There is a language you can learn in order to better understand many verses in the Bible. That language is not Greek, Hebrew, or Aramaic  –  it is simply the “language” of gestures and actions we call “body language.”  We are all familiar with body language in our own cultures and absorb it subconsciously as we grow up.  We learn from a very early age that if a parent stands with fists on hips as he or she is about to speak to us that we are probably in trouble! As we go through life we routinely “read” the gestures and postures of others without thinking about it, but those same clues are a very real part of our understanding of what is happening in the world around us.   

In some cases, the body language mentioned in the Bible is similar or identical to that found in many modern cultures.  For example, the act of bowing before important individuals or before God mentioned so often in the Bible is perfectly understandable to us today, and even more subtle gesture expressions make sense to us, as when the book of Proverbs tells us that “Whoever winks with their eye is plotting perversity; whoever purses their lips is bent on evil” (Proverbs 16:30).  

The Bible draws attention to many of these non-verbal forms of expression –  especially those involving the hands or feet. For example, the book of Ezekiel records God commanding the prophet Ezekiel to gesture by clapping his hands and stomping his feet regarding sinful Israel (Ezekiel 6:11).  Such gestures were commonly used in both ancient Israel and the nations surrounding it. The book of Job mentions pagan worshipers of the sun and moon gesturing by kissing their hands to bless their gods (Job 31:26-28), and in both the Old and New Testaments we see that in blessing a group of people it was common to lift the hands toward them as the blessing was spoken (Leviticus 9:22; Luke 24:50). 
  
But there are some things we should remember in understanding the body language mentioned in the Bible.  First, we sometimes find different body gestures being used with the same meaning. The book of Genesis gives several examples of oaths being sworn by a person placing his hand under another’s thigh or hip –  as Abraham’s steward is said to have done in promising that he would get a wife for Isaac from among Abraham’s relatives (Genesis 24:2, 9), and as Joseph did in swearing not to bury his father Jacob in Egypt (Genesis 47:29-31).  But later in the Old Testament references to taking an oath usually show individuals doing so by raising a hand toward heaven (Deuteronomy 32:40; Daniel 12:7; etc.), and in the book of Ezekiel God himself is said to take an oath by raising his hand in this way (Ezekiel 20:5, 15, 23).

Another factor to keep in mind is that many societies assign unique meanings to gestures and postures, and we cannot always assume that a body language “signal” meant the same thing to those in other places or times that it does to us.  The gesture of clapping is a good example of this.  We usually understand clapping the hands together positively - to signify applause. But in biblical times we see not only that same meaning of this gesture as applause (2 Kings 11:12) and praise (Psalm 47:1), but also clapping was used to signify negative reactions such as anger (Numbers 24:10), revulsion (Ezekiel 22:13), and even contempt or derision (Job 27:23).  So when we read of people clapping in a Bible verse (compare for example, Ezekiel 6:11 and 25:6),  we should realize that we need to look at the different possible meanings of this gesture to see which best fits the context.

In a similar way, removing one’s shoes was often a gesture of reverence or respect, just as  Moses was commanded to do this at the burning bush (Exodus 3:5) and Joshua in the presence of the angel of the Lord (Joshua 5:15).  But removing shoes could also be a sign of grief (2 Samuel 15:30), of disrespect (Deuteronomy 25:6-10), or even of sealing an agreement (Ruth 4:7-8).
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In fact, most gestures mentioned in the Bible have multiple meanings and need to be understood in context.  The gesture of throwing dust in the air onto oneself or others was used by those who were grieving (Joshua 7:6, etc.), but also as a gesture indicating scorn or anger – as when the man Shimei did this against David along with cursing him (2 Samuel 16:13).  The same gesture is seen in the New Testament when an angry mob responded to Paul’s defense by crying out and tossing dust into the air (Acts 22:22-23).

In the New Testament, bodily gestures and expressions are frequently noted in the Gospels and this is especially true –  as we might perhaps expect –  in the Gospel of Luke the physician.  But body language appears in some form or other in most books of the Bible, and looking out for it and learning to “read” it correctly can often help us to better understand what is happening in the narrative or to notice points that the biblical writers especially wanted to stress.

We take idioms for granted in our own language. When someone says, “It’s raining cats and dogs,” we don’t expect to see falling animals – we understand that words used in idioms don’t have their usual individual meanings and that the expression has taken on a new significance altogether.  So we easily understand the idiom to “see the light” as meaning simply to understand or the expression to be “in hot water” to mean to be in trouble.  

This use of idioms is common in most languages and when it comes to the Bible, ancient Hebrew was no exception. In fact, the Old Testament is particularly rich in this regard.  A great many Hebrew idioms have to do with body parts –  especially the face, hands and feet –  and these are often “guessable” in context even if they sound strange to our ears – as when we read “his face was fallen” (Genesis 4:6) and we sense the meaning is that the individual was sad.  To take a couple of other simple examples, in the Old Testament to have “clean hands” is to act purely (Psalm 24:4) and to have “closed hands” is to act selfishly (Deuteronomy 15:7). 

These examples may make sense to us, but at other times it is not quite so easy to see the underlying meaning of Hebrew expressions.  The idiom “his nose burned” means “he was furious” (as in Genesis 30:2), and the expression “the length of two noses” means “to be patient” (as in Exodus 34:6 and elsewhere).  Fortunately, translators usually make such expressions understandable for us, and the more modern the translation, the more idioms tend to be translated with modern expressions rather than literally.

An example is found in 1 Samuel 24:3 where the Hebrew expression “to cover his feet” is translated literally, word for word, in the King James Bible (KJV), but more modern versions translate the meaning “to relieve himself,” as we find in the New International Version (NIV) and English Standard Version (ESV). While the KJV translates the Hebrew expression “having uncircumcised ears” literally in Jeremiah 6:10 and elsewhere, the NIV and ESV translate the idiom accurately as “not listening.”

This kind of idiom-to-meaning translation is particularly important because idioms can confuse us even though we may think we understand them.  We may know that in Hebrew the idiom “hearts and kidneys” (KJV “hearts and reins”) means what we would call our “thoughts and emotions.” But even knowing that “hearts” means “thoughts,” we may miss the fact that the Hebrew expression “heart lifted up” does not always mean to be “happy” (as in 2 Chronicles 17:6), but can also mean “prideful” (as in Deuteronomy 8:11-14). 
 
