JumpIntoTheWord

Bible Engagement Blog


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State of the Bible 2018

Since 2011 the Barna Group has conducted an annual survey concerning the state of the Bible in the USA. The survey is commissioned by the American Bible Society and conducted by the Barna Group. It aims to gather insights into the multifaceted relationship that Americans have with God’s Word and includes findings on Bible engagement, Bible impact, perceptions of the Bible, Bible penetration, Bible literacy, the Bible and technology, moral perceptions and social impact, fearfulness and hope for the future, experiences with trauma and charitable giving.

In essence this year’s findings in the State of the Bible 2018 Report revealed that the majority of Americans (57%) aspire to using the Bible more than they currently do. For information on the other findings, click here to download the whole report.

Here are some thoughts concerning the Bible Engagement component (Section 1) of the report:

The term “use the Bible” is common in the report. It’s a term that’s wrongly applied to Bible engagement. When we engage with the Bible we should never do so as if it’s a commodity/product that can be exploited. True Bible engagement isn’t something that we can control/manage. Nor is Bible engagement something that’s subordinated to our intellect. God is the master of what we read/hear, not us. “The word of God is living 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” Hebrews 4:12 (NIV). That is, the Bible reads us! So our approach, when reading/reflecting on the Word, should be one of humble listening.

Comparing the necessity of the Bible “in daily life” with “coffee, something sweet” and “social media” is off-base. It reduces Bible engagement to a popularity contest. And why would we do that? Bible engagement isn’t about how trendy or well-liked the Bible may or may not be. Our reading, drinking and eating preferences are a non-issue. The necessity in Bible engagement is whether people are, or are not, cultivating an intimate reciprocating relationship with Jesus Christ.

“The level of Bible use and desire for use” also seems to be an emphasis in the report that’s barking up the wrong tree. Reducing Bible engagement to how frequently we read/listen to the Bible is legalism. Legalism should never be the basis for measuring Bible engagement. The real measure of Bible engagement is an increase in compassion, patience, justice, forgiveness, reconciliation, goodness, hope, peace, healing, faithfulness, worship, growth in Christ likeness, and love – not wishing we’d “used the Bible more often.”

Finally, it was a relief to see in the “Bible Curiosity” chapter that curiosity was aligned with both the Bible and Jesus. Unfortunately, the importance of “Bible curiosity” was reduced to simply knowing more about the Bible and Jesus. Satan knows an awful lot about the Bible and Jesus, but all his knowing hasn’t changed the fact that he’s the enemy of God. Bible engagement is much more than knowledge about God and His Word. The emphasis in Bible engagement shouldn’t be Bible knowledge. The stress in Bible engagement should be on severing our loyalties to the world and giving our total allegiance to Christ. Fergus Macdonald, Taylor University Center for Scripture Engagement, eloquently says, “Scripture engagement is interaction with the biblical text in a way that provides sufficient opportunity for the text to speak for itself by the power of the Holy Spirit, enabling readers and listeners to hear the voice of God and discover for themselves the unique claim Jesus Christ is making upon them.”

© Scripture Union Canada 2017
2 Corinthians 4:5


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Radicalized Bible Engagement

To be radicalized is to become more drastic in one’s beliefs. It’s a term that’s commonly used today – usually with negative connotations. In the context of terrorism, a person is radicalized when they sever adherence to the values of society at large and commit themselves fully to the ideology of a terrorist organization like ISIS, Hamas or Al-Qaeda.

Extreme change from an accepted form and absolute commitment to a new form is what Christian faith should be about. Unfortunately this isn’t usually true of most modern-day Christians. Rather than giving our total allegiance to Jesus Christ, we try to keep one foot in the world. For many Christians, the greater value is tolerance or accomodation, certainly not radicalization. Words like subversive, offensive, dangerous or radical are generally not in the average Christian’s vocabulary.

There’s a disturbing disconnect between today’s Christianity and the faith of the Christians mentioned in the Bible. Acceptance and broadmindedness characterizes contemporary Christianity whereas first-century Christians were an offense to society because their allegiance to Christ undermined or threatened the existing views, habits, affairs, conditions, institutions and systems of the Roman world.

Now linking radicalization with Jesus may be a transgression for some or puzzling for others, but, like it was in the first-century, it should be the reality for every Christian today. That’s because Jesus doesn’t call us to a partial dedication or limited commitment. It’s all or nothing. He wants our full and exclusive allegiance. In common with Paul’s advice to Timothy, we’re to flee from the things of the world and fight to take hold of the faith and life we have in Christ (cf. 1 Timothy 6:11-16).

