The Holey Bible: Why Bible Reading Leaves You Empty

“If you want to understand what a particular verse of Scripture means you have to stop reading it. In fact, you should never read a Bible verse.” This is how I have opened virtually every talk that I have ever given to would-be Bible students. The Bible is a collection, not of individual verses and aphorisms, but of books and letters. A Scripture is a complete unit; an entire book or letter, rather than a bite-sized Testamint™. Unfortunately, most readers don’t engage the sacred text any other way. More often than not, we are only interested in the “tweetable” bits.

Everyone has their favorite verses these days. We like the ones that look good on greeting cards, bumper stickers, and coffee mugs. The “Commercial Canon” only includes a handful of these carefully chosen sweets.

Jeremiah 29:11 “‘For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’”

John 10:10 “I am come that they might have life, and have it to the fullest.”

Philippians 4:13 “I can do all things through Christ who gives me strength.”

Joshua 1:9 “Be strong and corageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go.”

These are always among the most popular. One wonders why the following verses are never found on key-rings or refrigerator magnets. After all, they are speaking of the same themes.

Deuteronomy 28:29 “You will be unsuccessful in everything you do; day after day you will be oppressed and robbed, with no one to rescue you.”

2 Corinthians 2:16 “We are an aroma that brings death.”

Isaiah 49:4 “I have labored in vain; I have spent my strength for nothing at all.”

Deuteronomy 28:65 “The Lord will give you an anxious mind, eyes weary with longing, and a despairing heart.”

Nah, we much prefer to read and record the fluffy parts. This manner of reading is both natural and appealing because it makes the reader the center of the conversation—original intent be damned. “This verse makes me feel that way.” “That verse spoke to my heart.” Such reading filters the Scriptures into predetermined categories of things that we already want to hear. The Divine Library is thus transformed into a break-room vending machine that yields just the amount of candy and cholesterol that you are craving at the moment. Like most bad snacks, this ruins the right kind of appetite. God’s people despising one meal while demanding another has a long, lamentable history in the Bible. We always seem to want to exchange that which is spiritually nutritious for that which is idolatrous.

Reading the Bible in such a fashion is more dangerous than not reading it at all. It is dangerous because it is deceptive. It is illusory. The reader, superficially lifting a McNugget from Mark or a pearl from Philippians, is deceived into thinking that what he is gleaning is understanding. What the skimmer is actually gleaning is a galvanized misunderstanding; an invincible ignorance.  The text, isolated from its historical-grammatical context, becomes a pretext that forms a subtext foreign to the inspired substructure. Studying via versification never yields serious Bible students, only spurious ones.

As a result, the Bible never becomes a collection of books that we really know, the narrative we stew in, the words that shape us. Many give up reading altogether because what was falsely promised is falsely delivered. We expected that fistful of Flintstone vitamins from Proverbs to inoculate us against the world, the flesh, and the devil. When we lose our temper at rush hour we think that the problem was that we only took two chewables instead of three.  Naturally, this ends in frustration. “The prescription must not be any good. I hid two quotes in my heart, after all!”

Our usual response to the problem is to compound it. Our motto seems to be: “Fight Biblical Illiteracy: Print More Bibles!” As though non-proliferation was the issue. The Bible has been packaged aplenty, but unpacked not so much. Recognizing that we are facing a flood, we break out the fire extinguishers.

It is assumed that the Bible must be the problem. So we color-code, camouflage, cross-reference, and add commentary until the text buckles under the excruciating weight of our marketing savvy. Perhaps, if I can get my hands on the latest study bible, decked out with dual-exhaust, side-mirrors, and “Jesus is My Homeboy” mudflaps then I will have more success reading my scripturettes. If at first you don’t succeed, buy, and buy again.

I humbly submit that we really don’t need the Bride of Christ Version for Unwed Mothers. We don’t need more Bibles at all; we actually need fewer Bibles, and we need less in our Bibles. 3-D maps are not the answer to this particular conundrum. The inspired text of the Bible is not defective, but we have buried it under mountains of minutia, boxed it in, wall-papered over it, neutered it, distorted it, individualized it, isolated it, misread it, oversold it, and misunderstood it.

My solution to our present dilemma is both simple and extremely difficult. That is, it is simple to articulate but hard to do. Admitting the difficulty will actually serve us well. This will weed out the posers. Those only interested in easy are seldom interested in excellence. Simply put, we have to read the Bible—the whole Bible—as a whole; attentive to its literary structures, mindful of its historical situations, attuned to its grammatical voices, observant of its typological symbolism, and cognizant of its christotelic focus. We must stop kidding our selves, the Bible is a complex and complicated book. The “Flip-Point-And-Pray” method will not avail much. 

We must learn to read holistically rather than selectively. We must pay attention to the historical narrative that is enfolded and unfolded before our eyes. Those places and those people and those events are inextricably linked our situation in the economy of the kingdom of God, but we must always maintain the proper chronology of horses and carts. We must know their story in order to know our own. A dehistoricized bible, pontificating to us from some point of safety above the fray of mortal troubles, is as unreal and unhelpful to us as a doscetic christ, who seemed human but really wasn’t. To dehistorize the text is also to dehumanize those contained within it. The destructive nature of such a proposal becomes evident when we realized that they are our fathers and mothers. We wouldn’t be here if they hadn’t been there.

The Bible is only satisfying to us if we accept it on its own terms. God prepared for us a feast of fat things; we cannot be contented to nibble around the edges. We are what we eat, after all. He composed a beautiful symphony; we can’t be “One-Note Jones,” only ever harping on one string. He authored the most riveting drama ever told; we can’t be the cad who just thumbs through the back of the playbill hunting for his own name. We must read the Bible as though it were the greatest book ever written—because it is. We must read the Bible as it were the only book God ever wrote—because it is. We must read the whole Bible as though our lives depended on it—because they do.

A Bible filled with holes will always leave you empty; a whole Bible will never leave you at all.

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5 Comments

  1. Very good. So much scripture today is taken out of context it has become necessary to have a full time ‘scripture monitor’ in every discussion. A sad state of affairs, I wonder why folks are so opposed to reading and using the Whole Counsel of God?

  2. Do you agree with the following quote?

    “A fourth practice, insisting that no text in Scripture can be correctly understood unless viewed in its context, is also to be avoided. Apart from the fact that the context itself is usually obvious, it is generally easy to grasp even for an uneducated but godly reader—easier than some are ready to admit. Where the context is not so readily perceived—one interpreting the context differently from another—it is due to man’s darkened understanding. A godly person, when reading Scripture in all simplicity and being capable of perceiving its spiritual dimension, will often be more capable of understanding the context than others, even though he frequently will not be able to prove his case as would a scholarly person who is in the state of nature. An awareness of the context is not always essential, however, to the correct understanding of a text or a passage. There are thousands of expressions in God’s Word which, when heard or read individually, have a precise meaning, give full expression to their doctrinal content, and are sufficiently penetrating to stimulate faith, render comfort, and be exhortative in nature. This is illustrated in the following examples, ‘He that believeth on the Son hath everlasting life’ (John 3:36); ‘Ask, and ye shall receive’ (Matt 5:3-12). Yes, many of the proverbs of Scripture are presented without an apparent context; whoever would search for a context in such a situation would be guilty of obscuring the matter.”

    –– Wilhelmus à Brakel, The Christian’s Reasonable Service, Vol. 1, p. 80

    1. Seni, I short no, as I stated one should never ever take any verse of scripture even as simple seeming as ‘He that believeth on the Son hath everlasting life’ (John 3:36) without the Whole Counsel of God, (context) to go with it.

      I do agree with Brakel that it is far more likely (and in fact biblical) that it is generally easy(ier) to grasp even for an uneducated but godly reader than for the unbeliever. That still does not relive us from the duty to seek the entire counsel of God which can only be done through proper and systematic study of His word.

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