Paul – Not From Around Here

An Approach to Learning Isaiah

I’m still learning how to study my bible, so I figured I’d post this approach to Isaiah that I’m taking in case it helps someone find some direction for their own study.

I’m currently digging into Isaiah because Paul establishes much of his thinking, purpose, and ministry on the ideas and words in Isaiah. My approach is this:

1. Listen to Isaiah

Listening to the scriptures is how much of the ancient Jewish world absorbed them. And like a school of fish in water, the ancient Jews understood their scriptures not just as a component of their culture, but their culture itself; the environment they lived, worked, and breathed in. My goal here was to get the big picture; understand where ideas, topics, and audiences shifted; and to see Isaiah come to life in my mind like a movie. Aside from audible chapter breaks, there would be no verse numbers or chapter headers distracting me.

Listening took me about three days to do so as contiguously as possible. I’ve worked hard at learning how to pay attention to audio study as I’m going about day-to-day activities, e.g., driving or cleaning around the house. And when I can’t pay attention, like when I enter the grocery store to pick up a few items, I pause the audio. I know I want to pay attention, and I have to modify my behavior in order to do this effectively. I know that looking for items on the store shelves will require more attention than I have to also hear what’s playing through my headphones. So I pause. When I listen, I listen at 1.5x speed. If you listen to The Bible Project podcasts, you’ll thank me for that if you aren’t already listening at 1.5x.

2. Listening to audio, write down 3-10 key ideas and details for each chapter

This took a couple of weeks. I couldn’t do this in the car. I had to do this sitting down, closing my eyes, and hitting play on the bible app. I would listen to each chapter in its entirety, listening carefully, making mental notes, and then pause at the end of the chapter to write down some bullet points.

I use Logos to support my study. It will read the audio, allow me to adjust the speed, and provide a single repository for all my notes in a tag-able, searchable format. I know YouVersion will play audio for free. And probably other apps too.

3. Transcribe Isaiah chapter-by-chapter

Yes, I’m typing the words of Isaiah from the ESV into my Logos notes as I read them out loud to myself. While I’m doing this I also have the interlinear pane turned on so that I can see the Hebrew and have quick access to Logos Word Studies that give me fingertip access to meanings and context.

In my transcription I substitute Yahweh for LORD, Yaweh sabaot (Lord of hosts – the leader of Yahweh’s army), El or el / Eloha / Elohe / Elohim for God, elohim for god (when distinguishing between Yahweh the El of Israel and the other gods / el/elohim of other nations), Qadosh Israel (Holy One of Israel), and Adonai for Lord (the English translators use “lord” to mean a few different things) in order to help me make the words I’m reading very clear to me so I get the right understanding, e.g., which god are we talking about, or which form or role of the Hebrew God is in play.

Taking this approach gives me an opportunity to understand what the original writers were thinking. This all helps with clarity of meaning of the text. As I write this on Dec 28 I’m around chapter 50.

You can find free interlinears online. Logos interlinear is a paid feature (I think around $20) and well worth the cost for the extremely effective formatting and the integration with the entire Logos platform.

Try following this example.

This is my transcription of a segment of Isaiah 41. Notice the “god” words. Qadosh is Holy One; Yahweh is usually translated LORD; and Elohe is god/God, so in this case it’s the God of Israel (as opposed to another god).

Transcription Example: Notice the “god” words

Here is what the interlinear in Logos looks like and what I used to make my English substitutions. When I click on a word in the text, the interlinear pane at the bottom of the screen highlights the current word and provides context. In this case I’ve highlighted “the God” and you can see in the interlinear that the transliteration (English spelling of the Hebrew sounds) is Elohe. Logos will tell you what part of speech the word is and even pronounce it for you.

Sometimes I come across an English word in the ESV that just doesn’t sound right in the context of what I’m reading. One of those cases for me is the word “savior” as used a few times in Isaiah. I’m thinking that they aren’t talking about a savior the way modern evangelicals think about Jesus and that this word can confuse ideas and lead to a misunderstanding of Isaiah. I use the interlinear to help me understand what’s happening behind the English translation. In this case I’m thinking “deliverer” provides a clearer understanding of the point Isaiah makes.

