Reading Genre

Communication requires a certain sensibility to understand what is being said, written, or acted. A McDonalds menu communicates certain that “edible” products are available for a certain price, but the sentiment is very different from a romantic poetic Valentine’s Day card. A bank statement certainly tells a story, but does it use the same language and method as horror movie? For some it just might! These communicate to their readers but they do so with quite different expectations in mind. In fact, communication depends on certain expectations set by its author and the setting (context) it is offered.

The Bible presents a unique challenge because it is a library of several genres of communication written to people in a variety of context. Modern readers of the Bible should be aware that they are reading an ancient book with ancient models of communication. It becomes an imperative for the modern reader to respect the various genres of Scripture as intended by God and his chosen prophets.

A type of literature that is both popular but also easily misread is Hebrew wisdom. This type of literature is should not be taken as hard promises from God. I would like to explain why and offer a few suggestions to help God’s people read this section of scripture better.

The Importance of Genre

It is important to recognize that Old Testament books must be analyzed with respect. Conscientious Bible students recognize this. Respect must be rendered to the text not only due to the nature of the document as being the very breath of God’s mouth (2 Tim 3:16), but also because each document is a literary work composed in a unique style – a unique genre.

For example, one should not consider the creation week in Genesis 1 as a fictional-poetic treatise because the book of Genesis is a historical document, designed to instruct humanity concerning the origin of man, the fall of humanity, and the promise of the seed which would come to bless all the nations of the earth – Jesus Christ (Gen 22:18; Gal 3:9). Genesis is an inspired historical narrative and must be analyzed with this in mind.[1]

It is unfortunate that inspired historical documents are often treated by some as poetry or as a fictional novella, at the mercy of any revisionist who disagrees with its message or storyline.

Wisdom in Proverbs

Another unfortunate error, which is often overlooked, is that which transforms wisdom literature into absolute historical fact void of any sense of generality. The value of the proverbs is precisely because they are generalities which provide thoughtful guidance for those seeking to life a wise and spiritual life. Walter Russell calls attention to this aspect of wisdom literature:

It is concise, memorable, simple, and profound; it observes life and reflects the voice of experience; it is thoughtful about human experience and designed to give us practical living skills for confusing circumstances. It also challenges us not to falsely spiritualize everything in life.[2]
Walter Russell, Playing with Fire (NavPress, 2000)

A classic example of the generalness of wisdom literature is found in proverbs like the following:

When a man's ways please the Lord, he makes even his enemies to be at peace with him. (Pro 16:7 ESV)

How should such passages be understood: as an absolute formula or as general principles? Did Jesus experience this as an absolute promise? Hardly! What should the Bible reader do, then, with passages like this? Read them based on the merits of the expectations for its genre.

Here are a few suggestions.

First, it is the nature of a proverb to provide general wisdom principles:

The nature of the proverbs is such that they should not be interpreted as prophecy or as promises about certain effects and results. Rather, they are best viewed as theological and pragmatic principles.[3]
Samuel J. Schultz, The Old Testament Speaks, 5th ed. (HarperCollins, 2000)

For as much as we would want them to be absolute promises we must be cautious. Proverbial passages are not to be pressed beyond their intent, which is: to be general truths to guide the godly in the path of righteousness (Pro 1:1–9).

Second, the generalness of proverbs should discourage their use as an infallible rule.

For example, it is certainly true that the guidance of Proverbs 16:7 has run true to many who have lived a godly life. But it is also true that living consistent with the will of God will bring heartache and sorrow due to persecution (Matt 5:1–12, 2 Tim 3:12–13). A person’s enemies may become one-hundred-fold almost immediately when following God.

Recall the Lord Jesus’ ways which pleased the Father (John 8:29). Might one suppose that his enemies should come to a state of peace with him? If one took this proverb as an absolute formula, then yes. However, not all saw Jesus as a teacher come from God (John 3:1–2) and his enemies multiplied and waited to catch him in their theological traps (Luke 11:53–54). Proverb 16:7 is general in scope, emphasizing a positive aspect of godly living, never intending to exclude negative factors.

Finally, perhaps the most problematic factor in dealing with general principles is the failure of some to take into account that no one verse carries embedded within it the totality of a biblical subject.

While the sum of God’s word is truth (Psa 119:160), the Proverbs are maxims. In Proverbs 22:6 it is written:

Train up a child in the way he should go; even when he is old he will not depart from it. (ESV)

The passage is designed to emphasize that children are impacted by their parents long after they leave home. The impact of domestic education is life lasting. Yet one should not take this passage as an absolute formula, for this would dismiss one of the most vital elements of the nature of man: free moral agency. The impact is life lasting, but the choices are left to the child.

It is unfortunate to see some depart from the faith after being “raised in the church.” It should not be assumed that it is the direct result of the parents being derelict in their parental duties. Life and decision-making are complicated matters.

Concluding Thoughts

Biblical literature is composed of a wide range of genres. These genres of literature ought to be treated with the respect they rightly deserve, otherwise poor exegesis will follow. In principle we run the danger of binding were God has not bound.

We must be conscientious Bible students using Scripture correctly. May we never apply general principles as absolute infallible rules.

Endnotes

There is a debate over how to read Genesis 1, but I find no reason to reject the twenty-four hour view even when presented in a stylistic way. See David G. Hagopian, ed., The Genesis Debate: Three Views on the Days of Creation (Mission Viejo, CA: Crux Press, 2001), Stanley N. Gundry, ed., Four Views on Creation, Evolution, and Intelligent Design (Grand Rapids, MI: Zondervan, 2017), and John F. Ashton, ed., In Six Days: Why Fifty Scientists Choose to Believe in Creation (2000; Repr., Green Forest, AR: Master Books, 2001).
Walter B. Russell, Playing with Fire: How the Bible Ignites Change in Your Soul (Colorado Springs, CO: NavPress, 2000), 161.
Samuel J. Schultz, The Old Testament Speaks, 5th ed. (New York: HarperCollins, 2000), 290.

***Reprinted with permission from the March 2017 issue of* Gospel Advocate *Magazine.***

A vital element to the worship assembly of the body of Christ in the first century was the reading aloud of the Scriptures (1 Timothy 4:13; Acts 13:15). Today, it is probably hard to imagine a time when God’s word was accessible only when assembled with God’s people; it was a communal experience. The proliferation of Bibles today has truly made reading Scripture an individualized practice; yet, this has not always been so. In fact, the meaning of “church” (ekklesia; “an assembly”) presumes a people gathered to hear, to commit to, and to act upon the Word of God (Matthew 16:18; Deuteronomy 4:10-11; 31:9-13). Thus, hearing God’s Word is part of who we are as “the church” (Acts 11:26; 14:27).

The church needs to elevate the importance of the Scripture reading assignment in our assembly (Act 13:15; 2 Corinthians 3:14). There is a tendency to be too casual about this assignment. Perhaps it is because we take literacy for granted, though the capacity to read words is not the same as understanding the words being read. In this connection, we may then take for granted that anyone can read the Scripture aloud to the church. In some societies, reading is still regarded as a technical skill, much as it was in Bible times.

If reading the Scriptures will make a child of God “complete, equipped for every good work” (2 Timothy 3:17 ESV) when read for private devotion, then the same God-breathed writings read aloud will provide the same effect for the congregation. In the Scripture reading, God is speaking to His people. For this reason, the public reading of Scripture is a crucial element of the worship assembly and should not be taken casually or lightly.

A Note on the Context

In fact, Paul anchored to this very core principle when he wrote to Timothy to provide a strategy for the faithful to protect themselves from a departure from the faith, which will consist of Christians “devoting themselves to deceitful spirits and teachings of demons” (1 Timothy 4:1). The antidote against “irreverent, silly myths” (4:6-7) and any possible competitors to divine revelation is the healthy teaching from God (4:13). Public reading of Scripture inoculates against false teaching and invites faithful discipleship and commitment to God (Exodus 23:22; 24:7). It syncs us up with God.

Paul makes similar requests in other letters to the churches of the first century. When detailing the unveiling of the mystery of Christ, Paul anticipates and expects the church to share his understanding (Ephesians 3:4-6). After he writes on the supreme role of Christ in redemptive history, he expected the Colossian congregation to letter swap with Laodicea (Colossians 4:16). And, to the Thessalonians, he was quite strong when he placed “an oath before the Lord to have this letter read to all the brothers” (1 Thessalonians 5:27), for through the reading aloud of his letters they would be taught (2 Thessalonians 2:14-15). And in the final revelation of Jesus, the apocalyptic portrayal of divine victory through the gospel is framed as one that must be read aloud and safeguarded against addition and omission (Revelation 1:3; 22:16-19).

Reading Scripture aloud can bring the church into sync with God’s word. The more exposure, the better our biblical literacy; then, ideally, the healthier our churches will become. Let us switch gears, now, to provide practical suggestions for this powerful act of reading Scriptures aloud in our worship assembly.

Six Suggestions for Reading Scripture Aloud

There must be a spiritual gravitas connected to reading Scripture before the assembly. I had a mentor, Don W. Hinds, that would stop me when I misread a passage aloud. He would use the adage, “take heed how you read,” to instill in me the importance of properly reading the biblical text aloud. I would like to use this as a refrain as we consider some practical guideposts for reading the Scriptures aloud when the church is assembled for worship — although these suggestions can be applied in various settings of church life.

Furthermore, in many congregations, those who manage or arrange the various elements of the worship assembly (deacons, elders, etc) should seriously consider the points below as they select public readers of Scripture. We are worshipping God and engaging in spiritual and divine matters, we are not merely filling a roster. God’s word must be the centerpiece of our worship.

First, the reading should be met with a respect for proper pronunciation and performance. This is the “oral” spiritual heritage of God’s people, to hear and understand God’s word (Nehemiah 8:1-8). Not only should one practice to read clearly and distinctly, but some types of Scripture (genre) require an element of performance (cf. Psalms). For example, we should not read a psalm of lament (Psalms 51) as if it were a genealogy. Take heed how you read.

Second, we should consider the verbal skill set of those who will read before the assembly. The goal is to instill an understanding of God and to invite the church to obedience. There is no verse that prohibits individuals with speech problems from publicly reading Scripture. We should both be sensitive and inclusive. Fortunately, audio technology facilitates what requires loud speaking in other settings. Still, as long as the public reading reaches its goal then it has accomplished its purpose. Take heed who will read.

Third, the reading selection should be long enough to understand the message. This is especially true when the selection is independent from the sermon. Some congregations may design their readings to go through a book (Psalms) or a large section of Scripture (Major Prophets). Other times, they are connected to the sermon. The readings must be of sufficient length to provide context and understanding and should have a natural and intended connection to the worship service. All things being equal, we may ask, “why read from the Song of Solomon when the sermon is on the ‘second death’ of Revelation?” Take heed what you read.

Fourth, the readings must be the Scriptures free from alteration. From time to time some like to add a few impromptu thoughts in connection with the reading of the Scripture. The points may be very excellent, but they run the risk to be of another variety. It is important to keep to the task at hand, which is to read the assigned portion of Scripture. There are many reasons for this. The most significant reason is to elevate the word of God over the words of men. As Revelation 22:18-19 warns, the text must be read without omission and addition. Take heed that you read.

Fifth, the reading of Scripture must be purposeful. There should be communication before hand to prepare those who will read aloud in worship. Sometimes we can displace others when we lean upon “good readers” in a pinch. With a purposeful schedule, we can give enough notice so that our readers can prepare, become familiar with the text, and develop a comfort level. Preparation and practice are the best helps to reduce “stage fright.” Take heed before you read.

Sixth, the reader should not cause a distraction by what they wear. It is true that God seeks and looks at the heart (1 Samuel 16:7; Matthew 15:8), but one should dress for the spiritual occasion (Matthew 22:11-14). While attire may sometimes be a distraction, it is more important that the reader’s lifestyle should not be a distraction. If those who pray in assembly should have “holy hands” (1 Timothy 2:8), what of those who read Scripture. Paul told Timothy that he should be an example; this would make an additional influence when he would read aloud the Scriptures to the church (1 Timothy 4:12). Take heed by whom you read.

Concluding Thoughts

The public reading of Scripture was an essential component of the first-century worship assembly. If in today’s time, the church seeks to be in conformity with the early worship practices of the New Testament church, then it will seek to incorporate this practice and develop those who will read. Moreover, the church will grow when she integrates the three-fold instruction given to Timothy: the public reading of Scripture, the exhortation, and the teaching (1 Timothy 4:13). In a day and time when so many church groups are seeking new and innovative methods to “enhance” worship, the age-tested and inspired method to read aloud God’s word must be in the forefront of our worship assemblies. Blessings to the reader, and blessings to the hearer.