Get Serious About Your Studies: Choosing Your Reading Plan

You want to read the Bible all the way through… but where do you start?

Do you read from cover to cover? Pick a book at random until you’re done? Play Bible Roulette and hope you don’t end up in Lamentations or Leviticus every day?

While any of these can work (although that last one might not be the best idea), a good reading plan can really help you out.

What is a Bible reading plan?

A Bible reading plan is a guide to help you read the Bible within a set period of time (the most common plans are in 90, 180 and 365 day increments). There are a pretty wide variety of plans that cover the Bible from start to finish (Genesis to Revelation), chronologically, literary style, and some that have you reading in both the Old and New Testaments daily.

Have you used a plan?

I’m actually about to start using the M’Cheyne plan for my second run through the entire Bible (see below for details on that). The first time, I read straight from Genesis to Revelation in about 11 months, just taking a few chapters a day. While I found it a great exercise, honestly, by the time you get to Lamentations, you can find yourself in a pretty dark place if you’re not on the look out for Christ in the Old Testament. It can be pretty depressing stuff at times!

What tools do I need to go with my plan?

The essential tools are a pen, highlighter and a journal. Make sure you’ve got a pen or highlighter that won’t bleed through the pages of your Bible (so if you use pen, use a ballpoint). Your journal doesn’t have to be fancy, just functional. When you’re reading, prayerfully be on the lookout for one or two verses in each chapter that God brings to the forefront. Write them down. Read them in context. Journal your thoughts and at least one specific way you can apply the truth of what God has shown you today.

What’s a good plan?

Probably the most popular plan is the M’Cheyne Reading Plan developed by Robert Murray M’Cheyne, a Scottish pastor who ministered during the 19th century. The M’Cheyne plan takes readers through the whole of Scripture over the course of a year, with Old and New Testament passages being read daily. It’s also intended to be used for family devotions as well as personal reading. Here are the advantages of the M’Cheyne plan:

• Share this:

“When Older Men Stop Investing in Younger Men, Younger Men Stop Caring…”

Watch the video and then order a copy of the book, Church Planter: The Man, the Message, the Mission:

• Share this:

Get Serious About Your Studies: Choosing Your Systematic Theology

Outside of a great study Bible, one of the most important study tools in a Christian’s library is a good systematic theology.

What is a Systematic Theology?

The term “systematic theology” is a scary one for a lot of people. It sounds cold and mechanical. But a good systematic theology can help inspire a greater love for the Bible and the God who inspired its writing.

Systematic theology, in broad strokes, seeks to compile everything that the Bible says about a particular doctrine (such as the Trinity, Penal Substitutionary Atonement, the Attributes of God, Creation, etc.) into an orderly and rational form. More simply, “systematic theology is any study that answers the question, ‘What does the whole Bible teach us today?’ about any given subject.”1

While some are uncomfortable with the idea of systematic theology, thinking of it as being a divergence from biblical theology (a critique usually made by folks who are opposed to doctrinal certainty of any sort), a good systematic theology seeks to avoid importing man-made ideas and go no further than Scripture itself. While it doesn’t ignore the historical development of doctrine or philosophical ideas surrounding them, these fields lack the authority of Scripture.

Why do I need one?

The primary reason to have a systematic theology in your reference library is so that you can gain a better understanding of and appreciation for Christian theology. We are commanded to love the Lord with all of our minds, as well as our hearts, souls and strength, and therefore the study of theology—of the attributes of God as found in Scripture, of penal substitutionary atonement, of sin, of creation and a host of other subjects—should lead us not simply to gain knowledge, but lead us to praise God for who He is.

How do I use it?

As with all things, Systematic theologies should be studied prayerfully and carefully. Keep your Bible handy, check references and make sure that what is there aligns with what Scripture clearly says. Further to that, a systematic theology is not a weapon (although some are big enough that you could defend your home with them). Studying and referencing a systematic theology is not to be an exercise in showing off intellectual prowess. If the knowledge lies merely in your head, but doesn’t move to your heart, then it’s time wasted.

Which one should I get?

There are a couple that I enjoy a great deal and am referencing with greater frequency. They are Calvin’s Institutes of the Christian Religion and Wayne Grudem’s Systematic Theology: An Introduction to Biblical Doctrine.

I love Grudem’s Systematic Theology because it’s easy to understand, provides thoughtful explanations, tons of notes and personal application questions (as every good book should). This is, in large part, because it’s intended to be read by students (although teachers, pastors and professors will gain much from it).

I love Calvin’s Institutes in part because of its historic value. Calvin was one of the key figures in the Protestant Reformation and it’s powerful to see how influential this masterpiece of theology has become. It’s extremely pastoral, and it is steeped in Scripture—the key reasons to purchase any book. What shines through most clearly in the Institutes is Calvin’s love for Christ, love for Scripture and love for people.