The Hebrew linguistic context of the English translation Savior in Isaiah 43

Without departing too far from my workflow, I can quickly get additional context in Logos by right clicking a word. Logos provides a number of options to drill into.

Right clicking on “Savior” provides this contextual menu of options in Logos

If I choose Bible Word Study near the top right of the context menu, Logos provides, well, a Word Study tool where I can get an understanding of the word, its meaning, and how its used throughout both scripture and other non-biblical content that I own in my Logos library.

4. Chapter-by-chapter notes and in-depth contextual study

Once I complete the transcription I’ll leverage my Logos library (in which I’ve invested quite a bit) to support my study. I’ll take notes on my findings as I spend time reading passage-by passage through Isaiah again, accessing dictionaries and commentaries, soaking in the history and looking up words I don’t know. Places and geography matters. Finding these on maps will further refine my understanding. Most of this work I can do in Logos without having to keep hard copy books open on my desk. Having multiple monitors helps keep all the content accessible.

This will have been my fourth pass through Isaiah, getting a bit deeper with each pass.

5. Understanding the interconnections within the text

One of my goals in this phase of the study will be to identify and understand where and why Paul refers to Isaiah as he corresponds with the different churches as well as the record of Paul’s behavior in Luke’s account of Acts. How did Paul’s understanding of Judaism change? How does he understand his role in God’s unfolding plan? What is Paul’s understanding of the meaning of scripture? There are many questions here.

In one sense this is pretty easy to do. Most English bibles footnote the New Testament text where the writers refer to Old Testament passages. So just follow the footnotes.

In another sense, this is crazy stupid hard to do because you have to channel your inner ancient Israelite in order to really get it. New Testament writers don’t refer to an Old Testament passage just for the passage’s sake. That’s called proof texting, and the ancient Israelites didn’t handle their scriptures that way. Because the ancient community is as familiar with their heritage as a fish is with water, when the writer refers to a passage, that writer also assumes the reader or hearer will pull in all of the Old Testament context associated with that passage in order to understand the point. As modern readers, we don’t get that context at all by just following the footnotes. In order to understand our New Testament the way the NT writers meant us to, we have to not just know the words in our OT, but also their context and meaning. They need to live within us. For me, everything I outlined above is the foundational work that helps me get ready to do the hard work of interconnection.

I have Matt Halstead’s book Paul and the Meaning of Scripture on my list. It’s not in Logos yet, so I’m debating on the Kindle version now ($10), or wait. NT Wright’s academic work on Paul is also on my list, but it’s a 1,600 page slog. Both of these will make the connections between the Jewish scriptures and Paul’s thinking that will provide context for New Testament readers. I do own the Dictionary of Paul and his Letters which I expect to aid in my research. What’s nice about Logos is that I don’t have to remember what content I own. I perform the searches I need to do, and Logos returns the hits across my library.

So that’s how I’m approaching my Isaiah study. I hope this helps.

Reflection on Normalizing Care for Our Mental Health

A short reflection as a father supporting the healing and management of his daughters’ mental illnesses

The month of May in the US is mental health awareness month. I’d like to complete this month with a personal reflection.

We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.
Romans 6:4

We should acknowledge a dark aspect of our Christian faith. The apostle Paul alluded to despair of life itself. Jesus pleaded sorrow to the point of death. The life to the full promised to Jesus’ followers isn’t as much happiness as it is completeness. In this life, through Jesus we have a framework that safely allows us to experience the heart wrenching lows like Jesus wailing over those mourning for Lazarus, and the joy filled highs as Rhoda finds Peter alive at the door.

In baptism we share not only the resurrected life of Jesus, but the pain and anguish of death and burial. Mental illness is part of this pain. And like any illness, sometimes like a cold, a couple days in bed takes care of it. Sometimes, like a broken bone, it’s more serious, requiring hospital care. Sometimes, like diabetes, the illness is chronic, requiring vigilance, long-term treatment, and sometimes a no-holds-barred intervention.

