Helping ordinary people learn to study the Bible
I appreciate Daniel Timmer’s summary of the message of Zephaniah in his piece “Why We Need Zephaniah.” He boils it down to three aspects:
This brief Old Testament book packs quite a punch, exhibiting to goods new God’s grace in vibrant color.
Perhaps you’ve heard about the fruit of the Spirit. You may have learned about them or taught them at Vacation Bible School, and you might even know a catchy song that helps you remember what comes after love, joy, and peace.
Many people know that the famous fruit of the Spirit come from the book of Galatians. But we rarely connect these Christian qualities to the message of Paul’s letter. Why was this list written to these specific Christians?
Context matters. Every word in the Bible was written in a historical moment and for a purpose. When we learn to read the Bible and honor the way it was written in time, we’ll see that some of its most familiar, musical verses have more depth than we have thought.
Paul lists the fruit of the Spirit in Galatians 5:22-23.
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. (Gal 5:22-23)
The larger section in most Bibles is Galatians 5:16–26. Paul urges the Galatians to “walk by the Spirit” so that they “will not gratify the desires of the flesh” (Gal 5:16). He describes how the desires of the flesh and the desires of the Spirit are opposed to each other. Immediately before the fruit of the Spirit, Paul lists “the works of the flesh,” which are “evident.”
Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (Gal 5:19-21)
We clearly must not take these sins lightly!
Then Galatians 5:22 contrasts these obvious works of the flesh with the fruit of the Spirit. When the Spirit is present—when a person is “led by the Spirit” (Gal 5:18), “live[s] by the Spirit,” and “keep[s] in step with the Spirit” (Gal 5:25)—these fruit sprout forth in a similarly obvious way.
This list of the fruit of the Spirit comes not only in a specific paragraph, but toward the end of a specific letter. How does this fit in with Paul’s train of thought?
Some of those in Galatia were deserting Christ, turning toward a different gospel (Gal 1:6). Paul insists that his gospel is from Jesus himself (Gal 1:11) and then writes about his own reception of the gospel and how he responded.
In Galatians 2:15–21, Paul writes the content of this gospel, nicely summarized in verse 16: “…a person is not justified by works of the law but through faith in Jesus Christ.” This faith brought with it the Holy Spirit, and since the Galatians began in faith by the Spirit, they must also continue by the Spirit (Gal 3:2-3). This is the “promised” Spirit that is received through faith (Gal 3:14).
God sent his Son “to redeem those who were under the law, so that we might receive adoption as sons” (Gal 4:5). And sons receive the “Spirit of his Son” in their hearts, inclining them to call God “Father” (Gal 4:6).
Before they knew God, the Galatians were “enslaved to those that by nature are not gods” (Gal 4:8). Paul tries to show them the foolishness of turning back “to the weak and worthless elementary principles of the world, whose slaves you want to be once more” (Gal 4:9).
Christ set us free for freedom (Gal 5:1). “Only do not use your freedom as an opportunity for the flesh, but through love serve one another” (Gal 5:13).
By this point we have arrived at the paragraph we examined earlier. But now we can place it in context. Those who have embraced the true gospel have received the promised Spirit by faith. This Spirit leads away from slavery to the works of the flesh and toward freedom—the freedom to serve one another through love.
How do we know we are walking by the Spirit? We show the fruit of the Spirit.
The fruit of the Spirit are not a magical collection of good behaviors or character traits. Rather, they are what the Holy Spirit brings about in those who believe the true gospel—those who have been justified by faith, those who have the Spirit of adoption as sons, those who “belong to Christ Jesus” and “have crucified the flesh with its passions and desires” (Gal 5:24).
Context matters.
(My co-blogger Peter wrote some similar ideas about the fruit of the Spirit more briefly back in June, but I wanted to give this section of Galatians a longer treatment.)
For more examples of why context matters, click here.
Imagine a leaf in autumn pulling free from the branch where it started to grow just seven months before. It tumbles and glides through the air, landing in the river below. Once in the water, the leaf does not choose its destination; the current carries it away.
This leaf is experiencing drift. The whims of water and wind, along with gravity and the shape of the riverbed, take the leaf along to its next resting place.
The author of the book of Hebrews wants us to know that unless we are careful, we will be much like this leaf.
The second chapter of Hebrews opens with a conclusion to an argument.
Therefore we must pay much closer attention to what we have heard, lest we drift away from it. (Hebrews 2:1)
The word “therefore” presses our noses in the words previously written, focusing on “what we have heard.” We have been told that while God spoke to the fathers “by the prophets,” “he has spoken to us by his Son” (Hebrews 1:1-2). The writer, after highlighting the nature and work of the Son, goes on for the rest of the chapter to argue how much “superior to angels” this Son is (Hebrews 1:4).
The fact that Jesus is superior to the angels means that we should pay more attention to his words than theirs. The testimony of the angels “proved to be reliable” and laid the foundation for just retribution for disobedience (Hebrews 2:2), but the testimony of the Son brings a great salvation (Hebrews 2:3).
Side note: The reference to the Mosaic covenant as being delivered by angels seems to be a mixture of Scriptural allusions (Acts 7:53 and Galatians 3:19) and tradition.
The implication of this line of reasoning is clear: Ignore the Son at your own risk! Since “every transgression” under the Mosaic law “received a just retribution,” and since Jesus’s words are worthy of closer obedience (since he is greater than the angels), we shall not escape “if we neglect such a great salvation” (Hebrews 2:2-3). Those who have heard the Son have not just heard the offer of salvation—there is judgment for those who ignore or refuse this offer.
The author wants readers to know this message of the Son can be trusted. He writes that this “great salvation” was “declared at first by the Lord” and also “attested to us by those that heard” (Hebrews 2:3). A first-hand account of Jesus’s teaching was both powerful and persuasive! But the testimony didn’t end there.
The author of Hebrews says that God himself was involved—he “bore witness by signs and wonders and various miracles” (Hebrews 2:4). Like in the days of Moses and Aaron before Pharaoh, God occasionally gives signs and miracles to authenticate the message of his servant.
God also bore witness to the veracity of Jesus’s message “by gifts of the Holy Spirit distributed according to his will” (Hebrews 2:4). After the pouring out of the Spirit at Pentecost, gifts were visible throughout the young church. These also pointed to the great salvation declared by the Lord.
In Hebrews 2:1–4 there is only one command (with one reason). We “must pay much closer attention to what we have heard” (Hebrews 2:1). Given the context, this means we must pay careful attention to God’s message through his Son.
If we don’t focus on this message—this gospel—we will drift away from it. Like the leaf in the water, we will not stay still. When we stop fixing our eyes on the good news of king Jesus, we will get caught up in just about anything else. The cultural currents that flow strongest and closest to our hearts will carry us downstream, away from our great salvation.
In this case, the what of application is easy but the how is more challenging. How exactly do we pay close attention to what we have heard? How do we help those around us pay close attention?
Part of the answer for all of us is recognizing that we are “prone to wander,” as the hymn writer says. Because we are forgetful, we need reminders about what is important and true and vital to our faith.
Within our churches, we must therefore figure out good ways to build friendships and structures that support these reminders. These reminders must happen during weekly worship, but there may be other opportunities that could help us remind each other about what we tend to forget.
I’ve seen a general pattern in “Christ-centered” or “gospel-centered” Bible teaching, that preaching the gospel requires us to always make ourselves and others feel bad for our sin. That the gospel has not been preached unless we get to the conclusion that “We cannot do what this text is saying, but Jesus can and did, so let’s trust him.” I’ve contributed to this tendency in years past, and have come to see how this actually flattens the Scriptures, often using them in a way contrary to their stated intentions.
One key place where this tendency shows up is in studies on the Sermon on the Mount.
Kevin DeYoung has a wonderful piece, excerpted from a recent book, where he debunks — from the text itself — this way of reading Jesus’ most famous sermon.
If we approach the Sermon on the Mount only or mainly as a means by which we see our sinfulness, we’ve not taken the sermon on its own terms… We’ve turned the Sermon on the Mount into a giant spanking spoon—good for making you squeal in pain, but not a welcome instrument or a way of life. The Great Commission, then, becomes a summons to teach the nations everything Jesus has said—which, of course, they cannot do, and he doesn’t expect them to observe.
DeYoung then observes four ways in which the text points us “away from thinking Jesus means to give us an impossible discipleship plan.”
DeYoung observes the text carefully, following the sermon’s own logic, to free us from unnecessary guilt to walk in the joy of allegiance to the Lord Jesus. I highly commend his article to you.
This is not a post about connecting the interpretation of a Bible passage to Jesus. I won’t dwell on considering the work of Christ when applying the truth of Scripture. By God’s grace, you should do both of these things. Today I want to stress the importance of the gospel as it relates to the Bible study process.
At Knowable Word, we’re big fans of the Observation-Interpretation-Application (OIA) Bible study method. It is our goal to help ordinary people learn to study the Bible. We advocate for steps that help you find the author’s main point, connect it to Jesus, and apply that truth to all the musty crawlspaces of your life. Our suggestions are not perfect, but we believe these are sound principles that help us to know God better through his son Jesus.
But what if you forget? How do you react if you jump too quickly to interpretation and don’t spend enough time in careful observation? What happens when you get excited about a pet application and miss the main point? What should you do when you mishandle God’s word?
On the other hand, suppose you follow all of our suggestions to the letter. How do you feel about your personal Bible study then? How does God think about it? Or maybe the Bible study group you are leading had a wonderful meeting—do you carry yourself as though you got a heavenly promotion?
The good news of Jesus Christ is not just information that brings us into a relationship with God; we need to know and act on this news in every moment of our Christian lives. Neither is the gospel merely the dessert cart wheeled out at the conclusion of the Bible study meal. We need the gospel from soup to nuts and back into the kitchen.
We tend to hear this exhortation about remembering the gospel and think immediately of our moral behaviors—our successes or failures in the realms of pride, anger, lust, jealousy, and the like. But we need reminders about God’s love, Jesus’s work, and our new identities throughout our lives, and we need to connect these truths to our every endeavor, including studying the Bible.
So as you study the Bible yourself or with a group of other people, here are some ways to remember the gospel.
“How’s your spiritual life?”
When most Christians are asked that question, their minds turn toward spiritual disciplines. They reflect on the previous week or month and how regularly they prayed, read the Bible, and so on. These activities have become the measure for many of vibrant Christian faith.
Still, many of us know people who are rigid about these disciplines but lack love and grace in their relationships with others. These regular practices don’t automatically produce the fruit of the Spirit.
And yet, throughout the years, those who follow Jesus have been greatly helped by spiritual disciplines. The goal of these habits should be to stir up our affections for God, to help us regularly confess and repent of our sins, to rehearse our dependence on God’s grace, and to propel us toward loving our neighbors.
There’s a lot to unpack in that previous sentence! That takes time and instruction, and often when people come into the church they only hear a poor distillation: “Read your Bible and pray every day.”
When it comes to our motivations, humans are drawn more naturally to law than to grace, because we can measure ourselves against a regulation. Well, I only read the Bible four times this week, so my spiritual life must be mediocre.
Some discipleship endeavors reinforce this posture. If we check our boxes each week, we’re growing; if we fall under a certain threshold, we’re stagnant or in spiritual danger.
The gospel of Jesus can make box-checkers uncomfortable. For those who confess Christ, repent of their sins, and trust him alone, the good news should be repeated as often as possible. We are children of the Most High God. He loves us so completely that nothing we ever do can increase or decrease that love.
For the purposes of this particular website, let’s state in terms of Scripture. God does not love us any more when we read the Bible, and he does not love us any less when we don’t.
Please understand, I am not trying to convince you to read the Bible less often! But I want our motivations to be founded on the very Scriptures we study. As I wrote at the beginning of this year, the Bible points us to God’s word much more often with enticement than with scare tactics.
Christian, do you know how good the word of the Lord is?