Again, most modern translations help us make sense of idioms such as the ones we have looked at, but they will also sometimes leave idioms untranslated. This is particularly true in the New Testament – and especially in the Gospel of Matthew which was likely originally written in Hebrew.  We see this throughout Matthew when he speaks of the “kingdom of heaven” as opposed to the “kingdom of God” as we find in the other Gospels. In Hebrew, the word “heaven” was used idiomatically for “God” so a true meaning-to-meaning translation would render “kingdom of heaven” as “kingdom of God” in Matthew also. 

Consider another example from Matthew. In Matthew 19:24 we read the famous words of Jesus: “… it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”  Most English translations from the KJV to the NIV translate this verse in this way, but for centuries commentators have disagreed on the origin for the phrase “a camel to go through the eye of a needle.”  Some have speculated that the expression is based on a small “needle gate” next to a larger gate in Jerusalem – the smaller gate being left open at night so that a camel, kneeling down and without its rider, could just pass through.  Attractive as this explanation might sound, there is no proof of it and no historical evidence of any such gate.  In reality, the expression is based on a known idiom.  The Hebrew word gemala translated “camel” does often mean camel, but idiomatically it can also mean a thick rope, and this is more likely the original meaning of Jesus’ words –  that it is easier to thread a small needle with a thick rope (as opposed to a thin thread) than for a rich person to enter the kingdom of God.

At least one modern translation does translate the idiom in this way, and the lesson for us is simple.  No matter how much we may be attached to an older translation of the Bible, such as the KJV, we owe it to our understanding of the Scriptures to at least occasionally read a newer translation.  Certainly no version is perfect, but good modern translations are more likely to translate Hebrew idioms with accurate meanings rather than with word for word translations that are often not fully understandable to the modern reader.  A person who knows biblical Hebrew may recognize the idioms left untranslated in the KJV, but for most readers, a good modern translation will help render those idioms understandably –  rather than with expressions that may require “the length of two noses” to understand. 

Sooner or later most readers of the Bible want to put the various scriptures on a specific topic together to see what the Bible’s overall teaching is on that subject. The marginal notes in our Bibles might offer a few parallel scriptures, but there are many times when we can see it would be good to get all the relevant scriptures and have the whole picture.

To do this, many people turn to a printed “topical Bible” that groups all the scriptural instances of a given word such as “faith” together.   This method works reasonably well, but it has serious drawbacks.  The main problem with using a topical Bible for this kind of search is that we can only look up one word at a time. This might get every instance of the specific word we select, but it may miss many scriptures that use other related words.  For example, searching “faith” might not get scriptures with the word “belief” or “trust” that are obviously part of what we are looking for.  The problem is made worse by the fact that many of the same underlying Greek or Hebrew words may be translated differently in different verses. 

The answer to this problem – and others associated with printed topical Bibles – is to conduct a search online using a major Bible website such as BibleGateway.com.  An online search of this type allows us to put all the relevant words into the search at the same time instead of having to laboriously search them all individually.  

But there are a few things we should remember in order to optimize an online search for a biblical term or concept.  The basic method is simple. If you are using BibleGateway.com, just select “keyword search” under the “Bible” tab at the top of the page.  Then, after selecting the Bible version you want to use, you can fill in all the words you want to search and, finally, delimit the search parameters by choosing from:  [book name] to [same book name] for one book, or [first book in sequence] to [last book in sequence] for whatever range of books or section of the Bible you wish to search. 

Notice that when you enter your search word you are given the choice of “Match ALL words,” “Match ANY words,” and “Match EXACT phrase.”  This differentiation is very helpful and one of the ways the BibleGateway search shines.   For example, if you want to search a single word such as “sin,” it helps to choose “Match EXACT phrase” so that you only get scriptures mentioning sin and not scriptures with words like “since” or “sincerely” in your results.  This can save time and avoid frustration.

If you are searching multiple words, selecting “Match ANY word” is usually the best way to get the most complete results regarding a concept found in many scriptures.  “Match ALL words” is best for finding a specific scripture you are trying to locate.  This is much harder to do with a printed topical Bible where you can only search one of the words in the scripture you want and may have to plow through a great many false matches.  With the “Match ALL words” feature you can include any other words that you remember in the verse you want, even if you only have a few of them.

Yet another advantage of online searches is that searching  words in a printed book may mean we don't get the context of surrounding verses –  something BibleGateway allows us to do by simply clicking  “In Context” or  “Whole Chapter” links beneath the verses returned in the search. 
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So, whether you are searching for an individual scripture you know but want to locate or searching for all the scriptures on a given topic, an online search using BibleGateway.com can save a great deal of time over using a printed topical Bible – and can often produce far more relevant and useful results for your study.  

Which is the least-read book in the Bible?  Many people might guess one of the long Old Testament books of Leviticus or Numbers with their detailed technical descriptions and lists, but the least read of all the books in the Bible – at least judging by the number of people who read it on the most-used online Bible site, BibleGateway.com – is the minor prophet Obadiah.

This fact is particularly intriguing because Obadiah happens to be the shortest book in the Old Testament – a brief single chapter of only twenty-one verses – so it is hard to guess why it seems to be so unpopular, or at least so little read.
Perhaps the reason Obadiah stays perennially at the “bottom of the charts” is because it mainly consists of prophecies against the minor ancient nation of Edom located to the southeast of Judah and said to be the prideful descendants of Jacob’s brother Esau (Genesis 25-33; Obadiah vs. 3).  Yet Obadiah is a unique and fascinating book well worth getting to know.

There are actually numerous (at least ten) Obadiahs mentioned  in the Old Testament, but according to the traditions recorded in the Jewish Talmud and in the Eastern Orthodox Christian Church, the author of the book of that name was the individual who was a servant of the evil king Ahab and who hid a hundred prophets of God in caves to protect them from the wrath of Ahab’s pagan wife Jezebel (1 Kings 18:4). Obadiah is said to have been from the nation of Edom that he would eventually prophecy against and is also said to have been a descendant of Eliphaz, the friend of Job.

While this traditional identification is uncertain, its placement of Obadiah around the time of the major prophet Elisha does fit some of the things written in the book of Obadiah itself.  Verses 10-14 speak of Edom’s callous behavior toward its brother nation of Judah in a time when Jerusalem was attacked, and this could be the situation around 850-840 BC when the Philistines (mentioned in vs. 19) and the Arabians invaded Jerusalem. Edom also rebelled against Jerusalem at that time and may have committed the crimes Obadiah describes against those fleeing Jerusalem. 

