I recently heard the testimony of a very brave teenage girl who stood resolutely for Christ. On her Facebook page, she posted the following quote originally written by Dr. Bob Moorehead:
I am a part of the fellowship of the Unashamed. I have the Holy Spirit Power. The die has been cast. I have stepped over the line. The decision has been made. I am a disciple of Jesus Christ. I won't look back, let up, slowdown, back away, or be still. My past is redeemed, my present makes sense, and my future is secure.
I am finished and done with low living, sight walking, small planning, smooth knees, colorless dreams, tame visions, mundane talking, chintzy giving, and dwarfed goals. I no longer need preeminence, prosperity, position, promotions, plaudits, or popularity. I don't have to be right, first, tops, recognized, praised, regarded, or rewarded. I now live by presence, learn by faith, love by patience, lift by prayer, and labor by power.
My pace is set, my gait is fast, my goal is Heaven, my road is narrow, my way is rough, my companions few, my Guide is reliable, my mission is clear. I cannot be bought, compromised, deterred, lured away, turned back, diluted,or delayed. I will not flinch in the face of sacrifice, hesitate in the presence of adversity, negotiate at the table of the enemy, ponder at the pool of popularity, or meander in the maze of mediocrity.
I won't give up, back up, let up, or shut up until I've preached up, prayed up, paid up, stored up, and stayed up for the cause of Christ. I am a disciple of Jesus Christ. I must go until He returns, give until I drop, preach until all know, and work until He comes. And when He comes to get His own, He will have no problem recognizing me. My colors will be clear for "I am not ashamed of the Gospel, because it is the power of God for the salvation of everyone who believes." (Romans 1:16)
Wednesday, September 9, 2009
Friday, September 4, 2009
application
[NOTE: This is the final post in a series of entries intending to help readers learn how to study their Bible.]
For those following this series of posts, I have very briefly touched on 3 steps of effective Bible study: Preparation, Observation and Interpretation. Preparation puts me in line with God's Holy Spirit so that I can discern spiritual things. Observation is the discipline to "search out" the details in a text. Interpretation is the business of making sense of what I see. But, my study is complete only when I apply what I have learned.
Two key texts come to mind when I think about this principle of Application. In Luke 6:46, Jesus asks, "Why do you call me, 'Lord, Lord,' and do not do what I say?" His point, of course, is that submitting to Jesus as "Master" requires not just understanding what He teaches, but doing it. Similarly, James highlights the foolishness of observation and interpretation without application:
"Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does." [James 1:22-25]
The key word in this text is "do"--intentional application of what we learn. In fact, James explains, to read and study the Bible without applying truth is like looking at ourselves in the mirror and walking away without correcting our problem. Just as mirrors and designed for self-improvement, so the Bible is designed to change our lives.
Howard Hendricks, distinguished professor at Dallas Theological Seminary writes, "Interpretation without application is abortion of God's Word." He goes on to highlight 4 "substitutions" that we may be tempted to make:
1. We substitute interpretation for application.
Disciples feel that if they understand a passage, they have mastered its content.
2. We substitute superficial obedience for substantive life-change.
Disciples come to believe that if they begin to apply the scripture or demonstrate a life which may only hint at intended change, they have accomplished the intent of a text.
3. We substitute rationalization for repentance.
Namely, we explain away our sin, our complacency, our refusal to be more than mere hearers of the Word. We give excuses as to why a text doesn't exactly apply to us.
4. We substitute emotional experience for a volitional decision.
Our excitement about a text or our passion about its implication becomes the end result of our study. While we might be emotionally captivated by spiritual truth, we are nonetheless unchanged.
True application is a change in our lives: a change in what we believe, in what we feel or in how we live. The Bible is designed to transform our mind, our heart and our behavior. So, once we discover what a text means to the original audience, we must decide what implication it has for us personally. The following is a list of questions to ask as we work to apply God's Word:
1. Is there an example for me to follow?
2. Is there a sin to avoid?
3. Is there a promise to claim?
4. Is there a prayer to repeat?
5. Is there a condition to meet?
6. Is there a verse to memorize?
7. Is there an error to note?
8. Is there a challenge to face?
Today, you might print this list and tuck it inside your Bible as a reminder to not only be hearers of the Word, but doers as well. I pray that your study of the Scriptures yields great fruit for life transformation.
For those following this series of posts, I have very briefly touched on 3 steps of effective Bible study: Preparation, Observation and Interpretation. Preparation puts me in line with God's Holy Spirit so that I can discern spiritual things. Observation is the discipline to "search out" the details in a text. Interpretation is the business of making sense of what I see. But, my study is complete only when I apply what I have learned.
Two key texts come to mind when I think about this principle of Application. In Luke 6:46, Jesus asks, "Why do you call me, 'Lord, Lord,' and do not do what I say?" His point, of course, is that submitting to Jesus as "Master" requires not just understanding what He teaches, but doing it. Similarly, James highlights the foolishness of observation and interpretation without application:
"Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does." [James 1:22-25]
The key word in this text is "do"--intentional application of what we learn. In fact, James explains, to read and study the Bible without applying truth is like looking at ourselves in the mirror and walking away without correcting our problem. Just as mirrors and designed for self-improvement, so the Bible is designed to change our lives.
Howard Hendricks, distinguished professor at Dallas Theological Seminary writes, "Interpretation without application is abortion of God's Word." He goes on to highlight 4 "substitutions" that we may be tempted to make:
1. We substitute interpretation for application.
Disciples feel that if they understand a passage, they have mastered its content.
2. We substitute superficial obedience for substantive life-change.
Disciples come to believe that if they begin to apply the scripture or demonstrate a life which may only hint at intended change, they have accomplished the intent of a text.
3. We substitute rationalization for repentance.
Namely, we explain away our sin, our complacency, our refusal to be more than mere hearers of the Word. We give excuses as to why a text doesn't exactly apply to us.
4. We substitute emotional experience for a volitional decision.
Our excitement about a text or our passion about its implication becomes the end result of our study. While we might be emotionally captivated by spiritual truth, we are nonetheless unchanged.
True application is a change in our lives: a change in what we believe, in what we feel or in how we live. The Bible is designed to transform our mind, our heart and our behavior. So, once we discover what a text means to the original audience, we must decide what implication it has for us personally. The following is a list of questions to ask as we work to apply God's Word:
1. Is there an example for me to follow?
2. Is there a sin to avoid?
3. Is there a promise to claim?
4. Is there a prayer to repeat?
5. Is there a condition to meet?
6. Is there a verse to memorize?
7. Is there an error to note?
8. Is there a challenge to face?
Today, you might print this list and tuck it inside your Bible as a reminder to not only be hearers of the Word, but doers as well. I pray that your study of the Scriptures yields great fruit for life transformation.
Monday, August 31, 2009
let the nations be glad!
For all the planning that goes into a worship service at Pantego Bible Church, no one can orchestrate the work and ways of God. Sunday was one of an increasing number of God-moments.Six weeks ago, three men visited our church and introduced themselves at our Guest Reception afterwards. They represented a growing community of refugees from Burundi, Rwanda and Congo. Many had been settled in the United States within the last three years through a special refugee plan in 2007. Though there may be more than 2000 of these foreigners in the DFW area, these men are connected with a known community of 100+ in south Fort Worth. After gracious introductions, they made one request: Would our church grant them a place to worship in their own tongue?
Burundi is one of the most Christianized nations in central Africa and the spiritual roots of these beautiful people run deep. As Pastor January, Method [the most English-speaking interpreter] and elders of their newly-forming church met with a group from PBC, they humbly requested a room..or a tent...or even a patch of grass to meet as a Body and worship each week.
It took little convincing of our Elder Board to give this church a place to begin worship services on the PBC campus. yesterday, many from their African community joined their pastor on our stage for us to welcome them and forge a partnership that unites 2 nations under one Lord. As we received our morning offering, the Burundi community sang songs to God and, while none of us understood a word, we translated their hearts with no problem.
I am looking forward to the days ahead as we learn more about our friends and determine how we, the church, might be able to meet their needs. Already, we have been richly blessed by their arrival. We pray that God will be made famous in this work.
To learn more about the history of the Burundi refugees, see a very informative article HERE.
Thursday, August 27, 2009
Wednesday, August 26, 2009
interpretation | #3
[NOTE: This is the 7th post in a series of entries intending to help readers learn how to study their Bible.]
As we consider the importance of responsible interpretation of the Bible [remember 2 Timothy 2:15?], I think we should pause and consider the topic of translations. The difference between "interpretation" and "translation" is like the difference between a chef and a dietitian. A chef takes raw ingredients and "translates" them into a delicious meal. He could fry, bake, grill or sear fish...depending on his customer. In the end, fish is fish, but the chef has the job of presentation. The dietitian, however, isn't given such luxury of personal preference. He or she must analyze the meal and draw conclusions about the amount of sodium, calories, protein, etc. These conclusions are based on the substance, not presentation. Still, the dietitian will be limited by the meal that the chef prepares.
We have a variety of translations of the Bible. However these translations differ in presentation. They are the result of different scholars who are writing the language of the Bible for particular audiences to digest. I think about the multitude of translations in three basic categories:
LITERAL TRANSLATIONS: These translations are true to the original, Hebrew and Greek manuscripts of the Bible. However, because they are word-for-word designed, some find them to be too "wooden," or stiff. In other words, they don't sound like we speak. They are the most accurate for personal study. Example of literal translations include the New King James Version, the English Standard Version and the New American Standard Bible.
FREE TRANSLATIONS: Opposite of literal translation are those translations which are freer in their syntax, grammar and word content. The translators have taken liberty to rearrange the parts to smooth out the readability of the text. While these translations often "flow" and have an easier readability, they are not as dependable for deeper study. They are paraphrases, relying on the translator's style and perspective. Free translations include The Message, the Living Bible and J.B. Phillip's The New Testament in Modern English.
DYNAMIC EQUIVALENT: A moderating option between literal and free translations is the dynamic equivalent translation. These phrase-by-phrase versions maintain the historical distance between the original language and the current language, but updates style and grammar. Examples of these translations include New International Version and the New English Bible.
Here is a list of Bibles from most literal to most free:
King James (KJV)
New King James (NKJV)
English Standard (ESV)
New American Standard NASB)
Revised Standard (RSV)
New Revised Standard (NRSV)
Updated NASB
Amplified Bible
New American Bible
New International (NIV)
New English Bible
Good News Bible
Phillips Modern English
Living Bible (LB)
New Living Bible (NLT)
Jerusalem Bible
Contemporary English (CEV, "The Promise")
Today's English Version
The Message
Which version should you choose? I encourage Bible students to use whichever version is most readable to them for their personal, devotional time. However, when it comes to serious study, the student should use a Bible that is closer to a literal translation. I enjoy reading The Message, but it does not provide the necessary accuracy of the ESV or NASB when it comes to thorough study. Good interpretation starts with the right translation.
As we consider the importance of responsible interpretation of the Bible [remember 2 Timothy 2:15?], I think we should pause and consider the topic of translations. The difference between "interpretation" and "translation" is like the difference between a chef and a dietitian. A chef takes raw ingredients and "translates" them into a delicious meal. He could fry, bake, grill or sear fish...depending on his customer. In the end, fish is fish, but the chef has the job of presentation. The dietitian, however, isn't given such luxury of personal preference. He or she must analyze the meal and draw conclusions about the amount of sodium, calories, protein, etc. These conclusions are based on the substance, not presentation. Still, the dietitian will be limited by the meal that the chef prepares.
We have a variety of translations of the Bible. However these translations differ in presentation. They are the result of different scholars who are writing the language of the Bible for particular audiences to digest. I think about the multitude of translations in three basic categories:
LITERAL TRANSLATIONS: These translations are true to the original, Hebrew and Greek manuscripts of the Bible. However, because they are word-for-word designed, some find them to be too "wooden," or stiff. In other words, they don't sound like we speak. They are the most accurate for personal study. Example of literal translations include the New King James Version, the English Standard Version and the New American Standard Bible.
FREE TRANSLATIONS: Opposite of literal translation are those translations which are freer in their syntax, grammar and word content. The translators have taken liberty to rearrange the parts to smooth out the readability of the text. While these translations often "flow" and have an easier readability, they are not as dependable for deeper study. They are paraphrases, relying on the translator's style and perspective. Free translations include The Message, the Living Bible and J.B. Phillip's The New Testament in Modern English.
DYNAMIC EQUIVALENT: A moderating option between literal and free translations is the dynamic equivalent translation. These phrase-by-phrase versions maintain the historical distance between the original language and the current language, but updates style and grammar. Examples of these translations include New International Version and the New English Bible.
Here is a list of Bibles from most literal to most free:
King James (KJV)
New King James (NKJV)
English Standard (ESV)
New American Standard NASB)
Revised Standard (RSV)
New Revised Standard (NRSV)
Updated NASB
Amplified Bible
New American Bible
New International (NIV)
New English Bible
Good News Bible
Phillips Modern English
Living Bible (LB)
New Living Bible (NLT)
Jerusalem Bible
Contemporary English (CEV, "The Promise")
Today's English Version
The Message
Which version should you choose? I encourage Bible students to use whichever version is most readable to them for their personal, devotional time. However, when it comes to serious study, the student should use a Bible that is closer to a literal translation. I enjoy reading The Message, but it does not provide the necessary accuracy of the ESV or NASB when it comes to thorough study. Good interpretation starts with the right translation.
Thursday, August 20, 2009
Tuesday, August 18, 2009
interpretation | #2
[NOTE: This is the 6th post in a series of entries intending to help readers learn how to study their Bible.]
In the last several posts, I have lightly surveyed the basic steps to good Bible Study. We start with the Spirit, then learn to see, then make sense of what we see. This is the discipline of interpretation. Once I have answered my interpretive questions, I attempt to summarize the passage several ways. This task of summarizing is a very helpful exercise.
One way to summarize a passage is to determine a "topic" for the passage. Try and reduce the passage to one word [two, if you must]. This one word must take the entire passage into account. It's a challenge, but forces the Bible student to look at the big picture. For example, after studying the Miracle of the Loaves and Fishes [John 6], a person might conclude that the topic is "provision."After studying the story of Shadrach, Meshach and Abednego [Daniel 3], they might choose the topic "conviction" or "perseverance."
Another way to interpretively summarize a passage is by drafting a "Big Idea." Every passage in the Bible answers an implied question. In John 3, the question is obvious: "How can a man be born when he is old?" [Nicodemus asked, v. 4]. So, this passage more generally answers the question, "How can people be 'born again'?" The challenge is to discern the question being asked and answered in each passage.
Here's an easy example. James 1:2-18 deals with trials. The question implied may be, "How should a Christian deal with trials in their life?" The answer [summary of the passage] might be: "...by choosing joy, seeking wisdom in faith, looking to the greater reward in the end, and resisting the inherent temptation that is sure to come." Put the question and answer together and the Big Idea is: "The Christian endures trials in life by choosing joy, seeking wisdom in faith, looking to a greater reward and resisting inherent temptation that is sure to come." Reduce the phrase a bit more and one might write: "We overcome trials with joy, wisdom, hope and fortitude."
Let's try another: Matthew 5:13-16. After a quick study, I might summarize:
QUESTION: Why must the Christian be salt and light in their world?
ANSWER: Because it reflects who they truly are and illumines the glory of God to others around them.
COMBINE: The Christian should be salt and light to reflect who they truly are and illumine the glory of God in the world.
REDUCE: We shine to reflect the glory of God in a dark world.
If I wanted, I could spend time writing and rewriting each question/answer to refine what I really believe the passage is about. This exercise is a great interpretive process.
Now it's your turn.
In the last several posts, I have lightly surveyed the basic steps to good Bible Study. We start with the Spirit, then learn to see, then make sense of what we see. This is the discipline of interpretation. Once I have answered my interpretive questions, I attempt to summarize the passage several ways. This task of summarizing is a very helpful exercise.
One way to summarize a passage is to determine a "topic" for the passage. Try and reduce the passage to one word [two, if you must]. This one word must take the entire passage into account. It's a challenge, but forces the Bible student to look at the big picture. For example, after studying the Miracle of the Loaves and Fishes [John 6], a person might conclude that the topic is "provision."After studying the story of Shadrach, Meshach and Abednego [Daniel 3], they might choose the topic "conviction" or "perseverance."
Another way to interpretively summarize a passage is by drafting a "Big Idea." Every passage in the Bible answers an implied question. In John 3, the question is obvious: "How can a man be born when he is old?" [Nicodemus asked, v. 4]. So, this passage more generally answers the question, "How can people be 'born again'?" The challenge is to discern the question being asked and answered in each passage.
Here's an easy example. James 1:2-18 deals with trials. The question implied may be, "How should a Christian deal with trials in their life?" The answer [summary of the passage] might be: "...by choosing joy, seeking wisdom in faith, looking to the greater reward in the end, and resisting the inherent temptation that is sure to come." Put the question and answer together and the Big Idea is: "The Christian endures trials in life by choosing joy, seeking wisdom in faith, looking to a greater reward and resisting inherent temptation that is sure to come." Reduce the phrase a bit more and one might write: "We overcome trials with joy, wisdom, hope and fortitude."
Let's try another: Matthew 5:13-16. After a quick study, I might summarize:
QUESTION: Why must the Christian be salt and light in their world?
ANSWER: Because it reflects who they truly are and illumines the glory of God to others around them.
COMBINE: The Christian should be salt and light to reflect who they truly are and illumine the glory of God in the world.
REDUCE: We shine to reflect the glory of God in a dark world.
If I wanted, I could spend time writing and rewriting each question/answer to refine what I really believe the passage is about. This exercise is a great interpretive process.
Now it's your turn.
Monday, August 17, 2009
Tuesday, August 11, 2009
interpretation
[NOTE: This is the 5th post in a series of entries intending to help readers learn how to study their Bible.]
Preparation. Observation. The first two steps of good study. In the former, we invite the Holy Spirit's leading. In the latter, we stop to see. This process is known as the "inductive Bible Study" method [from "induce" = "to produce" or "flow out"]. Instead of bringing our preformed opinions to a text, we work hard to let the meaning of the text flow out to us.
The next step is "interpretation." Interpretation seeks to answer the question "What does it mean?" All of us are natural interpreters. We are ever analyzing and making sense of colors, shapes, textures, messages and events around us. In fact, we're forced to rapidly "draw conclusions" every moment. But, interpretation, as a Bible Study discipline, requires taking ourselves out of the mix and using good tools to better understand the meaning of a text.
Once I have made my observation "list," I began to move back through the list and find definitions, answer questions or understand connections. There are a variety of resources that a Bible student can use to help:
* Lexicon: Defines Greek and Hebrew words. You may think this is too "heady," but wouldn't you like to know that "joy" [James 1:2] means more than just a feeling of happiness? Joy is an inner confident contentment. I can't get that meaning simply by reading the word.
* Bible Dictionary: A lexicon provides the meaning of words while a dictionary provides the meaning of words, phrases, people and events. My lexicon helps me to understand that the word "train" in 1 Timothy 4:7 is the Greek word gymnaze which means "to exercise naked." When I look up "training" in my dictionary, I may get the broader understanding of how people trained, the influence of the Greek games on Paul's thinking and other words associated with the word I'm studying. In my dictionary, I can also look up places, people and events.
* Atlas: Once you begin studying your Bible, you'll appreciate the color maps in the back. A larger, more complete Bible atlas will become beneficial. For example, when Mary and Joseph traveled from Nazareth to Bethlehem, the trip covered approximately 100 miles--not a short jaunt for an expectant mother!
* Other translations: Reading the text in another translation can often shed light on the meaning of a text. Remember that our present translations are not translations-of-translations. That is, the editors didn't simply translate from the most recent edition. All reputable translations have been crafted from a study of original texts.
* Commentary: It is tempting to read commentaries first. But, scouring a text, learning definitions and putting pieces together first allows the Holy Spirit to work in us before we hear from human authors. There is a time, however, when it is good to read the research of studied writers.
As I interpret a text, there is a mental list that I follow to help me discover the meaning. I seek the answers to these questions:
1. What is/are the key word(s) and what do they mean? [Usually, this is a word that repeats or a major theological word that is set apart]
2. What are the connections? [cause and effect; if/then conditions; statement and reason; chronological comments]
3. What is the context? [I pay particular attention to the preceding and following verses to get the larger meaning]
4. What is the tone? [forceful, warning, persuasive, defensive, compassionate, etc.?]
5. What are the commands or questions?
6. What cross-references support this passage? [use the center column cross-reference tools to help you]
Once you have done the heavy lifting of this study, there is one more interpretive discipline you can exercise to help arrive at the meaning of the text. I'll write about this in my next post.
Preparation. Observation. The first two steps of good study. In the former, we invite the Holy Spirit's leading. In the latter, we stop to see. This process is known as the "inductive Bible Study" method [from "induce" = "to produce" or "flow out"]. Instead of bringing our preformed opinions to a text, we work hard to let the meaning of the text flow out to us.
The next step is "interpretation." Interpretation seeks to answer the question "What does it mean?" All of us are natural interpreters. We are ever analyzing and making sense of colors, shapes, textures, messages and events around us. In fact, we're forced to rapidly "draw conclusions" every moment. But, interpretation, as a Bible Study discipline, requires taking ourselves out of the mix and using good tools to better understand the meaning of a text.
Once I have made my observation "list," I began to move back through the list and find definitions, answer questions or understand connections. There are a variety of resources that a Bible student can use to help:
* Lexicon: Defines Greek and Hebrew words. You may think this is too "heady," but wouldn't you like to know that "joy" [James 1:2] means more than just a feeling of happiness? Joy is an inner confident contentment. I can't get that meaning simply by reading the word.
* Bible Dictionary: A lexicon provides the meaning of words while a dictionary provides the meaning of words, phrases, people and events. My lexicon helps me to understand that the word "train" in 1 Timothy 4:7 is the Greek word gymnaze which means "to exercise naked." When I look up "training" in my dictionary, I may get the broader understanding of how people trained, the influence of the Greek games on Paul's thinking and other words associated with the word I'm studying. In my dictionary, I can also look up places, people and events.
* Atlas: Once you begin studying your Bible, you'll appreciate the color maps in the back. A larger, more complete Bible atlas will become beneficial. For example, when Mary and Joseph traveled from Nazareth to Bethlehem, the trip covered approximately 100 miles--not a short jaunt for an expectant mother!
* Other translations: Reading the text in another translation can often shed light on the meaning of a text. Remember that our present translations are not translations-of-translations. That is, the editors didn't simply translate from the most recent edition. All reputable translations have been crafted from a study of original texts.
* Commentary: It is tempting to read commentaries first. But, scouring a text, learning definitions and putting pieces together first allows the Holy Spirit to work in us before we hear from human authors. There is a time, however, when it is good to read the research of studied writers.
As I interpret a text, there is a mental list that I follow to help me discover the meaning. I seek the answers to these questions:
1. What is/are the key word(s) and what do they mean? [Usually, this is a word that repeats or a major theological word that is set apart]
2. What are the connections? [cause and effect; if/then conditions; statement and reason; chronological comments]
3. What is the context? [I pay particular attention to the preceding and following verses to get the larger meaning]
4. What is the tone? [forceful, warning, persuasive, defensive, compassionate, etc.?]
5. What are the commands or questions?
6. What cross-references support this passage? [use the center column cross-reference tools to help you]
Once you have done the heavy lifting of this study, there is one more interpretive discipline you can exercise to help arrive at the meaning of the text. I'll write about this in my next post.
Saturday, August 8, 2009
observation | #2
I started this series of blog postings on how to study the Bible and then found out that I wouldn't have efficient Internet access for 2 weeks. So, I've been slow in updating. Now home, I am able to resume this important topic.
In my last 2 posts, I have highlighted the first two steps of good Bible study: Preparation [prayerful dependence on the Holy Spirit to teach us] and Observation [the discipline to "What do I see?"]. Interpretation without observation ends in presumption.
Before moving on to the next step, I think it might be helpful to model the process of Observation. Consider Galatians 3:26-29:
26 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.
Here are my initial "observations" on these four verses:
1. The author is Paul, the Apostle
2. "You" are the Christians in Galatia, a church established by Paul
3. They become sons of God "through" faith in Christ Jesus. Does this mean that all people are not automatically "children of God"?
4. "all" is repeated 3x
5. "for" indicates reason or cause: The reason we are sons of Christ is because we have been baptized and clothed in Christ.
6. What does it mean to be "baptized into Christ"? Is this water baptism?
7. What does it mean to be "clothed with Christ"?
8. The "clothing" is something we do [i.e., "clothe yourselves"].
9. Why does Paul raise the issue in v. 28?
10. What does it mean that we are all "one in Christ Jesus"?
11. Is there any reason why Paul uses "Christ Jesus" instead of the more common "Jesus Christ"?
12. Conditional statement in v. 29: "If you..."
13. Does "belonging" parallel "sons" and "clothed with Christ"?
14. What is the significance of "Abraham's seed"? Does the concept appear in other places?
15. "seed" is singular--We might expect "seeds"
16. An "heir" to what [v. 29]?
17. What "promise" is Paul talking about?
18. What problem does Paul seem to be addressing?
Just by recording these observations, I guess that this passage is about clarifying who is included in God's promise to Abraham and, therefore, true children of God. Of course, I won't jump to this conclusion without a more thorough investigation. But, the work of observation [notice that I haven't even done the work of answering my questions] already begins to shed light on the meaning of the text.
Now it's your turn. Find James 1:22-25 in your Bible and make 10-20 observations about the passage. Good practice.
In my last 2 posts, I have highlighted the first two steps of good Bible study: Preparation [prayerful dependence on the Holy Spirit to teach us] and Observation [the discipline to "What do I see?"]. Interpretation without observation ends in presumption.
Before moving on to the next step, I think it might be helpful to model the process of Observation. Consider Galatians 3:26-29:
26 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.
Here are my initial "observations" on these four verses:
1. The author is Paul, the Apostle
2. "You" are the Christians in Galatia, a church established by Paul
3. They become sons of God "through" faith in Christ Jesus. Does this mean that all people are not automatically "children of God"?
4. "all" is repeated 3x
5. "for" indicates reason or cause: The reason we are sons of Christ is because we have been baptized and clothed in Christ.
6. What does it mean to be "baptized into Christ"? Is this water baptism?
7. What does it mean to be "clothed with Christ"?
8. The "clothing" is something we do [i.e., "clothe yourselves"].
9. Why does Paul raise the issue in v. 28?
10. What does it mean that we are all "one in Christ Jesus"?
11. Is there any reason why Paul uses "Christ Jesus" instead of the more common "Jesus Christ"?
12. Conditional statement in v. 29: "If you..."
13. Does "belonging" parallel "sons" and "clothed with Christ"?
14. What is the significance of "Abraham's seed"? Does the concept appear in other places?
15. "seed" is singular--We might expect "seeds"
16. An "heir" to what [v. 29]?
17. What "promise" is Paul talking about?
18. What problem does Paul seem to be addressing?
Just by recording these observations, I guess that this passage is about clarifying who is included in God's promise to Abraham and, therefore, true children of God. Of course, I won't jump to this conclusion without a more thorough investigation. But, the work of observation [notice that I haven't even done the work of answering my questions] already begins to shed light on the meaning of the text.
Now it's your turn. Find James 1:22-25 in your Bible and make 10-20 observations about the passage. Good practice.
Monday, August 3, 2009
observation
In my last post, I mentioned that studying the Bible is like appreciating and discovering the meaning behind a beautiful piece of art. We begin our journey by connecting with the artist/writer: God Himself. Prayer prepares us with the mind of Christ.
The second step to good Bible study is "observation." This is the discipline of seeing, and it's not easy. Truth is, most of us are not very observant of life around us. We can't describe the order of instruments on our car dashboard though we sit behind the wheel every day. Moreover, we approach the Bible with presuppositions, bias, background, ideas--a whole host of baggage that has potential to lead us to wrong interpretations. So, we must stop, resist jumping to conclusions [literally] and ask, "What do I see?"
This exercise begins with larger questions about the text: Who wrote it? To whom? Why? Knowing that a letter was written to combat a known heresy rather than to provide encouragement through persecution might cause us to read the phrase "be strong" as "don't give in to the lies" rather than "don't be afraid."
Next, begin to observe the pieces:
* Which words are repeated in the text?
* Are there conditional [if/then] clauses?
* Are there cause/effect statements [since, because]?
* What verb tense is used?
* How does this passage fit with the surrounding context?
* What is the "flow" of this passage?
* What is the tone of this passage [stern, hopeful, etc.]?
* What words are unclear [need to be defined]?
* List commands, promises, warnings.
Yes, I know it sounds like alot of work. But, as with any discipline, the more you do it, the more intuitive it becomes. Fortunately, as we slow down and begin to observe, we will see things we have never before noticed in God's Word.
To learn more about this method of Bible Study, go to one of my favorite sites for serious Bible Students: Precept Austin.
The second step to good Bible study is "observation." This is the discipline of seeing, and it's not easy. Truth is, most of us are not very observant of life around us. We can't describe the order of instruments on our car dashboard though we sit behind the wheel every day. Moreover, we approach the Bible with presuppositions, bias, background, ideas--a whole host of baggage that has potential to lead us to wrong interpretations. So, we must stop, resist jumping to conclusions [literally] and ask, "What do I see?"
This exercise begins with larger questions about the text: Who wrote it? To whom? Why? Knowing that a letter was written to combat a known heresy rather than to provide encouragement through persecution might cause us to read the phrase "be strong" as "don't give in to the lies" rather than "don't be afraid."
Next, begin to observe the pieces:
* Which words are repeated in the text?
* Are there conditional [if/then] clauses?
* Are there cause/effect statements [since, because]?
* What verb tense is used?
* How does this passage fit with the surrounding context?
* What is the "flow" of this passage?
* What is the tone of this passage [stern, hopeful, etc.]?
* What words are unclear [need to be defined]?
* List commands, promises, warnings.
Yes, I know it sounds like alot of work. But, as with any discipline, the more you do it, the more intuitive it becomes. Fortunately, as we slow down and begin to observe, we will see things we have never before noticed in God's Word.
To learn more about this method of Bible Study, go to one of my favorite sites for serious Bible Students: Precept Austin.
Thursday, July 30, 2009
preparation
Many people "study" their Bible like they tour an art museum. Perhaps you've stood in front of an Expressionist masterpiece--paint splatters and unrecognizable forms--scratched your head and left without any idea what the painting means. You know there's a truth hidden beneath the color, shapes and textures, but you have neither the tools or the patience to discover it. The same applies to our approach to God's Word. God is the Master Artist who has left us with a marvelous work/Word filled with life-changing truth. What we need are the tools to make sense of the meaning.
The first step to appreciating God's Word is "Preparation." It's the work before the work. We prepare to study our Bible by inviting the Holy Spirit to lead us. In 1 Corinthians 2:10-16, we learn that the Spirit of God reveals the heart and mind of God. And, Jesus said that He would send His Holy Spirit as a counselor (aka "advisor" or "teacher") to lead us into truth. So, apart from the Spirit's influence, I cannot make sense of the meaning of the Scriptures. On the other hand, because of the indwelling Spirit, I may discern God's leading.
It makes sense, therefore, that I prepare my heart before I dive into my study. I want to read with the "mind of Christ" (1 Corinthians 2:16). So, I start my study praying: "Holy Spirit, open my eyes that I may see; open my mind that I may understand; open my heart that I may receive what You want to show me; and open my hands to do what I learn."
The first step to Bible Study is to get in step with the Spirit.
The first step to appreciating God's Word is "Preparation." It's the work before the work. We prepare to study our Bible by inviting the Holy Spirit to lead us. In 1 Corinthians 2:10-16, we learn that the Spirit of God reveals the heart and mind of God. And, Jesus said that He would send His Holy Spirit as a counselor (aka "advisor" or "teacher") to lead us into truth. So, apart from the Spirit's influence, I cannot make sense of the meaning of the Scriptures. On the other hand, because of the indwelling Spirit, I may discern God's leading.
It makes sense, therefore, that I prepare my heart before I dive into my study. I want to read with the "mind of Christ" (1 Corinthians 2:16). So, I start my study praying: "Holy Spirit, open my eyes that I may see; open my mind that I may understand; open my heart that I may receive what You want to show me; and open my hands to do what I learn."
The first step to Bible Study is to get in step with the Spirit.
Friday, July 24, 2009
right tool, right way
I remember a fellow once using the phrase "Right tool, wrong way." This was probably his response to me using a hammer to break rocks or a screwdriver to scrape dried paint off a table. For a tool to be useful, it should be used as it was designed.
This week, our Bible Study looked at 2 Timothy 2:15: "Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth." These words were penned by the Apostle Paul who was warning his young disciple to use the tool of God's Word in a way it was intended. Included in this verse are several coordinate truths.
First, there is an incorrect way to handle God's Word. It is possible for me to read, study and use my Bible the wrong way. While it might sound strange [don't we all get credit for simply opening our Bibles up this morning?!], I must remember that the worst of heresies were forged by people with the best of intentions. They just didn't handle the Word correctly.
Second, to be cavalier in the way I handle God's Word may lead to my shame. The word literally means "accusation." Flippant interpretation and application of spiritual truth makes me guilty. When life doesn't "work," I've got no one to blame but myself.
Third, I am accountable before God in the way I wield His weapon [the Bible is called a "sword in Ephesians 6:17]. Because the Bible is God's Word[s], I want to make sure I represent God accurately. A seminary professor once told our class, "You better not say 'Thus sayeth the Lord unless the Lord thus sayeth'!"
In the coming posts, I will spend a little time writing about how to study the Bible well. A few great resources for those who want to go deeper include Dr. Howard Hendrick's Living By The Book and Fee and Stuart's How To Read The Bible For All It's Worth. I hope you'll follow the next few posts to learn how to use the right tool the right way.
This week, our Bible Study looked at 2 Timothy 2:15: "Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth." These words were penned by the Apostle Paul who was warning his young disciple to use the tool of God's Word in a way it was intended. Included in this verse are several coordinate truths.
First, there is an incorrect way to handle God's Word. It is possible for me to read, study and use my Bible the wrong way. While it might sound strange [don't we all get credit for simply opening our Bibles up this morning?!], I must remember that the worst of heresies were forged by people with the best of intentions. They just didn't handle the Word correctly.
Second, to be cavalier in the way I handle God's Word may lead to my shame. The word literally means "accusation." Flippant interpretation and application of spiritual truth makes me guilty. When life doesn't "work," I've got no one to blame but myself.
Third, I am accountable before God in the way I wield His weapon [the Bible is called a "sword in Ephesians 6:17]. Because the Bible is God's Word[s], I want to make sure I represent God accurately. A seminary professor once told our class, "You better not say 'Thus sayeth the Lord unless the Lord thus sayeth'!"
In the coming posts, I will spend a little time writing about how to study the Bible well. A few great resources for those who want to go deeper include Dr. Howard Hendrick's Living By The Book and Fee and Stuart's How To Read The Bible For All It's Worth. I hope you'll follow the next few posts to learn how to use the right tool the right way.
Friday, July 17, 2009
from kislev to nisan
Four months to respond. If it took my kids that long to obey, they'd be grounded for a very long time. Yet, that's the distance from Nehemiah 1:1 to 2:1. In that time, God's servant sensed a calling to return to Jerusalem and rebuild the walls. But, it took a while for him to actually pack his bags and head west. Four months.
I sat outside this morning, studying my Bible and noticed this interesting delay. Then, Jenna joined me and we had a brief conversation about "impulse purchases"--the temptation to buy last-minute mints, batteries and tabloids at the checkout counter. I counseled her about the value of waiting. Wisdom is born out of the time spent to make good decisions.
Perhaps this explains Nehemiah's delay. He could have immediately saddled up the royal camels and followed his heart to his homeland. Instead, he waited--perhaps to confirm God's direction, perhaps to complete his commitments, perhaps to gather his resources or perhaps to simply let any residue of self-serving impulsivity evaporate. Whatever the reason, his waiting seemed to be the right thing to do.
When God calls, I don't want to delay in doing what I know I should do. Still, I don't want to foolishly move forward without taking time to pray, seek godly counsel, gather my resources, and exercise wisdom. In the end, the time between Kislev and Nisan may just be what enables me to not only do God's will, but do it well.
I sat outside this morning, studying my Bible and noticed this interesting delay. Then, Jenna joined me and we had a brief conversation about "impulse purchases"--the temptation to buy last-minute mints, batteries and tabloids at the checkout counter. I counseled her about the value of waiting. Wisdom is born out of the time spent to make good decisions.
Perhaps this explains Nehemiah's delay. He could have immediately saddled up the royal camels and followed his heart to his homeland. Instead, he waited--perhaps to confirm God's direction, perhaps to complete his commitments, perhaps to gather his resources or perhaps to simply let any residue of self-serving impulsivity evaporate. Whatever the reason, his waiting seemed to be the right thing to do.
When God calls, I don't want to delay in doing what I know I should do. Still, I don't want to foolishly move forward without taking time to pray, seek godly counsel, gather my resources, and exercise wisdom. In the end, the time between Kislev and Nisan may just be what enables me to not only do God's will, but do it well.
Wednesday, July 15, 2009
Monday, July 13, 2009
peacefully over-par
I picked Pearson up from his golf tournament today and listened as he described every stroke for his short, nine holes of play. He found himself trapped in several bunkers and even got caught in the weeds once or twice. Yet, surprisingly, his spirit was positive, optimistic and looking forward to a second round of play tomorrow.
In their book, The Mulligan: A Parable of Second Chances, Wally Armstrong and Ken Blanchard highlight the "NATO" principle. It affirms that, no matter what, I am "not attached to the outcomes." In other words, I am not my score. No matter how many shots I strike poorly or where I land, who I am isn't ultimately determined by how well I perform [which is really great news if you've ever seen me on the golf course]. With God, there is no scorecard.
This fits my focus on position and condition in yesterday's sermon [Colossians 3:1-4]. Some days, I'm on my game. Every mechanic of my spiritual life comes together and I play like a pro. I'm loving God, serving my family and making great choices with my time, money and resources. On other days, I feel like a Christian amateur, failing at all the fundamentals. My life is in the weeds or out of bounds. However, because of my position Christ, I am not my score. My condition may change, but my position is always par for the course. That truth keeps me coming back to the tee box, hoping to play a better hole each day.
In their book, The Mulligan: A Parable of Second Chances, Wally Armstrong and Ken Blanchard highlight the "NATO" principle. It affirms that, no matter what, I am "not attached to the outcomes." In other words, I am not my score. No matter how many shots I strike poorly or where I land, who I am isn't ultimately determined by how well I perform [which is really great news if you've ever seen me on the golf course]. With God, there is no scorecard.
This fits my focus on position and condition in yesterday's sermon [Colossians 3:1-4]. Some days, I'm on my game. Every mechanic of my spiritual life comes together and I play like a pro. I'm loving God, serving my family and making great choices with my time, money and resources. On other days, I feel like a Christian amateur, failing at all the fundamentals. My life is in the weeds or out of bounds. However, because of my position Christ, I am not my score. My condition may change, but my position is always par for the course. That truth keeps me coming back to the tee box, hoping to play a better hole each day.
Wednesday, July 8, 2009
deep[er] thoughts
Since I began "tweeting" a few days ago, I have found myself thinking more deeply. I know the networking function is intended to be more casual, but I have chosen to use it primarily to "spur others on to love and good deeds" [Hebrews 10:24]. While I do occasionally post random notes about my sometimes random life, I am finding that many tweets are causing me to stop and ask "What's important?" or "What do I see?" or "What does it mean?" This is a great way to invest my mind.
For a pastor's view on the value of Tweeting and a huge motivation for my new practice, see this article.
I hope you'll follow me.
For a pastor's view on the value of Tweeting and a huge motivation for my new practice, see this article.
I hope you'll follow me.
Thursday, July 2, 2009
tweet tweet
We had an amazing meeting at PBC today with Matt Powell who led our staff through some of the basics and benefits of social networking. So, I jumped aboard Twitter and will probably find myself in the deep end soon. Follow me at: @Pastor_Daniels or click on "Follow Me" on the Twitter list in the margin below. Hopefully, I'll figure out how to start tweeting before any of you wake up from your nests in the morning.
Tuesday, June 30, 2009
2 kinds of suffering
As I continue to converse with others regarding Sunday's message ["The Satisfaction of Suffering"], I find the most common comment has been a clarification between suffering for being a Christian and suffering for simply being human. Peter writes, "If you suffer as a Christian, do not be ashamed, but praise God that you bear that name" [1 Peter 4:16]. This means there is a suffering that is distinctly "Christian" and is different from other sorts of suffering experienced by people everywhere.
So, in Colossians 1:24, when Paul writes, "Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church," he isn't rejoicing in his cancer diagnosis, his job loss or the untimely extra expense of replacing his air conditioner. He is talking about the unique suffering he experienced because a) he was a Christian and, b) was making Christ known with his life.
In a conversation with one of our elders, I described it this way: We should suffer to communicate the Gospel and we can communicate the Gospel in our suffering. In the first case, we accept difficulty, inconvenience and loss along the way as we choose to make Christ known. In the second case, we have opportunity to make Christ known through the unexpected and usual suffering we face in our life. In both cases, Christ may be exalted. But there is a distinctive difference in the suffering.
So, in Colossians 1:24, when Paul writes, "Now I rejoice in what was suffered for you, and I fill up in my flesh what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church," he isn't rejoicing in his cancer diagnosis, his job loss or the untimely extra expense of replacing his air conditioner. He is talking about the unique suffering he experienced because a) he was a Christian and, b) was making Christ known with his life.
In a conversation with one of our elders, I described it this way: We should suffer to communicate the Gospel and we can communicate the Gospel in our suffering. In the first case, we accept difficulty, inconvenience and loss along the way as we choose to make Christ known. In the second case, we have opportunity to make Christ known through the unexpected and usual suffering we face in our life. In both cases, Christ may be exalted. But there is a distinctive difference in the suffering.
Sunday, June 28, 2009
when dying is gain
This week, I preached Colossians 1:24-2:5...one of the most challenging passages of Scripture to me. Several years ago, I was riveted by a sermon by John Piper first preached to students at Wheaton College in 1996. The title of the message--"Doing Missions When Dying is Gain"--is convicting enough to make most folks not listen to the message at all. However, I promise that you will never think the same about suffering and the Kingdom when you're done. You may download an audio copy or manuscript HERE.
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