In the resurrected life there is the hope of God. In our allegiance to him through baptism, we join him in his work of restoration. In this work fathers have a sacred calling. There is the hope of a father who drops what he’s doing to be present on the other end of a two-hour phone call because he’s unsure of the outcome if he ends the call before she’s ready. There is the hope of a father who places no judgement on his daughter who could not muster the will to do the work to pass a class. There is the hope of a father who spends an hour waiting with his daughter who finally musters up the courage to step into an elevator.

There is the hope of a father humble enough to understand that he himself is broken so he seeks the treatment his family needs him to want.

Our hope is in our partnership with each other in Jesus. Our calling in this resurrected life is to join in the work God is doing to restore his creation. Our care for the mental health of ourselves and each other is foundational and restorative.

You know, sometimes we read a passage like Philippians 4:6-7

do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

And because there is no peace in our hearts we might think, “I must be praying incorrectly.” Or maybe, “ ‘This peace of God’ just can’t be true.”

Paul knows the difficulty of reality. Praying to a point that conquers anxiety is foreign even to him. Only a few paragraphs earlier Paul tells the Philippians that

I have thought it necessary to send to you Epaphroditus my brother and fellow worker and fellow soldier, and your messenger and minister to my need, for he has been longing for you all and has been distressed because you heard that he was ill. Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious.
Philippians 2:25-28

What Paul didn’t say is that, “I prayed for Epaphroditus and it all got better.” No, Paul experienced relief that God spared him more sorrow on top of his existing sorrow and anxiety.

The trauma of life so followed Paul that he and his companions were

so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death.
2 Corinthians 1:8-9

I have limited experience with the first century understanding of mental health other than the New Testament authors pointing out someone demon possessed or “in his right mind” in a handful of instances. It seems they knew something of it. It would be difficult given Paul’s descriptions and what we understand of the historical brutality that enforced the peace of the Roman Empire that the realities of, say, PTSD weren’t unknown if not prevalent.

It’s much too simplistic to point out a “command” like

Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you.
1 Peter 5:6-7

and think that prayer, as I’ve heard the advice given, will heal your mental illness. Peter, in this case mentions nothing about healing. That’s not to say we shouldn’t pray. In fact prayer can bring the peace of God in the midst of upheaval in our hearts, akin to Jesus sleeping in the boat. The wind and the waves were still present, yet Jesus slept. When referencing passages like these, the honest and life-giving approach is to frame them within the struggle of the human experience.

My family recently provided our thoughts about mental illness in a communion message. My wife shared about her own failures when helping our family navigate mental illness. She provided a wish list of items she wished she had done better. After service, she let me know that she forgot one: I wish I would have respected my children’s privacy and not talked about them to other people just because I was feeling insecure. This woman is my hero. She makes the space to reflect deeply on herself. I appreciate her so much and am grateful that I get a chance to partner with her in our life together.

Let’s continue the ongoing work in partnering with God to restore his creation. And in that work let’s provide the support for each other as we work to heal and manage our mental health.

5 Steps to Supercharge Your Bible Study

Ok, clickbait. Sort of. There are 5 steps. If you already have a mature study discipline these probably aren’t new. If you’re not sure how to study your bible, these straightforward steps will begin to take you from reading your bible to studying your bible.

So maybe we need to define studying and think about that with respect to how we tend to interact with our bible. This could be oversimplifying, but maybe not. We tend to read, rather than study, our bible. We tend to read a chapter or two at a time. We tend to look for passages that we can apply to our life (think hope, grief, morality, encouragement, etc.). We tend to spend more time in the New Testament and less in the Old. We tend, probably unintentionally, to think the bible was written for me. At least that’s how we talk about it: “This passage encouraged me because I know that God understands my struggle.” To sum it up, we tend to read the bible pretty me-centrically. I have 20 minutes for a quiet time today. I need to improve; I need to work on this sin; I need to pray more. What can I get out of my reading, and what can I apply to my life today. I suppose we’ve all heard someone say at one time or another something like, “I’m not done with my quiet time today until I find something I can apply to my life.”

In contrast, let’s define bible study as the practice of trying to understand what the authors say and what the original reader would have understood. This is not straightforward. Not because we can’t read the words, but because we don’t live in the culture. It’s like reading Shakespeare. His plays at the time they were written were entertainment for the masses. From the lower classes to the higher classes, everyone got the innuendos, the sarcasm, the idioms and plays on words. They understood the language. But today the average English speaker has to struggle and pay close attention to sort of get most of what’s happening in a Shakespeare performance. We miss the cultural connections and the word plays. That’s the dynamic we face when interacting with our bible. The goal of bible study is to get into the setting of the author and who that author writes for.

The discipline of bible study will challenge and excite you for the rest of your life if you let it. These five practices will get you started.

1. Read the entire letter or book in one sitting

You’re looking for the big picture here. Why was this thing written? Why is the writer responding and what is he responding to?

This is best practice especially for the letters in the New Testament. What is a letter after all if not a personal communication. Like getting an update from a friend who sends a letter with a holiday card. Or a long email discussing a family reunion as a destination vacation. You don’t start by turning to page two and reading the third paragraph. First you read the whole thing so you can figure out the big picture of what’s going on.

Reading, say, a chapter at a time and one chapter a day of Hebrews, you’ll read the whole book in 13 days. By day 5 or 6 you’ve forgotten the important details of chapters 1 and 2. By chapter 10 you may forget the book is about the superiority of Jesus to Torah and that the works of the law won’t “save” you. You’ll wind up reading verse 25, “not neglecting to meet together,” and come to a conclusion that if you’re not at all the church meetings then you’re in sin. Which is sort of not the point of, well, any of Hebrews.

For most letters of the New Testament you might spend 45 to 90 minutes reading from beginning to end. Some are a 10-minute read. Some Old Testament books might take a couple hours. If you have YouVersion read Hebrews to you, that takes about 50 minutes. You might need to do this on a weekend or a day off if your general bible reading is a half hour or so. Set aside the time and plan for it so you can read from beginning to end uninterrupted. You might need to do this a couple of times for each letter if you’re not used to reading this way. The first time might just be too jarring as you try to take in and understand so much detail.

2. Read your bible like a novel, read a letter like a conversation at Starbucks

The bible is not a math, or science, or legal textbook where you learn formulaic processes to solve problems. It’s not a checklist of do’s and don’ts. Rather it’s the story of God and his people. Again oversimplifying, the Old Testament tells God’s story from creation to Noah, to Abraham, to David, to Jesus and the restoration of God’s creation. The New Testament authors tell about the life of Jesus and work out what their scriptures (the Old Testament) mean in light of Jesus and how our purpose in our Jesus communities is to partner and participate in the restoration work of God as he restores his creation through the resurrected Messiah.

Read the Old Testament books, the gospels, and Revelation like a novel. You don’t open a novel and start on page 87. No, you start on page one and read to the end. Why? Because the detail on page 132 is important and connects back to page 49. The author wrote, edited, and revised the story to make these connections. It’s deliberate and purposeful. The biblical authors and editors wrote with the same intentionality. Read it like a story so you can make the connections. And don’t skip the Old Testament or think that the value is its wisdom. Literally the ENTIRE New Testament is founded on all sorts of detail in the Old Testament. Just look at all the footnotes in your New Testament, especially if you read ^*the NET bible. The New Testament is, dare I say, incoherent without a firm grasp of the Old Testament. This will ground you in God’s story.

Read the letters in the New Testament like you’re having a conversation at Starbucks with a friend. That friend is talking to you about something very meaningful. You listen intently to make sure you understand them because you deeply care for your friend and get the sense that what they are telling you has profound implications on your life. In a conversation with a good friend you don’t generally sit there waiting for commands to be told to you. You actively listen. You ask clarifying questions. You respond. Communication goes both ways.

3. Identify who the “you” and the “we” or “us” are in the New Testament letters

There is this passage in 2 Corinthians from 2:14 – 6:13 where Paul finds himself defending the role of the apostles to the believers, the Jesus community, in Corinth. Right. Maybe slow down and read that again. Paul, a man with extensive education and context, who has been taught by Jesus himself, has to defend himself to other Christians. And he also stands up to the Corinthians in defense of the other apostles.

A segment of this passage in 2 Corinthians 4:16-18 reads

So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.

This is the kind of passage heard in sermons regularly encouraging us to not lose heart in the face of health issues, or financial problems, or marriage and family struggles, because these are “light momentary affliction.” And of course that’s true. But it’s not the point of this passage. The “we” here is the apostles. In the sense of “we,” Paul talks about the struggles of being an apostle and why the apostles are able to persevere – even against their own brothers and sisters in Christ. The sense of “we” is clarified in 4:15 because Paul contrasts “we the apostles” with “you the Corinthians.” Paul says, “For it is all for your sake . . .” Again in 5:12 Paul makes this clear saying, “We are not commending ourselves to you again but giving you cause to boast about us . . .”

This use of “we” meaning not you the reader, and “you” meaning you the reader (sort of – we’ll get to that in the next point) is prevalent in the New Testament letters. Your understanding of quite a bit of what’s going on will be flipped on its head once you get this. And back to the first point, you’ll probably miss it if you don’t read the entire letter in one sitting.

4. Figure out if “you” and “your” is singular or plural

The word “you” in English is ambiguous. Does it mean “you that person?” Or “all of you in the crowd?” Only through context does the sense of you being singular or plural get clarified. That actually becomes a huge obstacle to understanding our bible. Does an important passage apply to me specifically? Or my Jesus community that meets in my church building? Or a network of house churches addressed in Hebrews and Romans? Or maybe all the churches in my city? How you read and apply “you” changes dramatically how the world around us experiences Jesus and the gospel.

Take for instance Romans 12:1-2

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

In this passage the “you” in most cases is Greek plural, something like “all of you.” To clarify what the author intends to communicate to the original audience in Greek, the passage would read something like this in English:

I appeal to all of you therefore, brothers, by the mercies of God, to present all of your bodies together collectively as one living sacrifice [singular sacrifice], holy and acceptable to God, which is your collectively unified act of spiritual worship. Do not be conformed to this world, but each one of you be transformed by the renewal of your [singular in this instance, thus each one of you] mind, that by testing you, together as a community, may discern what is the will of God, what is good and acceptable and perfect.

The living sacrifice is singular. The plural “you” instructs the collective audience to come together around the idea of a living sacrifice. However good it is that you or I might individually and sacrificially serve, love, and give of ourselves, that’s not where this passage is going. Rather, the passage points to the world-changing, creation-restoring power of God’s mercy as our Jesus communities together worship God as a singular sacrifice. That is an entirely different level of meaning for us as Christians and how we intentionally come together, because, Jesus. And in this case it profoundly affects how the world around us sees Christianity. This meaning is dependent on understanding who is included in the “you.”

You can determine the use of “you” in a tool called an interlinear bible. Here’s a link to Romans 12 in a free online interlinear. Open it up and take a look. You should get the basic idea of what’s going on as each Greek word or phrase is augmented with explanatory detail.

This screen shot contains annotations of an instance of “you” and the living sacrifice in this passage. The “you” is identified as plural, and the living sacrifice as singular. To use the interlinear, open up the verse you’re looking for and hover your mouse over the details.

#5 – Ask yourself questions about what you just read

When we read the bible as a text book, a checklist of commands to obey, or, basically, not as a story, then everything is a fact being spit out *at* you. That might be fine if it’s the very first time you’ve read your bible, but after a year or so of familiarity you want to grow to a point where the details startle you, or make you ask why, or cause you to compare what you just read with a passage you know that maybe contradicts it. You’re trying to get at the author’s point to his audience or why this particular detail is important to the story.