Which brings us to radicalized Bible engagement.

To embrace the Word, which is to embrace the One who is the Word, should be to radically receive and respond to the Word. It’s being all into Him and all out of the world. Bible engagement should be nothing short of giving our total allegiance to the kingdom message and mission of Christ. It should never be a little bit of this or a little bit of that. Radicalized Bible engagement is putting to death every word of darkness and fully immersing ourselves in the Word that brings light. It’s separating ourselves from the lies and half truths that have held us captive. It’s giving our undivided devotion to Christ and choosing to live in resurrection power. It’s appropriating His grace and denying ourselves in order to fully love Him. And it’s being a willing conduit through which His love flows to those in need.

Radicalized Bible engagement is unlike the regular way Christians usually connect with the Bible. It’s also more than a new methodology or approach to reading/hearing the Word. For radicalized Bible engagement is an uprising. It’s saying no to legalistic, guilt fueled, shame based, fear driven religion. It’s connecting with the Word as something more than knowledge to be gleaned or morals to be emulated. It’s letting the Word read us, and as it does, it’s humbling ourselves and crying out for mercy.

Radicalized Bible engagement isn’t for the faint of heart. It’s about being all in. There can be no half measures. It’s encountering the Word in ways that enable us to fully worship, work and witness in order to bring all honour and glory to Him.

When Bible engagement isn’t radicalized we need to change. The ways in which we’ve read, reflected, remembered and responded to the Bible in the past cannot continue with us into the future. Why? Because what got us where we are won’t get us to where we need to be.

Or, stated slightly differently, if what we’re doing now in our Bible engagement practices doesn’t result in absolute commitment to Jesus Christ and extreme transformation in our lives, then we’re not reading/hearing the Bible as we should. Jesus said, “If anyone loves me, he will obey my teaching” John 14:23 (NIV). When we’re not reading/hearing the Bible as we should, a complete overhaul of what we’ve been doing, or not doing, needs to happen.

Now that’s not to say that embracing Christ through radicalized Bible engagement will be plain sailing. Far from it! Radicalized Bible engagement places us at odds with the world’s values and choices. God’s Word is, and always has been, an offense to those who are not Christians. Whether we like it or not, when we choose to live out our love for Christ through total obedience to His Word, there will be negative reactions, opposition or persecution.

And herein lies the tension. Some Christians don’t like the fact that God’s Word is an offense (cf. 1 Corinthians 1:23-25, 1 Peter 2:8) to those who don’t know or love Jesus. So they try to mitigate the offense by watering down, creatively excusing, or falsely interpreting the Bible’s message. When this happens, the weakening of the Church and the death of faith follows. For every attempt to take the offense out of God’s Word always results in the loss of the saving and transforming power of the Gospel.

So let’s be all in! Let’s forsake lukewarm Bible reading/hearing. Let’s break with our loyalties to the systems, entanglements and distractions of the world. Let’s renounce the fears and failures that control and restrict us. And let’s do this by praying for a Jesus revival in our personal lives and communities of faith. Then, as we pray, let’s subversively reclaim Bible engagement as something more than it’s been by asking God for a form of Bible engagement that results in extreme devotion and absolute allegiance to Jesus Christ as Lord of all and Lord for all!

© Scripture Union Canada 2018
2 Corinthians 4:5


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Reimagining Bible Engagement

The problem with the emphasis of some of today’s Bible engagement teaching is that stress is laid on how often we connect with the Bible and whether or not these connections impact what we think, say and do.

Or to say it differently, the problem in some local churches, Sunday School classes and Bible agencies is that the underlying agenda is to get us to read/hear the Scriptures so that we’ll gain spiritual insight and understanding that results in submitting to and obeying God’s Word (i.e. acting in accordance with biblical morality).

Now hear me out. I’m not saying that we shouldn’t engage with the Bible regularly. Nor am I saying that the Bible shouldn’t influence how we live. Far from it. But what I am saying is that when the emphasis in Bible engagement is on regularly reading/reflecting on the Bible and ordering our lives according to biblical morality, then we have a problem. It’s a problem because in and of itself, it’s legalism.

You see, we’ll struggle to interact frequently with the Bible and live righteous lives if we aren’t first taken up completely with Jesus. I don’t say that lightly. The focus in Bible engagement must always be on how wonderful, amazing and magnificent Jesus is – nothing less and nothing more!

