Interpretation | Knowable Word

Our Experience Fills in a Context Vacuum

December 16, 2020 By Peter Krol

Alan Shlemon writes about “How Creating a Context Vacuum Sucks Us into Overwriting God’s Word.”

What happens, then, when you read a Bible verse but don’t read the context? Two unfortunate consequences occur. First, you ignore the words the Holy Spirit provided to help you understand the meaning of the verse. You may miss out on what God is trying to communicate. Second, you create what I call a context vacuum. When there’s no context, your mind instantly fills the void with something from your experience. It’s an automatic process.

Shlemon gives a number of examples to illustrate the process. And he’s exactly right. We ignore the context to our peril. When we read or memorize isolated verses, our personal experience will become the filter through which we view and interpret those verses. Thus we fail to hear God’s voice in the Scripture.

I’m especially struck by the example of the woman who heard the command to “put on the new man” (Eph 4:24) as God’s guidance to divorce her husband and run off with another lover. Let us help others to avoid such tragic and reckless abuse of God’s word.

Check it out!

How Structure Communicates Meaning in Acts 2

December 11, 2020 By Peter Krol

I’ve written before about how to observe structure and how structure conveys meaning. In this post, I’d like to give a practical example, in Acts 2.

Resist Familiarity

Familiarity is the greatest enemy of observation. When we presume to already know a text, we tend to stop listening to it. In the case of Acts 2, our familiarity may perhaps blind us with the dramatic theological import of what takes place. The Day of Pentecost. The coming of the Holy Spirit. The new creation, heaven on earth, God dwelling with men. Absolutely, these matters are weighty and earth-shattering, and they deserve intense reflection.

But the student of Scripture who wishes to observe the text and hear God’s voice clearly in it will ask: What is the narrator’s chief message here? And a cursory look reveals only four verses dedicated to describing the phenomenon of Pentecost (Acts 2:1-4). Most of the narrative takes us elsewhere. In narrative terms, the coming of the Spirit in Acts 2:1-4 basically provides the setting for the discussion that follows. (I do not intend to minimize the theological importance of what happens in Acts 2:1-4; I’m only observing the literary shape of the text.)

Basic Structure

After the narrative introduction of Acts 2:1-4, the rest of the chapter describes the fallout. And the narrator structures that fallout around two main questions:

Men from “every nation under heaven” (Acts 2:5-11) ask: What does this mean (Acts 2:12-13)?
- Peter answers this question at length (Acts 2:14-36).
The foreigners follow up with a second question (Acts 2:37): What shall we do?
- Peter answers this question briefly, at least as far as the narrative is concerned (Acts 2:38-40). At the time, this answer was also lengthy (Acts 2:40).

After this two-part Q&A, there is a narrative conclusion (Acts 2:41-47).

So a broad outline of the chapter would look like this:

A The descending Spirit
B What does this mean?
B’ What shall we do?
A’ The resulting community

A Closer Look

A closer look at these sections shows the first Q&A getting the most space, by far (32 verses). The narrator has done us a service by breaking this section down into subunits for us.

Verses 5-13 list the nations in attendance and lead to the big question itself: What does this mean (Acts 2:12)?

Peter’s speech divides into three units, each marked by a direct address: “Men of Judea” (Acts 2:14), “Men of Israel” (Acts 2:22), and “Brothers” (Acts 2:29). In each of the three sections, following the direct address, Peter makes a clear point and then supports that point with an Old Testament quotation.

Men of Judea – Acts 2:14
- This is what Joel predicted – Acts 2:14-16
  - Quote from Joel 2 – Acts 2:17-21
Men of Israel – Acts 2:22
- The crucified Jesus has been raised – Acts 2:22-24
  - Quote from Psalm 16 – Acts 2:25-28
Brothers – Acts 2:29
- The risen Jesus is on his throne – Acts 2:29-34
  - Quote from Psalm 110 – Acts 2:34-35

The only part of the speech that falls outside the pattern is the last verse, which highlights this sentence as perhaps the most prominent part of the speech. Here is the conclusion Peter’s three points are driving toward:

Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.
Acts 2:36

Because this concluding sentence stands outside the threefold pattern of the rest of the speech, it is given such prominence as to almost be a distinct unit itself. And in light of the entire chapter, we see the author’s main idea right here, at the center of the structure:

A The descending Spirit
B What does this mean?
C God has made this Jesus both Lord and Christ
B’ What shall we do?
A’ The resulting community

Peter’s Argument

Follow Peter’s argument in his first, lengthy speech. You have heard us speaking in your native tongues, right? That means God’s Spirit has been poured out on us, like Joel said. That means the Messiah has poured the Spirit out on us. That means the Messiah was given the Spirit by the Father. That means the Messiah is seated at the Father’s right hand. That means he ascended into heaven. That means he’s not dead, but was raised by God. That is the same JESUS you killed by enlisting pagans who don’t care about the law of Moses. We saw him ourselves and testify to these things. Stop doing what you’re doing (repent) and publicly pledge allegiance to him as Lord and Christ (be baptized).

Conclusion

The structure of this chapter suggests a few things about Luke’s intentions in this narrative:

His intention for Theophilus is not as much to teach about the coming of the Spirit, in itself, but to communicate the meaning of his coming and the response of individuals and communities.
The meaning of the Spirit’s coming is not primarily about the ability of a believing individual to commune directly with God (though that is certainly a result of the Spirit’s coming, unpacked in other passages), but more so about the testimony to Jesus as both Lord and Christ.
The proper response to the Spirit’s coming is not primarily to seek particular ecstatic manifestations of his presence, but to call on Jesus to be saved (Acts 2:21), to repent and be baptized to pledge allegiance to his new kingdom community (Acts 2:38), and to submit every aspect of the Christian community to Jesus’ true lordship (Acts 2:41-47).

There is much theology we can develop from Acts 2, but let’s allow the narrator’s own structure and argument to guide our interpretation of the text, showing us where he wants us to focus our interpretive efforts.

Saints Resurrected at Jesus’ Death

December 2, 2020 By Peter Krol

Greg Lanier has a helpful piece on “Resurrected Saints and Matthew’s Weirdest Passage,” where he addresses some common questions on Matthew 27:52-53:

The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.

Lanier asks:

Did this really happen?
What exactly happened?
What does it mean?

He looks closely at the text in its context to provide reasonable answers.

Check it out!

Why You Can Trust the Bible

October 23, 2020 By Peter Krol

Perhaps you’ve heard reference to a “Bible-believing” church, or perhaps you’ve been told the Bible is the “Word of God” and can be trusted. But why is it that we can trust this book? And why would churches stake their reputation on believing it?

While I could give many reasons to support the essential trustworthiness of the Bible, perhaps the most important reason is simply that Jesus trusted it.

The Bible Speaks; Jesus Speaks

Luke concludes his narrative of Jesus’ life with a brief discussion between the risen Christ and his disciples (Luke 24:44-49). And in this narrative, Jesus’ parting words are words of trust in the Bible’s reliability.

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
Luke 24:44

Jesus believes not only that the Bible speaks, but that it speaks about him. He refers specifically to the three divisions of the Hebrew Bible (what we call the Old Testament): the Law, the Prophets, and the Psalms (the Psalms were the most identifiable part of the poetic books, or “Writings”). And the things written in these three sections are about him.

In addition, those are the very words Jesus himself spoke to them while he was ministering among them. So the Hebrew Bible speaks about Jesus, and Jesus has spoken those same things about himself.

Speaks about What, Exactly?

But what exactly do the Hebrew Scriptures say about Jesus, which he underscored in his own teaching?

Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.
Luke 24:45-47

The message of the Old Testament can be summarized in four points:

The Christ should suffer.
The Christ should rise from the dead.
The Christ’s suffering and rising make forgiveness possible for those who repent.
This message should be proclaimed to all nations everywhere.

This is what the Bible says. This is what Jesus himself says.

Jesus Speaks; the Apostles Speak

But that’s not all. This message must go out, but how?

You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”
Luke 24:48-49

Now that Jesus has affirmed the message of the Old Testament—which lines up with his own message about himself—he calls his disciples to do something new. He wants them to bear witness of these things as well. He will send the promise and power of the Father to help with this task (Luke’s next volume, the book of Acts, will tell us that the Father’s promise and power is the indwelling Holy Spirit).

