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Keep Thinking Bigger

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One Bible study skill that’s worth developing is the skill of always thinking bigger. By “thinking bigger,” I mean broadening your grasp of the text’s argument.

The books of the Bible were written as books, and not as loose collections of smaller texts. These books are narratives, poems, and letters sent from one person to another person or group of people.

woman draw a light bulb in white board
Photo by Andrea Piacquadio on Pexels.com

Sometimes, however, we read the Bible like we would read Bartlett’s Familiar Quotations. This turns the Bible into a collection of pithy sayings instead of a work of literature. And the problem with this approach is that we can then make the Bible say anything we want it to say. For example, you can find brochures from the Jehovah’s Witnesses that use Bible verses to “prove” that Jesus is not God, the Holy Spirit is not a person, and blood transfusions are immoral.

So to study the Bible competently, you must have a clear grasp of how to read Scripture in context.

  • a verse in the context of the paragraph or stanza
  • the paragraph or stanza in context of the episode or poem
  • the episode or poem in context of the book
  • the book in the context of its historical era
  • and the era in the context of God’s entire plan of history

So there are really two skills that involve “thinking bigger.”

  1. Grasping how your passage fits within the argument of an entire book,
    • which requires you to grasp the argument of your entire book.
  2. Grasping how your passage fits within the Bible’s larger theology,
    • which requires you to grasp the Bible’s larger theology.

For examples of the first skill, see our collection of posts showing how context matters. And for examples of the second skill, see the brief series on how biblical theology impacts application.

Here are some additional resources I often recommend to help build these skills. None of these are flawless, but all have something to offer:

Embrace the Tension

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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

One Temptation of Digital Bible Searching

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Ingela Skullman (2017), public domain

The digital Bible is a game changer.

When I was in college in the late 1990s, I was thrilled to receive a NASB concordance one year for Christmas. I hit the jackpot—there was no Bible study obstacle I couldn’t overcome.

This behemoth weighed about 35 pounds and was roughly the size of a Dodge Neon.

The world of Bible lookup is drastically different now, with the landscape shifting techtonically by the widespread use of digital search.

It’s so easy—open up e-Sword or Logos, go to Bible Gateway, or use any one of dozens of Bible mobile apps, and you can search the Bible in seconds. We have enormous power at our fingertips, power that our spiritual ancestors of even 30 years ago couldn’t have imagined.

There are so many benefits to digital search! You can locate that passage that’s been sticking in your brain by punching in a few keywords. You can find all the occurrences of the names Gideon or Melchizedek with a click. You can jump right to the crucifixion passages.

But, like most good tools, there are misuses we must avoid. And I’ll warn you—they’re mighty tempting.

The careless “word study” is one of the most common mistakes made with a Bible search tool. If you haven’t been part of a study like this, you’ve heard about it. A leader or teacher decides to explore “the real meaning” of a single word in the Bible—like “hope,” “peace,” or “lord.” Then he dashes through the first 15 hits on Bible Gateway for that word and draws a once-for-all conclusion.

I’m not here to shoot down all word studies. I think they can be done well. But they are so, so easy to do poorly! And the results of a poor word study can be disastrous. Christians are left skimming the surface, missing out on rich, deep truths in the Bible. And even worse—those surface-level “facts” might just be wrong.

What’s the Problem?

The main problem with bad word studies is that they mishandle the Scriptures specifically and language in general.

If you’re an English speaker, consider the words “hold,” “watch,” or “run.” Each of these words can be used as multiple parts of speech and has several possible meanings in each case. You’d never take a book, collect the search hits for “run,” and claim to know the meaning of the word by this grab bag approach.

But this describes bad word studies in a nutshell.

What’s the Safeguard?

The safeguard against bad word studies is interpreting the Bible in context. Do the hard work of understanding a passage before you connect it to different chapters, books, or authors. The process of connecting disparate parts of the Bible is called correlation.

When putting different parts of the Bible together, it’s best to connect ideas instead of just words. If you know what the original author meant, you can fit that idea together with the main point from a different passage.

My advice boils down to this. Start small (understanding individual passages) and then go big instead of the other way around. Let the Bible itself—not the results from a search engine—form the basis of your small group study.

Mary and Sarah: A Study in Contrasts

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Martin (2011), public domain

As we become more familiar with the Bible, we see connections and allusions all around. Far-flung passages are related in surprising and exciting ways, and the major themes of Scripture flash everywhere we look.