At the end of the day though, it’s up to you. There are several fantastic Systematics available; for what it’s worth though, I suspect you’ll be hard pressed to find ones better than these (at least until J.I. Packer releases one ).

1. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, p. 21 (Zondervan, 1994)

• Share this:

Book Review: Ryken’s Bible Handbook by Ryken, Ryken and Wilhoit

Title: Ryken’s Bible Handbook
Authors: Leland Ryken, Philip Ryken and James Wilhoit
Publisher: Tyndale House (2005)

Studying the Bible can be a challenge. While the majority is relatively straightforward, there are many passages and books that don’t make sense to the average reader. How do you properly interpret a book like Revelation? How do you apply the Proverbs, the Parables or the Song of Solomon?

And where do you start to look for answers?

Leland Ryken, Philip Ryken  and James Wilhoit’s Ryken’s Bible Handbook is a great starting point. This book provides a book-by-book overview of the entire Bible, complete with notes on the context, the key themes and doctrines, key words and phrases, tips for teaching and even historical perspectives.

Much of this information is really a student or teacher’s dream come true! Because I’m a bit of a geek about these kinds of things, I really appreciated reading the insights of the three authors, especially because they give a little different perspective than your average study Bible. While there is definitely some crossover, the authors have a little more space to go in-depth into the subject matter. The tips for reading & teaching are exceptional as they give little nuggets to direct the flow of application questions you might ask in a small group or points to bring up in a sermon. They also point out things for you to watch for in your reading.

Especially helpful for me, though, were the articles on reading each literary style. One of the great struggles I’ve had in teaching and preaching is making sure I’m honoring the text as literature. You don’t preach the Psalms the same way you would a narrative passage of the Gospels or Acts. You don’t teach a parable the same way you would Proverbs. But by understanding each unique style that appears in the Bible, I’m better able to communicate that and avoid coming up with interpretations that are completely off-base.

For example, by knowing that many passages contain satire (the exposure of human vice or folly, often accompanied by humor or sarcasm), you’re better able to understand many of Jesus’ own comments.

Take Matthew 19:24. Here, Jesus says that “it is easier for a camel to go through the eye of a needle, than for a rich person to enter the kingdom of God.” If you take that literally (as some commentators have), you end up in this kind of crazy place where you have to suggest that there was a tiny gate in the wall of Jerusalem called “the eye of the needle” that a camel could only pass through if it were crawling.

Or, if you read it as satire, you see the rebuke—that the love of money is a snare and it’s easier for the impossible to happen (a camel fitting through the eye of a needle) than for one who is consumed with the love of material wealth to enter the kingdom of God. Understanding the literary style helps you better understand these passages and actually be able to see glimpses of Jesus’ sense of humor.

Ryken’s Bible Handbook is an invaluable resource to any student of the Bible. It’s helpful, insightful and well worth the investment.

A complimentary copy of this book was provided for review by the publishers

• Share this:

Francis Chan: “International Man of Fu Manchu Mystery”

Ever since he announced that he was leaving his pastorate at Cornerstone Church in Simi, California, it seems everyone’s been wondering, “What the heck is going on with Francis Chan?”

In a conversation with Francis Chan and Joshua Harris, Mark Driscoll asks, “Everybody thinks you’re cuckoo for Cocoa Puffs. You’ve got a good church going on and you hit the eject button and now you’re an international man of Fu Manchu mystery. What is going on? What are you thinking? And what’s going to happen to your church?”

You see Chan’s response in the video below:

HT: The Gospel Coalition

• Share this:

Get Serious About Your Studies: Choosing a Study Bible

Studying the Bible is an essential for the Christian, yet it’s something that, far too often, too many of us take for granted (myself included). If we study the Bible at all, it’s as a chore—”I have to do this”— instead of a privilege—”I get to do this!”

Through the Scriptures, we learn not how life works best, but how life really is. That there is a God who created all things and is in authority over all things. That mankind, made in His image and likeness, rebelled against Him and plunged all of creation into its current state of futility and sin. And that God made a way for mankind’s sins to be forgiven through the death, burial and resurrection of Jesus.

This is very exciting stuff, isn’t it?

If it’s so exciting—if this is really good news—shouldn’t we want to know more about it?

Absolutely. We need to get serious about our studies. And the place to start is with your Bible; specifically choosing a good study Bible.

Why do I need a study Bible?

While much of the Bible is fairly easy to understand, there are many things that are confusing or unclear to the twenty-first century reader. Some of this is due simply to the fact that we live in a completely different context and speak a completely different language. Certain nuances get lost in translation.

A study Bible is a valuable resource to assist the reader in understanding Scripture by providing insight into words and phrases used that we might not understand, as well as historical interpretations of texts. Essentially it provides a running commentary that you can turn to should you get stuck.