Now why do I say that? Why should Bible engagement be first, foremost and always about Jesus? Because in Jesus “all things (including Bible engagement) hold together” Colossians 1:17 (NIV).

Here’s the rub. When Bible engagement isn’t always about Jesus, our reading/reflecting on the Bible will be done mainly out of guilt or duty and fueled, not by love, but by fear, shame or self-serving ambitions. And when our Bible reading/reflecting is done out of guilt or duty we usually dry-up or fizzle out. That, or our hearts grow progressively colder and more judgmental – holding to the letter of the law and condemning those who don’t obey God’s commands.

First things first. Bible engagement should always be Jesus engagement. Bible engagement is seeing His glory, knowing His grace, and growing in Him. From beginning to end, the Bible is a window through which we look to see Jesus. So when we read/hear the Bible it’s about opening our eyes and ears to His unbridled compassion, His inestimable salvation, His unstinting care, His extravagant provision, and His infinite mercy.

When we don’t get Jesus first, we’re in trouble. There’s no polite way for me to say this, but when the emphasis is on the regularity of Bible reading/hearing and the importance of moral outcomes, it creates modern-day Pharisees.

Bible engagement without Jesus is a heavy cumbersome load. When it’s about keeping score of how often we read the Bible or how many right choices we make in a day, we’ve missed the mark and will always miss the mark. That’s because Bible engagement, according to Jesus, is less about what we do (or not do), and more about who He is (cf. John 5:39).

At the risk of repeating (albeit in slightly different words) what’s already been said; loving Jesus should never be absent from our Bible engagement. The measure of Bible engagement is whether we are, or are not, meeting with Him. When we read, reflect, remember and respond to the Bible we must do so in a way in which we’re constantly recapitulating our hearts to Jesus and inclining the content of our lives to Him. That’s when Bible engagement takes on a life of its own.

So here’s to reimagining Bible engagement. Let’s read/hear the Word as an encounter with the One who is the Word. For when we meet with the One who is the Word, the rest falls into place. That is, when the priority in Bible engagement is connecting with Jesus and abandoning our lives to Him, that’s when we’ll be committed to regularly reading/reflecting and obeying His Word.

© Scripture Union Canada 2018
2 Corinthians 4:5


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Finding Jesus in the Old Testament

To the Jews who were persecuting Him, Jesus said, “These are the very Scriptures that testify about me” John 5:39 (NIV). This should arrest our attention. From a Bible engagement perspective, what could be more important than this text? For in the phrase “that testify about me” we learn that Jesus is present throughout the Old Testament.

Most Christians probably agree that Jesus is central through the New Testament. They’ll also probably agree that He doesn’t seem to be in the Old Testament law or the history of Israel and is only occasionally found in the wisdom literature and the prophets.

Is there a disconnect? Jesus says the Scriptures testify about Him, yet the reality for many Christians is that He’s not plainly revealed in the Old Testament. That is, He seems to be veiled or hidden. Which may be why most Christians tend to mainly read/reflect on the last 20% of the Bible rather than the first 80%.

One of the reasons why we mainly connect with the New Testament is because we want to know Jesus through His Word. But only reading/reflecting on the New Testament to know Jesus through His Word is short-sighted. If we’re reading the Word to know Jesus, and He says in the New Testament that the Old Testament testifies about Him, then our Bible reading/reflecting should include the Old Testament.

All this to simply recognize that maybe, like the disciples on the Road to Emmaus, we need to have our minds opened in order to find Jesus in the Old Testament (cf. Luke 24:45). I know I did. I couldn’t see the forest for the trees. That is, I needed to be retrained in how to interpret and understand the Old Testament. And that’s why I’m putting a plug in for a helpful resource – David Murray’s excellent book, Jesus on Every Page: 10 Simple Ways to Seek and Find Christ in the Old Testament.

© Scripture Union Canada 2018
2 Corinthians 4:5


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About Jesus and For Jesus

Jesus taught that He’s the central theme of the Old Testament. This is plainly revealed on the road to Emmaus when He began with Moses and the Prophets and explained to the disciples what the Old Testament said about Him (cf. Luke 24:27).

While it’s obvious from Luke 24:27 that the Old Testament is about Jesus, it should also be noted that Jesus (when He was physically living in Palestine) had to read and reflect on the Old Testament in order to grow and develop (e.g. Luke 2:40, 52).

How can this be? How can the Old Testament be both about Jesus and for Jesus?