This has implications for the ways we interpret and apply the Bible, but today I’ll focus on observation. We will look at a well-known story in the New Testament in light of relevant Old Testament background. At this time of year, what better place to turn than to the birth of Jesus?

Mary is Unique

Children and descendants are essential to the Bible’s portrayal of God, covenant, and promises. Mary plays a prominent role herself, but how does she fit into the larger story?

Mary is different. Many of the details of her story are unique, and they don’t match up with much else in the Bible.

However, Mary invites discussion alongside Sarah—by way of contrast, not comparison. And further, Mary herself brings up Sarah when she praises God for his mercy to Abraham and his descendants forever (Luke 1:54–55). Those descendants came through Sarah, after all.

So what’s the link between Mary and Sarah?

Sarah the Barren

From the very beginning, Sarah is defined by her barrenness. After her name, the first detail we read of Sarah is that “she had no child” (Gen 11:30).

This barrenness is surprising when, just a few verses later (Gen 12:2) God promises Sarah’s husband (Abraham), “I will make of you a great nation.” Over the next verses and chapters, God’s design is to give Abraham a biological son (and thus millions of descendants) through Sarah.

Though God makes his covenant with Abraham, Sarah is not an afterthought. When God changes Sarah’s name, he speaks to Abraham and says, “I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become nations; kings of peoples shall come from her” (Gen 17:15–16). God says that just as “kings shall come from” Abraham (Gen 17:6), kings of peoples shall come from Sarah.

All of this is hard for Sarah to swallow. After all, she and Abraham were quite old. How exactly was God going to keep his promise to multiply Abraham greatly (Gen 17:2)? When Sarah overheard a prophecy that she would have a son in less than a year, she laughed. She referred to Abraham as “old” and herself as “worn out” (Gen 18:12).

But this doubt and questioning did not deter God. “The Lord visited Sarah as he had said, and the Lord did to Sarah as he had promised” (Gen 21:1). Sarah acknowledged that God turned her doubtful laughter around—“everyone who hears will laugh over me” (Gen 21:6).

Two Opposites

In many ways, Mary is Sarah’s opposite. Instead of being old and barren, Mary is young and unmarried. Instead of facing ridicule for not having a child (which Sarah may have experienced), Mary risked shame for a pregnancy outside of marriage (Matt 1:19).

And Mary doesn’t just stand as an opposite to Sarah. The barren female character occurs again and again in the Bible. We are also told that Rebekah, Rachel, Manoah’s wife (Samson’s mother), Hannah, and Michal (David’s wife) were painfully childless at times in their lives. These women struggled for years without a child they wanted; Mary had one before she expected. Luke highlights this contrast by writing about Mary and her barren relative Elizabeth together. The angel uses Elizabeth’s recent pregnancy as evidence that “nothing will be impossible with God” (Luke 1:36–37).

Mary responds to the angel’s announcement in her famous, faithful way: “Behold, I am the servant of the Lord; let it be to me according to your word” (Luke 1:38). This stands in stark contrast to Sarah’s laugh.

The contrast we see between these women makes it clear that God is doing a new thing in the birth of Jesus. God is turning the world upside down.

A New and Old Thing

But not everything is new. Not everything is different. There are a number of similarities between Mary and Sarah.

Both Sarah and Mary were visited by angels for the birth announcements. Both were promised royalty. Both questioned how God could bring about his promise (see Luke 1:34 and Gen 18:12). God worked miraculously for both women’s pregnancies.

And both women saw God’s mercy and his promise-keeping in their pregnancy (see Heb 11:11 and Luke 1:54–55). Sarah saw directly how God would keep his promise to multiply Abraham greatly. But Mary saw herself in this same line. She saw her own pregnancy as evidence of help given to Israel, in remembrance of his mercy, in line with the covenant kept with Abraham (Luke 1:54–55).

So the new thing God was doing was really an old thing done in a new way.

Logos Bible Software, Part 1: Unlimited Power

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A core value of this blog is that ordinary people can learn to study the Bible. That means you don’t need specialized software to know God through his word. But can good software help? Absolutely, as long as you move in the right direction. Software is a tool that will accelerate your momentum. Start off in the right direction, and you’ll go farther than ever before. Shift your direction just a bit, though, and you’ll find yourself in a desert waste wondering if you missed an exit somewhere.