The law of the Lord is perfect,
reviving the soul;
the testimony of the Lord is sure,
making wise the simple;
the precepts of the Lord are right,
rejoicing the heart;
the commandment of the Lord is pure,
enlightening the eyes;
the fear of the Lord is clean,
enduring forever;
the rules of the Lord are true,
and righteous altogether.
More to be desired are they than gold,
even much fine gold;
sweeter also than honey
and drippings of the honeycomb.
Moreover, by them is your servant warned;
in keeping them there is great reward. (Psalm 19:7–11)
A Christian disconnected from or uninterested in the Bible is a contradiction. But we are not disobeying God if we do not read the Bible every day. (Our weeks are more similar to each other than our days are, and there are a variety of ways to take in the Bible.)
Over the last several years, my family has developed a simple, delightful practice when we go away for vacation. We take long walks together after dinner. We set out as a family to enjoy each other, the weather, and the scenery. It’s now a favorite activity for each one of us.
Do we have to take a walk every evening? Nope. If it’s raining, or very late, or if someone isn’t feeling well, we might skip it, shorten it, or move the time around. But as late afternoon arrives and we start making dinner, we usually talk about where we’ll walk that night.
The walk requires time, energy, and effort, but we love it. Even when we follow the same route on multiple days, we arrive back at the apartment refreshed and happy.
Believers, we don’t have to read the Bible every day. But God has generously provided his word to nourish and bless us. Do you want to be nourished? Do you want to be blessed?
I’ve already shown you some of my observation and interpretation of Song of Songs 2:8-3:5, which led me to the following as the poet’s main point: A couple’s purpose in pursuing a romantic relationship ought to be the movement from separated togetherness to the mutual possession of marriage. Now it’s time to connect this main point to the gospel of Jesus Christ so I can apply it to today.
I try to avoid following my imagination from any old detail in the text to the message about Jesus. Instead, an important discipline to develop is to reflect on how the main point of the passage directs us to the gospel. In the case of the Song of Songs, I do not want to ignore or bypass a literal reference of the text to human relationships. But I also can’t avoid the fact that the Bible clearly describes how human relationships are meant to be pictures of God’s relationship with his people (e.g. Hos 1-3, Eph 5:22-33).
Therefore, the clear and selfless direction of a godly romance (toward the mutual possession of marriage) ought to be a signpost pointing the way to Jesus’ clear and selfless pursuit of his bride, the church. When Jesus invites people into a relationship with him, he’s not messing with them from selfish motives, but he’s wooing them into a covenant of mutual possession. He became a man and died to overcome our separation from him, so we can now be his forever. Because of his pursuit, through death and resurrection, the chief promise of God’s covenant is now fulfilled; the Song’s “my beloved is mine and I am his” becomes our “he is our God and we are his people.”
Now that we’ve considered the main point through the lens of the gospel, how will I apply it today? Application is always tricky because it depends so much on context. And my context — situation, circumstances — differs from yours.
But here’s what has struck me as I’ve studied this text: I’m mostly impacted by it personally in the outward heart and outward hands boxes on the application matrix. In particular, I have an opportunity show my children the problems with the world’s way of mating, and to show them the delightful glory of God’s plans for his people. I want to dig into this passage with my children to show them how delightful God’s plan for mating is. I want to expose the failure of the world to find true delight in exchange for cheap counterfeits (hooking up, one-night stands, etc.). I want to draw the connection between how we mate as Christians, and what that tells the world about Christ’s love for his people.
In particular, we don’t date people just to feel close to them or to have fun being together. We date in order to purse a clear and selfless direction toward marriage. That is, the purpose of dating (or whatever we want to call it) is to discover whether marriage is a good idea.
And we can navigate the ups and downs and awkwardness of human romance because we stand fast in the reality that Christ is ours and we are his. He will never let us down, reject us, or break up with those who trust him.
The book of Job is about more than suffering; it’s about how to fear God through suffering. Let’s see how this main point plays out in the debates between Job and his three friends.
CALI (2011), Creative Commons
At the end of Job 2, Eliphaz, Bildad, and Zophar enter stage left. The play unfolds as each man gives a long speech, and Job responds to each with a speech of his own.
The third cycle gets cut short, and Zophar never gets his third moment of fame.
I won’t list the main points speech-by-speech; I encourage you to marinate in the poetry and discover the main ideas for yourself. But I want to highlight the main threads that amaze me.
Eliphaz is sensitive, Bildad is logical, and Zophar is hot-headed. Their personalities clearly vary, but they are still cut from the same strip of papyrus. They have one Ace in their collective hole, and they’re not afraid to use it every which way they can.
Good things happen to good people, and bad things happen to bad people. God is holy, righteous, and good, and he will not allow his cosmic order to be upset by some self-righteous upstart like Job. On the last day, our good deeds will be weighed against our bad deeds, and God will treat us as our actions deserve. There is a place for the wicked, one filled with loneliness, despair, and terror. But it is not possible for bad things to happen to good people. And consequently, it will never be possible for God to find a way to justify the wicked.
Job begins with this same worldview, and Eliphaz begins the cycle by gently reminding him of what he already knows (Job 4:2-5). In fact, Eliphaz claims, this system of belief is what it means to fear God. And such fear of God should be Job’s confidence (Job 4:6).
Eliphaz will not be so gentle by the time he’s done with Job. He’ll accuse Job of having no true fear of God (Job 22:4), but of bereaving others, withholding generosity, and crushing the helpless (Job 22:5-11).
These three friends exhaust their arguments and end up in the same place where they began (compare Job 25:4 with Job 4:17). There are different angles on the same principles, but there is no development of their thought. Perhaps that’s why Zophar has nothing to add in the third cycle. Their tone may change as they go, but their belief does not.
Job, however, goes through a radical transformation. He begins in the same place as his friends (Job 4:2-5), but he will not stay there. He knows he is innocent, and yet he’s suffering terribly. This blows up everything he thought he knew about God. Notice how his thought progresses through his eight speeches:
Though the friends end up in the same place they begin, Job does not. He has completely changed his mind.
The main difference between Job and his friends is not that Job suffers and they do not. Nor is it that Job understands suffering in a way they do not. The main difference is that Job fears God and they do not.
While Job’s suffering provides the raw material for their debate, the heart of their conflict is over what it means to fear God (Job 4:6, 6:14, 13:11-16, 15:4, 22:4, 23:14-17, etc.). The message of this book is not so much about how to deal with suffering as about how to fear God, even through suffering.
Without the fear of God, one must hold to a religious system of cosmic karma, where we’re good with God as long as we try to be good people. But the true fear of God acknowledges the possibility – no, the necessity – of innocent, substitutionary suffering. If a really, really good person can suffer terrible things, then maybe, just maybe, the wicked can somehow be justified and made right with God.
But it all hangs on both a Redeemer who lives and a tenacious hope of resurrection.
You’ve led a bad Bible study and tried to learn from the mistakes you’ve made. What comes next?
Well, usually there’s another study to lead! As you prepare for that meeting you have an opportunity to avoid the problems that turned your last meeting sour.
Coming out of a recent bad experience, it’s easy to approach your next Bible study meeting with an unanchored heart. On the one hand, you might take this as an opportunity to prove yourself, to show the last meeting was an aberration. On the other hand, you might limp into the meeting, wounded and wearing failure on your sleeve.
There’s a better way. The gospel of Jesus keeps you from both extremes. When you know the love of God deep in your bones, you don’t have anything to prove. An outstanding Bible study this time around doesn’t earn you any points with God. The gospel also reminds you that Jesus came for sinners. Your mistakes are not a surprise to God; the price has already been paid. That penance you are trying to complete by wallowing in your sin is unnecessary.
Hear this loud and clear: You cannot lead well enough for God to love you any more. And you cannot lead poorly enough for God to love you any less.
You are God’s precious child, adopted and perfectly loved. This should give you confidence to face your next Bible study with hope and excitement, knowing that God is at work in you and in your friends as you read and discuss his Word.
In my previous post, I suggested there might be valuable lessons to learn from that bad Bible study meeting. As you think toward your next meeting, now is the time to turn those lessons into actions.
If your bad meeting was a result of leader error, make sure you budget extra preparation time. Be sure to study the text carefully and ask God to change you through his Word. Approach your group with humility, knowing that even though you’ve studied the passage more than others, you might still have a lot to learn. Take the necessary time to write out good questions, leading your friends through the text to the main point (as you understand it).
If your last Bible study flopped because of conflict in the group, be sure to have any necessary conversations (no matter how uncomfortable) before the group meets next. As much as it depends on you, make sure the air is clear. You might also prayerfully consider where difficult questions or sharp opinions might arise during the upcoming study and develop a plan for handling touchy situations.
My first post in this series was all about prayer, so this might sound redundant. But, like Paul (Phil 3:1), I don’t mind repeating myself.
The whole process of leading a small group Bible study should be submerged in prayer from start to finish. Pray as you study the Bible on your own. Pray as you write your leader’s notes and your study questions. Pray as you drive to the meeting! Pray after the meeting ends.
No effective Bible study leader will neglect this essential part of the ministry.
When my math students ask for advice about studying for exams, I tell them to talk to someone about the problems they’re completing. I think there’s something in the brain that snaps into place when we speak out loud what we had previously only been thinking.
In the same way, I’d encourage every Bible study leader to talk through the goals of their upcoming meeting with a friend. Describe the main point of the passage and how you plan to help your group make the connections. Explain the applications you’ve made personally and the reasons behind the specific application questions you’ve planned.
That Bible study you led? We don’t need to pretend it was good. But the God who brings life from death may have something important for you in it.
By praying, learning, and preparing for the next Bible study meeting, you can make the most of that experience you’d rather forget.
This week I return to my study of Exodus. Yahweh has demolished the house of slavery by training Moses as a qualified mediator, and by leading his people into a frightful deliverance. We now enter Act II of Exodus, where God prepares to rebuild by first inspecting what he’s got to work with.
Most repeated words: Lord (33 times), Moses (25x), people (23), say/said (23), Israel (16), day (14), gather (11), grumble (10), morning (10), out (10), there (10), water (10), when (10).
The length of each episode strikes me:
These 3 episodes are all about God’s provision for the people, but the unbalanced length of the central section leads me to think that one warrants more attention.
I see a significant progression through the episodes, marked by contrast:
Another contrast shows a similar regression:
One more thing really strikes me. In Ex 3:15, God told Moses, “I am Yahweh your God.” He promised the same to the Israelites in Ex 6:7. But other than that, we’ve had many repetitions of the shortened phrase “I am Yahweh” (Ex 6:2, 6:6, 6:8, 6:29, 7:5, etc. – 11 times). Now, after their frightening deliverance, he is no long simply “Yahweh” but “Yahweh your God” (Ex 15:26, 16:12), even “Yahweh your healer” (Ex 15:26). The relationship is now in place.
Xander Matthew (2014), Creative Commons
Some possible questions:
My answers (numbers correspond to the questions):
Train of thought:
Main point: Yahweh must give his law to expose how completely distrustful, disobedient—and thereby undeserving—his people are of his fatherly care.
Connection to Christ: In no way did Jesus lower God’s standards (Matt 5;17-20, 48; 6:1, etc.). Grace doesn’t oppose law but elevates it, because only those who have been crushed by a standard of perfection will turn from themselves to trust and obey the savior of the world. And since the law has no power to save (Gal 2:16), Christ broke its curse for our sake (Gal 3:13-14), by being struck with the rod of fury and spewing the water of life for the world (1 Cor 10:4).
I love hearing and meditating on God as my provider and healer. But when he fails to heal or provide on my time-table, I must remember his fatherly love and discipline (Prov 3:11-12). He tests us to expose what’s going on in our hearts; his righteous law is the greatest test. I must not resent his good law or his impossible standards. Instead, I can cling more closely to Christ, my righteousness.
As I shepherd others, I need never apologize for God’s law, especially it produces an ugly mess in someone’s life. And though the pain of life provides a good opportunity to empathize and show care, it also provides an opportunity to help people see what’s going on in their hearts. That’s okay, and it makes Christ shine all the more brightly.
Click here to see what I’m doing with this sample Bible study and why I’m doing it.