• Share this:

Around the Interweb (08/29)

Martin Lloyd-Jones on Family Worship

If you love your children; if you would bring down the blessing of heaven upon your families; if you would have your children make their houses the receptacles of religion when they set up in life for themselves; if you would have religion survive in this place, and be conveyed from age to age; if you would deliver your own souls—I beseech, I entreat, I charge you to begin and continue the worship of God in your families from this day to the close of your lives… Consider family religion not merely as a duty imposed by authority, but as your greatest privilege granted by divine grace.

From Donald Whitney’s book Family Worship

HT: The Resurgence

In Other News

Parenting: My wife was interviewed on the How to Be Awesome podcast. The subject? How to be an awesome mom.

Writing: Tim Challies shares about latest writing projects, including The Next Story (coming in 2011 from Zondervan)

Pastors: Piper’s desire for his church during his sabbatical:

In Case You Missed It

Here are a few of this week’s notable posts:

A review of Anne Bradstreet by D. B. Kellogg

A Precise God

Sermon audio: Be Heavenly-minded

The Bible’s Not About You

Spurgeon encourages us to see Jesus as our greatest object of astonishment

• Share this:

Charles Haddon Spurgeon: The Great Object of Astonishment

Our Lord Jesus Christ bore from of old the name of “Wonderful”, and the word seems all too poor to set forth His marvellous person and character.

He says of Himself, in the language of the prophet,—“Behold, I and the children whom the Lord hath given Me are for signs and for wonders.” He is a fountain of astonishment to all who know Him, and the more they know of Him, the more are they “astonished” at Him.

It is an astonishing thing that there should have been a Christ at all: the Incarnation is the miracle of miracles; that He who is the Infinite should become an infant, that He who made the worlds should be wrapt in swaddling-bands, remains a fact out of which, as from a hive, new wonders continually fly forth. In His complex nature He is so mysterious, and yet so manifest, that doubtless all the angels of heaven were and are astonished at Him.

O Son of God, and Son of man, when Thou, the Word, wast made flesh, and dwelt among us, and Thy saints beheld Thy glory, it was but natural that many should be astonished at Thee!

[O]ur Lord was, first, a great wonder in His griefs; and, secondly, that He was a great wonder in His glory.

He was a great wonder in his griefs. . . . His visage was marred: no doubt His countenance bore the signs of a matchless grief. There were ploughings on His brow as well as upon His back; suffering, and brokenness of spirit, and agony of heart, had told upon that lovely face, till its beauty, though never to be destroyed, was “so” marred that never was any other so spoiled with sorrow. . . . I cannot conceive that He was deformed or ungainly; but despite His natural dignity, His worn and emaciated appearance marked Him out as “the Man of sorrows”, and to the carnal eye His whole natural and spiritual form had in it nothing which evoked admiration; even as the prophet said, “When we shall see Him, there is no beauty that we should desire Him”…

[Christ] was so sincere, so transparent, so child-like and true, that whatever stirred within Him was apparent to those about Him, so far as they were capable of understanding His great soul. . . . His deepest griefs and most grievous marring came of His substitutionary work, while bearing the penalty of our sin…

• Share this:

A Precise God

I’ve been chewing on a great quote from Charles Spurgeon since reading it (of all places) on Twitter:

A Puritan was told that he was too precise; but he replied, “I serve a precise God.”

What’s specifically been sticking with me is that response: “I serve a precise God.”

How often do we consider the preciseness of God? Earlier on Thursday, maybe two hours before reading the quote from Spurgeon, I noticed a few Facebook friends “liking” a silly page called “God created men first, cause you always make a rough draft before a masterpiece!” (Yes, I get the joke.)

Thursday morning, I was reading Galatians chapter two, wherein Paul is explaining how after fourteen years of preaching the gospel, he went to Jerusalem because of a revelation that had come to him. In verse two, Paul explains that, “I went up . . . and set before them [the Apostles] . . .  the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.”

What struck me as I read this was Paul’s concern for precision of his gospel. He set before the Apostles “the gospel that [he proclaims] in order to make sure that [he] was not running or had not run in vain.”

Paul was desperate to make sure that the gospel he proclaimed—that Jesus Christ had lived a sinless life on our behalf, died on the cross and bore the punishment for our sins, rose again bodily from the grave on the third day and was now seated at the right hand of the Father in Heaven; that salvation comes through faith alone in Christ alone—he was desperate to make sure that this was, in fact, the gospel!

• Share this:

The Bible’s Not About You…

…so who’s it about?

This excerpt from a message by Tim Keller (quoting from Sinclair Ferguson’s Preaching Christ in the Old Testament) was a great reminder for me as a writer, and occasional preacher:

If Jesus isn’t at the heart of the message, it’s nothing worth saying.

HT: Jared Wilson

• Share this: