Knowable Word - Bible study help

Context Matters: All Things Work Together For Good

September 7, 2018 By Peter Krol

Perhaps, when you went through a tough spell, a friend or mentor reminded you that all things work together for good for those who love God. Perhaps you’ve reminded others of the same thing in their tough spells. And such comfort may be in line with what the Apostle Paul hoped to achieve in Romans 8:28. But do you understand why? Do you understand what is the “good” for which all things work together? This verse is not a promise to remove or alleviate suffering. Nor does it require us to take a noble or pious perspective about suffering, as though, if you love God, all things that happen to you must be seen as “good” things.

Because context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages say something slightly different from what we’ve always assumed.

Basic Observation

Let me first address one wrongful use of Romans 8:28. I’ve sometimes heard people refer to this verse to suggest that all things are good for those who love God, as though we should be happy or pleased with the suffering we endure. As though suffering is a good thing.

But the verse doesn’t say “all things are good for those who love God.” It says, “all things work together for good for those who love God.” Simple observation should clear out our thinly veiled reincarnations of stoicism or asceticism. Your suffering is not good. It will not last forever. One day, every tear will be wiped from your eyes, if you love God and have been called according to his purpose. Your suffering is bad, a product of living in a fallen world.

But God still uses it to work together for good. But how?

Train of Thought

To understand Paul’s argument in this part of Romans 8, we need to see that he’s talking about not only suffering but also glory. Rom 8:18 tries to compare the present suffering with the coming glory—and finds such a comparison be not worth our time. Rom 8:30 ends with the sure result of God’s calling: not only justification but glorification. These two references to glory (Rom 8:18, 30) create an inclusio that marks off a unit of thought for us. Let’s trace it accordingly.

The main idea (Rom 8:18): Our present suffering is not worth comparing with the coming glory. (Note: This unit unpacks Paul’s conclusion from the previous section (Rom 8:17): that we who are children of God are also his heirs, if indeed we suffer with him in order to be glorified with him.)

Julia Manzerova (2010), Creative Commons

How does Paul prove these things aren’t worth comparing? First, he addresses the present suffering we can see.

The creation suffers (Rom 8:19-21): It waits, it endures futility, and it’s bound to corruption.
- The creation groans (Rom 8:22): like a woman in the second stage of labor, groaning that she’s got to push this baby out!
- So also we groan (Rom 8:23a): inwardly, despite having the Spirit as the firstfruits of God’s promise
So also we suffer (Rom 8:23b-25): We wait with patience, we anticipate final redemption, and we can’t yet see what we hope for.

Second, he addresses the hope we have for glory we can’t see.

We do not groan alone (Rom 8:26-27): The Spirit, who knows both our desperate weakness and the will of God, takes our concerns directly to the Father on our behalf.
We do not suffer without purpose (Rom 8:28-30): God determined before the ages began to make his people like his Son. This means they don’t only suffer with him; they’re also glorified with him.

In the rest of the chapter, Paul gives 5 questions we should ask (“What then shall we say to these things?”) to help us appropriate the unseen, coming glory in the midst of our visible, present suffering:

If God is for us, who can be against us (Rom 8:31)?
Won’t he also graciously give us all things with his Son (Rom 8:32)?
Who can accuse us (Rom 8:33)?
Who can condemn us (Rom 8:34)?
Who can separate us from Christ’s love (Rom 8:35-39)?

Conclusion

Romans 8:28 does not say that suffering is a good thing. Nor does it promise to alleviate suffering here and now. Rather, the verse gives us a sense of purpose in our suffering: It shows us that God is making us to suffer like Jesus now so we can be glorified in resurrection like him on the last day. Jesus’ life sets a pattern for those who love him. This is God’s good purpose, which he is working out while we, along with the creation, wait patiently for the redemption of our bodies and the revealing of us as heirs of God.

Context matters.

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See Your Bible Reading Go from Chore to Delight

September 5, 2018 By Peter Krol

Steve Midgley ask a great question at the blog for the Christian Counseling and Education Foundation: Is reading the Bible a chore or a delight? The difference, he suggests, depends on how connected you feel with the characters. Or more specifically, the Character.

For the Bible is really a book about one person: God. He is the hero on every page. How much do we really care about him? So much of the time we read the Bible as if it were all about us. How can I find some comfort? How can I get a little guidance? How can I be spiritually strong? We come to the Bible as if it were a self-help manual, as if its prime purpose were to help us fix our problems. But it isn’t.

The Bible’s prime purpose is to bring glory to God. It does that by declaring his excellence and establishing his kingdom and, finally and wonderfully, by bringing all things together under one Head, even Christ (Eph 1:10). As long as we insist on reading the Bible as if it were all about us, we will not only miss the point, we will find it dull because we won’t be interested in the character that it is describing—God himself.

Check it out!

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Dwell: a Deeply Satisfying Audio Bible App

August 31, 2018 By Peter Krol

I have been a fan of audio Bibles for some time. First thing in the morning, while I’m dressing and brushing my teeth, I listen to the ESV: Through the Bible in a Year daily podcast. Then while exercising, I have often listened to a daily lectionary. And as I read and re-read books of the Bible to develop biblical thinking, I often alternate between reading and listening. In addition, we’re training our children for a lifestyle of devotional Bible “reading” through daily time with their own audio Bibles (a practice which has continued in our home long past the preschool years).

So I have tested many options for optimizing the audio Bible experience over the years. Some work out spectacularly. Others far less so.

And now that the Dwell audio Bible app is available, I’m happy to report it sits solidly in the spectacular category.

What is Dwell?

Dwell is not a CD set but a smartphone app. It’s currently available only for iOS, but an Android version is set to release in the next few months.

Dwell was designed from the ground up to be, not a Bible app, but a Bible listening app. You won’t find the text of Scripture anywhere in the app. All you will find is streaming audio of the Scripture being read.

Dwell uses the ESV translation (though they plan to add more over time), recorded by 4 voices with distinct accents and styles. You can set a default voice (my favorite is Felix, the East African), or have a random voice each time. Dwell offers 4 “album” options for contemplative background music, along with the option to turn the music off. You can set the volume for voice and for music independently to get the mix you most prefer.

The app allows you to listen straight through books of the Bible. It also has a library of “playlists,” which collect many verses around topics such as loneliness, creeds, the trinity, or God’s greatness. The app also has a library of “passages,” which are longer sections, but not entire books. So you can quickly choose selections such as Joseph’s story, the Sermon on the Mount, the fruit of the Spirit, or the friendship of David & Jonathan. Of these listening options, I most prefer entire books or passages; I find the playlists, with a few exceptions, to be somewhat arbitrary and unfortunately decontextualized.

Dwell also has many (currently 34) listening plans, such as Esther in 10 days, Psalms in 30 days, or Jesus’ miracles in 7 days. If you’re into daily routine, these plans are incredibly easy to use.

Dwell’s Limitations

You’ll want to know four things up front about Dwell before diving in:

Dwell is still very much a work in progress. The user interface is highly polished and easy as can be, but the content is not yet complete. As of this writing, only the New Testament, Genesis, Exodus, 1 Samuel, 2 Samuel, Esther, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Hosea, Joel, and Jonah are available. But I have been surprised at how quickly new OT books have been added since the app’s release. As they receive more funding, they are quickly recording, editing, and releasing new content.
Which brings me to the topic of funding. If you think of Dwell as only a smartphone app, you may be disappointed to hear that it costs money. (Note: There is a free version, which gives you access to only one voice, regularly interrupted by advertisements to buy the premium version. I found the ads to be frustratingly disruptive to the experience, such that I’d recommend only going unlimited unless you’d like to try before you buy.) But if you think of it as a deluxe audio Bible, the pricing fits about what you might expect. I eagerly supported Dwell when it was on Kickstarter, and I’m making copious use of my lifetime unlimited subscription. Dwell is delivering all that was promised and more.
Dwell works only as a streaming service. You cannot download the audio files for offline playing. Since it consists of four entire audio Bibles (the four voices), the producers believed it to be too costly space-wise to store locally on people’s devices. So it functions only with an active internet connection. This might cause minor delays between tracks/chapters as your phone loads the new file, depending on the speed and quality of your internet connection.
At this point, you cannot customize playlists or listening plans. The app is under vigorous development, however, so I wouldn’t be surprised if these features eventually show up.

Conclusion

I am thrilled with Dwell, and with the way it does everything possible to streamline the Bible listening experience. I can’t wait until the OT is finished, and they launch some through-the-Bible-in-a-year listening plans. This will no doubt replace my daily ESV podcast.

Dwell can’t compete with the quality of dramatization in NIV Live, but it doesn’t try to. For now, Dwell can hold a co-regency with NIV Live in my voracious Bible listening lifestyle. I highly recommend it to you.

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Does Your Bible Study Need Some New Life?

August 29, 2018 By Peter Krol

In her book Study the Word: 12 Christian Leaders on Bible Study, Nancy Leigh DeMoss shares practical wisdom for followers of Jesus brushing up on her skills. The Logos Talk blog summarizes 4 specific steps you can take if you start to feel in a rut:

Change up old study habits.
Study the Bible daily.
Rely on the Holy Spirit for understanding and application.
Read and apply each biblical book based on its genre.

Check it out!

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Context Matters: Ask, Seek, Knock

August 24, 2018 By Peter Krol

When you hear those 3 short words—ask, seek, knock—what is the first thing to enter your mind? If you cross paths with the statement, “Ask, and it will be given to you,” you don’t even need the context, right? You know beyond a shadow of doubt that it’s talking about prayer. Can’t we just get right to application? Why bother asking the interpretive question: What does it mean?

The Text

What does “ask, seek, knock” mean? My answer to the question depends on which text we’re looking at. For the sake of this post, I’m focusing on Jesus’ words in Matt 7:7-11, deep within the Sermon on the Mount.

Marco Verch (2017), Creative Commons

The Problem

The problem is that the paragraph also appears, nearly verbatim, in Luke 11:9-13. And the context there clearly refers to prayer:

“Lord, teach us to pray” (Luke 11:1).
“And he said to them, ‘When you pray, say…'” (Luke 11:2-4).
“How much more will the heavenly Father give the Holy Spirit to those who ask for him!” (Luke 11:13).

So I would be wrong to say that “ask, seek, knock” is not about prayer. Certainly it’s about prayer…in Luke 11.

And so we take this clear teaching on prayer in Luke’s gospel, and we assume Matthew means the same thing in the Sermon on the Mount. I’ve even seen commentaries on Matthew that take “the Holy Spirit” from Luke 11:13 and import it into Matt 7:11, as though “the Holy Spirit” must be the “good things” Jesus wants us to ask for in Matt 7.

Now I affirm that Scripture interprets Scripture. But we must not forget that each Scripture has a context. We have no trouble remembering this fact when we try to reconcile Paul’s teaching on justification by faith with James’s teaching on justification by works. Similarly, Matthew 7:11 meant something to the original audience of Matthew’s gospel, who probably didn’t yet have access to Luke’s gospel. So how would they have understood Matt 7:7-11 within its own context?

An Analogy

Different biblical authors can use the same event for a different purpose. We have endeavored to show this fact with respect to the feeding of the 5,000 and the resurrection of Jesus.

And if they can use the same event for a different purpose, why can’t they also use the same sayings for a different purpose?

The Sermon

I’ve already argued for reading the full Sermon on the Mount as a single speech. And I’ve explained the sermon’s big picture, along with the main theme of Matt 7:1-12: reciprocity.

Matt 7:7-11 fits squarely within this train of thought:

Matt 7:1: First reaction to tension or conflict among kingdom citizens: Don’t judge. Let it go.
- Matt 7:2: Your standards of sizing others up will be reciprocated against you. Implication: Be as generous as possible in your assessment, so others will be generous in their assessments of you!
Matt 7:3-4: If you can’t let it go, your second reaction is to evaluate yourself first.
- Matt 7:5: Otherwise, you will not be able to see your sibling’s issue clearly.
Matt 7:6: Not everyone is a fellow kingdom citizen. Those outside the kingdom are not strong candidates for correction.
Matt 7:7-11: [The text at hand.]
Matt 7:12: Conclusion: Do to others what you wish they would do to you.

Catch This Train

So, when Jesus tells you to keep the principle of reciprocity in mind (doing to others what you want them to do to you), and he applies it to cases where we find ourselves in the midst of disagreement…

Wouldn’t it be marvelous if he gave us some direction about how to resolve those disagreements?

Now that I’ve discerned that my antagonist is a brother (Matt 7:3-4) and not an outsider (Matt 7:6), and I’ve confessed my part in the conflict and have taken full responsibility for it (Matt 7:5a)…how do I now help my fellow Christian to get the speck out of his or her eye (Matt 7:5b)?

Jesus’ conclusion is clear enough: I should approach this person in the way I would want him to approach me (Matt 7:12). So how would I want someone to approach me if they’ve got a problem with me they can’t overlook (Matt 7:1)?

I would want them to ask for my perspective on the matter instead of making declarations about how terrible they believed my motives to be.
I would want them to seek to understand my perspective and not merely dismiss it as foolish, immature, or idolatrous.
I would want them to knock on my door, gently respecting how sensitive the issue might be to me. I would not want them to force their way in with their side of the story.

So perhaps I ought to approach others in the same way I would prefer to be approached.

What the Father has to Do With It

As a father, I understand these principles of gentle and compassionate reciprocation. If my son asks for bread, I won’t give him a stone (Matt 7:9). If my son asks for a fish, I won’t give him a serpent (Matt 7:10).

And my Father in heaven is even better than I am at giving good gifts when I ask (Matt 7:11)! So we do have, after all, an oblique reference to prayer. But this prayer in Matt 7:11 is not the paragraph’s main idea. It simply supports the larger argument that it will go better for you if you ask questions instead of making demands.

Jesus does something here that he’s already done in chapter 6 of this sermon (which Ryan carefully explained a few days ago): He links our relationship with God to our relationships with one another. In Matt 6:14-15, he explains that a failure to forgive others is evidence that we have not been forgiven by God. And now in Matt 7:11 he suggests that if we can trust God to give us good things when we ask, and we can trust our evil selves to give good gifts to the children we love, so we can trust God’s people to give us good things when we ask as well.

Conclusion

What better thing can we ask others for than peace, unity, understanding, and mutual respect, especially when we have offended one another?

In other words, the way to remove the speck of a fellow Christian is not to come at it with a shovel and dig it out. You do it by asking questions, seeking to understand the person’s point of view, and knocking on the issue respectfully until the person is willing to open the door and let you in. Isn’t this exactly how you wish people would treat you when they have a problem with you?

Context matters.

Note: I readily admit I could be wrong about this. Perhaps Jesus really is changing the subject to prayer in Matt 7:7-11, and then again to a broad principle for relationships in Matt 7:12. As one example, perhaps John Stott is right when he says, “Matthew 7 consists of a number of apparently self-contained paragraphs” (Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 174). Leicester; Downers Grove, IL: InterVarsity Press.). The issue is that Stott—an otherwise keen observer of the Bible’s train of thought—does not in this case argue his point from the text; he merely assumes it and exposits the text accordingly.

So I wrote this post in an effort to allow the genre and train of thought—more than widespread assumption—to drive interpretation.

Thanks to Adewale Odedina in Nigeria for suggesting I tackle these verses.

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4 Ideas to Improve Biblical Literacy

August 22, 2018 By Peter Krol

Scott Slayton has four ideas to help you develop a robust biblical literacy. He writes:

Most Christians do not know the basics of the biblical storyline, basic facts about the Bible’s major characters, or the texts on which our most foundational doctrines are built. Many Christians try to have in-depth discussions about ethics and the relationship between Christianity and the government without knowing even the most basic facts about Scripture. It’s like trying to solve an equation when you don’t know that 2+2=4.

His suggestions are:

Repeated reading
Daily reading
Scripture memory
Supplemental reading

These suggestions may sound straightforward, but we have a hard time implementing such reading habits! Slayton explains what it could look like for you.

Check it out!

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Context Matters: Judge Not, Golden Rule

August 17, 2018 By Peter Krol

Perhaps you’ve seen someone defend their wicked or foolish behavior by misquoting Jesus’ immortal command, “Do not judge.” And perhaps you’ve seen fine and thoughtful explanations of the verse (Matt 7:1) that clarify Jesus’ oft-dismissed intention: to prohibit not all judgment but merely hypocritical judgment (Matt 7:2). But let’s also track the flow of Jesus’ argument, the key to which lies in another oft-misquoted verse: The Golden Rule (Matt 7:12)—to guard against possible over-correction to a real problem.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages say something slightly different from what we’ve always assumed.

A Sermon is a Sermon

These verses from Matthew 7 are part of what we call “The Sermon on the Mount.” And we must not ignore the fact that Matthew presents these verses as part of a sermon (see more on this in my post on Matthew 5).

A sermon has a point. It makes an argument. It seeks to persuade an audience to believe a certain thing or to act a certain way.

A sermon is not…a collection of independently assembled proverbial sayings. So verse 1 is not an independent statement; it’s part of an argument (or series of arguments). The same goes for verse 2, verse 3, and so on. Even verse 12.

Especially verse 12. Which is clearly stated as the current argument’s conclusion: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.”

The Big Picture

The entire Sermon on the Mount is about citizenship in the kingdom of heaven. Chapter 5 describes the type of person who enters the kingdom (Jesus’ later speech in chapter 13 will expand on this theme). Chapter 6 describes the religion and values of those kingdom citizens (Jesus’ speech in chapter 10 will expand on this theme). A glance at chapter 7 as a whole now shows us that Jesus moves onto how citizens of his kingdom relate with one another (Jesus’ speech in chapter 18 will expand on this theme)—we’ve got not only the judgment and conflict resolution between brothers in Matt 7:1-12; we’ve also got guidance to discern true from false brothers in Matt 7:13-23. Then Matt 7:24-27 concludes the entire sermon.

With that flow in mind, we can take a closer look at Matt 7:1-12.

An Argument Involving Reciprocity

Nearly every sentence in Matt 7:1-12 has a sense of reciprocity. What you do to others will return on you. The way you treat them affects the way they treat you. Somebody does something, and somebody else does something back.

Judge not, that you be not judged (Matt 7:1).
The judgement you pronounce will be pronounced on you (Matt 7:2).
Don’t obsess over the speck in your brother’s eye, while neglecting the log in your own eye (Matt 7:3-5).
Don’t give holy things to dogs, or they will turn and attack you (Matt 7:6).
Ask, and it will be given, etc. (Matt 7:7).
Everyone who asks receives, etc. (Matt 7:8).
When sons ask, fathers give good things (Matt 7:9-11).
So/Therefore…do to others whatever you wish they would do to you (Matt 7:12). Implied reason: Because what you do to them will eventually return to you.

Nicolas Raymond (2013), Creative Commons

Why We Should Care About Reciprocity

When it comes to our relationships, our conversation, our demeanor, and our fighting style, Jesus wants us to hold this one idea paramount: What goes around, comes around. We ought to anticipate this and “pay it forward.” Do to others what you would like them to do back to you. Don’t expect them to act any differently toward you than you have acted toward them.

He’s not talking mainly about salvation, forgiveness, or acceptance by God, who—praise him!—never treats those who are in Christ as their sins deserve. But he is talking about human communities, personal bickering, hurt feelings, pet peeves, and the astounding dynamic that exists when the blinded try to lead the blind. Citizens of the kingdom of heaven are more righteous than the Pharisees (Matt 5:20). They are even expected to be as perfect as their heavenly Father (Matt 5:48). But they’re clearly not there yet.

They need to get their religion (Matt 6:1-18) and values (Matt 6:19-34) straight. They should not be surprised when they bump into other sinners like themselves (Matt 7).

And when they do, they must be prepared to distinguish between a true—albeit wrong or sinful—brother (Matt 7:1-5, 7-12), and a pig-dog, or false brother (Matt 7:6, 13-23). And the most important thing to remember is: What goes around, comes around.

Reciprocity in Practice

This point is quite simple to grasp but excruciating to put into practice. Yet we must settle for no less (Matt 7:24-27). What is it that Jesus wants us to not only hear but also do?

Don’t judge (Matt 7:1). This should always be your first reaction. If you can let it go, then let it go. Find any way possible to cover it over in love. Don’t you wish other people wouldn’t size you up so much (Matt 7:2)?
But Jesus knows that’s not always possible. So your second reaction must be to look at yourself first to see what you have contributed to the tension or conflict (Matt 7:3-4). There is always something. And if you can’t see it, you will not be able to see your brother’s issue clearly (Matt 7:5).
Remember, though, that not everyone is a brother. There are those who are outside the kingdom (Matt 7:6, also Matt 5:20, 6:7, 6:32), though we learn in Matt 7:13-23 that, outwardly, they might look just like true brothers—unless we know to look at the right bits of evidence. Don’t try to fix non-brothers! Don’t bother to help with their specks. The only result will be your own demise. In this, Jesus taps into the wisdom tradition of Solomon (Prov 9:7-9). (To be more direct: I’m suggesting that the “holy things” and the “pearls” in this verse are rebuke or correction!)

Wouldn’t you love it if others treated you this way? If they didn’t size you up? If they didn’t jump all over everything you did wrong or that hurt them? If they introduced the topic by confessing first how they had failed you? If they trusted you enough as a sibling in Christ to respect you and try to help? If their help came not with accusation but empathy and compassion, respecting your boundaries and hot buttons, and resulting in greater effectiveness for you in the faith?

