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Jesus Sanctifies His Brothers: Observations from Hebrews 2

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Yassine Khalfalli (2019), public domain

Sometimes profound, biblical truths take hours to unearth. They are the result of long wrestling and deep exertion.

At other times, deep doctrine lies right on the surface. We can walk by and snatch it from the ground, like a ripe pear on a bed of orchard grass.

Observation is the foundation of any good Bible study method. We often think of interpretation as the Bible study phase which produces life-changing, paradigm-altering conclusions. But on occasion, we can spot gems in the first stage.

I’ve recently been studying the book of Hebrews with my small group. I was shocked how many statements of life-giving goodness jumped off the page as I was observing Hebrews 2 this week. In an effort to encourage our readers in their Bible study efforts, below I present 35 observations from Hebrews 2:10–18. I don’t claim these are the only observations one could make from these verses (they’re not!), nor even that these are the most important. But, since interpretation is built on observation, holding a passage under the microscope is a necessary first step to understanding.

Observing Hebrews 2

Here are some of the wonders I spotted in Hebrews 2:10–18.

  1. God the Father is the one “for whom and by whom all things exist.” (Heb 2:10)
  2. God the Father brings “many sons to glory.” (Heb 2:10)
  3. Those God brings to glory are called “sons.” (Heb 2:10)
  4. Jesus is the “founder” of the sons’ salvation. (Heb 2:10)
  5. God the Father made Jesus perfect. (Heb 2:10)
  6. God made Jesus perfect through suffering. (Heb 2:10)
  7. This perfecting of Jesus was “fitting.” (Heb 2:10)
  8. Jesus is the one who sanctifies the sons. (Heb 2:11)
  9. The sons are sanctified. (Heb 2:11)
  10. Jesus and the sons have one source. (Heb 2:11)
  11. This common source is why Jesus is not ashamed to call the sons “brothers.” (Heb 2:11)
  12. Jesus calls the sons “brothers.” (Heb 2:11)
  13. Jesus shared in “flesh and blood.” (Heb 2:14)
  14. Jesus shared in “flesh and blood” because the children do. (Heb 2:14)
  15. The devil “has the power of death.” (Heb 2:14)
  16. Jesus destroyed the one with the power of death. (Heb 2:14)
  17. Jesus destroyed the one with the power of death through death. (Heb 2:14)
  18. Through death Jesus delivered many. (Heb 2:15)
  19. Those Jesus delivered were subject to slavery. (Heb 2:15)
  20. This slavery was lifelong. (Heb 2:15)
  21. This slavery happened through fear of death. (Heb 2:15)
  22. Jesus does not help angels. (Heb 2:16)
  23. Jesus helps the offspring of Abraham. (Heb 2:16)
  24. Those Jesus delivered are again referred to as his “brothers.” (Heb 2:17)
  25. Jesus was made like his brothers in every respect. (Heb 2:17)
  26. Jesus became a high priest in the service of God. (Heb 2:17)
  27. Jesus became a high priest who is merciful. (Heb 2:17)
  28. Jesus became a high priest who is faithful. (Heb 2:17)
  29. Being made like his brothers was necessary for becoming a high priest. (Heb 2:17)
  30. Jesus’s work as a high priest involved making “propitiation for the sins of the people.” (Heb 2:17)
  31. Jesus suffered when tempted. (Heb 2:18)
  32. Jesus suffered. (Heb 2:18)
  33. Jesus was tempted. (Heb 2:18)
  34. Jesus is able to help those who are being tempted. (Heb 2:18)
  35. Because he suffered when tempted, Jesus is able to help those who are being tempted. (Heb 2:18)

More Work To Do

Now, after observing the text there’s more work to do. We must ask and answer questions and work to determine the author’s main point.

But careful observation gets us going in the right direction.

The Whole is Not Less Than the Sum of the Parts

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I agree with the conventional wisdom that the whole of something is greater than the sum of the parts. But that yields a crucial implication we might easily overlook: the whole must then not be less than the sum of the parts.

In other words, the “whole” and the “parts” are not independent categories, with no relationship to one another. If we focus on the parts with no grasp of the whole, we’re on the wrong track. And at the same time, if our understanding of the whole has nothing to do with the parts, we’re likewise not where we wanna be.

What does this have to do with Bible study?

closed brown wooden door
Photo by Xain Sheikh on Pexels.com

The Main Point is the “Whole”

Perhaps the most important step in the Bible study process is to determine the author’s main point. Without grasping that, we’re swimming in a sea of detail, subject to being blown in uncertain directions. For example, by failing to grasp the main point, Jehovah’s Witnesses can use the Scripture to “prove” that Jesus is not God, and evangelicals can use the Scripture to claim that Christ’s strengthening is for athletic or business performance.

Observations are the “Parts”

The parts of the passage are the things we notice first. The things we must take note of when we open the text and examine it. We can observe repeated words, logical connectors, names and titles, subjects and main verbs, genre, mood, and structure. There are many, many details to observe in a passage. So many, that we may never exhaust them in a given study.

Whole Greater Than Parts

The purpose of observation (noticing what it says) is to eventually move into competent interpretation (figuring out why it says it). The peak of interpretation is figuring out the author’s main point. Until we get to that main point, we have not yet grasped the text’s own message. We might discern some truth in the text, but we haven’t grasped the truth of the text.

Therefore, the author’s main point is more important than any particular observation or group of observations. This is why our connection to Christ works best from the main point and not incidental details. This is also why our application will be strongest when it flows from the main point and not from incidental details.

The whole (main point) is greater than the sum of the parts (any particular observations).

Whole Not Less Than Parts

However, we must remember that the main point is not something of our own invention. The main point is not something altogether different from the detailed observations. Every detail is there on purpose. The author chose to include some details and exclude others in order to communicate his main idea. So my concept of the main point must be related in some way to any and every detail in the text.

The following maxim helps me to “check my work” on the main point:

If the main point really is the main point, you should be able to make any observation and I must explain how it contributes to that main point.

What I mean is that if my conception of the main point is truly the author’s main point, then I must be able to explain any (perhaps every) detail in light of its role in communicating that main point. So I can put my main point out there for testing by inviting others to push back with concrete observations of the text. “If you think that’s the main point, then how do you explain…?”

This is quite a fun discussion to have in small group Bible studies. Once the group has come up with a provisional main point, invite group members to assault that main point with observations. Together, they can test and evaluate the strength of the proposed main point.

An Example

For example, I proposed a few weeks ago that the main point of Ephesians 4 is that diversity shouldn’t divide the church, but when it does, stop thinking about it the way Gentiles do. Someone may come along and ask: “If that’s the case, then why does he quote Psalm 68 in Eph 4:8? And what’s with all the talk about Jesus ascending and descending in Eph 4:9-10?”

And I’d respond: “That’s a great question!” And then I’d explain:

  • The quote of Psalm 68 (and its explanation in the next two verses) is there to provide reason or motivation for the main thesis of Eph 4:1-3, that Christians should express their calling by living in unity.
  • The first reason given to motivate obedience is the one-one-oneness of Eph 4:4-6, perhaps highlighting the unity of the diverse Trinity (Spirit … Lord … Father).
  • The second reason given to motivate obedience is the gracious gifts of Christ to his church. Jesus came down and went up (like the Ark of the Covenant in Psalm 68) to “fill all things,” so that all things would be united in him (larger thesis from Eph 1:10). He now brings diverse people together by giving them the spoils of his victory: their church leaders past (apostles, prophets) and present (evangelists, shepherds and teachers). Those leader-gifts now equip the people for works of service to build one another up in love.

So the quote of Psalm 68 supports the main point by providing a crucial piece of evidence from the Old Testament that exposes the need for the Messiah to give gifts that will serve the end of church unity.

Try This at Home

When you study a passage and come up with a proposed statement of the author’s main point, test your work by prodding it with a few random observations. Can you explain how the parts fit together to create that whole? Because though the whole is greater than the parts, it certainly is not any less than the parts. The whole must bud organically from the parts.

Bible Study Leader Tip #12: Use The Text

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Bible lapAs we’ve noted previously, good Bible Study involves making observations, interpreting those observations and then making applications based on those interpretations. Thus the key to unlocking Bible-based life-change begins with making Bible-based observations. To do this, we need to utilize the Scripture text itself.

That may sound obvious, but it is often overlooked. To see what I mean, take your study group to Matthew 13 and ask them, “Why does Jesus speak in parables?” Then take note of how many people look down at the text for the answer. Of those, how many reference the actual text in their answer?

Lord willing, all or most of your study group will do this – and especially if they have been well-trained in understanding the importance of careful observation. However, many times I have noticed that people stare at me or off into space. The unchurched rarely do this; rather, they rightly assume that the answers are in the Bible itself. This is what you ought to encourage!

Note that this is most critical in the observation phase. It may also be important for interpretation and application phases if the text itself offers those answers, but it doesn’t always.

Some practical suggestions:

  • If you find someone staring at you rather than diligently searching the text, direct them there instead.
  • If someone gives you an answer (correct or not) without reference to the text, ask them where they got their answer from.
  • If you’re feeling sneaky, you can occasionally ask questions that the text does not answer. See if they notice! (Note: I wouldn’t recommend this when working with young or frightened believers… let them get used to studying the Bible first.)
  • Make sure that you yourself are not contributing to the problem~ When you ask a question, is the answer in the text itself?

What would you add to that list?

Why the Spirit is Willing but the Flesh is Weak

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Zach Hollifield has a wonderful article where he makes a keen observation and asks a crucial rational interpretive question:

It’s when Jesus returns from his own prayer to find them snoozing that he utters the infamous line “The spirit indeed is willing, but the flesh is weak.” …

Matthew and Mark go out of their way to make it clear that Jesus says this to Peter and Peter alone. Mark even quotes Jesus as beginning the statement with, “Simon, are you asleep—?” Jesus finds all three sleeping, and yet when he makes the statement about the spirit being willing and flesh being weak, he says it directly to just one disciple. Why?

Hollifield finds in the text compelling answers to his question, leading to some really helpful application. This is a great example of strong Bible study skills.

Check it out!

Overlooked Details of the Red Sea Crossing

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Joseph Barrientos (2015), public domain

The crossing of the Red Sea is one of the most memorable and cinematic events recorded in the Bible. This brief section of history has been captured in several films as well as in thousands of Sunday school lessons and coloring pages.

So if we were asked to recount this story, we could probably list many of the highlights without consulting Scripture. However, because the episode is so famous, and depictions of the event are so numerous, we will inevitably miss some details. The story is perhaps too familiar.

This was certainly the case for me! I recently reread this portion of Exodus and felt like I was reading this passage for the first time.

Four Important Details

Peter has written extensively and deeply on all of Exodus and on this passage specifically. To learn how this event fits into the whole book of Exodus, and for a razor-sharp look at this particular episode, I encourage you to read his article.

Here I will highlight some aspects of Exodus 13–14 that I had not remembered. These details are not just interesting—they help guide us to the main point of the passage. (Remember: good observation fuels accurate interpretation!)

Israel crossed at night

For understandable reasons, all pictures and video depicting this event happen during the day. (That makes for a much better coloring page!) But this event happened in the dark of night. (See Exodus 14:24 and Exodus 14:27 where it seems that the Israelites crossed during the night, with their path illuminated by the pillar of fire, and then the Egyptians started their pursuit at first light of the morning.) As we will see below, God aimed to confuse the Egyptians, and the nighttime setting was an important ingredient.

The wind blew all night to part the sea

Yes, Moses “stretched out his hand” in order to divide the sea, but the way this happened was that “the Lord drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided” (Exodus 14:21). This miracle did not happen in an instant but rather over the course of several hours. Imagine waiting by the side of the Sea while this was happening!

The pillar of cloud protected Israel

God went with his people out of Egypt in the form of the pillar of cloud and the pillar of fire. His primary purpose was to lead and direct his people. And those very pillars led Israel to the shore of this great sea.

But God led Israel in a roundabout way to this particular spot in order to provoke Egypt to pursue their valuable runaway slaves. Once Egypt caught up, there was a real threat!

Then the angel of God who was going before the host of Israel moved and went behind them, and the pillar of cloud moved from before them and stood behind them, coming between the host of Egypt and the host of Israel. And there was the cloud and the darkness. And it lit up the night without one coming near the other all night. (Exodus 14:19–20)

The Egyptians fled from Israel

In my memory, the Egyptians pursued Israel into the bed of the Red Sea, the Israelites exited on the other side, and then the Egyptians drowned as the waters returned to normal. But that’s not what happened!

The Egyptians, having been provoked by the Lord to chase the Israelites, went into the sea (Exodus 14:23). But the Lord intervened—he “threw the Egyptian forces into a panic, clogging their chariot wheels so that they drove heavily” (Exodus 14:24–25). The Egyptians knew they were in trouble, so they decided to flee (Exodus 14:25). So, it was while these two nations were running away from each other that the Red Sea covered Pharaoh’s army.

Why These Details Matter

The Lord determined that he would get abundant glory at the Red Sea. He said, “And I will harden Pharaoh’s heart, and he will pursue them, and I will get glory over Pharaoh and all his host, and the Egyptians shall know that I am the Lord” (Exodus 14:4). He says much the same to Moses again in Exodus 14:17–18.

This was not just about God getting glory from the Egyptians. He also wanted his people to know and fear him.

Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore. Israel saw the great power that the Lord used against the Egyptians, so the people feared the Lord, and they believed in the Lord and in his servant Moses. (Exodus 14:30–31)

This is crucial, because the Israelites were greatly afraid when they saw Pharaoh and his army drawing near (Exodus 14:10). Moses told the people:

Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The Lord will fight for you, and you have only to be silent. (Exodus 14:13–14)

The four details above show God’s hands-on involvement in the crossing of the Red Sea. God rescued his people and closed the door to any possible return to Egypt. In tangible ways, the Lord fought for his people as he promised.

When God sets out to deliver his people and gain glory for himself, he will make both happen.

What to Do When One Passage Refers to Another

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Though the Bible was written by dozens of human authors across centuries, it also claims to have been written by a single divine author (2 Tim 3:16) who was and is and is come. For that reason, these 66 books are all parts of that one great book, the Good Book, that the Lord caused to be written and preserved for his people through the ages.

You may have heard about New Testament quotes of the Old Testament. But that is not the only sort of intertextuality present in the Bible. Because the Bible is one unfolding revelation of God’s rule through his chosen Messiah, later portions of the Bible make constant reference to earlier portions.

Examples

In Ephesians 4:8, Paul quotes Psalm 68:18. And Psalm 68 itself (in Ps 68:1) quotes Numbers 10:35.

Hebrews 3:7-11 quotes Psalm 95. And Psalm 95:8 refers to the events of Exodus 17 and Numbers 20.

Mark 4:12 quotes Isaiah 6, but Isaiah 6 is difficult to understand apart from its allusions to texts such as Psalms 115 and 135.

Many places in the Old Testament reference “steadfast love and faithfulness” (2 Sam 2:6, Ps 25:10, Ps 40:11, Prov 3:3, Is 16:5, etc.), a pair of treats heavy with allusion to the character of the God in covenant with Israel (Ex 34:6).

What to Do

So quotations and allusions are not only what happens from the New Testament to the Old Testament. They also occur from later OT texts back to earlier ones. Identfying an OT quote in a NT passage may be only the first step in a linear chain of references that go farther and farther back.

That means that, in order to understand the passage with the quote, we must go back and understand the passage being quoted. Ancient authors didn’t quote older texts the way we today turn things into soundbites.

I’ve written before about what to do with such quotes. I’ll restate the principles here, but I encourage you to check out that blog post for further explanation.

  1. NT quotes of the OT are referencing passages, not verses.
  2. Don’t read past the OT quotes.
  3. Look up the OT quotes and study them in context.
  4. Consider how the NT author employs the OT context and repurposes it for his audience.
  5. What seems obvious may not be all that obvious.

These principles apply just as much to quotations or allusions from an OT text to a prior OT text, as to quotations or allusions from a NT text to an OT text. Such connections are like divine road maps showing us how the Good Book fits together. Let’s take advantage of these opportunities to deepen our understanding of the entire body of God’s revelation.

How to Find the Parts of a Passage

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Your top priority in Bible study is to discern the author’s main point. And to discern that main point, one of the most important observations you can make is the passage’s structure. The structure of the text refers to how the author has arranged of the parts.

However, before you can see an order or arrangement of the parts, you have to be able to identify the parts!

What are the parts?

We can identify units of thought on different scales. What are the divisions of a whole book? What are the parts of each division? What are the paragraphs or stanzas within each part? Ryan addressed some of these different scales when he asked how much of the Bible we should study at a time. Because the skills of observing units of thought carry over from the smaller scale to the larger scale, I’ll address that smaller scale (dividing the text into paragraphs or stanzas) first.

When in doubt, you can begin by following the editors of your favorite translation, who have typically broken up the text into paragraphs or stanzas for you. But different translations have divided the paragraphs or stanzas in different places, so no single committee is always right! For example, take Proverbs 3:27. The ESV handles it as the end of a stanza (Prov 3:21-27), but the CSB treats it as the beginning of another (Prov 3:27-35). I’m inclined to agree with the CSB on this one, on account of the structure of the argument.

Photo by Jan Huber on Unsplash

How do you recognize the parts?

But how do you go about making such a decision? How do you identify coherent parts or units in the passage without simply dissecting the whole thing like a bin full of Lego minifigure heads? It all depends on the text type.

  • In a narrative, units of thought are generally defined by scenes. Sometimes (especially in the gospels) scenes contain one complete plot arc—for example, Luke 5:1-11. Sometimes (especially in Old Testament narratives) a single plot arc can stretch over a few scenes—for example, 1 Kings 18:1-46.
  • In a poem, units of thought are generally defined by coherent metaphors or persons. When the metaphor shifts, or the address shifts from talking about one person to talking to or about another, you may be observing distinct units of thought. For example, Psalm 80 shifts from the metaphor of a saving shepherd (Ps 80:1-3) to that of an angry provider (Ps 80:4-7) to that of a ravaged vine (Ps 80:8-19)—marking three units of thought.
  • In a discourse, units of thought are generally defined by conclusions and premises. The authors of letters and speeches seek to persuade their audience through argumentation, so they mark their units of thought by means of their conclusions. For example, Heb 1:13 argues that God has spoken by his Son. Heb 1:4-14 argues that this Son is superior to angels. Heb 2:1-4 argues that we must pay closer attention to the Son’s message that we would to the angels’ message. And so on. Track the flow from one conclusion to the next, and you’ll discern the units of thought.

Conclusion

I’m not suggesting a simple one-size-fits-all approach to any of these text types. Such literary analysis can get quite complex and requires careful thought. But if you start with these basic skills, you’ll improve at recognizing when you need to expand your toolset to other sorts of skills as well.

The Art of Observing What’s Not Said

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We’ve mentioned it a thousand times: When we observe a passage of the Bible, we’re trying to figure out what it says. However, sometimes we won’t fully grasp what it says without first observing what it doesn’t say. Ryan has made this point in two recent posts with respect to characters’ names. But what’s not said applies to many other types of observation as well. Here are three examples.

Photo by HS Spender on Unsplash

Example #1: Luke 15:11-32

The parable commonly known as “The Prodigal Son” is really about Two Brothers. We’re told of the bad choices of the younger son (Luke 15:12-16), and his risky decision to come back home (Luke 15:17-19). We’re told about what happened upon his return (father runs to meet him, throws a party, etc., in Luke 15:20-24).

Then we’re told of the bad attitude and choices of the older son (Luke 15:25-30). We hear the father’s appeal to his grumbling son (Luke 15:31-32). But we never find out what he decided or what happened.

The two brothers are parallel to one another. Their stories are parallel. Up to the point where we expect to hear the choice and results of the older son’s decision. But that choice and its results are left unsaid. The parable simply ends on a cliffhanger.

What is the point of the omission? Jesus lets the end of the story play itself out in the response of the Pharisees and scribes who were grumbling (Luke 15:2). Luke 13-14 was all about the feast and joy of the kingdom of God. Will these grumbling scribes and Pharisees enter? Will those who are saved be few (Luke 13:23)?

Example #2: Psalm 55

This emotional poem is about the pain and paranoia of betrayal. The whole poem is rather scatter-shot, without a clearly discernible structure, perhaps reflecting the manic state David is in as he composes it.

David describes the anguish of his fear, terror, and horror (Ps 55:4-5). He wants nothing more than to get out of the situation (Ps 55:6-8). And he asks God to do something about the situation (Ps 55:9).

But look at the last line of the poem. As David’s complaints rise to their peak, notice where he finally lands. He does not put his trust in what God will do. That’s how I would end such a prayer; how about you?

Instead, he ends with a declaration of trust in God himself. This might not be how we expect the poem to end, so noticing what he doesn’t say makes what he actually says really pop.

Example #3: Philippians 4:4

Here is the verse in its entirety: “Rejoice in the Lord always; again I will say, rejoice.”

In this example, I encourage you to observe what is not present at the beginning of the verse. Something that nearly everyone who reads the passage presumes is there, or at least they act like it’s there.

What is this absent wonder of which I speak? A transition.

This verse has no transition. No connector word at all to link it, divide it, or contrast it with the previous verse. This absence of a transition is one reason I believe Paul is not changing the subject. There is a “finally” in verse 8, which could be a transition to a new unit of thought (or simply conclude the list practical suggestions). Verse 10 switches from present to past tense and has “now at length,” which certainly signals a transition to a new idea.

So noticing what’s not said may help us to follow Paul’s argument, so we might avoid separating his counsel (Phil 4:4-9) from the very situation to which he directed that counsel (Phil 4:2-3).

Conclusion

Observing what’s not said is definitely an art and not a science, so you need to use common sense. Identify what you might expect from a passage. Then make sure to observe how (and whether) the text subverts those expectations to sharpen its argument. The biblical authors are constantly working to subvert our expectations so they might better persuade us to trust the Lord and seek first his kingdom.

Do You Know What You are Reading?

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The Bible is not a monolithic book by a single author. Yes, God is behind the entire thing, but he chose to inspire dozens of authors in dozens of different contexts to communicate his message to the world. So depending on where you are in the Bible, you could be reading any of a number of different genres.

Tommy Keene tackles this issue with much clarity, encouraging us to be sure to identify the genre of any given book or part of the Bible we are reading. Genre has perhaps more influence over what we can expect from a text than anything else.

Genre defines how a certain literary event fits within culturally adjacent literary events. To ask about a work’s “genre” is to ask “how is this work similar to other works, and how does that allow me to better interpret what it is trying to accomplish?” Furthermore, determining discourse type, or literary context, is key to interpreting what you are reading. Imagine you get it wrong. Imagine, for example, that you confuse fiction with non-fiction, or satire with genuine news, or the political stump speech with actual policy, or South Park with a child’s cartoon show. You’re likely in for some interpretive troubles. If you want to interpret any of these things correctly, you need to know how the genre works.

Keene gives a few very simple yet effective strategies for determining the genre of your text. We would do well to heed his counsel.

Check it out!

Know Your Literary Devices

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Though your top priority when studying the Bible is to grasp the author’s main point, you will do well to develop a few skills to help you get there. One such skill is the ability to spot various literary devices. You don’t need to memorize a lengthy list of such devices, as long as you can recognize them when you see them. It’s sort of like being the father of a large number of children. Sometimes you mix up the names, but you can always point them out in a crowd when necessary.

Word Devices

Some literary devices have to do with the use of words. Identifying key words can help you grasp the author’s main point.

  • Repetition is perhaps the easiest device to observe. You would do well to begin any study by simply looking for, counting, and highlighting repeated words. For example, Genesis 14 repeats the word “king” more than 28 times, giving that word tremendous prominence in the author’s argument.
  • Continuity is similar to repetition, except it refers to repeated synonyms, thoughts, or ideas. So if a particular concept is repeated in a passage, even without repeating the identical word, it is worth taking note of. For example, Psalm 145 contains continuity of the ideas of “praise” for God’s “works,” even though the poem uses a variety of words (such as “bless,” “thanks,” etc.) to communicate those ideas.
  • Inclusio is a particular kind of continuity, where the same word, phrase, or idea is repeated at the beginning and end of a passage. In addition to marking structural boundaries, an inclusio often highlights the author’s thesis. For example, Psalm 8 begins and ends with “O Lord, our Lord, how majestic is your name in all the earth,” showing that the poem’s main idea has something to do with how God’s majesty is made visible on earth.

Logic Devices

Some literary devices reveal a text’s logic, which will help you to grasp the argument (main point) an author is making.

  • Comparison is when two or more things are shown to be similar to one another. For example, in 2 Timothy 2:3-6, Timothy on mission is compared to a soldier, an athlete, and a farmer. By figuring out what the points of comparison are, you’ll better understand why Paul gives the instructions of verses 1-2.
  • Contrast is when two or more things are shown to be different from one another. For example, Ephesians 2:1-3 describes what “you were,” and Eph 2:4-6 contrasts it with a big “but God.” Now, you still need to get to the “so that” in Eph 2:7 in order to grasp the main point, but the contrasting sections of 1-3 and 4-6 make the main idea of v.7 really shine.
  • Climax is when a text builds up to a high point. In narrative, “climax” specifically refers to part of the plot, near the end of the story, where the tension reaches its high point before being resolved (for example, Mark 2:10 is the climax of Mark 2:1-12). In other text types, a climax occurs when an author builds his argument up to a high point or fever pitch. For example, the argument of Romans 8 builds to the climax of Rom 8:38-39.
  • Causation is when a passage moves from cause to effect. For example, God’s condemning sin in the flesh by sending his own Son (Rom 8:3) is the cause of the righteous requirement of the law being fulfilled in us (Rom 8:4).
  • Substantiation is when a passage moves from effect to cause. For example, lack of condemnation (Rom 8:1) is an effect substantiated by the fact that the Spirit has set you free from the law of sin and death (Rom 8:2).

Structure Devices

Some literary devices reveal a text’s structure, which enables you to grasp the organization of the material and identify the sentence or section that contains the author’s overall argument or main point.

  • Preparation or Introduction provides setting or background for the events or ideas that will be presented. For example, 1 Samuel 3:1-3 contains not the passage’s main point but the necessary background information (in this case, the story’s setting) for the main point to make sense. Drawing a major principle of theology or application from that setting would not be wise.
  • Refrain is the regular repetition of a line or phrase in poetry to mark of sections. For example, the refrain of “Restore us, O God; let your face shine, that we may be saved” divides Psalm 80 into three sections (Ps 80:1-3, 4-7, 8-19).
  • Explanation or Analysis presents an idea or event followed by its interpretation. For example, Jesus tells a parable in Mark 4:3-8 and then explains it in Mark 4:14-20. This interpretation is pretty important for understanding any parable (Mark 4:13), which subverts the conventional wisdom that parables must have only one point (since Jesus makes many points in his explanation of this parable!).
  • Summarization is a clear statement in the text that identifies the main point or intended takeaway. In these cases, we do not have to do much “digging” into the mysteries of the text to grasp the main point; the author comes right out and says it! We do well to pay attention. For example, Hebrews 8:1 summarizes the main idea of chapters 7 and 8. For another example, “Thus Esau despised his birthright” in Gen 25:34 summarizes the scene in Gen 25:29-34. (The author clearly and explicitly blames Esau for this incident; why do so many interpreters ignore this summarization and keep the focus of blame on Jacob? See also Heb 12:16.)

Conclusion

This list doesn’t cover every possible literary device employed by biblical authors, but it contains what I have found to be the most common and directly useful ones when observing a passage. Again, you don’t need to memorize the list, but you should be able to spot these “children” in a sea of words when you buckle down to observe the text. It’s not sufficient to propose a main point for your passage based on what simply feels right. You should be able to defend that proposed main point from the text itself—primarily by enumerating the literary devices that directed you toward your main point.