The opening verses of the book of Obadiah (1–5) are almost the same as those in a prophecy given against Edom by Jeremiah (Jeremiah 49:9, 14–16).  Both prophets accuse the Edomites of unchecked pride which would eventually be punished.  But Obadiah brings another specific charge against the Edomites, that of great callousness in taking advantage of a brother in need:

“On the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem,  you were like one of them. You should not gloat over your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast so much  in the day of their trouble.  You should not march through the gates of my people in the day of their disaster, nor gloat over them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster. You should not wait at the crossroads to cut down their fugitives, nor hand over their survivors in the day of their trouble” (vss. 11-14).

Because of this great callousness toward others – in this case, the Edomites’ own national relatives – God prophesied the destruction of Edom: “Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever” (vs. 10).  As it is, the nation of Edom did disappear into history, and Obadiah’s message for a nation is a case study for the many biblical passages that command us not to take joy in the downfall of our neighbors – even when they are our enemies (Proverbs 24:17).

Obadiah also stands as a case study of the fact that God judges nations just as he judges individuals; and while “pride goes before destruction” (Proverbs 16:18) for individuals, national pride and rebellion against God also lead to destruction.  As Obadiah writes, poetically but pointedly:

“The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ Though you soar like the eagle and make your nest among the stars, from there I will bring you down” (vss. 3-4).
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But Obadiah’s prophecy was not just one of punishment on the nation of Edom.  The book also stresses the restoration of Judah (vss. 15–20) and the time when, eventually, “Deliverers will go up on Mount Zion to govern the mountains of Esau. And the kingdom will be the Lord’s” (vs. 21). There is much more going on in this tiny book than just prophecies against an ancient nation we may never have heard of, so why not read Obadiah today? You may find much more in it than you expected – and you’ll know that you have read the least-read book in the Bible!

We take glass for granted –  it’s everywhere in our lives, in windows, windshields, mirrors, bottles and so many other things. But glass is one of the very few solid substances that have the ability to both reflect and transmit light.  We all discover this at an early age, of course, when we catch a glimpse of ourselves or some reflected object in the window we are looking through –  because glass can function both as a window and as a mirror.

The word of God has both those abilities, too.  We can see things “through” it – the stories, lessons, and events it records –  and we can also catch occasional glimpses of ourselves in the way it describes our own human natures and tendencies. 

This dual nature of the Bible –  as both spiritual window and mirror –  is something the Scriptures themselves describe.   The well-known words of the apostle James speak directly about the Bible’s ability to act reflectively as a spiritual mirror, of course: “Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like” (James 1:23-24).

Many other scriptures talk about our ability to see things through the word of God, as well.  Paul’s words regarding his own letter to the Ephesians are an example of this: “In reading this, then, you will be able to understand my insight into the mystery of Christ” (Ephesians 3:4). Elsewhere Paul speaks even more specifically about the things we are able to see through the Spirit-inspired word of God:  “… these are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God” (1 Corinthians 2:10).

So it is clear that the two great purposes of the word of God are to teach us about God and what he has done for humanity, and to teach us what we need to know about ourselves.  And that, of course, is why we study the Bible.   But that is also where we sometimes fall down in not studying as effectively as we could. Often, even devoted Christians fall into the habit of either looking at or through the word, but not both.

For example, if we are not careful it’s easy to just read through the Bible by reading its stories and focusing on them, but not seeing the reflections of ourselves that we frequently need to see.  To do that we have to keep “two hats” on at once, so to speak –  to  be able to read about events, stories and descriptions while constantly watching for aspects that “reflect” on us –  things that are condemned or encouraged that we need to change or to develop.

On the other hand, it is just as possible to focus too much on ourselves in our Bible reading, to mainly think about scriptures that encourage, guide, or even correct us, but at the same time to not focus on the real subject of God’s word – God himself.  God certainly desires to speak to us through his word, but his message is not primarily about us, it’s about him and his plan for his whole creation. 

So if we are mainly looking at our own reflection in our study of the Bible, we are not seeing a major part of its message; though on the other hand, if we are only looking “through the glass” we are missing something very important, too. Effective Bible study consists of a careful balance of these two ways of looking.  If at the end of a session of Bible reading we have only been personally encouraged or corrected but have not learned or been reminded about some aspect of the nature of God, we may have missed seeing something or may need to read a little further.  If we feel we came to better understand some aspect of God’s nature and his dealing with humanity but missed any application in our own lives, we may have missed something, too.

As the apostle Paul wrote: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). Scripture gives us both doctrine – things to know – and instruction – things to do.  In order to get both those intended results we need to continually remind ourselves to look both at the glass and through it.

If you have read the Gospel of Mark, you may well have noticed examples of what scholars call “interpolations” or, more playfully, Markan “sandwiches.” These are sections of the narrative where a story is broken into two parts and a second, seemingly unrelated story is inserted in the middle – thus resembling two literary slices of bread with the sandwich filling in the middle.
  
Mark uses this technique frequently. For example, in the story of Jesus cursing a fig tree (Mark 11:12-14) he splits the story and inserts his account of the cleansing of the temple directly into the middle of the narrative (vs. 15-19). When we compare the parallel story in Matthew 21:18-22, where the same story of the cursed fig tree occurs, we find that it is not split in two as Mark does in his account.
 
We may be aware that Mark is making these narrative “sandwiches,” but we may not always realize what his point is in doing this.  There is, however, a clear pattern in what the Evangelist was doing. Time and again we see that Mark inserts material that may seem different, but which compares or contrasts with the outer story and in this way teaches additional lessons we might not have thought about otherwise. Take, for example, the story of Jesus being anointed at Bethany which is inserted into the middle of the story of Judas’ betrayal, as we see in the following three paragraphs from Mark 14:

Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. “But not during the festival,” they said, “or the people may riot.” 

While he was in Bethany, reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head. Some of those present were saying indignantly to one another, “Why this waste of perfume? It could have been sold for more than a year’s wages and the money given to the poor.” And they rebuked her harshly ... .

Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over (Mark 14:1-11).

We may not immediately see the direct connection between these two stories – or any reason to insert the one inside the other – until we notice the common denominator, which is money.  In both stories Mark shows individuals going to extraordinary lengths either to get or to give money (or that which was of a great value specified in a monetary amount).  Mark’s juxtaposition of the two stories makes it impossible to miss the difference between the attitudes of get and give exhibited by Judas and the unnamed woman, along with other details. 

