section headings are also translation or publication decisions, not components of the original manuscripts. If the context and train of thought of the text take you across some of these contrived boundaries, make sure you allow it to do so.

Check it out!

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How Structure Conveys Meaning

November 30, 2018 By Peter Krol

What is the difference between the following statements?

Because the Bible is the authoritative word of God, I must submit every area of life to its instruction.
God doesn’t just want me to work on the Bible; he wants the Bible to work on me.

The first statement is obviously more precise. But I bet most would consider the second statement more inspirational. More memorable.

And why is this? Because structure conveys meaning. In this case, the structure of the sentence itself packs a persuasive punch. The sentence makes use of a “concentric pattern” or “chiasm” to drive its point:

Me … work … Bible

Bible … work … me

The symmetry of the phrases catches your attention. You can feel the hinge in the middle that unwinds until the tension finally lands with force on the final “me.” The very structure of the sentence conveys additional inspirational or persuasive meaning that goes beyond what the first, more precise, statement could ever communicate.

Biblical authors do this very thing, when they embed their primary emphases, their authorial intentions, within the very structure of the texts they compose.

Observe the Structure

Before we can talk about interpretation, we must first develop the skills to observe the structure. I wrote on this topic a few weeks ago, so I just want to underscore the need to do this well.

Get your chapter and verse divisions out of the way. Drop the extra headings that most Bibles put in. Get a reader’s version, use software such as Logos, or print a numberless manuscript from Bible Gateway. Get yourself looking at the naked text so you can actually observe the literary signposts the author drops in like paint blazes on a wilderness trail.

Identify the constituent units. Then take note of how those units are arranged. If your structural observation is poor, your interpretation won’t be any better.

But once you’ve discovered the units, and you’ve mapped their arrangement (typically parallel, symmetric, or linear—again see the previous post for explanation), you are ready to consider what this structure communicates about the author’s intended meaning.

But how do you do that? David Dorsey (chapter 4) explains 3 main ways that structure conveys meaning.

George Pankewytch (2014), Creative Commons

Overall Structure

Sometimes historical narratives follow a linear pattern to simply communicate the progress of time. But at other times, they follow a cyclical pattern to communicate, through the structure itself, the spiraling up or spiraling down of the protagonists’ fate. For example, Judges gives us 7 cycles of Judges, following the pattern established in Judg 2:11-19, which clearly spiral downward into greater fallenness. But the book of 1-2 Samuel gives us 3 main overlapping narrative arcs: Samuel’s, Saul’s, and David’s. Those three arcs advance from one degree of glory to another, yet all three are ultimately tragic in their shape (narrating a rise, a peak, and then a fall).

Another example of the overall structure conveying meaning is the book of Lamentations. Hebrew poetry often works in parallel lines with parallel stresses (A-B-C/A-B-C). For example, “Serve (A) the LORD (B), with gladness (C)/Come (A) into his presence (B) with singing (C)” (Psalm 100:2). But scholars of ancient literature have pointed out that laments cut this pattern short. The second line loses one of the stresses, yielding a 3-2, or something like an A-B-C/B-C pattern. For example: “O my God (A), I cry by day (B), but you do not answer (C)/and by night (B), but I find no rest (C)” (Psalm 22:2).

Lamentations takes this pattern of laments and drops it into the book’s overall structure. Not only do we see a 3-2 pattern in almost every verse (for example: “She (A) weeps bitterly (B) in the night (C)/with tears (B) on her cheeks (C)” (Lam 1:2a). But we also see this pattern across the chapters.

Chapter 1: long acrostic with 66 lines

Chapter 2: long acrostic with 66 lines

Chapter 3: long acrostic with 66 lines

Chapter 4: shorter acrostic with 44 lines

Chapter 5: even shorter acrostic with 22 lines

The whole book takes on the 3-2 shape of lament that visually and audibly peters out by the end, leaving the sadness hanging heavily.

Structured Repetition

When you observe matching units in parallel or chiastic structures, you should investigate why and how they match. Do they present a comparison or contrast? Is a promise in the first section fulfilled in the second? Does one section better explain the other? Is some sort of reversal taking place?

The Gospel of Mark divides into two main divisions: 1:1-8:30 and 8:31-16:8. The first verse outlines the structure: “The beginning of the gospel of Jesus Christ, the Son of God.” The first half of the book concludes with Peter’s confession that Jesus is the Christ (Mark 8:29). The second half concludes with the centurion’s confession that Jesus is the Son of God (Mark 15:39). By comparing the closing sections of each half of the book, we see that Peter gets part of Jesus’ identity (chapter 8), but he doesn’t understand all of it (chapter 14-15). By the end, Peter is denying that he even knows this man (Mark 14:71), while a Gentile military officer grasps something remarkable about the nature of Jesus’ suffering. “When the centurion, who stood facing him, saw that in this way he breathed his last, he said…” (Mark 15:39).

The parallel between Jonah’s prayer in chapter 2 and his prayer in chapter 4 leads us to question the sincerity of his repentance in the belly of the fish.

When you observe these repetitions, these matching units, you are well prepared to ask “Why” and better uncover the author’s intentions.

Positions of Prominence

The final way structure conveys meaning is through positions of prominence.

This is neither mechanical nor foolproof, but often the most prominent part of a parallel structure is the end. And the most prominent part of a chiasm is the center.

Don’t apply that principle woodenly, but you should at least investigate the matter.

For example, Mark 6-8 follows a parallel structure, surrounded by an inclusio (bookends):

Intro: When Jesus sends out the twelve, Herod fears John the Baptist has risen from the dead. But others think he’s Elijah or one of the prophets (Mark 6:7-29).

A. Feeding a multitude (Mark 6:30-44)

B. Crossing the sea (Mark 6:45-56)

C. Disputing with the Pharisees (Mark 7:1-23)

D. Discussing bread with a follower (Mark 7:24-30)

E. Healing a malfunctioning sense—deafness (Mark 7:31-37)

A. Feeding a multitude (Mark 8:1-9)

B. Crossing the sea (Mark 8:10)

C. Disputing the Pharisees (Mark 8:11-13)

D. Discussing bread with followers (Mark 8:14-21)

E. Healing a malfunctioning sense—blindness (Mark 8:22-26)

Conclusion: When Jesus questions the twelve, they claim people think he’s John the Baptist or Elijah or one of the prophets. But Peter (who used to be deaf and blind—Mark 8:18) now sees clearly enough to know “You are the Christ” (Mark 8:29).

What is Mark’s point here in chapters 6 through 8? Jesus is healing his disciples’ own deafness and blindness so they can hear and see who he is.

And what is my point with this little exercise? If you find yourself fretting over why Jesus would call someone a dog (Mark 7:27), what the disciples failed to understand regarding the number of baskets of leftovers (Mark 8:19-21), or why it took Jesus two tries to heal the guy’s blindness (Mark 8:23-25), you need only take yourself to the position of prominence. In this case, the end of the parallel sequence gives us the author’s emphasis and intention: to help Jesus’ disciples perceive who he really is. When we get this, the rest will make more sense.