So what is Jesus (and Luke) referring to when he speaks of the apostolic witness to these things? Certainly this includes the marvelous preaching that will take place over the next generation, some of which is recorded in Acts. But it has particular reference not only to the preaching but especially to the writings of these witnesses. Matthew, John, and Peter were almost certainly present when Jesus spoke these words. Perhaps James and Jude were as well. Paul would later receive a similar commission (Acts 26:16)

So Jesus relies on the witness they will speak and write, a witness which will be empowered and directed by nothing short of the Spirit of the Father. A witness that we call the New Testament.

Conclusion

Jesus came with a message to proclaim about himself—who he was and what he came to do. This message was enshrined in the Old Testament, and it would be reinforced by the New Testament.

So why can we trust the Bible? Because Jesus did. He trusted the Old Testament, for it spoke about him. And he trusted the New Testament, because it would speak about him. “These are my words that I spoke to you while I was still with you” (Luke 24:44).

Though Jesus has ascended to heaven and no longer walks the earth in the flesh (at least, for a time), he still speaks to us through the words of the Old and New Testaments. He trusted them, and therefore so can we.

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On the Road to Emmaus

October 16, 2020 By Peter Krol

Luke ends his gospel with a masterpiece of a story that has captured our imaginations for millennia. And the story is so vivid and well-told that, if we’re not careful, its artistry can easily distract us from its chief message. I imagine you’ve heard speculation about whether the “other disciple” is Cleopas’s wife. And perhaps you’ve wished to be part of the greatest Bible study of all time on that 6-mile walk. Or maybe you’ve wondered how Jesus could simply vanish into thin air. And maybe you’ve been inspired by the eagerness of the two disciples to return to Jerusalem “that same hour,” after their long walk home on that long day.

These matters are all worth considering, and they are rightly in the corporate consciousness of those who read this story today. But allow me to model how a few key principles will help us to penetrate the outer edges of the story to better grasp its main point. (In what follows, I seek to apply the principles of narrative plot structure explained in this post.)

Plot Structure

With even an elementary grasp on how plot structure works, you know to look for the introduction of conflict. Everything before that conflict is simply setting the scene.

So we read, beginning at Luke 24:13, and we’re told of “two of them” going to Emmaus, about 7 miles from Jerusalem. They were talking about everything that had happened. While they were talking, Jesus himself draws near and goes with them. None of this is tense. There is no conflict yet, so all these details provide the setting for what is about to transpire.

Then Luke goes out of his way to tell us, “But their eyes were kept from recognizing him” (Luke 24:16). Now the story finally feels tense. Now there is a sense of uncertainty, of conflict between what is happening and what they perceive is happening.

In particular, we see a conflict between the disciples and their perceptions (your English teacher may have called this “man vs. himself”). The issue this story wants to address is: Can they recognize Jesus? And if so, how?

Now don’t get distracted. I can observe as well as you can that the passive voice is used: “their eyes were kept…” But don’t let that distract you into speculation on divine sovereignty vs. free will, nor into questions about why God would prevent them from recognizing Jesus. Much of the purpose of the passive voice is to avoid such matters entirely. Narrators typically use passive voice when they wish to direct your attention away from the person doing the action. They want you to gaze instead simply at what is happening to the object(s) of the action.

Skimming through the story for now, we should look for the climax. Where is the conflict (they can’t recognize Jesus) reversed? Luke does all the heavy lifting for us here, making it as clear as possible: “And their eyes were opened, and they recognized him” (Luke 24:31).

So everything between verses 16 and 31 serves as “rising action.” The events recounted here are heightening the tension and magnifying the conflict. And the material in verses 32-35 provide the resolution (32-34) and new setting (35). Remember, our opening setting involved two of them walking away from Jerusalem discussing the events surrounding Jesus’ resurrection. On account of the conflict, rising action, and climax, we have reached a new state of affairs where these two folks are no longer asking and wondering, but telling of what happened. And more particularly, they can proclaim “how he was known to them in the breaking of the bread” (Luke 24:35).

Approaching the Main Point

So our simple identification of conflict and climax strongly suggests that Luke’s main point in this episode has something to do with recognizing the risen Jesus. Of course, that’s not quite enough to go on just yet (it’s only a short phrase and not a truth proposition that ought to be believed or obeyed). But it sets us in the right direction.

We can look within the story’s action to discover that the testimony of the Hebrew Scripture plays a major role in such recognition. And there is something more going on than simply identifying Jesus by name in a lineup (bare “recognition” of Jesus’ name or face). Luke is communicating quite profoundly that they failed to recognize resurrection as being fundamental to the person and work of the Messiah. And this was not a problem of education but a problem of faith and of biblical interpretation (Luke 24:25-26).

That’s as far as I’ll go for now. I don’t want to simply tell you what I think the main point is. That would defeat the purpose of trying to help you figure it out for yourself.

But I trust my reflections here have done enough to show you that their eyes, while on the text, had been focused in all the wrong places. Perhaps we ought to avoid the same error when we study these Scriptures ourselves.

Two Kinds of Proof Texts

September 28, 2020 By Ryan Higginbottom

Any Christian article or book worth our attention will be faithful to God’s word. And one way that writers strive for that faithfulness is to quote and refer to the Bible.

These quotes and references are often called “proof texts.” For any reader of persuasive Christian writing, these are crucial elements of an argument. Proof texts are not mere sprinkles on the cupcake.

Two Different Flavors

Because the Observation-Interpretation-Application (OIA) framework offers a grid for all communication, it’s no surprise that it lends us a hand in this matter. Just as there are two ways to outline a Bible passage, proof texts also come in two varieties.

In observation proof texts, a writer refers to a verse or passage and the reader needs only to observe the Bible to verify that the text supports the point. For example, a writer might cite John 5:18 to help establish the claim that Jesus refers to God as his father.

When a writer uses interpretation proof texts, their reader must do some interpretive work with the verse or passage cited. In this category, a writer might refer to the parable of the prodigal son to support a statement about Jesus correcting the Pharisees’ notion of loving God.

Examples

These different kinds of proof texts show up in many varieties of Christian writing. Here are two examples.

The Heidelberg Catechism

Take a look at the sixth question and answer from the historic Heidelberg Catechism. (I have not included all of the catechism’s proof texts here.)

Q. Did God, then, create man so wicked and perverse?
A. No, on the contrary, God created man good[1] and in His image, that is, in true righteousness and holiness,[3] so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him.

The reference [1] points to Gen 1:31; this is an observation proof text, because that verse says that God called all that he created (including man) “good.” The reference [3] points to Eph 4:24; this is an interpretation proof text, because Paul is writing about repentance and putting on the new self, not (explicitly) the original creation of man. It takes some interpretive work to agree that the phrase “true righteousness and holiness” as used in Eph 4:24 is being used accurately and legitimately in the catechism.

The Meaning of Marriage

Here are additional examples from Tim Keller’s book The Meaning of Marriage.

Keller writes this when discussing the permanence of marriage.

The problem is not with marriage itself. According to Genesis 1 and 2, we were made for marriage, and marriage was made for us. Genesis 3 tells us that marriage, along with every other aspect of human life, has been broken because of sin. (Keller, page 44)

The references to the first three chapters of Genesis are interpretation proof texts. We cannot pluck the conclusions Keller asserts from the surface of those texts.

On the next page, however, when describing Jesus’s sacrifice, Keller writes this.

Jesus the Son, though equal with the Father, gave up his glory and took on our human nature (Philippians 2:5ff). (Keller, page 45)

This reference to the second chapter of Philippians is an observation proof text, because the words Keller writes come almost verbatim from those verses.

Associated Dangers

Knowing there are two different kinds of proof texts can help us discuss the dangers associated with each. The lines here are not always sharp and the categories are not always disjointed, but some distinctions can be helpful.

A common error when using an observation proof text is to miss the passage’s context. Most errors associated with context involve a quick, surface reading of the passage. But the obvious reading of a verse may not be the intended or accurate reading. (See this page for a multitude of examples.)

Interpretation proof texts are, unsurprisingly, prone to bad or incomplete interpretation. Sometimes writers assume too much of their readers; sometimes they simply misinterpret the Bible.

Neither type of proof text is inherently good or bad. And while neither type is better than the other, interpretation proof texts are the less stable of the two. They require more work and more care.

Conclusion

As we read Christian writing which attempts to persuade, let’s be aware of these two kinds of proof texts. We can often identify which type a writer is using by context clues.

When a writer uses an observation proof text, their claim should be easy to verify. Look up the reference, nod your head (hopefully), and move on. When the writer uses an interpretation proof text, we will need to do some interpretive work to see if their claim is supported by the text.

Knowing the distinction between these two kinds of proof texts won’t solve all our problems. This will help us to be better readers, able to know when (or if) a writer’s ideas square with God’s written revelation.

Disclosure: The Amazon links above are affiliate links, meaning that this website receives a small amount of money if you make a purchase after clicking one such link.

The Difference Between Meaning and Application

September 23, 2020 By Peter Krol

Here is a helpful devotional showcasing the difference between meaning and application. The author looks at Elisha’s “death in the pot” story in 2 Kings 4:38-41 to show how to both interpret (arriving at the author’s main point) and apply (connecting that truth to our own lives).

How many meanings does a passage of Scripture have? Sometimes we read a text and our minds race all over the Scripture with seemingly related texts and many possible meanings. Two of the challenges we can sometimes bring to our reading, interpretation, and subsequent understanding of Scripture are: 1) forgetting what Scripture principally teaches; and 2) confusing a text’s meaning with its application.

Check it out!

Ecclesiastes: The Fear of God Gives Joy Amid Frustration

September 18, 2020 By Peter Krol

Proverbs is all about getting us moving in the right direction, toward the Lord and away from ourselves. Job shows us how to keep moving in that direction when everything falls apart. Ecclesiastes completes the triptych of wisdom books, inspiring us to persevere in that journey, despite how frustrating it may be to do so.

Literary Markers

Ecclesiastes does not present its divisions nearly as obviously as Job and Proverbs do. The book could almost be considered a lab report, where the wise man presents his findings to a series of inquiries. So the chief markers to look for are the first-person signals, such as “I saw,” “I turned,” and “I considered.”

But with that said, the book’s sections appear to be tightly organized around topics. And within those topics, what appears at first to be linear and uncoordinated ramblings are actually carefully arranged to increase the rhetorical impact.

For example, after the thesis of Eccl 1:2-3, we get a series of four metaphors (Eccl 1:4-7) followed by four interpretations of the metaphors (Eccl 1:8-11). Then we get a narrative reflection (Eccl 1:12-14) with poetic conclusion (Eccl 1:15), followed by another narrative reflection (Eccl 1:16-17) with poetic conclusion (Eccl 1:18).

Working through the book to find those tightly structured units, organized around a single topic, yields the following divisions*:

1:1-3: Thesis
1:4-2:26: Repetition and gain
3:1-22: God’s sovereignty
4:1-5:7: Human community
5:8-6:12: Wealth
7:1-24: Suffering
7:25-9:12: Sin
9:13-10:20: Wisdom
11:1-12:8: Walking with God
12:9-14: Conclusion

Even if I’m not exactly right on the exact divisions, the most important thing in studying Ecclesiastes is to follow the argument. It is ultimately a book of truth and wisdom, which seeks to persuade you of truth and poke you into action (Eccl 12:11). So what is that argument?

Argument

The book states its chief conclusion (Eccl 1:2) and process (Eccl 1:3) up front. The process of looking for “gain,” or profit, under the sun yields the conclusion that everything is “vanity.” “Vanity” is a squishy concept, which we must grasp if we are to follow the argument. From here, I will use the plainer word “frustration,” which presumes the arguments I offered in this post.

So what are we able to get out of life? Frustration. An endless repetition of old things that will never satisfy. Such frustration is illustrated and explained vividly (Eccl 1:4-11), leading to the twin conclusions that we cannot fix anything (Eccl 1:15), and more knowledge produces more pain (Eccl 1:18). Inspiring, huh?

But look at what happens if we run from these hard truths (these sharp, pointy sticks – Eccl 12:11)? More pleasure won’t make the truth any easier (Eccl 2:1-11). Nor will more education (Eccl 2:12-17) or more honest work (Eccl 2:18-23). You cannot retreat from life’s frustration into your muscle cars, romance novels, academia, or entrepreneurship. None of these things will help.

The best we can hope for is a supernatural joy (Eccl 2:24-25), given as a free gift of grace (Eccl 2:26) by an all-powerful God (Eccl 3:1-22). God has made it so that the world would be a frustrating place, all so we would fear him (Eccl 3: 11, 14). Even the continuous presence of injustice where we would expect justice serves this purpose, of frustrating our wildest dreams and humbling our arrogant hearts before the Majesty of God on high (Eccl 3:16-22).

So what does this mean for life on earth for those who would fear God?

First, we can avoid the dangers of going it alone (Eccl 4:1-5:7). We don’t have to be lonely (Eccl 4:1-6), we can get help (Eccl 4:7-16), and we find such things as we listen to God more than we speak to him (Eccl 5:1-7).

Second, we can be content with what our sovereign God chooses to give us. We know love of money will never satisfy (Eccl 5:8-17)—because only God gives lasting contentment (Eccl 5:18-20)—and we can beware the pain of dissatisfaction (Eccl 6:1-7). We can ask ourselves some hard questions about how much control money really gives us over our future (Eccl 6:8-12).

Third, we can take a realistic and joy-inducing view of suffering. We learn wisdom about what is worth taking to heart (Eccl 7:1-13) and what is not worth taking to heart (Eccl 7:15-24). This equips us to consider the crooked works of our sovereign God so we might fear him (Eccl 7:14).

Fourth, we can stop being so surprised by how sinful humanity is. Our joy in fearing God enables to see that sin goes very wide (Eccl 7:25-29) and very high up (Eccl 8:1-17), but has a clear endpoint (Eccl 9:1-12). Death, the wage of sin, has a profound equalizing effect on all humanity (Eccl 9:1-6, 11-12), which in turn has a profound impact on the daily choices God-fearers will make (Eccl 9:7-10).

Fifth, we’ll be persuaded of the high value of wisdom relative to folly, when we live in God’s world, which always plays by God’s rules, even when the foolish try to make it otherwise (Eccl 9:13-10:20).

Finally, these truths about a frustrating world will inspire us to persevere in trying anything (Eccl 11:1-6)—it just might work!—and enduring to the end (Eccl 11:7-8). We can rejoice now (Eccl 11:9-10) if we remember what is on its way (Eccl 12:1-8).

Conclusion

So of course, the frustration of life ought to inspire us to fear God and keep his commandments (Eccl 12:13-14). But make no mistake, this frustration and this fear have a symbiotic relationship. Not only does the frustration produce fear, but the fear also increases the frustration, which in turn elevates the fear yet again.

The book of Ecclesiastes shows us there are no pat answers in matters pertaining to the God and Father of our Lord Jesus Christ. He does whatever he pleases, which often will look to us like “time and chance” (Eccl 9:11). But his word never fails, his promises are sure, and his commandments are not burdensome. When he sets his affection on you, he gives you the gift of irrational joy in the face of such frustration. Don’t ever give that up or take it for granted, for Jesus died and rose so the pure life of the age to come could invade our present age of frustration.

Christians ought to respond to their world in a way unlike anyone else, and Ecclesiastes explains why.

Interpretive Outline

The frustration of life – 1:1-3
The fear of the Lord amid repetition – 1:4-2:26
The sovereignty of God – 3:1-22
The fear of the Lord in practice
- The fear of the Lord in community – 4:1-5:7
- The fear of the Lord and contentment – 5:8-6:12
- The fear of the Lord and suffering – 7:1-24
- The fear of the Lord and sin – 7:25-9:12
- The fear of the Lord and wisdom – 9:13-10:20
- Walking in the fear of God – 11:1-12:8
The fear of the Lord in conclusion – 12:9-14

*I’m grateful to Joel Miles for the insights that led to this map of divisions.

For more interpretive walkthroughs of books of the Bible, click here.

Psalm 119 and the Search for Clarity

September 4, 2020 By Peter Krol

I have a love/hate relationship with the longest chapter of the Bible. I love it, in part, because I know I’m supposed to and, in part, because it speaks extensively of the the word of God, which I love. But funny thing: Loving the Bible and loving Psalm 119 are not always mutually indwelling sentiments.

The fact of the matter is that Psalm 119 has a lot of lines. And even more words. I can handle many lines and many words if there is a linear argument or a compelling plot. But Psalm 119 has neither, so it typically feels like floating amongst the stars—please suspend your disbelief while I pretend to know what that would feel like—or breaststroking my way through a lake of peanut butter.

The nice thing is that the mastermind responsible for this interminable poem had the courtesy to start every verse within a stanza with the same letter, and to move through the alphabet from stanza to stanza, perhaps to make it easier to memorize. So if you’re a native speaker of ancient Hebrew, you’ll have an easier go at it. The rest of us covenantal immigrants, however, receive no such assistance, beyond those funny Hebrew shapes and transliterated words at the heading for each stanza. Bring on the peanut butter; I have more laps to swim today.

I’ve tried counting the number of distinct terms used for the Scripture. I’ve tried counting how many times each term is used. I’ve tried labelling verses as either praise/encouragement or lament/suffering. I’ve tried many times to read it in one sitting, and I’ve tried reading it a stanza or three at a time.

None of those techniques have helped me to grasp the message of the poem, in such a way that I have any confidence to have understood it. The practice that has helped me the most has been to try identifying a single main idea for each stanza, so as to see how each stanza then contributes to the overall effect. In the last 15 years, I’ve made four attempts at writing down main points for each stanza. Each time, I adjust it further and gain more confidence that I’m closer to the true main idea than I was the last time.

I will now share with you the fruit of my labor in this poem from the last few weeks. (You can also find this on the second tab of my Psalms spreadsheet, which you can access any time through the blog’s Resources page.) I would not consider myself to have mastered this psalm yet, but I trust I’m getting closer. I can at least say the poem makes more sense to me now than it did a few months ago, so progress has been made.

This poem sheds much light on the person and work of Jesus Christ, when we recognize that he is the “I” of the psalm. And as we are conformed to his image, we ought to strive to similar trust in both the Bible and the God who delivered it to us.

I invite your feedback on anything I’ve written here. I am eager to improve my understanding of this glorious poem, to inflame greater love for it. “I will also speak of your testimonies before kings and shall not be put to shame, for I find my delight in your commandments, which I love” (Ps 119:47-48).

	SECTION	THEME/SITUATION
א	Aleph	Blessed are those who walk in Yahweh’s commands (Ps 119:1-8)
ב	Bet	Young people remain pure by storing up God’s word while they can (Ps 119:9-16)
ג	Gimel	God must deal bountifully for the word to take effect (Ps 119:17-24)
ד	Daleth	The struggle for strengthening in sorrow, from the scripture (Ps 119:25-32)
ה	He	I need divine help to persevere in God’s commandments (Ps 119:33-40)
ו	Vav	God’s love for me arouses my love for his commandments (Ps 119:41-48)
ז	Zayin	I can trust God’s words in a way I can’t trust anyone else’s words (Ps 119:49-56)
ח	Cheth	I turn to the word because through it, I inherit Yahweh (Ps 119:57-64)
ט	Teth	Your word is good, and I do it, because you are good (Ps 119:65-72)
י	Yod	He who made me will complete his work in me (Ps 119:73-80)
כ	Kaph	I persevere through persecution because I long for you to do what you have said (Ps 119:81-88)
ל	Lamed	God’s eternal word is fully consistent with how God made the world to work (Ps 119:89-96)
מ	Mem	The student who loves the law surpasses his teachers (Ps 119:97-104)
נ	Nun	Your word guides all of life (Ps 119:105-112)
ס	Samek	God’s word shapes my thinking toward evildoers to be like God’s (Ps 119:113-120)
ע	Ayin	God’s love and God’s word give me every expectation of vindication (Ps 119:121-128)
פ	Pe	I’m desperate for light from your word (Ps 119:129-136)
צ	Tsadhe	Your rules are righteous, and I do them, because you are righteous (Ps 119:137-144)
ק	Qoph	Your word occupies all of me all the time (Ps 119:145-152)
ר	Resh	Your law gives me hope for deliverance from adversaries (Ps 119:153-160)
ש	Sin/Shin	I rejoice in your words, even under fire, for you see all my ways (Ps 119:161-168)
ת	Tav	I pour forth praise for the God of this Bible (Ps 119:169-176)

Enroll in Your Own Bible Class this Fall

August 31, 2020 By Ryan Higginbottom

The journey back to school this year has been a difficult one in the U.S.. Parents have made difficult choices about how and where their children will learn, and school teachers and administrators have faced some of the thorniest challenges of their careers. A global pandemic will do that, I guess.

I am a teacher myself, and the COVID chaos has tamped down my usual affection for the back-to-school season. Normally I love to gather supplies, feel a temporary sense of organization and schedule, and look ahead with excitement about what the fall has to offer. This year, however, I felt tired before classes began.

Despite my fatigue, I can’t shake the sense of early-fall possibility. Like the new year, this part of the calendar offers a new start.

A New Start for Bible Study

Christians often start read-through-the-Bible plans in early January. We pour over schedules for books and chapters; some plans even build “make-up days” into each month.

We give a lot less attention to planning out our Bible study. This may be because our Bible study rhythms are tied to our church or small group. It may be because we have laid this important discipline to the side.

Today, I’m offering you a chance to plan out your Bible study. If you aren’t regularly studying the Bible, there’s no better time to start.

So join the children this fall. Head back to class. I invite you to design your own plan for studying the Bible this year.

In case you need a model, I’ve provided one below. There’s nothing special about my plan other than it’s already made. Feel free to modify mine or start from scratch.

How to Study the Bible

If studying the Bible sounds overwhelming or like a task reserved for professional clergy, I understand. Some people write and talk about Bible study so that it seems academic, dry, and intimidating. It doesn’t have to be this way!

This web site (Knowable Word) exists to help ordinary people learn how to study the Bible. If you need a quick way to prepare for your class, you’ve come to the right place!

I’d suggest you start with our summary page and then dig into more details. There are three ingredients to the age-old method we promote: observe, interpret, and apply.

When we study the Bible, we must first observe what is written. We must take note of the details and how they fit together. Then we interpret the text. We try to understand the meaning of the passage, and we search for the author’s main point. Finally, we apply the truth of the Bible. If we remain unchanged, our Bible study is incomplete.

An Example Class

Since the academic year usually lasts for about eight months, I’ve designed the class below to last from early September though the end of April, with some time off around the holidays. This long view will allow me to suggest a long book—Isaiah—for our study. (If you are designing your own class, you could choose a different long book or opt for several shorter books.)

The plan below begins with three weeks to do nothing but read through Isaiah as many times as possible. The Isaiah portion of many audio Bibles is just less than four hours. This means that an average reader should be able to read all of Isaiah three times during those three weeks in just 35 minutes per day. Rereading a book is the best way to understand its structure.

In your whole-book survey, put together a book overview. Try to outline the book as you go. These initial readings should not be passive!

At the end of the plan, I’ve scheduled some time for putting your thoughts together. In a high school or college class, your instructor might assign you a paper at the end of the term. This isn’t just busywork; writing or presenting your findings is a great way to help you process and organize all that you’ve learned. If you have a blog yourself, consider writing about your “class.” (Send us a link here at Knowable Word so we can read it!) You might even consider writing a guest post on this blog.

The Plan

Here’s the week-by-week schedule. Adopt and adapt and modify to fit your needs.

Aug 30–Sept 5: read Isaiah
Sept 6–12: read Isaiah
Sept 13–19: read Isaiah
Sept 20–26: Isaiah 1–2
Sept 27–Oct 3: Isaiah 3–5
Oct 4–10: Isaiah 6–8
Oct 11–17: Isaiah 9–10
Oct 18–24: Isaiah 11–13
Oct 25–31: Isaiah 14–16
Nov 1–7: Isaiah 17–19
Nov 8–14: Isaiah 20–22
Nov 15–21: Isaiah 23–24

Nov 22–28: Isaiah 25–26
Nov 29–Dec 5: Isaiah 27–28
Dec 6–12: Isaiah 29–30
Dec 13–19: Isaiah 31–33
Dec 20–26: break
Dec 27–Jan 2: break
Jan 3–9: Isaiah 34–35
Jan 10–16: Isaiah 36–37
Jan 17–23: Isaiah 38–39
Jan 24–30: Isaiah 40–41
Jan 31–Feb 6: Isaiah 42–43
Feb 7–13: Isaiah 44–45

Feb 14–20: Isaiah 46–47
Feb 21–27: Isaiah 48–49
Feb 28–Mar 6: Isaiah 50–52
Mar 7–13: Isaiah 53–55
Mar 14–20: Isaiah 56–57
Mar 21–27: Isaiah 58–59
Mar 28–Apr 3: Isaiah 60–62
Apr 4–10: Isaiah 63–64
Apr 11–17: 65–66
Apr 18–24: wrap up
Apr 25–May 1: wrap up

How Far You’ll Go

In a chaotic year, God is constant and sovereign. He has revealed himself in his word. Let’s take advantage of this time to draw closer to him.

If you give yourself to careful, regular Bible study over the next 35 weeks, imagine how much you’ll grow in your understanding! Imagine how much you’ll change!

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