So when the good people at Faithlife offered me a review copy of Logos Bible Software, I was eager to try it. How much farther could it take me in my Bible study? So I’ve used it for detailed study, daily devotions, rapid reading, and sermon preparation. I was curious to see how the software would hold up in these different uses, and I wanted to know whether Logos would help or hinder OIA Bible study. And the more I use Logos, the more a single word comes to mind: power. In this post, I’ll write about the software’s power. Next week, I’ll write about how well it supports OIA Bible study.

More Power!

LogosIn order to show the power, I need to set the stage. Logos Bible software is not merely a software package; it is a digital library. Imagine hiring a research assistant who, knowing you’re studying Exodus 1 today, finds everything in your home library that references Exodus 1. And then finds everything in your church library. Then, the researcher taps into everything from 36 seminary libraries. And the Library of Congress. And Google. Now before you can say “over-realized eschatology,” you’ll have access to virtual piles of ancient Jewish texts, manuscript variants, commentaries, atlases, and dictionaries; and you can sift through them until Jesus returns. You don’t have to spend hours or weeks finding these things yourself. Your assistant beheads every possible resource and serves it up on a silver platter. That’s Logos.

And Logos goes beyond libraries; its power extends to the Scriptures themselves. With Logos, and studying Exodus 1, I can do any of the following in seconds:

  • Find every reference to the Nile River in Scripture. List everyone and everything that goes into, comes out of, or exists near it.
  • Discover two other Bible characters named Puah.
  • Identify every New Testament reference to Exodus 1.
  • Open a list of 126 cross-references—and not just references but the full text of the verses.
  • Outline the passage based on literary forms (speech, narrative, names list, etc.).
  • Search the Bible for every case of infanticide, childbirth, revolt, or slavery.
  • Learn the Hebrew word behind the translation “fruitful” (Ex 1:7) and search for every occurrence of that word in the Old Testament. Search for every use of that word, or for just particular forms or tenses of that word.
  • View artwork that portrays the Israelites enslaved in Egypt.
  • Get a word-by-word grammatical analysis of every form and part of speech.
  • Learn that, outside of Exodus 1, this very Pharaoh is referenced 8 more times in Exodus, 3 times in Acts, and 2 times in Hebrews.
  • View sentence diagrams of the entire chapter.

I could go on. I can quickly find photos of Egypt and the pyramids. I can highlight the text and create my own notes on it. I can find an infographic with the birth order of Jacob’s 12 sons. I can make a list of every time a Pharaoh speaks in the Bible, and I can order the list based on what kinds of people the Pharaohs speak to. I can generate a list of quotes or sermon illustrations for the topics within the passage. I can completely customize a reading plan for the Bible or any book in my library.

Recommendation

Where Logos shines most brightly is in its power to search resources and give historical background. Before studying Mark 13:1-37 with Logos, I had never seen Jerusalem’s temple mount from the Mount of Olives. At a few clicks, I could see breathtaking photos from multiple angles, and all I could say was, “Wow.”

Here is incredible power. The only limit to what I can seek or find is my imagination.

If you would like unbelievable access to oodles of historical research and search capacity, I am happy to recommend Logos to you. With this link, or the coupon code KNOWABLE6, you can get 10% off.

Next week, I’ll consider further how well Logos supports the steps of observation, interpretation, and application.

Disclaimer: If you buy Logos with the code or links above, this blog will receive a commission. Thanks for supporting this work so we can help ordinary people learn to study the Bible!

Two Concerns About Gospel-Centered Materials

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Over the last ten years or so, we have seen an explosion in books, sermons, and teaching materials focused on the gospel of Jesus Christ. What a glorious, precious development!

The Blessings of Gospel-Centered Resources

Giovanna Orlando (2010), public domain

Giovanna Orlando (2010), public domain

These publishers, writers, and speakers focus on the central story of the Bible: Jesus’s life, death, and resurrection. Jesus himself taught that all the Scriptures pointed to him (Luke 24:27).

Instead of extracting broad, moral lessons from the Bible, these authors and speakers connect the passage, book, or character to Jesus. They look for themes within the text which anticipate or flow out of Jesus’s saving work. Further, they show how the gospel is essential to our growth in Christian faith and obedience.

As a result, we have seen the adjectives gospel-centered, gospel-driven, and gospel-powered (and others) used in relation to parenting, work, marriage, productivity, and many other aspects of the Christian life. Like many others, I have been strengthened in my faith and walk with God through books which fall under this umbrella.

I thank God for this abundance of helpful resources. And I am grateful for the writers, publishers, speakers, and organizations that loudly and joyfully proclaim the central importance of the gospel of Jesus.

Two Cautions

We should use all of God’s gifts appropriately. Oranges are great for your health, but your body would object if you ate only oranges. In the same way, I have two concerns about using only gospel-centered resources in our churches.

1. Creating unhealthy dependence

As Christians, our central written resource is the Bible. And most gospel-centered writers love the Bible.

But when a writer is eager to connect his topic to the gospel, he may focus on Bible stories, characters, or themes and not the Bible text itself. His readers will see evidence of Bible study but may not learn to study the Bible themselves.

Making disciples demands both teaching and equipping. If our training materials never pass along Bible study skills, the next generation will be hungry on the dock instead of baiting hooks in the boat (and showing others to do the same).

Books and curricula that show gospel connections without instruction in how to find these connections can create an unhealthy dependence. Younger Christians especially may develop a reliance on materials which, while terrific, are not the word of God.

2. Missing the Trees for the Forest

Don’t miss the forest for the trees! This warning lifts our eyes from the details to the bigger picture. But the details are still important! How can we know the forest if we don’t examine the trees?

When we’re over-eager to connect a passage to the Bible’s large, gospel story, we miss some of God’s purpose in that passage. We need to give each part of the Bible its due. Consider two illustrations.

Do you know the story of the creation and fall, or do you know Genesis 1–3? To explore the difference, ponder this: What was the name of the person who first ate the forbidden fruit? Those who know only the bigger story might say “Eve.” But those with eyes on the text will say “the woman.” Eve wasn’t named until after the fall and the curse (Genesis 3:20). Names are crucial in the Bible, so we gloss over an important detail if we call her Eve (mother of the living) throughout the story.

For another example, consider Genesis 22, when God commands Abraham to sacrifice Isaac. Those on the lookout for gospel nuggets might rush to note how Abraham’s faith and willingness to sacrifice his son teaches about God’s willingness to do the same. But a closer reading reveals a different angle. God calls Isaac Abraham’s “one and only son” three times in this chapter. But Isaac wasn’t Abraham’s only son! (Don’t forget Ishmael!) This doesn’t make God a liar, of course, but points to the covenant promise. God promised Abraham blessings specifically through Isaac (Genesis 17:21), and God reaffirms this in Genesis 22:15–18 after Isaac’s life is spared. By grace, Abraham trusted God and knew that if Isaac died God would restore his life (Hebrews 11:17–19). This story is more about promise and resurrection than sacrifice and death.

The process of correlation involves understanding Bible passages as part of a single whole. (Check out our posts on healthy correlation.) When handling God’s word correctly, we should study the passage at hand, draw out the main points, and connect those main points to other passages and themes of the Bible.

Though all the Bible points to Jesus, the connections are not always obvious. When we smooth over the details and nuances of individual passages, we miss much of God’s instruction for us.

Conclusion

Resources that explain and trumpet the gospel of Jesus Christ are a great blessing to the church. Embrace these works, but cling to the Bible above them all. If we want to create a Bible study culture in our churches, we cannot use gospel-centered materials by themselves.

 

Thanks to Peter for his help planning this post.

Boost Your Bible Study by Memorizing

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Quick—what’s 8\times 12? What’s the capital of Honduras? Did you answer without pulling out your phone?

You’ve probably memorized heaps of facts, numbers, and words in your life. Have you spent time memorizing the Bible? It’s an invaluable type of Bible intake, but it can be confusing to those who are new to the Christian faith or unfamiliar with the practice. Why should we memorize when we (in the West) have such easy access to the Bible? Can’t we just look up the passage in our favorite book or app?

Why to Memorize

Russ Allison Loar (2009), Creative Commons License

Russ Allison Loar (2009), Creative Commons License

We memorize Bible passages to help us resist temptation (Ps 119:11; Matt 4:1–11). Bible memorization is one way to let the word of Christ dwell richly within us (Col 3:16). As we commit passages to memory, we equip ourselves to share the Word of God with those who are discouraged, suffering, or outside the faith. Jon Bloom at Desiring God says that memorizing large chunks of Scripture will be one of the best investments of your life.

Bible memorization can also be an aid in Bible study. You need not memorize every passage you plan to study. But when you memorize a chapter or book of the Bible, you head into the mine equipped with extra tools to bring out piles of gold.

Memorizing and Observation

When we begin to study a passage of Scripture, our greatest need is exposure to the text. We need to read it repeatedly both to get a good book overview and to jump-start observation. Nothing beats memorizing when it comes to repeated readings! Most memory systems build their structure on the foundation of regular repetition.

As you internalize the passage, you will naturally observe important features of the text. You’ll see the repeated words and the titles/names of characters. You’ll notice the author’s transitions between sections. You will have a better sense of the mood of the text and you will be able to pick up on the comparisons and contrasts the author employs.

Memorizing will also help you identify structure. Several years ago, I spent some time trying to memorize the book of 1 Peter. I had studied the book before, but it wasn’t until I tried to commit it to memory that I noticed the repeated theme of submission and suffering for the sake of love. I noticed the phrase “in the same way” in 1 Pet 3:1 and 1 Pet 3:7. This meant that the submission and love discussed in chapter 3 was introduced earlier. In chapter 2 I saw the command to submit to God-ordained authority (1 Pet 2:13–14), the call for servants to submit to their masters (1 Pet 2:18), and the example of Jesus submitting and suffering for his people (1 Pet 2:21–25). (This theme also shows up later in the book: see 1 Pet 3:14–18; 4:1–3, 12–19; 5:1, 5, 6, 10.) Perhaps I should have picked up on all of this earlier, but it wasn’t clear to me until I started my memory work.

Memorizing and Correlation

Finally, you will see the benefits of memorization when connecting passages of Scripture. (We call this process correlation.) By memorizing a portion of the Bible, you add it to the quick-access part of your brain. So when you are studying a different passage, your memorized verses stand at the ready to help and fill out meaning. If you’ve already done the hard work of understanding the (memorized) passage in its context, you are ready to connect the ideas between passages.

I commend the practice of Bible memorization to you. Through it, you just may gain insight on a book or passage that you wouldn’t get otherwise.

3 Tips for Healthy Correlation, Part 2

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Yesterday, I gave the first tip for healthy correlation. Here are the last two.

2. Don’t just harmonize; rather illuminateilluminate

In former generations, it was all the rage in Bible circles to harmonize parallel passages. A teacher would take a story like the feeding of the 5,000 in Matthew 14, Mark 6, Luke 9, and John 6, and he’d “re-write” the story using details from all four accounts. Then he’d preach or comment on the harmonized text, and not on any one of the original texts.

If you like old commentaries, you know what I mean. John Calvin didn’t write any commentaries on Matthew, Mark, or Luke. He just wrote one commentary on the “Harmony of the Gospels” and another one on John.

Unfortunately, this approach misses the fact that Matthew, Mark, Luke, and John all had different points to make, even when recounting the same event. This goes for Samuel, Kings and Chronicles as well. And Kings and Isaiah. And Leviticus and Deuteronomy, for that matter (with respect to laws, not events).

Here’s what’s good, though: sometimes other passages can help to illuminate the passage under study. For example, Genesis 15:7-21 doesn’t make a lot of sense to modern readers without help from Jeremiah 34:18-20. Ancient readers were familiar with the ritual; we are not.

3. Don’t connect words; connect ideas

Word studies are even more popular than donuts and coffee when it comes to Bible study. With the advent of internet search engines it’s easier than ever to look up every instance of a particular word or phrase and string them together.

The problem is that a word’s meaning isn’t in the word itself but in its use in the sentence. For example, what does the word “mean” mean? Does it have to do with defining something? Or is it a person with a bad temper? Or is it the average of a set of numbers? Or a lack of some sort? Or is it just hip slang for “great,” as in “she cooks a mean casserole.”

We can know the answer only when we see the word in context.

I just Googled the phrase “run for the border.” In the top 7 hits I got a seedy hotel, a marathon, a 3.5-mile race, a “Mexican” fast-food restaurant, a hedgehog in a sweater, a country music album, and a book about immigration control. Now if I did a “word study” that combined all these uses into one unified meaning, I could probably make some big bucks off it.

Word-connections can be very helpful when it comes to people or place names (for example, if you’re reading Philippians, you might search for “Philippi” to get more background on it from Acts). But for general vocabulary? Not so good.

Here’s a better way forward. Study each passage in context and grasp its main point. Then look for other passages that address a similar topic or idea. Then connect them to get a full picture of the idea.

As you correlate, correlate well. And build your understanding of God’s Knowable Word. As you do, you’ll grow closer to the Lord himself, day after day after day, world without end, amen.

3 Tips for Healthy Correlation, Part 1

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Correlation is the process of connecting Bible passages into a systematic theology or worldview.  Correlation could also be described as topical (some might say “deductive”) Bible study.

surfingCorrelation is not the same thing as cross-referencing.  Cross-referencing is what we do when we surf the Bible as though it were YouTube.  We read one passage, which makes us think of another one, which makes us think of another one, which makes us think of another one, which makes us think of another one, world without end, amen.

Unfortunately, cross-referencing rarely produces much insight into any of the texts.  It certainly takes a lot of time, which produces some satisfaction.  But it doesn’t help us to know God.  It’s like speed-dating, giving the impression of activity without much intimacy.

How do we correlate effectively while avoiding the dangers of unhelpful cross-referencing?

1.  Don’t correlate too soon; understand each passage first

When I study the Bible, and I feel stuck (the meaning isn’t coming to me as quickly or intuitively as I’d prefer), it’s easy to stare at that center column in my Bible and start flipping.  But I’m in danger of making an unhelpful connection.

When I feel stuck, the answer is usually to go back and observe better.  Or to think of a few more questions.  By all means, I should have a guess at the main point before I attempt any connections to other passages.

For example, one of my study Bibles has a cross-reference on Luke 2:1 that takes me to Matthew 24:14.  So there’s a connection between “the entire Roman world” in Luke 2:1, NIV and “this gospel will be preached in the whole world” in Matt 24:14, NIV.  Perhaps that means that Matthew is talking only of Rome?  Or is Luke showing us how Jesus paves the way for the kingdom to expand?

None of these questions are necessarily bad or incorrect, but they will take us away from what Matthew and Luke want to communicate.  Let’s not get distracted.

Stay tuned tomorrow for the other two tips.

Correlation: Understanding the Whole Bible

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The Bible consists of 66 different books, written by dozens of people across millennia.

The Bible is one book, written by one author (God the Holy Spirit), conceived in eternity and executed in history.

Both statements are true.  In the Bible, unity and diversity co-exist, just like in the Trinity and in the Church.  So we must be fair to both.

When we talk about OIA Bible study (Observation, Interpretation, Application), we focus primarily on the diversity of Scripture.  Each author of each passage has a unique point to make.  We read each text in its context to figure out its main point, connect it to Jesus, and draw applications for today.  We’ll get something different out of each passage.  Different cultures and different generations will draw different applications from the same main points.  That’s okay; in fact it’s beautiful when we see God’s Knowable Word connecting with any person in any culture at any time.

putting_it_all_togetherIt’s important, however, not to neglect the unity of the Scripture.  God the Holy Spirit spoke through each of those different authors.  He strategically unravelled the stories and the laws and the poems and the letters in just the right way to reveal the Lord Jesus to the world.

After studying a passage of Scripture, it’s important that we connect what we learned to the rest of Scripture.  We call this process Correlation.

For example, Luke 2 teaches about God’s plan to rescue the lowly and rule them graciously through the birth of his Son.  But it’s not the only passage that speaks of his rescue or rule.  It’s not the only passage that speaks of Jesus’ humanity.  In fact, if we treat Luke 2 as though it has the whole truth about Jesus’ embodiment, we’ll come away with a pretty thin perspective.

We’d miss the fact that God wants to be with us (Matt 1:21-23).  We’d miss out on the beautiful imagery of God’s residence in the temple: God’s altar, light, water, bread, incense, and private chamber (Exodus 25-40).  We’d miss the point that Jesus’ humble birth prepares him for his gruesome death (John 12:27).  We’d think that imaging him simply means going to be where people are; we’d miss the corresponding need to call them away from what they’re doing (Mark 1:16-20).

Stephen understood Correlation when he spoke to the Jewish rulers in Acts 7.  He didn’t focus on a single Bible passage, but he connected them all together to show how the religious have always rejected the godly.

The author of Hebrews understood Correlation when he wrote of the intricate connections between priest, temple, and sacrifice – and how the whole system finds its fulfillment in Jesus.

John understood Correlation when he wrote his climactic book of signs (we call it Revelation).  He pulled together all the imagery of the Bible into one dense letter written to encourage persecuted believers in the Roman province of Asia.  John was so skilled at smooth Correlation that many people miss it today.  We tend to read Revelation with internet newspapers as our reference guides, and not in light of the other 65 books of the Bible, as John intended (Rev 1:1-3).

In short, Correlation is the process of constructing a systematic theology from the Scripture.  We shouldn’t pit one passage against another.  Rather, we work to understand how they fit together.  As we do so, we get to know the Lord who made himself known in the Scripture.