Even the small fact that the woman’s generosity was met with self-righteous scorn compared to Judas’ greed which was met with approval (Mark tells us the priests were “delighted” to hear his offer) adds another layer to the story.  We see the depths of Judas’ hateful attitude and grasping actions precisely because they are shown in contrast with the loving attitude and generous actions of the woman who anointed Christ.

The contrasting details are easy to see in this example, but each Markan sandwich has its own reasons for the insertion of one story into another. It is our job as readers of the Word to read carefully in order to see what the lessons are that Mark is showing us in each case. 

Most of us at some point in our lives have experienced parents, elementary school teachers, driving instructors, drill sergeants, or others saying “Pay attention!”  If we heard the statement, we probably snapped into focus quickly. But “Pay attention!” is advice we don’t always recognize if it is not spelled out that clearly.

So when most of us read the word “behold” in many translations of the Bible, we tend to see it as just an archaic pleasantry –  a routine biblical way of beginning sentences that we do not pay a lot of attention to.  But the Hebrew word hinneh in the Old Testament and the Greek word idou in the New Testament which are so frequently translated as “behold” (or sometimes “look”) actually have a much greater force of meaning. 
 
Although it is hard to find a single word in English that really conveys the thrust of these biblical words (which is why so many translations still use the somewhat outdated “behold”), the expression “Pay attention!” comes close.  Now it is true that the words translated “behold” appear a great many times in the Bible (for example, “behold” appears well over 1,000 times in the King James Version, the English Standard Version, and others), but their frequency does not undercut their importance.

We should realize that the words translated “behold” in both the Old and New Testaments are usually used of important statements that the writer or speaker wanted to emphasize. For example, in Genesis 6:13 when God tells Noah: “I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth,” the word “behold” (emphasized here and in the scriptures below) is much more than “filler” or “polite speech” –  it is a verbal highlighting of a fact of great importance.

That is why the Hebrew word hinneh appears in Isaiah’s pivotal prophecy:  “Therefore the Lord himself shall give you a sign; behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Isaiah 7:14), a prophecy that is quoted using the Greek word idou in Matthew: “Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). 

“Behold” may be used several times in a biblical passage to signal an account of particular importance – for example, the word appears six times within just a few verses in Matthew’s account of the birth of Jesus. The word is used in the same way at other key times in Jesus’ life –  his baptism, temptation, miracles, crucifixion and resurrection.   Notice for example: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19-20).
 
Finally, “behold” is often used to draw our attention to particularly important commands or to stress important points we must not miss:  “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Revelation 3:20).
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So next time you read “behold” or “look” in a scripture, remember that the word is probably there to help us focus on something of particular significance.  Remember to pay attention!

​Everyone who begins to study the Bible eventually learns that context is of the greatest importance in understanding the message of a given verse or passage. But although we may all come to recognize and hopefully remember this fact in our study, how often do we utilize the principle of context in other aspects of our Christian lives –  in our behavior?

An Old Testament example often given of this principle is that of Moses striking the rock, as God instructed him, to produce water for the Israelites in the wilderness (Exodus 17:6; Numbers 20:8-12).  The first time Moses struck the rock was in obedience to God’s instruction, but the following blows seem to have not been commanded and the situation changed immediately. An action that was in obedience to God in one context became one of disobedience when the context changed.

Consideration of context in our behavior applies just as much today as it did in this Old Testament example.  Christians understand, of course, that many Old Testament injunctions such as the command to sacrifice an animal if one sins were laws given to the physical nation of Israel under the Old Covenant. Such commands applied in full force at that time –  to the people to whom they were given –  but the New Testament makes it clear that Christ fulfilled many of those laws and they do not apply to Christians today (Hebrews 10:10, etc.).

But beyond this obvious example, there are many other instances where context affects both if and how we keep various biblical instructions.  Consider a few small examples:

1) Although we are told to bear with and overlook the failings of others (Proverbs 19:11, Romans 15:1, etc.), we are also commanded never to tolerate or overlook our own failings (James 4:7-10, 1 John 1:6-9, etc.).  Overlooking problems is biblical in the one context, but not in the other!

2) Some New Testament commands have in mind the context of the Church while others apply to our relationships with people outside the Church or to all people.  A very basic example of this is found in what Paul instructs us regarding teaching and admonishing one another (Romans 15:14) and speaking to one another with psalms, hymns and spiritual songs (Ephesians 5:19).  Looking at the context of these instructions, we find that it is one of interacting with fellow believers – not instructing or quoting scriptures or hymns to every stranger we meet!

3) A more subtle example is that of the command to confess our sins to one another (James 5:15-16). While this principle clearly applies only within the context of the Church (as we can see by reading the passage in which the command occurs), it also has a more specialized context.  The indiscriminate confessing of our sins to any or all our spiritual brothers and sisters would not only be unwise, but could be hurtful to those who do not need to know our sins. The specific context of James's instruction seems to be one in which a believer has not only sinned, but who also is sick.  Perhaps the sin and the illness are connected (Psalm 32:3-4; 1 Corinthians 11:30, etc.), but in any event the command to confess our sins is “…so that you may be healed” (James 5:16).  There are times when confession may also be valuable and proper in the context of accountability discussions with trusted spiritual friends and advisors, but the context should always be one that is chosen with wisdom and care.

4) The New Testament repeatedly tells us that we should pray for one another (1 Timothy 2:1, Ephesians 6:18, James 5:16, etc.), but the apostle John makes it clear that there are some situations in which we should perhaps not pray for others: “If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that you should pray about that” (1 John 5:16).  The “sin that leads to death” is probably one of the continuous willful sins of those who adamantly reject God.  But we should notice that John does not say we must not pray for such individuals, just that he is not saying we need to do so. The apostle is simply showing that context affects our prayers, too. 
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In these few examples we see some vital patterns. We must always discern the context of any biblical command. Was it clearly one applying in the past only or one that applies now? Does the command apply to our behavior toward ourselves or to others? Does the command apply only to our relationship with those within the Church or to all people?  Does the instruction apply in all situations or only in specific ones?  Is the instruction actually a command or simply a counsel?

As Christians we must always remember that context in understanding and application are equally vital –  the importance of context applies just as much when we are deciding how to apply a scripture in our lives as it does to understanding what the scripture is saying!

​Have you ever thought about how the Bible emphasizes many of its important points? Of course, the original writers of the Scriptures could not utilize large print, highlighting or colored ink. Instead, they utilized techniques that were easily recognizable to those who read or heard their words.

One of the main ways the biblical writers emphasized important points was through repetition –  utilizing what is called “reduplication for emphasis or intensification” –  in what they wrote.  This is not talking about repetition of the same things, such as the Ten Commandments,  in different parts of the Bible, though that is clearly often done to emphasize something’s importance.

Reduplication for emphasis or intensification applies to repetition occurring in the same verses or passages of scripture.  This is common in the Old Testament because the Hebrew language  often uses repetition in this way in order to stress something that is being said.  For example:  “I am the Lord your God, who brought you out of Egypt to be your God. I am the Lord your God” (Numbers 15:41, emphasis added here and in the following scriptures), or “…Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’” (Zechariah 4:7).
 
This kind of repetition is easy to see and to understand, but there are other times when the reduplication is not so obvious. Hebrew storytellers often used the technique in stressing important elements of their accounts.  If we look at the story of Joseph, for example, we may notice repetition but not think about its significance: Joseph receives two robes (one from his father, one from Pharaoh); his robe is used twice by those trying to destroy him; Joseph has two dreams in which his family bows to him; Pharaoh has two dreams foreshadowing the coming famine in Egypt; Joseph’s brothers make two visits to Egypt to seek his help; and so on.

The reduplication does not mean that the two events are not both part of the story, but that they are carefully selected to make the story’s main points.

The same principle is found in the New Testament.  We see the same repetition of individual words and phrases for effect –  for example “… But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God ... For by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:11-14) or, more simply: “… Holy, holy, holy is the Lord God Almighty …” (Revelation 4:8).

But repetition of ideas was also used in the Old and New Testaments as well as the repetition of words. We often find Jesus himself employing this more subtle form of repetition in order to stress important points in his teaching.   For example, in his Sermon on the Mount we find that he gives numerous pairs of examples with only slight variation.  He uses salt and light to teach about the responsibilities of the disciple (Mathew 5:13-14); he speaks of food and clothing as things that we should not be worried about (Matthew 6:25-31); he mentions both birds and lilies to show God’s care (Matthew 6:26-30); and he also uses dogs and pigs as examples of animals to which we would not give things of great value (Matthew 7:6).

This kind of reiteration in the teaching of Jesus was not accidental or unplanned. Both biblical and rabbinic tradition used the repetition of ideas to teach, and Jesus utilized the principle carefully in some of his most important messages.
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So if we realize we are “seeing double” in our study of the Scriptures, we need to take special notice – seeing double in the Bible often means that what is being said is doubly important!

The Four Gospels are a focal part of the Bible for all Christians and one most of us spend a good deal of time in reading each year.  Although simply reading through the four accounts of the life of Jesus is certainly all we need to do to grasp their essential message, there are other ways we can occasionally approach these books for a fresh perspective and to help us see things we otherwise would have missed.

One of the best alternative ways of reading the Gospels is to use a “harmony” that arranges the material of the four books in such a way that we can read the different accounts of each event together.  The value of doing this has been understood for centuries. In fact, the earliest known harmony of the Gospels, the Diatessaron by the ancient Christian scholar Tatian, was compiled in the 2nd century – almost two thousand years ago! This work attempted to merge all four accounts of Christ’s life into one continuous story.  More refined variations of the Diatessaron using this or other techniques have continued to be made up to the present day, when we can now choose from among many print and online harmonies.

So what can we get out of using a harmony of the Gospels that we would not learn by simply reading through them separately?  Not only do we find all the information on a given event together in one place, but also a harmony makes it possible for us to see things that one Gospel account has that may not be mentioned in the others – unique details that may help us better understand the same story in the other Gospels. 

In addition to helping us to notice small but important details, harmonies also help us to get the larger overview – almost like merging photographs of a person taken from four different angles into one complete “three-dimensional” image. A harmony also often allows us to understand where stories which only appear in one of the Gospels fit into the overall flow of the others – to see them in their original setting.   Seeing what is unique in each Gospel helps us get a sense of what is important to each writer, what he is trying to focus on and what his particular message is.

For example, the birth of Jesus is described in two of the Gospels – Matthew and Luke.  The two accounts tell the same basic story, but when we put them side by side we find many details in Luke’s account that fill out Matthew’s story of the Nativity – such as the census that forced Mary and Joseph to go to Bethlehem and the story of the Annunciation to the shepherds.  Matthew, on the other hand, gives us details such as the story of the wise men, the flight into Egypt, and King Herod’s massacre of the children in his attempt to kill Jesus.  Both accounts tell us the essential story, but a harmony helps us to bring all the details together and in proper order. It also helps us to see that in many cases Luke focuses on the social background of the life of Jesus, while Matthew’s focus is more often on political aspects of the time that affected Jesus’ life.   While this is just a simple example, in cases where events are described in three or all four of the Gospels, a harmony can be even more useful in bringing all the facts together.  

Harmonies are usually of two types – “synthetic” or “parallel.”  Either they synthesize or merge the different accounts into one single story flow as Tatian’s original Diatessaron did, or (more commonly today) they use a format with the material from the Gospels placed side by side in parallel columns.  The parallel harmonies are often more useful because they help us to see what is not in a given Gospel as well as what is there so we get the clearest picture of what each author wanted to stress.

Making such a harmony is not simple, however. In the course of his ministry Jesus travelled around preaching in many of the cities and towns of ancient Galilee, Judea and their surrounding areas.  This makes it likely that he repeated the same messages at different times and in several places.  For example, both the Gospels of Matthew and Luke include Jesus’ instruction on how to pray – the Lord’s Prayer – but Matthew gives this as part of Jesus’ Sermon on the Mount (Matthew 6:9-13), while Luke sets the prayer at a separate time after Jesus had been praying and his disciples asked him how to pray (Luke 11:2-4). This means that in some cases it might seem that material in a harmony is not in the correct place or is being duplicated, but most modern harmonies are constructed with careful scholarship that takes this situation into account.

Today there are many harmonies that you can consult or read through in your regular Bible study.  Some just compare the three similar or “synoptic” Gospels – Matthew, Mark, and Luke – while others also include John’s Gospel, which is sometimes difficult to mesh with the others, but which often adds much additional material, of course.

For a single column harmony with all the Gospels merged into one story, you can try the one online at:   https://www.blueletterbible.org/study/harmony/index.cfm
For an online multiple-column parallel harmony, you can look at the one here:    http://biblehub.com/parallelgospels/
You can also download a parallel harmony based on the NET Bible here:
https://bible.org/assets/pdf/Peyton_GospelHarmony.pdf

Whether you choose to purchase a printed harmony for use in your study of the Gospels or elect to use one of the available free online versions such as those mentioned here, using a harmony can give you a fresh and often fascinating view of the story these books tell.  Whether you are a new student of the Bible or have read it for many years, using a harmony can enrich your study in ways that deepen your understanding of the gospel story and give you a much better knowledge of the unique and special emphasis of each verbal portrait of Christ. 

When you read the word “lamp” in the Scriptures, what comes to mind?  Usually we might think of the kind of ancient oil lamp mentioned by Jesus in his Parable of the Lamp placed on a stand to light a room (Matthew 5:15).  But the word “lamp” occurs frequently in the Bible (some 100 times), and the meaning of the word can be surprisingly varied. 

In cases where a literal lamp is involved, it is most frequently a small saucer or bowl-like holder for oil and a wick that is being discussed (Job 18:62, 2 Kings 4:10), though the large and elaborate seven-branched menorah lamp that illuminated the tabernacle and the temple (Exodus 25:31-37) is simply called a “lamp” in many instances. But we also find a number of figurative or symbolic uses of the word, especially in the Old Testament, as we see in the following scriptures:

Inner Illumination:  “The human spirit is the lamp of the Lord that sheds light on one's inmost being” (Proverbs 20:27).

Instruction: “For this command is a lamp, this teaching is a light, and correction and instruction are the way to life” (Proverbs 6:23).

These two meanings are fairly obvious ones, but sometimes the connotation of “lamp” is not so obvious unless we look closely at the context in which it appears. For example:

Protection: “How I long for the … days when God watched over me, when his lamp shone on my head and by his light I walked through darkness!” (Job 29:2-3).

Life:  “The lamp of a wicked man is snuffed out; the flame of his fire stops burning” (Job 18:5).

Once we think about them, it is not difficult to see how “lamp” is being used in these examples, although the connection between the word and its intended meaning may sometimes be even more symbolic: 

Descendants:  “Nevertheless, for David’s sake the Lord his God gave him a lamp in Jerusalem by raising up a son to succeed him and by making Jerusalem strong” (1 Kings 15:4).

Hope:  “But Abishai son of Zeruiah came to David’s rescue; he struck the Philistine down and killed him. Then David’s men swore to him, saying, “Never again will you go out with us to battle, so that the lamp of Israel will not be extinguished” (2 Samuel 21:17).

Once we become aware of these different meanings of “lamp” in the Scriptures, we begin to see that the meaning of the word is often not what it first appears to be. Take for example a passage we find in 1 Samuel: “The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was” (1 Samuel 3:3). We might naturally presume that this verse is speaking of the menorah light in the tabernacle, but the Law of Moses made it clear that that lamp was never to be allowed to burn out and that it had to be kept burning all night  from twilight to the light of the following day (Exodus 27:21, Leviticus 24:3-4). So if this verse is not speaking of a literal lamp, what is the “lamp of God” to which it refers? 

When we look at the possible meanings given above, the answer is that “lamp” in 1 Samuel 3:3 most probably refers figuratively to Israel’s “hope” in God.  Similar expressions are used in 2 Samuel 21:17 (the lamp of Israel), 1 Kings 11:36 (the lamp of David), and 2 Kings 8: 19 (the lamp of David and his descendants). The meaning of “hope” is made even more likely when we look at the immediate context of 1 Samuel 3:3, which tells us:

“One night Eli, whose eyes were becoming so weak that he could barely see, was lying down in his usual place. The lamp of God had not yet gone out, and Samuel was lying down in the house of the Lord, where the ark of God was. Then the Lord called Samuel” (1 Samuel 3:2-3).

In this case, “lamp” seems to refer to the fact that, despite Eli’s decline, hope was present regarding the boy Samuel whom God was about to call.   Similarly, when Samuel records the words of David: “You, Lord, are my lamp; the Lord turns my darkness into light” (2 Samuel 22:29), it is hope, not literal light, that is in mind.

These are small examples, but in many cases in the Old Testament we should pause to think a moment when we read the word “lamp.”  While context may make it clear that a literal lamp is involved, on the other hand, it may sometimes show that another, more symbolic, meaning is intended. 

​As Christians, we must listen to both the “word” of God – the Bible (2 Timothy 3:16-17), and the “Word” of God – Jesus Christ (John 1:1).  In fact, as Jesus himself showed, the one testifies to the other: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39, emphasis added). But Jesus’ point in saying this was that we can be studying – even diligently – and still not hearing the One we should be hearing.   

So how do we most effectively listen to the Word and his word?  Read our new article on practical strategies for hearing the Word through Scripture here.

​If you have not already done so, consider checking out the selection of audio Bibles on the BibleGateway.com website.  Their audio versions of the Scriptures are free to listen to and can often be a helpful supplement to regular Bible reading for anyone, as well as an invaluable resource for the sight impaired.

The Bible Gateway website currently offers a total of 28 translations of the Old Testament, New Testament, or the whole Bible in 13 languages. This means, of course, that there are multiple translations in some languages such as Chinese and Arabic, for both of which there are two audio versions available, and English, for which there are 14 audio versions.

If you want to try one of these audio Bible versions, it’s as simple as clicking on the red speaker icon next to the translation name whenever you pull up a scripture verse or chapter on BibleGateway.com. Alternately, you can click “Audio Bibles” in the drop down menu under the “Bible” tab at the top left hand side of any Bible Gateway page.
  
For non-English speakers, or those trying to learn the Scriptures in a second language, the range of non-English audio Bibles is not as extensive as the “printed” versions Bible Gateway has available, however, and there are some odd gaps. There is a Platdeutsch (Low German) version, but no Hochdeutsch (High German) version that perhaps more German speakers would utilize.  But Bible Gateway may well face licensing and availability issues with many audio foreign language versions, and the ones that are given are appreciated.

If you are using English, going to the Audio Bible page allows you to choose among the different versions available such as straight reading or dramatized versions.   It’s worth spending a few minutes to try the available versions to see which one works best for you. We particularly like the readings by Max McLean, but your auditory preferences/mileage may differ.

One thing is certain, even if you like to read the Bible on the printed page, listening to the words being read out can be extremely profitable.  After all, that’s how the biblical books were originally intended to be experienced – as the spoken word – but simply hearing the words rather than reading them can often help you “hear” things in the text that you had not noticed in reading.  Sometimes it’s a matter of the stress evident in the spoken word or the effect of getting the message in a different way, as though someone is speaking directly to us, but it can be profitable as well as relaxing to hear the Bible through speakers or headphones.