So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

What’s Next

I’ll stop there for now. But next week, I’ll discuss how the verses in Matt 7:7-11 fit into the argument. Before then, can you take a look at it yourself? Please don’t assume he’s suddenly changing the topic to prayer, and try to see for yourself how those verses advance the argument. I’d love to hear what you come up with. (Note: In Luke 11:1-13, Luke repackages this teaching to give it a clear context of prayer. But Matthew seems to have something different in mind. Let’s not read Luke’s point back into Matthew.)

Context matters.

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How to Believe the Bible Even While You Deny It

August 15, 2018 By Peter Krol

Randy Alcorn recently made a profound point: that people can claim to “believe every word of the Bible” even while they proclaim things directly contradictory to the Bible’s teaching. This dynamic is truly remarkable, as one doesn’t have to outright reject the Bible any more in order to do away with its uncomfortable truths.

Alcorn writes:

As people respond to my books, ask questions, and state opinions through emails and social media, I’m struck with how many say they believe the Bible, but their interpretations are so out of line with credible biblical meanings that their profession of confidence in Scripture becomes meaningless, and even dangerous. Not only is this happening more frequently today, it’s also being accepted as normal.

Historically, theological liberals denied Scripture, and everyone knew where they stood. But today many so-called evangelicals affirm their belief in Scripture, while attributing meanings to biblical texts that in fact deny what Scripture really says. Hence they “believe every word of the Bible” while actually embracing (and teaching) beliefs that utterly contradict it.

He concludes:

So we need to teach people not just to read the Bible but also how to interpret it, so they don’t end up being Bible-believing heretics or Jesus-followers who follow a Jesus different than the real Jesus of the Bible and history.

I find myself wishing people would know they are denying Scripture, and not feel free to use Scripture to deny Scripture. If you’re aware that you disbelieve and reject the Bible, there is hope because you can come under conviction to submit to God by denying your preferences and accepting what Scripture actually says. But if you imagine you believe the Bible all along, when in fact your interpretations contradict it, pride can blind you from knowing the truth and therefore the truth cannot set you free.

The full post is worth a moment of your time. Check it out!

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Update on Family Bible Reading

August 10, 2018 By Peter Krol

I wrote last year about my commitment to my daughter to read her the entire Bible before her 18th birthday. This promise morphed into a weekly family Bible-reading extravaganza, where we spend 45 to 60 minutes simply reading the Scripture and letting the children ask any questions they have. I’m now writing with an update.

Jan Rowley, Creative Commons

We’ve been working on this for a little over 3 years, so it’s become part of our ingrained family routine.
45 to 60 minutes may sound like a long time, but it goes quickly when the children get to play during the reading (my original post describes how we do it).
We don’t actually do it every week. If anyone is traveling, we skip it. But I would estimate that we miss only 1 or 2 weeks each quarter.
Going through the Bible in canonical order, we’re now in the middle of Jeremiah.
All the names in 1 Chronicles 1-9 were rough, and the kids were the least engaged for that section. But I spread those chapters over 2 sittings so it wasn’t too painful for them all at once. And they’re able to bear the occasional “boring” section when they get to play with whatever they want. They’re not required to just sit and listen.
Proverbs 10-29 was also rough. When the topic changes every verse, it’s hard to listen to a lengthy reading!
Surprises:
- They loved the Psalms. Even though there are many of them, most of them are short. And the children really followed along with the mood of each poem.
- They also loved Job. The drama engaged them, as the characters took turns making their speeches.
- My sons loved Isaiah, though they’re not sure why. One of them could explain his love only by saying, “It was really interesting.” Jeremiah has not been as interesting for them.
- While I’m sure none of the children would choose Bible reading time over, say, going to the local pool, I get almost no complaints from them about doing it. The only exception is when we’re in a dry spot (usually a list of names): After 30 minutes, I might start getting questions about how much longer we’ll be reading.
- Almost every week, though, most of the children are sad when I stop. They keep asking for “another chapter!”
- It doesn’t take nearly as long to read the Bible out loud as I thought it would. I’m surprised that we’re in Jeremiah already. At this pace, we’ll finish long before my daughter’s 18th birthday. We might even get through the Bible twice.
I’m now using the CSB Reader’s Bible. I love the CSB translation, and the children follow it well. And a reader’s Bible gives me “permission” to keep reading and reading and reading, without any distracting verse numbers, chapter numbers, or section headings telling me that I should stop.

I hope this encourages you. You don’t need a perfect plan, a perfect curriculum, or a perfect set of family devotions. And you don’t need to do it the same way I have done it. But be encouraged: You can simply read the Bible to your kids!

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