For instance, in Acts 4:36 we get the detail that Joseph, a Levite, sold a field:

Thus Joseph, who was also called by the apostles Barnabas (which means son of encouragement), a Levite, a native of Cyprus, sold a field that belonged to him and brought the money and laid it at the apostles’ feet.

Ok, whatever. If you know your Old Testament you might wonder why Joseph had land to sell because the Levites were not given land in the distribution to the tribes. So you can walk through some lines of reasoning to fill in the details. Maybe the Levites weren’t prohibited from buying land for themselves. Or Joseph, being from Cyprus, would not have owned land in Israel, but maybe the land he owned was in Cyprus.

Another example might be Paul not being ashamed of the gospel in Romans 1:16

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Maybe the gut reaction for a modern reader is, “Of course not. I’m not ashamed of the gospel. I know it’s my purpose to share my faith and make disciples.” And that’s fine. Yet given Paul’s education, the amount of suffering he’s been through for the name of Jesus, his need to spend 10 years reworking everything he knew about Judaism and the scriptures in order to land where he has on the expected Messiah, you would not be faulted for thinking it’s gotta be deeper than that.

The question you might ask is, “Why does Paul even have to note that he’s not ashamed of the gospel?” Could he have left this detail out and not changed the message to his audience? Paul doesn’t just add extraneous detail. It must mean something. In the passage he mentions Jew and Gentile. This is a touchy area for the Jews; you don’t associate with Gentiles. And if you’re familiar with Paul’s communications you know that the Jew-Gentile relationship, and the Gentile inclusion in God’s family, is foundational to how Paul understands the work of Jesus. In that case, perhaps he’s doubling down on not only not tiptoeing around the issue but raising it in the opening of his communication. Maybe there are other reasons he could be ashamed but isn’t. The gospel crescendos with the kingship and lordship of Jesus as opposed that of Caesar. Paul’s proclamation of the gospel undermines and subverts the government, the lordship of Caesar, and the gospel attached to Caesar, and Paul’s not ashamed to subvert this.

Asking questions of the bible will help you identify topics for further study in order to understand its context. That will help you get a better grasp of what your bible means, not just what it says.

Wrapping Up

Understanding the bible is difficult because we don’t live in the context of the original author and audience. These practices will help you start to get into their minds and that context. If you add these to your discipline of bible study you’ll open up more meaning in the bible you read.

* You can add the NET bible for free on YouVersion and other apps. With nearly 61,000 translator notes hyperlinked right in the text, it’s a super easy way to check what you’re hearing in a sermon in real time. You know, like the Bereans.

That Head-Covering Thing? Um, Yeah.

Hippocratic authors hold that hair is hollow and grows primarily from either male or female reproductive fluid or semen flowing into it and congealing (Hippocrates, Nat. puer. 20). Since hollow body parts create a vacuum and attract fluid, hair attracts semen.
PAUL’S ARGUMENT FROM NATURE FOR THE VEIL IN 1 CORINTHIANS 11:13–15: A TESTICLE INSTEAD OF A HEAD COVERING, Troy W. Martin

Martin makes the case that, in my words, a woman without a head covering is the first century equivalent of a woman walking around without any pants on. Modern medicine believed that long hair drew semen into the woman and aided what we know as conception. Similarly, short hair on men allowed the semen to more effectively be transferred to the woman. Just read the paper.

The implications are a handful:

Paul isn’t a misogynist wanting to put women in their place. Instead he’s aware of the culture’s understanding of immodesty.
In addition to the rest of his education, Paul is up to speed on contemporary medical understandings.
A case can be made that what might be interpreted as commands in the New Testament should not be blindly accepted without some thought as to why the statement was originally made. There may be reasons to disregard, or probably better, adapt those statements so that personal behavior may be more effective at spreading the gospel vis-a-vis the culture.