In addition to the audio Bibles they have available, Bible Gateway also offers several audio devotionals and the short audio resource “Sound Bites” from The Book – a one-minute radio program done in partnership with the Museum of the Bible that features unusual stories, news items and interesting facts about the Scriptures.

Bible Gateway offers a good number of resources to help you in your study of the Bible.  If you are a regular visitor to the TacticalChristianity.org and LivingWithFaith.org websites, you know that we have several articles pointing out the advantages of utilizing some of these aids (click on the Bible Study category on the right margin of this page to see those articles).  The BibleGateway audio Bible page is no exception.  If you haven’t used it yet, be sure to try it –  you may be surprised how often physically hearing the Bible can help us in our quest to spiritually hear it. 

The ​Book of Psalms is one of the most important books of the Bible.  It is the biblical book Jesus quoted more often than any other, and he constantly used it to explain his own purpose and ministry.  Psalms is also the book of the Old Testament quoted most (almost a hundred times) throughout the New Testament – it is quoted by almost every writer and in a great majority of the New Testament books.

Today the Book of Psalms is the Old Testament book most Christians know best, and the one to which many frequently turn for encouragement and inspiration. But Psalms is a treasure house of virtually inexhaustible riches, and even if you have read the book many times, we think you will find Spotlight on the Psalms worth your time.
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Our new e-book, published today, uses background information from the time the psalms were composed to enrich a practical commentary on selected psalms that can help you both to better understand the psalms themselves and to better apply its messages in your own life.

You can download this new e-book in Kindle or ePub formats for your e-book reader, or as a PDF file to simply read on your computer.  Download the book for free here.

The question asked in the title of this post turns on BibleGateway.com’s  year-end analysis of the most popular verses and chapters among the site’s 160 million plus visitors during 2015. 

​The list of most visited verses was of itself perhaps not very surprising  (the top five verses were John 3:16, Jeremiah 29:11, Philippians 4:13, Romans 8:28 and Psalm 23:4). More illuminating is the chapter by chapter graphic produced by BibleGateway showing exactly which Bible chapters saw the most search traffic.

That chapter by chapter chart showed clear visitor focus on the  Gospels and Epistles, on Genesis, Exodus, Psalms and Proverbs. But even though the numbers show a much greater focus on New Testament books compared to those of the Old Testament, there were some noticeably neglected areas within the Old Testament itself.

As BibleGateway’s Andy Rau wrote in a recent Christianity Today article (which you can read here): “There's a particularly noticeable engagement gap regarding the books of the Old Testament prophets, whose words and actions are connected to specific (and lesser-known) moments in the history of Israel.”

This apparent neglect of prophetic writings is also reflected in the fact that the Book of Revelation appears to be BibleGateway’s least visited book  (or certainly one of them) in the New Testament.  

Why would the Bible’s prophetic writings be relatively neglected by millions of Christians in this way? The answers are probably complex.  Certainly many find the symbolism and verbal imagery utilized by some of the prophets to be somewhat daunting and difficult to understand.  Prophecy can seem like an almost alien literary genre for those unused to reading the Bible, and many shy away from the prophetic books for that reason alone.  In other cases people have been “burned” by unsuccessful modern interpretations of prophecies and by the commonly perceived “wild eyed and mystical” nature of the prophets themselves.

Yet despite whatever reasons people may have for avoiding them, the prophetic books of the Bible are unquestionably worth the investment of the modern Christian’s study time.  The Hebrew prophet or Nabi was not just a deliverer of oracles of impending or distant events – the prophet was primarily a spokesperson for God who delivered many kinds of messages. Think about just three types of messages found in the prophetic  books that you may not have considered as much as you might:

1) The prophets are the unequaled commentators on social justice in the ancient world.  A great deal of what many of the prophets have to say is regarding social problems of their day that are just as real in ours.  Read Amos 5:7-24 for just one example.

2) The Old Testament prophets speak constantly to God’s covenant relation with ancient Israel.  The prophets were the spiritual “marriage counselors” addressing problems of  the divine husband-wife community of that covenant.  Their inspired advice is often just as relevant  to  our relationship with God today, even if the details may be different. And yes, some of what the prophets say is good marriage advice on the human marriage relation level too (Malachi 2:14-16). 

3) Not all prophecies are of doom and gloom!  Many prophecies speak of restoration and renewal of the human relationship with God (see Isaiah 60, for example), and these find their apex in the many predictions of the promised Messiah.  Just reading all the Old Testament messianic prophecies can be tremendously illuminating and  faith strengthening.  If you have never hunted down these prophesies in the Old Testament, at least work backwards by reading the New Testament  and checking the scripture cross references or notes of your Bible (use a version on BibleGateway if your Bible doesn’t have them). Whenever you come to words regarding the Messiah in quotes, read the cross referenced passages in context, looking at the section of Scripture in which they appear.  You may be surprised  how much more the prophets say regarding Christ that did not find its way into the New Testament quotations.

These points are not meant to diminish the lasting value of other things found within the prophetic writings – including even the darkest oracles delivered against people and cities long disappeared. We understand that all Scripture was inspired and is of value (2 Timothy 3:16-17), but we don’t always read the Bible keeping that in mind. 

If you are new to reading the prophets, try starting  with one of the minor prophetic books – ideally Malachi, the last book of the Old Testament. Take a look at the article "Malachi: A Story of Love and Legal Proceedings" on our sister site here, then try reading Malachi and judging how much of value you found within the book.  Or take a look at the Jonah story from a new angle by reading our article "A Tale of Two Prophets" here, then read Jonah and Nahum.

If you have read the prophets before, but have neglected reading them recently, give them another try.  Setting up specific goals for study – such as looking for the three points mentioned above – can help demonstrate just how much of value there is in these amazing books.
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In the Christianity Today article we mentioned earlier, Andy Rau urged BibleGateway  visitors to give the prophetic books some time this year. We agree.  It’s invariably an investment of time that is amply rewarded.   In fact, if you read them, you may wish you hadn’t avoided them as long as you did.

​Our new free eBook, THE BIBLE IN FIVE VERSES: KEY SCRIPTURES ON 36 BIBLICAL TOPICS by R. Herbert, is now online and ready for download from our sister site, LivingWithFaith.org.  
 
This eBook is a basic introduction to Christianity and was designed for personal study or missionary use. It explains thirty-six “key” Christian beliefs and principles of living in a straightforward, easy to understand manner, with introductory text and five key verses for each subject. 

​The book also includes a question for personal reflection on each topic and can be used to review key scriptures, for sermon and Bible Study preparation, or for inspirational reading.  
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As is the case with all our eBooks, THE BIBLE IN FIVE VERSES is completely free and you can download a copy for yourself without any kind of registration or hassle.  Just download the book in the format you prefer here.

It doesn’t take long for most Christians to discover that a marked Bible can be a whole lot more useful than an unmarked one. Not only does Bible marking make important verses stand out, but also it enables us to add notes and symbols that help us remember, review, and teach from the word of God.

But Bible marking can end up as a mass of blotches, corrections and changes if it is not planned carefully, and it can become a drain on our valuable study time if it becomes overly complicated.  Our new article, uploaded today,  shares some guidelines that can help you get the most out of effective Bible marking and highlighting – of printed, digital, and online Bibles.  You can read "Mark His Words" here.

“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true" (Acts 17:11).

Here, in the space of a single verse, Luke shows us that the three  most important aspects of successful study of God’s word are not – as we today might sometimes think – the latest translation, commentary, and Bible dictionary or other Bible “help.”   Luke shows us, instead, that effective, meaningful study is based on much simpler and ultimately more important things.

Desire:  First, Luke tells us that the Bereans “welcomed the message” as some translations put it, but this means much more than simple  open-minded acceptance. Although it certainly includes that, it is also much more.   The NIV “with great eagerness” is  a better translation of the Greek word  (a form of prothumos ) which  means “willingness,” “eagerness,” or even “zeal." The Bereans were not only more open minded than their neighbors at Thessalonica; they also had a strong desire for the message.  The attitude we must have in approaching God’s word is a realization that if we approach it correctly, there will always be more to learn, new insights to grasp, new understanding from which we can profit.  Real desire to study is based on a deep desire to grow, and if we are growing we will want to study.

Consistency:   Occasional study is not growth-oriented study.  Surveys show that many who feel they are Christians only study God’s word once a week or less, and some only study it “in church.”  The Bereans  not only heard Paul preach in their synagogue on the Sabbath day, but searched the Scriptures daily.  There is something about consistent, ongoing study that helps us better grasp the Bible's message.  The more often we study, the more we realize we still have to learn, and we find that new insights come more often. One thing grasped helps us to better understand another.  It is also amazing how, when we study daily, we find verses which seem to fit our present situation, verses which encourage and guide us.  Perhaps the Bereans understood that  our “daily bread” needs to be more than just physical.

Engagement:   The last thing Luke tells us about the Bereans is that  they studied to “see if these things [that they had heard] were true” – they compared Paul’s message with what they read in the Scriptures.  This principle of engagement goes beyond simply “proving” whether a doctrine we have been taught is biblical or not.  It may include that, but in the wider application it also includes seeing how we can relate the message to our lives, seeing how we can incorporate what we learn in our understanding and in the way we follow and serve.  As Paul himself taught, “faith comes by hearing, and hearing by the word of God” (Romans 10:17), so it is not surprising that as a result of his teaching and the Berean’s diligent study, “many of them believed” (Acts 17:12).  That is the ultimate “engagement” with the word of God  – and it is one which can, and should, be ongoing.

Do you particularly enjoy the parables of Jesus – or do you wish you understood them better? Either way our new book is for you! 

This new book is a practical but carefully researched commentary on all the parables. It gives many insights into the stories and their meanings through historical facts and other information that can enrich and transform your understanding of them. But this book is not just a commentary – it focuses on the living lessons of the parables themselves.

The City on a Hill is available on our sister-site in different formats (including PDF so you can read it on any electronic device). 

The book  is written from a nondenominational perspective, is completely free and free of advertising. You do not need to give an email address or any other information to download the book (just click on the download link on the LivingWithFaith.org "Downloads" page and enjoy).  And if you enjoy the book and find it profitable, please feel free to make a copy of the file and pass it, or the URL, along to your friends and others you know who may find the book helpful.

The City on A Hill: Lessons from the Parables of Jesus  is the first of a series of free e-Books we hope to produce this year – enjoy this one and look out for new titles as we go through 2015!

Scripture: Hebrews 4:12:  “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

Something to think about: Does it hurt to study the Bible?  It should do, occasionally!  Hebrews 4:12 makes it clear that one of the primary reasons the word of God is given to us is as an effective “Sword of the Spirit” (see also Ephesians 6:17) which cuts deep within us. The word of God is a source of encouragement and help at all times, but if we are reading the Bible purely for comfort or inspiration, we are missing one of its great purposes. The word is also a sword which is intended to be wielded (on both errant doctrines and on ourselves where we err). If we are not seeking to be corrected as well as encouraged as we study, we are essentially just polishing the sword.  Study tactically!

“We see so much more when we are willing to change our point of view.”

Reading an email,  letter or other message is psychologically simple – we know that someone is addressing us and we “hear” the words of the message as though the person were speaking directly to us. But there is an interesting psychological phenomenon that occurs when we read anything written in the “third person.”  Whether it is a novel,  a story, a news report or even much of the Bible itself, our minds change gear and we look at the story from a different perspective. 

Just as ancient Greek plays had a protagonist (the hero) and one or more “antagonists” – those with whom the hero interacts or struggles – third person writing engages the mind in such a way that, without thinking about it, we automatically “identify with the hero.”  In reading this type of writing it is not that we see ourselves as the hero so much as we accept the hero’s cause, we see things from his or her perspective and what the hero says to others usually carries our approval – we are thoroughly on the hero’s side.

What does this have to do with Bible reading and study?  When we read a biblical story – for example, a description of one of the prophets delivering a message to ancient Israel – it’s easy to identify ourselves with the speaker and agree with his message,  but do we identify with those to whom the message was sent? Ultimately, the depth of our understanding of much of the Bible – and our ability to be moved by it – lies in putting ourselves in the place of the original hearers, not the speakers.  Does Paul write to the Corinthians? Put yourself in the place of the Corinthians – how does what Paul says apply to you personally?  It’s as we think over and  meditate on what the message of the Bible says to its recipients that it can have an impact on us. 

Naturally, when we read the psalms of David or other prayers and hymns in the Bible we can identify with the speaker and it is often helpful to do so, but in those cases it is not “third person” literature – it is more like when we pray or write to someone. But in the case of biblical stories and narratives we need to remember which side of the events we should picture ourselves on, otherwise we are just reading a story.

It’s the simplest principle to apply, but in most cases we shouldn’t identify with our biblical heroes nearly so much as we should strive to identify with those to whom our heroes spoke.