The answer to this question is informed by the fact that Jesus has both a divine and human nature – is fully God and fully man. This is a mystery that’s difficult to understand. Jesus is simultaneously the Son of God and the Son of Man. Which is to say that He is One person with two distinct yet inseparable natures – what theologians call the hypostatic union.

Remarkably, the eternally existent omniscient Son of God is the One who gives us the Old Testament and He’s also the finite Son of Man who had to listen and learn (cf. Luke 2:46) in order to grow in His understanding of the Old Testament.

Most Christians are comfortable with the fact that the Old Testament is about Jesus, yet some are a tad uncomfortable with the fact that the Old Testament is for Jesus. That’s not uncommon. The tendency is to think of Jesus as God and mainly relate to Him as the Almighty who is “alive for ever and ever!” Revelation 1:18. But let’s not forget that Jesus was born of a woman (cf. Galatians 4:4-5), was taught the Old Testament by His parents, and grew up hearing the Old Testament being read and discussed in the synagogue (cf. Luke 4:16).

So just like Jesus is fully God and fully man, the Old Testament is fully about Jesus and fully for Jesus.

One more thought: While the theology about Jesus’ divine and human nature is intellectually fascinating, it’s nonetheless practical. Because the Old Testament is about Jesus, it should elevate the way we receive, read (or hear) and reflect on it. And because the Old Testament is for Jesus, it should elevate the way we respond to it. That is, because the Old Testament is for Jesus, it reminds us that Jesus became one of us so that we would model our lives on Him.

© Scripture Union Canada 2018
2 Corinthians 4:5


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Bible Engagement Barriers and Bridges

The article “Scripture In Mission: Three Major Priorities In Eradicating Bible Poverty” by the Lausanne Movement Scripture in Mission Multiplex Resource Team identifies how “Bible poverty” is due to several barriers that hinder people from connecting with the Bible. The barriers include “ignorance, indifference or contempt for the Scriptures, busyness of life, admiration of technology, being flooded with entertainment, the strangeness of the Scriptures relative to life in the 21st century, beliefs about what can be known, and the centrality and autonomy of the individual.”

If we’re going to deal with Bible poverty (i.e., help people connect with the Bible) we need to figure out how the barriers to Bible engagement might be bridged. So what are the bridges that help us span the difficulties that prevent us from connecting with the Bible? Here are three suggestions:

1. The bridge that moves “me” to “we”. Individualism is killing Bible engagement. There has to be a shift from reading/hearing the Bible primarily for personal benefit to reading/hearing the Bible primarily for the benefit of the community of faith. Form must follow function. For Bible reading/hearing to be more communal (and biblical) it needs to be family focused. That is, Bible engagement should centre on practices or methodologies that prioritize and cultivate family engagement with God’s Word. The Scriptures are very clear on this point – we should engage with God’s Word in ways that enable us to pass it from one generation to the next (cf. Deuteronomy 6:7, Psalm 78:1-8). What does this look like in practice? For some it may be home schooling with a curriculum that’s rooted in the Scriptures. For others it may involve regular discussions stimulated by intergenerational Bible reading/reflecting guides. And for others it may be family devotions in the evening.

2. The bridge that moves “screen” to “wean”. Screen based technologies like TV’s, smart phones and tablets radically compete with or hinder time spent reading, reflecting, remembering and responding to God’s Word. Technology isn’t neutral; it shapes and alters our physical, emotional, intellectual and spiritual environments. It also devours our free time, which in turn limits or negates engagement with God’s Word. How can we meaningfully hide the Word in our hearts or live according to the Bible (cf. Psalm 119:9-11) if it’s more important for us to be texting, checking Snapchat, or logging into Instagram? For Bible engagement to thrive we must significantly reduce screen time. Like a baby being weaned from milk to solids, we must be weaned from the screen to the scriptures. What does this look like in practice? For some it may mean deactivating Facebook, cancelling Netflix, or selling the game console. For others it may be monitoring how much time is spent each day using devices with screens. And for others it may be a spouse or friend who helps them prioritize time by reading and discussing the Scriptures together every day.

3. The bridge that moves “know” to “grow”. Bible commentators Gordon Fee and Douglas Stuart say that “the single most serious problem people have with the Bible is not with lack of understanding … but obeying it – putting it into practice.” There are two forms of Bible poverty – when some people don’t have the Word, and when some people don’t live the Word (cf. Amos 8:11, Matthew 7:24-27). One happens when the Scriptures aren’t accessible and the other when the Scriptures aren’t acted on. Concerning the latter, the Bible clearly states, “Do not merely listen to the word, and so deceive yourselves. Do what it says” James 1:22. What does this look like in practice? It means we should receive God’s Word as a message from the Lord and not put off for tomorrow what we should do today.

A final thought: The difficulties encountered in building bridges over barriers are human, not divine. God isn’t curbed or contained by the obstructions that hinder people from connecting with His Word. Yes, we struggle to be linked to the Bible (which by extension is to be linked with the One who is the Word – Jesus Christ), but as we struggle, we should remember we can overcome the challenges through Christ who gives us strength (cf. Philippians 4:13).

© Scripture Union Canada 2018

2 Corinthians 4:5


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In your mouth …

Some of my friends and family call me Mr. Bible Engagement. I’m not sure how I feel about that because even though I’m an advocate for Bible engagement in my daily work, I’m still maturing in my personal reading, reflecting, remembering and responding to God’s Word.

My knowledge about God’s Word is a case in point. I had never noticed (in the sense that something really “jumps” out at you), until recently, that the scriptures prioritize the importance of God’s Word being “in your mouth” and not departing “from your mouth” (cf. Isaiah 59:21).

Maybe it’s because we’re inclined to compartmentalize what we do and say, but I don’t usually hear Christians mentioning God’s Word in their everyday conversations. Is God’s Word in your mouth? When we speak the Word it’s an affirmation that God’s Word is true and real in our lives. It’s also an indication that we’re Spirit filled Christians and God’s covenant people.

Faith can never be a private affair. If you have faith in your heart it should also be in your mouth. “For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” Romans 10:10 (NIV). Plainly stated, the evidence of your faith is the verbal confession of your salvation. “For the mouth speaks what the heart is full of” Luke 6:45 (NIV).

Taking another tack: The emphasis with some preaching and teaching, is to encourage Christians to diligently meditate on God’s Word and memorize it. What’s considered important is renewing the mind through daily Bible reading and reflection. But renewing the mind, while essential, isn’t the desired end. God commanded Joshua to meditate on the Word day and night so that it would always be on his lips (cf. Joshua 1:8).

So what does it look like for God’s Word to be in your mouth? A friend recently told me that every day as part of her reading and reflecting on God’s Word, she searches for a verse in the text that she writes on a serviette. At some point during the day she verbally shares this Scripture (why it’s meaningful or how it’s impacted her life) with someone, and then gives them the serviette.

Is my friends methodology unusual? Maybe. But what she does models the importance of having God’s Word in your mouth. So keep a serviette handy, or do whatever helps you to engage with the Bible in order to intentionally “speak words of wisdom” Psalm 49:3 (NIV).

© Scripture Union Canada 2018
2 Corinthians 4:5


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Bible-less or Bible-more?

Kenneth Briggs in his book, The Invisible Bestseller: Searching for the Bible in America, records his pilgrimage in search of biblical literacy. Remarkably, he says he found the most intimate familiarity with God’s Word, not in the hundreds of churches he visited, but in a prison!

The general decline of biblical literacy in the Western world is old news. But what’s new is that research conducted by Barna and LifeWay indicates that American Evangelical Christians have a failing grade when it comes to common knowledge about God’s Word.

There also seems to be a correlation between the size of a church and biblical literacy. Briggs says that the faith he finds in “mega-type churches” is a “Bible-less … alternative version of Christianity.” In other words, the larger the church the more likely it is for the Bible to be “a museum exhibit, hallowed as a treasure but enigmatic and untouched.”

I’m guessing, in the absence of similar research elsewhere, that the state of Bible literacy in other parts of the world is similar to the USA. That’s why I’m advocating for “Bible-more.” The Bible should be more than a lucky rabbit’s foot, more than a talisman to ward off evil, and more than a good book on a shelf in a home.

Why does this matter? Because when we’re Bible-less, the lies of the devil enslave us. But when we’re Bible-more, the truth sets us free!

In the subduction zone of nominal Christianity succumbing to the tectonic influences of postmodernity, Bible-less faith needs to be called out for the hollow sham that it is. Biblical illiteracy should never be tolerated in any church for any reason. To build a new generation of earthquake resistant Christians we must be Bible-more focused in every facet of everything we say and do.

Let’s give ourselves a kick in the pants! There should be no excuses for being Bible-less. We should be red-faced concerning our biblical ignorance … but then move on from our embarrassment by doing something about it … by determining to be Bible-more.

Will you help shake things up? The modern world was created because the Bible helped Western civilization discover how reading and thinking is grounded in the fact that truth is knowable. The postmodern world could likewise benefit if Christians became Bible-more … if Christians, through knowing and living out God’s Word, helped postmoderns discover the truth that sets them free.

© Scripture Union Canada 2018
2 Corinthians 4:5


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Reading the Bible Aloud

Reading the Bible aloud has been a Bible engagement practice since Old Testament (e.g. 2 Kings 23:2) and New Testament times (e.g. 1 Timothy 4:13), and continues today as a spiritual practice in every community of faith. But sadly, while reading the Bible aloud happens in most churches most every week, it isn’t always done well. So here’s a shout-out for reading the Bible aloud with the esteem and reverence it deserves.

There are several things we should take into consideration when reading the Bible aloud:

Christ should be the focus of all church worship and His Word should therefore be a centrepiece in the order of service. Scripture readings should be prayerfully and thoughtfully selected and interwoven throughout the service in a way that indicates that God’s Word is more important than what we say or sing about it.

A spiritual gravitas should accompany the public reading of Scripture. Every reader should take heed how they read. Adequate preparation and practice should, in every instance when Bible reading is part of the order of service, be a pre-requisite for the person(s) selected to do the reading(s). Readers should be mindful of correct pronunciation and enunciation.

An understanding of the genre of Scripture should inform the way the Bible is read. Poetry shouldn’t be read like prophecy or apocalyptic literature, a didactic passage shouldn’t be read like a genealogy, and a narrative discourse shouldn’t be read like a legal list of priestly duties.

Reading the Bible aloud requires a measure of performance. The emotional nature of the Scriptures should be communicated verbally. A lament should always be read with a sense of pathos, the miracles should always be read with wonder and awe, passages about God’s grace and mercy should be read with heartfelt appreciation, and accounts of sin should always be read with feelings that express grief or sorrow.

The aim of all public reading of the Word should be to draw the listener to Christ. We read the Scriptures to invite the community of faith to know and be known by the Word. And we should read in a way that expects and encourages God’s people to obey the Word.

Readings should be long enough to provide adequate context and understanding. When there are multiple readings in a church service, they should be integrated and connected with the other elements of the service. This requires planning, prayer and sensitivity to the leading of the Holy Spirit.

Finally, while we read the Bible to one-another, we’re ultimately reading the Word to an audience of One. When we read the Bible aloud, we’re reading it to the King of kings. Let’s keep this in mind, the One who is the Word is the One who listens to us reading His Word. So when reading the Bible aloud, picture yourself before the holy One seated on the throne, then read to bring honour and glory to Him.

© Scripture Union Canada 2018
2 Corinthians 4:5


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Bible Engagement is Trinity Engagement

Bible engagement is Trinity engagement, nothing more and nothing less. All Bible engagement is connecting with the triune God – Father, Son and Holy Spirit. So Bible engagement is Father engagement, Jesus engagement, and Holy Spirit engagement, because all three are one and one is all three. That’s not to say that the Father is the Son or the Holy Spirit, or the Son is the Father or the Holy Spirit, or the Holy Spirit is the Son or the Father because they are three coexistent, co-eternal persons who are God.triquetra-with-shadow-512px

The individual members of the Trinity have different roles in Bible engagement. The Father initiates all things and is the ultimate source of the Word (John 1:1, Revelation 1:1). The Son is the agent through whom the Father reveals the Word (Matthew 11:27, Luke 24:45, John 1:3, 14). And the Holy Spirit is the agent through whom the Father teaches the Word (John 14:26, John 16:13-15, Ephesians 3:5, 2 Peter 1:21).

So when we engage with the Bible we are connecting with a loving heavenly Father, through the Son who reveals Him, by the Spirit who guides and teaches us about Him.

Knowing that Bible engagement is Trinity engagement is immensely practical. When we engage with the Bible we are not alone. The Father is watching over us, the Son is opening the Word to us, and the Spirit is helping us know and grow in the Word. With this in mind we can confidently, imaginatively and personally meet with God in and through His Word.

Bible engagement is never a solo affair. It’s highly relational and dynamic. The Father, Son and Holy Spirit work together to help us enter into the Word as parts of the big Story and then help us enact out the Word in our own lives. Simply stated, we are not alone when we engage with the Bible. The triune God is with us, opening our eyes to see and our ears to hear in ways in which we can grow in understanding, insight and faithful action.

© Scripture Union Canada 2018

2 Corinthians 4:5