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Two Ways to Outline a Bible Passage

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mkorsakov (2014), Creative Commons

mkorsakov (2014), Creative Commons

There must be high demand for Bible outlines, since they show up everywhere. Almost every study Bible outlines each book. Almost every commentary has a central outline. Most sermons and study guides outline their passages. And most introductory essays on books of the Bible share a few key topics: date, author, audience, key themes, and—you guessed it—outline.

We generate and consume Bible outlines in massive quantities, but have you ever considered what goes into creating an outline? How do you know if the outline is accurate or not? And what makes some outlines better or worse than others, at least for specific purposes?

Let’s assume you’re already convinced it’s worth your time to pay attention to structure. (If you need more convincing, see how structure shapes the meaning of a passage and 10 reasons why we should take note of structure.) How does that structure translate into a formal outline? What should you look for in an outline? Why are some outlines of the same text so different from one another?

Outline #1: Observational

The first way to make an outline is to summarize what the passage says. This type of outline takes the bare facts of a passage and puts them in order.

For example, here is part of an outline of Job from the Gospel Transformation Bible:

III. The Intervention of Eliphaz (Job 4:1-5:27)
IV. Job’s First Response to Eliphaz (Job 6:1-7:21)
V. The Intervention of Bildad (Job 8:1-22)
VI. Job’s First Response to Bildad (Job 9:1-10:22)
VII. The Intervention of Zophar (Job 11:1-20)
VIII. Job’s First Response to Zophar (Job 12:1-14:22)

This outline contains some important observations. Job’s speeches alternate with those of his 3 friends, who each speak in turn. If you continue through the outline, you’ll see that Eliphaz and Bildad each speak three times, and Zophar speaks only twice. But Job has a response to each one of their speeches.

This outline gives you a straightforward, clear grasp of the text’s structure. Similarly observational outlines for other books of the Bible might go like this:

Luke:
I. Jesus’ Birth (Luke 1-2)
II. Jesus’ Galilean Ministry (Luke 3-9)
III. Jesus on the Way to Jerusalem (Luke 9-19)
IV. Jesus in Jerusalem (Luke 19-21)
V. Jesus’ Suffering and Death (Luke 22-23)
VI. Jesus’ Resurrection (Luke 24)

Proverbs:
I. Introduction (Prov 1-9)
II. Proverbs of Solomon (Prov 10:1-22:16)
III. Sayings of the Wise (Prov 22:17-24:34)
IV. Hezekiah’s Collection (Prov 25-29)
V. Proverbs of Agur (Prov 30)
VI. Proverbs of King Lemuel (Prov 31:1-9)
VII. The Virtuous Woman (Prov 31:10-31)

These outlines tell you exactly what happens in the text, and they’re great for helping you get your bearings in a book. But they don’t say much more than the foundational what.

Outline #2: Interpretive

The second way to make an outline is to describe what the passage means. This type of outline takes the main points of a passage and shows their logical flow.

For example, here is part of an outline of Job (same section as above) from the ESV Study Bible:

B. The friends and Job: can Job be right before God? (Job 4:1–25:6)

1. First cycle (Job 4:1–14:22)

a. Eliphaz: can mortal man be in the right before God? (Job 4:1–5:27)
b. Job: life is futile (Job 6:1–7:21)
c. Bildad: the wisdom of the sages (Job 8:1–22)
d. Job: how can a mortal be just before God? (Job 9:1–10:22)
e. Zophar: repent (Job 11:1–20)
f. Job: a challenge to the “wisdom” of his friends (Job 12:1–14:22)

This outline goes beyond bare observation and shows the flow of ideas from one speech to the next. The chief benefit of such an outline is that it gives you not only the what but also the why. It focuses not only on summaries but also on main points (do you know the difference?). The chief weakness of such an outline is that it’s more likely to be mistaken or even off-center, since it’s not as clearly based on the surface of the text.

Different Outlines for Different Uses

In some cases, the observational outline will be more useful. Such cases include the first pass through a book overview, a detailed review to confirm the validity of an interpretive outline, or a quick compass check to find your place in a book (I’m slogging through Isaiah 25 and need to be reminded of the larger sections).

In other cases, the interpretive outline will be more useful. Such cases include teaching or preaching, concisely organizing the main points or train of thought, or moving toward application.

Let’s say you’re studying Mark 15:1-20 to teach to others. You might begin your own study with a simple observational outline:

  1. Jews deliver Jesus to Pilate (Mk 15:1-5)
  2. Pilate delivers Jesus to be crucified (Mk 15:6-15)
  3. Soldiers mock Jesus (Mk 15:16-20)

But I hope you don’t teach the passage that way. That outline doesn’t help anyone to understand why Mark wrote these things. Something like this will be more useful for teaching:

  1. Don’t mistake this King’s identity (Mk 15:1-5)
  2. Don’t miss this King’s release (Mk 15:6-15)
  3. Don’t abhor this King’s mockery (Mk 15:16-20)

Can you see the difference? Do you see how you can get from one outline to the other? Can you see benefits to each one? Why do you think some outlines are better than others?

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Why It’s Hard to Delegate Responsibility

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Peter Rasmussen (2014), Creative Commons

Peter Rasmussen (2014), Creative Commons

In family life, we call them helicopter parents, because they hover close and swoop in when their wards need rescue. They keep younglings caged and well-padded. They argue over grades with college professors. They sit in on job interviews. They expect daily phone calls and pre-decision consultations.

And these “helicopter parents” run rampant also in Christian ministry. I confess: I am prone to be one of them. But by way of contrast, let me tell a few stories.

Eighteen Months

I know one guy who served the Lord in a previously unreached part of the world. This community tolerated monotheism, and some folks had been influenced by Jewish ideas. But they had never heard of Jesus or his saving work until this man arrived. His ministry got kicked out of its meeting place several times. He made a remarkable number of enemies. He was even abducted and brought before the local judge on charges of anarchy (thankfully, he was acquitted). But he stayed there for a total of 18 months, preaching and making disciples. When God called him elsewhere, he left a thriving church with regular worship services, a reputation for strong teaching, and a group of pastors and elders to shepherd them.

Did you hear that? This guy trained and launched leaders from unbelief, through conversion, and into competent shepherding in 18 months! If someone new came to my Bible study, I might not even let them lead a prayer time in 18 months. I care too much to allow such reckless indiscretion.

On-the-Job Training

Another fellow in my acquaintance focused on itinerant ministry. He gathered a few trainees about him and poured himself into them, while he hit the preaching circuit. I was amazed by his ability to turn absolutely anything into an object lesson. He coached, explained things, served people, and let his apprentices participate and practice. Within a few years, he began booking his apprentices to preach on his behalf.

While I appreciated the multiplying ministry, I also had significant concerns here. A few of these apprentices didn’t yet have a clear Christology (doctrine of Christ). They hadn’t gone to seminary or received any other formal theological training. But this missionary was convinced their syllabus for learning needed a good proportion of teaching to help them progress faster in their training. It was pretty risky and almost created a disaster.

What Holds Us Back

Why is it so hard for me (and perhaps for you) to let people go, to send them out and let them try their hand at ministry? Why do we hover, hang on to responsibility, and pass things off with stalwart reluctance?

Of course, there are many possible answers. But the main reason for me is that I fear failure. It’s the same reason I hated group projects as a student. It’s why I carry burdens I don’t need to carry. It’s why I find it easiest to do something myself.

Can you relate?

  • Do you ever feel like an unskilled apprentice would reflect negatively on your leadership?
  • Do you think the stakes are too high for the people you minister to, for a newbie to make mistakes in caring for them?
  • Do you believe you’re caring for weaker brothers or sisters when you cushion their fall?

One of the best ways people learn is by feeling the pain of their mistakes. If we are serious about training others to lead Bible studies (or do any other kind of ministry), we must take risks. We must launch apprentices quickly, bring them back to debrief, and send them out to try it again. We need to give them real authority to try things. We must be okay with imperfection. We have to make peace with some people’s needs going unmet while the apprentice figures out how to meet them. We can’t jump in and fix it.

We should be okay with mistakes in the Bible study, mistakes in the small group, mistakes in the pulpit. We should never hammer ministry apprentices for trying and failing, though we might need to admonish them for not really trying.

I was not ready to lead my first Bible study, but I needed that first one so the second one could be better. Someone trusted me enough to let me try it. If I were that leader, training up that younger me, I might not have taken the risk. But I praise God for the courageous leaders in my life, and I want to be more like them.

Postscript: I want my argument to be biblical and not merely anecdotal, so allow me to introduce my two missionary friends from the case studies above. You may find them in Acts 18:1-18 and Luke 10:1-24.

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The Feeding of 5,000 According to Luke

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Why did Jesus feed the 5,000?

Each Gospel writer gives a different answer. In this post, I’ll unpack Luke’s account. I’ll start wide before zooming in on the passage.

Ron Cogswell (2012), Creative Commons

Ron Cogswell (2012), Creative Commons

The Book

Luke writes his Gospel to give an “orderly account” of “all that Jesus began to do and teach” so a man named Theophilus could be certain about what he had been taught (Luke 1:1-4, Acts 1:1-2).

A few themes distinguish Luke’s Gospel, especially in contrast to Matthew and Mark:

  • Jesus cares for the poor and marginalized of society.
  • Jesus receives Gentiles.
  • Jesus relies on and sends the Holy Spirit to carry out God’s work.
  • Much space is spent “on the way” to Jerusalem (Luke 9-19).

These themes are not absent from the other Gospels; they’re just given greater prominence in Luke.

The Structure

Luke orders his account of Jesus’ life around (primarily) geographic divisions:

  1. Prologue: Jesus’ birth and preparation for ministry—Luke 1:1-4:13
  2. Ministry in Galilee (northern Israel)—Luke 4:14-9:50
    1. Summary scenes—Luke 4:14-37
    2. First tour—Luke 4:38-7:50
    3. Second tour—Luke 8:1-56
    4. Third tour—Luke 9:1-50
  3. Journey to Jerusalem—Luke 9:51-19:27
  4. Final Week in Jerusalem—Luke 19:28-24:53

Because the feeding of the 5,000 occurs in Luke 9:10-17, this post will focus on the Galilean section of Luke.

Notice how Jesus’ ministry in Galilee unfolds. First, Jesus preaches the good news of the kingdom of God on his own, gathering his disciples along the way (Luke 4:43). Second, he proclaims the good news of the kingdom, being more intentional about incorporating his disciples in the work (Luke 8:1). Third, he gives the disciples much opportunity to do the work themselves under his oversight (Luke 9:2).

At the end of the section, however, they are unable to:

  • cast out a demon (Luke 9:40)
  • understand Jesus’ destiny (Luke 9:45)
  • become truly great (Luke 9:46-48)
  • distinguish enemies from friends (Luke 9:49-50)

These disciples must learn the way of the cross before they’ll be ready to build the Kingdom. So Jesus sets his face to go to Jerusalem (Luke 9:51), and the next 10 chapters illustrate Jesus’ immovable commitment to go and die for the sins of the people.

The Ministry

Before we look at the feeding episode in detail, we should understand Luke’s summary of the entire Galilean ministry. Luke’s introductory scene sets the stage for all that follows:

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (Luke 4:16-21, ESV)

Time slows as Luke draws out the tale: standing up, receiving the scroll, unrolling it, finding just the right spot, reading, rolling it up, handing it back, and sitting down. Eyes glued. Scripture fulfilled.

According to Luke, Jesus’ ministry is one of proclaiming good news to the poor. He brings liberty, sight, freedom, and favor to the captive, blind, oppressed, and miserable. Jesus chose that passage from Isaiah to describe his work. Luke chose that scene from Jesus’ life to describe God’s purpose in Christ.

Jesus’ work in Galilee—and his inclusion of the disciples in that work—is focused on bringing good news to the poor.

The Feeding

Like Matthew, Luke shows Jesus instructing the disciples in the preaching of the word of God (Luke 8:1-14). But Luke doesn’t focus on the word nearly as much as Matthew does. In the third Galilean tour, Luke gives a more complementary twofold commission “to proclaim the kingdom of God and to heal” (Luke 9:2).

As they proclaim and heal, the disciples must take no provisions. They must learn to rely on the hospitality of those who will receive the kingdom (Luke 9:3-6).

As they preach, Herod the tetrarch hears of it and feels some guilt over his oppression of the captive John (Luke 9:7-8). He wants to see Jesus (Luke 9:9), but not so he may worship him (Luke 23:8-11).

On their return from proclaiming and healing, the apostles make a report, and Jesus withdraws with them to Bethsaida (Luke 9:10). The crowds follow, and Jesus welcomes them. He again models for the disciples the twofold ministry: “He spoke to them of the kingdom of God and cured those who had need of healing” (Luke 9:11).

Though Luke’s account of the feeding is very similar to Matthew’s account, be careful not to sidetrack interpretation by harmonizing them. Notice a few subtle differences that highlight Luke’s unique purpose.

The disciples’ solution to overcrowding:

  • Matthew: “Send the crowds away to go into the villages and buy food for themselves” (Matt 14:15).
  • Luke: “Send the crowd away to go into the surrounding villages and countryside to find lodging and get provisions” (Luke 9:12).

Jesus’ alternative proposal:

  • Matthew: “They need not go away; you give them something to eat” (Matt 14:16).
  • Luke: “You give them something to eat” (Luke 9:13).

The disciples’ indignation:

  • Matthew: “We have only five loaves here and two fish” (Matt 14:17).
  • Luke: “We have no more than five loaves and two fish—unless we are to go and buy food for all these people” (Luke 9:13).

Jesus’ hospitality:

  • Matthew: “Then he ordered the crowds to sit down on the grass” (Matt 14:19).
  • Luke: “And he said to his disciples, ‘Have them sit down in groups of about fifty each‘” (Luke 9:14).

While Matthew’s account focuses on the crowd’s real need (not just food but the word of God), Luke’s account focuses on the idea of hospitality. The crowd needs not just food but lodging. The disciples are unwilling to be hosts for such a crowd. Jesus directly plays the role of host: speaking, instructing the disciples, and shepherding the people into smaller groups.

The Main Point

With the feeding of the 5,000, Luke isn’t focused on Jesus’ identity as the Son of God (as John is). He’s also not focused on training the disciples to preach the word (as Matthew is). He’s more interested in showing Jesus’ benevolent hospitality to the poor and hungry masses.

The point of the story is this: Jesus’ followers, on mission from their master, must learn not only to accept hospitality but give it in Jesus’ name. Such hospitality will be both lavish (Luke 9:17) and costly (Luke 9:13b). This good news of the kingdom is not only for the wealthy, the successful, the happy, the Jews. It’s for those who are down and out, oppressed, captive, blind, marginalized, and hungry. And the message of the Kingdom must be illustrated visibly by the Kingdom’s messengers.

Question: This week, how can you be lavishly hospitable to the poor who might be ready to follow Jesus?

Don’t Miss Jesus in the New Testament

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I once wrote about how to see Jesus in any Bible passage, where I focused on interpreting the Old Testament. I showed how Jesus’ words in Luke 24:46-47 provide a straightforward template through which we can interpret any Old Testament passage.

Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:46-47, ESV)

Every passage of Scripture reveals Jesus by explaining at least one of the following truths:

  • Image-Empty TombTruth #1: The Messiah would suffer (die)
  • Truth #2: The Messiah would rise from the dead.
  • Truth #3: We must repent of our sin and be forgiven.
  • Truth #4: This message—that the Messiah’s death and resurrection make forgiveness possible—must be proclaimed to all nations.

I’d like to add a brief word about interpreting the New Testament, because, astonishingly, we can often miss Jesus when we read it. Jesus’ four truths in Luke 24:46-47 apply just as much to the New Testament as to the Old Testament, and we miss the point when we miss the connection. Here are three examples.

1. All four Gospels magnify and climax on Jesus’ death and resurrection; they present Jesus as much more than a role model. Thus, Jesus’ healing miracles often show Jesus “trading places” with sufferers in order to save them (Matt 8:14-17); Jesus is not only an example of social justice but also a savior to the ostracized and the unjust.

2. Much of Acts and many epistles elaborate on how Jesus’ message is for all nations; since Jews and Gentiles were brought together in one body, any person of any gender, race, or class can freely receive Jesus’ forgiveness and unite with his body.

3. Instructional passages—like the fruit of the Spirit (Gal 5:16-26) or the love chapter (1 Cor 13)—don’t make us into more righteous, more acceptable, people; they show us what happens to people whose sins are forgiven because they have trusted in Christ.

As you interpret, don’t stop until you see Jesus in every passage.

Apply the Bible to Your Heart

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"Lego Hearts" by Bill Ward (2009), shared under a Creative Commons Attribution license

Bill Ward (2009), Creative Commons

It’s possible to apply the Bible vigorously to your head and hands and still not end up in the right place.  Just look at how many (ungodly) theologians and legalists abound in our day, and you’ll see what I mean.

So we must not miss the third sphere of application: the Heart.

In calling us to change, God’s ultimate purpose is to conform us to the image of Jesus (Rom 8:29).  That’s a fancy way of saying he wants us to be like him.

It’s not enough to believe the truth.  Unless you put it into practice, you remain only “not far from [but not yet in] the Kingdom of God” (Mark 12:32-34, ESV).

It’s not enough to do good things.  Unless you become a new person, your obedience remains filthy and worthless.  “For neither circumcision counts for anything, nor uncircumcision, but a new creation” (Gal 6:15).

Therefore, as you seek to apply the Bible to your life, you ought always ask the question: “what kind of person does God want me to be?”

You can tackle this question in a few different ways:

  1. What do you desire or value, and what should you desire or value instead?
  2. What ungodly character traits should you turn from, and what Christ-like character traits can you imitate instead?
  3. How might you be relying on your performance, and how can you rely more on Christ’s performance?
  4. What are your greatest hopes?  Is your bucket list too small compared to the Lord’s bucket list for you?
  5. Are the kind of person others should imitate?  Why or why not, and what will you do about it?

Let’s practice once again with Luke 2:21.  We’ve stated the main point as: “God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.”  In light of that point, what sort of people ought we, who have hoped in Christ, to be?

Some inward Heart applications might be:

  • I ought to live more for the God’s glory than my glory.
  • I don’t need to get defensive about… (whatever someone tried to confront me on).  It’s okay if my weakness is exposed.  I need to grow at being more approachable.
  • I can be honest about my struggles with my friends, spouse, church family and children.
  • I must not look down on others for any reason.  If God can save me, he can save anybody.
  • I should love non-Christians and desire their salvation.  Why do I struggle with this?

Some outward Heart applications might be:

  • I should speak of God’s glory often, and call others to do the same.
  • I’ll figure out why I’m ashamed to speak of Jesus in public.  What do I value more than his glory?
  • As I mentor younger Christians, I need to ask better questions to uncover what they value and desire in their sin struggles.  Then I can help point them to the cross so they can repent and be made new.
  • My children have a greater need to learn teachability than to learn any particular skill or behavior.  Am I modeling such teachability as a parent and calling the children to imitate me?
  • Since Jesus didn’t hide from his conflict with me, I will not run away from conflict with others.  I will pursue it with grace, intending real reconciliation.

What other Heart applications from Luke 2 can you think of?

Apply the Bible to Your Hands

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"Hands" by John Lambert Pearson (2007), shared under a Creative Commons Attribution license

John Lambert Pearson (2007), Creative Commons

Christians should be at the top of every field.  They should be the best performers in the workplace.  They should be the most productive citizens.  They should be the most delightful neighbors and the most trustworthy companions.

But so often they’re not.  Outsiders often see them as lazy, condescending, irritable, and ignorant.

Why?  We’ve been bought with a price, and now get to honor God with our bodies (1 Cor 6:20).  We have a new Master, and we work for him – not for any human supervisors (Col 3:23-24).  Jesus plans to make all things new (Rev 21:5); surely this includes not only spiritual improvement but also technology, culture, the arts, and education.

Here’s the thing, though.  People don’t become Christians because they’re particularly useful to God or exemplary in some skill.  They’re not the sharpest knives in the drawer, nor the tops of their classes.  They’re not the most beautiful, engaging, or selfless people on the planet.  That’s why Christ died for them (1 Cor 1:26-30).

So there’s a reason Christians will never naturally gravitate to the upper levels of society in any generation.

But Jesus is in the business of making the unlovely lovely.  He takes the weak and infuses them with his strength.  He makes the poor rich in him, and he makes the ignorant wise in him.

In short, Jesus is taking over the world.  If you follow him, he’ll shape you into something useful.  He guarantees you a part in the drama.  You’re an executive in his company.

This means that your application of the Bible must hit your hands.  It must equip you in skills you didn’t think you could acquire.  The Bible will instruct you and train you in fresh ways, so you can become a skilled laborer for the kingdom of God.  This is the second sphere of application.

What does it look like to apply the Bible to your hands?  How does one develop new skills?

Let’s practice by using the main point of Luke 2:1-21: “God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.”

Some inward Hand applications might be:

  • I should freely acknowledge those areas of life where I am weak and unskilled (lowly).
  • I can speak about these issues often, requesting advice so I can improve.
  • I should praise God explicitly when I succeed.
  • I should praise God explicitly when I fail.
  • I ought to think and speak about Jesus, his saving work, and his gracious rule constantly.
  • I can learn to work Jesus into any conversation, without any hint of arrogance or condescension.  (This is not a matter of gifting.  God commands every Christian to learn this skill.  See Col 4:5-6.)
  • I can hear others out and seek to understand them, even if they don’t hear me out.

Some outward Hand applications might be:

  • I can train younger believers (including my children) in any of the items listed above.
  • I can encourage any and all progress I see.
  • I should graciously rebuke those who follow Christ, but who aren’t making any improvements in their lives (those who aren’t submitting to his gracious rule).
  • Whenever I learn a new skill, I should look for someone else to teach it to so God’s glory can keep spreading virally.

As you apply the Bible to your life, don’t stop with thinking true thoughts.  Make sure you continue to apply the Gospel by doing good things (Gal 6:9-10).

What other Hand applications from Luke 2 can you think of?

Apply the Bible to Your Head

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"Head" by Tinou Bao (2006), shared under a Creative Commons Attribution license

Tinou Bao (2006), Creative Commons

Gobs of Christians – myself included – do dumb things.  We say dumb things and execute dumb decisions.

Every time I talk to someone who was offended by a hurtful, idiotic comment delivered in the name of Jesus, I feel like writing an official instruction manual for Christian growth.  It would go something like this:

Take Bible.  Read it; study it.  Apply with force to head.

The first sphere of application is the Head.  It’s critical in our day that we get this.  Knowing God through his Word will change your thinking.

Consider 1 Timothy 4:16, where Paul urged Timothy to keep a close watch on himself and on his teaching, for by so doing he would save both himself and his hearers.

Consider Ephesians 4:22-24, where Paul describes Christian growth as a 3-step process:

  1. Put off your old self.
  2. Be renewed in the spirit of your mind.
  3. Put on your new self.

Consider Romans 12:2, where transformation takes place when a Christian renews his mind.

Consider Matthew 22:46, where Jesus was so freaking smart that his opponents couldn’t muster the courage to ask any more sneaky questions.

But how, you ask, does one do this?

In our sin, we replace the truth of God with a lie (Rom 1:25).  Therefore, repentance involves doing the opposite.

Therefore, three steps will enable you to apply the Bible to your thinking.

  1. First, identify what you think.
  2. Second, identify what God wants you to think instead.
  3. Third, begin thinking the new thoughts.

For example, how might you apply the main point of Luke 2:1-21 (“God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.”) to your head?

  • I usually think I have to perform adequately before Jesus will take notice of me.  I ought to think more of his glorious rescue than my performance.
  • I usually think that it’s a bad thing for my weakness to be exposed.  Actually, it can be a very good thing.
  • I usually think I must have my act together in order to lead others.  It’s more important for them to see me trusting Jesus and giving him glory.

And don’t forget to take your application outward as well:

  • Do I express favor or disappointment toward others based only on their performance?  Or do I believe that, although God requires perfection, he provided it in Christ?
  • There are people in my life that I believe deep down are beyond salvation.  I must repent of such unbelief and act toward them out of a true faith in God’s mighty working through the lowly.
  • I generally think of myself as “not a people person,” “not gifted at evangelism,” or “witnessing to Christ through my example.”  Really, I am in love with my comfort and reputation.  I must learn to think of myself as “ambassador,” “witness,” or “mouthpiece” of the Lord Jesus.

What other Head applications can you think of from Luke 2?

Two Directions for Application

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We think rich application is complicated, but Jesus proved it can be quite simple.  Consider his summary of how to apply the Bible:

A lawyer asked him a question to test him.  “Teacher, which is the great commandment in the Law?”  And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.  This is the great and first commandment.  And a second is like it: You shall love your neighbor as yourself.  On these two commandments depend all the Law and the Prophets” (Matt 22:35-40, ESV).

“All the Law and the Prophets” is pretty comprehensive.  Jesus said that the entirety of what God wants us to do boils down to two things: love God and love your neighbor.

"The Fork in the Road" by i_yudai (2008), shared under a Creative Commons Attribution License

i_yudai (2008), Creative Commons

These two commands show two “directions” in which we can apply any passage of the Bible: inward and outward.  We can work on becoming more Christ-like people who love God more desperately (inward application), and we can work on becoming more selfless people of influence who love others as Christ has loved us (outward application).

For example, Ephesians 6:4 has obvious and immediate inward application to fathers: Be a more Christ-like, patient, loving father to your children.  Instruct and discipline them in the ways of the Lord.  We could get much more specific, but I think you get the general idea here.

However, taking your application outward will deepen your insight, whether you are a male with children in the home or not.  How can you invest in the fathers around you to help them be better fathers?  How can you make the most of your current season of life (singleness, retirement, etc.) to serve others and help them in their parenting of their children?  What can you do to serve in your church’s children’s ministry?  How can you image God by being a father-figure to the fatherless in your community?  How might these issues affect your prayers for your church and community?

Let’s practice further on Luke 2:1-21.  We previously identified Luke’s main point as: “God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.”

Inward application might yield the following questions:

  • Do I see myself among the lowly, or among the high and mighty?
  • Am I open to the Lord’s correction and salvation?
  • How can I give more glory to God when he rescues me from my sin and foolishness?
  • Where do I feel the pain of my weakness?  Where am I resisting the Lord’s efforts to change me?
  • Who can help me be more brutally honest about my need for Christ?  How can I invite that person’s counsel?

Outward application takes us in a different, yet just as important, direction:

  • Am I faithfully proclaiming the message of Christ’s rescue to others?
  • How can I be more effective at connecting every conversation to the saving power of Christ to rescue the lowly?
  • How can I season my conversation with salt to expose where people trust in themselves and need Christ?
  • Do I believe that the Lord can rescue anyone?
  • How can I pray for God to rescue my extended family?  My neighbors?  My co-workers?
  • Why do I remain silent, caring more about my glory and comfort than God’s glorious rescue of sinners?

As you study the Bible, remember to consider both how you can change and how you can help others to change.  All the Law and the Prophets depend upon it.

The Transition from Interpretation to Application

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To study the Bible, we ought to observe, interpret, and apply. We must first see what the passage says before we can figure out what it means. Once we know what it means, we’re ready to conform our lives to God’s will.

Sometimes we stop with interpretation and never go ahead to application. Jesus said we’re in danger of flash flooding (Matt 7:24-27).

At other times, we’re quick to change, but we apply the wrong things (we haven’t interpreted carefully). Jesus said we’re in danger of missing the point (Matt 23:23-24).

How can we succeed at transitioning from Interpretation to Application? Here are 2 tips to help you build a good bridge.

"Bridge" by Umair Mohsin (2007), shared under a Creative Commons Attribution license

“Bridge” by Umair Mohsin (2007), shared under a Creative Commons Attribution license

Tip #1: Work from the main point

It’s important to understand the main point of a passage before beginning to apply it.  Working from the main point gives your application some teeth, since it focuses you on what God considers most important.  Such application is both effective and satisfying.

Note: If you’re in the Old Testament, there’s an extra step. Once you’ve determined the author’s main point, remember to connect the passage to Jesus before launching into application.

Tip #2: Ask good “So What?” questions

During the Interpretation stage, we asked lots of questions. The main types are What? Why? and So What? That third type of question can be the most difficult, but it provides the bridge between Interpretation and Application.

Let’s demonstrate this transition as we continue our study of Luke 2:1-21.

We determined the main point to be: “God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.” Now we ask, “So what?”

So what difference does Jesus’ birth make? The lowly can be saved. Their new King is a gracious King.

So what kind of people will be saved? Lowly people.

So what brings God highest glory? Saving and ruling the lowly. Humbling the great and mighty of the earth.

So what kind of person am I if Jesus has saved me? I have not done anything to earn my salvation. I am simply one more example of God using the weak to shame the strong. I am a lowly servant with a great and gracious King.

So what should I expect the Christian life to be like? Since God is in the business of glorifying himself by saving the lowly, he will constantly deepen my understanding of my lowliness and his greatness. This process might be painful, but it will generate a lifestyle of praise and thankfulness. It’s nothing less than what Jesus experienced in his birth and life.

We’ve built our bridge, and we’re now ready to apply the passage more specifically. Over the next few weeks I’ll unpack how to do this Application effectively.

How to See Jesus in Any Bible Passage

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Jesus is the main point of the entire Bible.  He said so himself (John 5:39, Luke 24:44-48).  Philip saw it (John 1:45).  Peter recognized it (1 Pet 1:10-12).  Paul knew it (2 Cor 1:20).

Do you?

Now, in seminary I was told that we have to be very careful here.  Apparently, some ancient Christian interpreters thought they saw Jesus in every detail of the Old Testament.  So Rahab’s red cord (Josh 2:18) was treated as a prophecy of the flowing blood of Christ that would save her and her family.  Or, Abraham’s servant’s 10 camels (Gen 24:10) were understood as the 10 commandments which would be fulfilled in Christ.

Not every passage of the Old Testament is a direct prediction of the life or death of Jesus Christ.  Some passages tell stories of what happened long before Jesus’ birth.  Other passages contain songs or prayers or rebukes or instruction.

So what did Jesus mean when he said that all the Scriptures were about him?

Luke 24:46-47 provides a helpful template.  Every passage of Scripture reveals Jesus by explaining at least one of the following truths:

  1. The Messiah would suffer (die).
  2. The Messiah would rise from the dead.
  3. We must repent of our sin and be forgiven.
  4. This message (that the Messiah’s death and resurrection make forgiveness possible) must be preached to all nations.

Here’s the key point: we must first understand the main point of an Old Testament passage before we can connect it to Jesus.

We shouldn’t look for Jesus in every detail.  Jesus isn’t necessarily in every detail.  But his message is there.  The message of the whole Bible is a unified message that boils down to those 4 points from Luke 24:46-47.

For example, the call of Abram in Genesis 12:1-9 is about how God chose one man to be the focal point of blessing the whole world.  What’s the connection to Jesus?  His message is for every nation.

Here’s another example: when God asked Abraham to sacrifice his only beloved son (Gen 22), he was showing Abraham (and us) how the Messiah had to die and rise from the dead.

When innocent Daniel was tossed into the lion’s den and came out unharmed (Daniel 6), he demonstrated the Messiah’s death and resurrection.

When Moses and Solomon wrote Laws and Proverbs, God was showing us how high his standards really are.  He had to expose our inability to perform so we might learn to repent of our sin and be forgiven.

Please try this at home.  When you read the Bible (especially the Old Testament), always ask which of Jesus’ 4 points is being addressed.  Decent interpretation depends upon it.