Living by the Book/Living by the Book Workbook Set (26 page)

Jesus uses an extended metaphor in John 3 when He talks with Nicodemus. “You must be born again,” He tells him (vv. 3, 5, and 7). Jesus is making a comparison. “Just as you were born physically, Nicodemus, and received the equipment for this life, so you need to be born again spiritually to receive the equipment for eternal life.”

That stumped Nicodemus. He was far from dull, but he was thinking only on the human level. So he asked, “How can I go through the birth process again?” (v. 4). You see, he hadn’t caught on to Jesus’ use of the metaphor. That’s why the Lord responded, “You’ve got to be
born from above,
Nicodemus, or you’ll never make it into the kingdom” (vv. 5–6, italics added).

Then Jesus employed a simile: “And
as
Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up” (v. 14, italics added). Now He was stepping onto Nicodemus’ turf. Nicodemus was a Pharisee, so he knew better than anyone the significance of the bronze serpent in the wilderness (Numbers 21:4–9). Jesus was drawing a comparison between that incident and His own crucifixion to come.

Was Jesus’ use of comparison effective? Apparently; later in the book, Nicodemus helps in the burial of Jesus’ body (John 19:39)—a dangerous course of action, under the circumstances, and one that demonstrated his belief in the Savior.

We’ll look at metaphors again later. For now, keep in mind that similarities have a way of drawing attention to themselves. Nevertheless, get into the habit of looking for them. You’ll find them especially in the wisdom literature, particularly in Psalms. Whenever you find one, mark it. The writer is trying to communicate with you through the effective tool of comparison.

The flip side of comparison is contrast—things that are unlike. We could say that in Bible study, as in love, opposites attract. At least, they attract the eye of the observant reader. There are several ways the biblical writers signify contrast.

The word
but
is a clue that a change of direction is coming. We’ve seen how crucial a term this is in several passages already. In the Sermon on the Mount, Jesus repeatedly says, “You have heard that it was said . . .
but
I say to you” (Matthew 5, italics added).

In Galatians 5 Paul writes, “Now the deeds of the flesh are evident” (v.19), and he gives a list. Then in verse 22 he turns around and says, “
But
the fruit of the Spirit is . . .” and he lists those. So he sets up a contrast between what the flesh produces and what the Spirit produces.

Acts 1:8, a verse we looked at in detail, begins with
but
. Remember how that led us to go back and look at the context, where we discovered the Lord in a discussion with the apostles? They wanted to know if He was about to establish the kingdom. He replied that it was not for them to know the time for that.
But
. . . and then comes all that we saw in verse 8.

Later in Acts, Philip begins a citywide evangelistic crusade in Samaria, with great success (8:5–8). In fact, the response is so overwhelming that the apostles in Jerusalem send Peter and John on a fact-finding mission to check it out. After they finish and are headed back home, verse 26 says, “
But
an angel
of the Lord spoke to Philip saying, ‘Arise and go south to the road that descends from Jerusalem to Gaza.’ (This is a desert road)” (italics added).

Again, the little word
but
signals a change of direction. It draws a contrast between Peter and John, who are headed from one city to another, and Philip, who suddenly finds himself commissioned to a wilderness ministry.

It would be as if I were preaching in Houston with the Billy Graham team, and folks are coming to Christ and the Spirit is at work and we’re turning the city upside down with the gospel. Then one evening, the Lord says to me, “Hendricks, get on a bus, and head to West Texas. I’ll tell you when to get off.” You know, I’d sort of feel demoted. Here’s all this exciting stuff going on in the big city, and I get sent to the minors.

But not Philip. He obeyed, and the Spirit brought him to an official from Ethiopia. He led the man to Christ, and the gospel spread to Africa. The word
but
in verse 26 sets up all of this by painting a contrast.

But
is one of the most important words you’ll ever come across in your study of Scripture. Whenever you see it, always stop and find out, what is the contrast being made?

Just as metaphors can point out things that are alike, they can also show us things that are unlike.

Remember the parable of the unrighteous judge that Jesus tells in Luke 18? A poor widow cries out day after day to a judge of little integrity, asking him to give her justice. But he turns a deaf ear. Finally, though, the woman’s persistence drives him to rule in her favor.

What are we to make of this story? After all, the unrighteous judge is in the position that God is in. Does that make sense? Well, the key is to notice that Jesus is setting up an effective contrast. He is saying, in effect, “If a corrupt and indifferent human judge finally gives in to the persistent pleas of a widow,
how much more
will the heavenly Father respond to the petitions of His children?” The whole parable turns on the skillful use of contrast. (I’ll talk about parables when we deal with figurative language in
chapter 36
.)

Let me show you one more outstanding case of contrast. This is also found in Luke’s gospel. In chapter 8, Jesus is traveling around the Galilee region, teaching and healing. Great crowds are following Him. In fact, Luke makes a point of showing how many people are around Him: the Twelve are there (v. 1); a group of women are along, supporting Him financially (vv. 2–3); and a “great multitude” follows after Him (v. 4).

Jesus leaves this mob for a while to go across to the country of the Gerasenes, where He casts out the legion of demons (vv. 26–39). But as soon as He comes back, everyone is there waiting for Him (v. 40).

The pace picks up at this point as an official named Jairus comes up and places a “911” call to Jesus: “Lord! Come quick. It’s my daughter. She’s really sick. In fact, she’s not going to make it unless you get there fast.”

That throws the crowd into a frenzy. It’s a life-and-death situation involving a little girl. Will Jesus get there in time? Everybody wants to find out, and Luke is careful to tell us in verse 42 that “as He went, the multitudes were pressing against Him.” Talk about ambulance chasers!

At this point an ironic contrast occurs. A woman with a chronic problem of bleeding—perhaps a gynecological malady, perhaps something else; the text doesn’t tell us—somehow fights her way through the crowd and comes up behind Him. Upon touching Him, she’s healed. And suddenly Jesus stops, and the surge of the crowd stops. He asks, “Who is the one who touched Me?” (v. 45).

The question is almost comical. In fact, it’s fun to see the disciples’ reaction: “Who touched you? Lord, people have been touching you since we got off the boat.”

But Jesus has felt the touch of faith. And this is the contrast that Luke wants us to see: In the midst of a crisis, in the middle of a crowd, an unknown woman privately and quietly approaches the Savior in faith—and He recognizes it. She stands out from the crowd because of her faith. Luke sets it up so that we notice her, and benefit by her example.

Things that are alike and unlike make use of the strong human tendency to compare and contrast. As you study the Scriptures, listen to that voice inside your head saying, “Hey, this is like that passage I looked at yesterday,”
or, “This section is different from anything else in this book.” Those are clear signals that the author is using things alike and unlike to communicate his message.

T
here are two essential components to quality observation. First, you have to learn how to read. Second, you have to learn what to look for. We’ve seen five clues to look for when you open the Word of God. The sixth, and final, clue goes on the palm of your hand:

The issue here is authenticity: What does this passage tell you about reality? What aspects of the text resonate with your experience?

This is where you need to use your sanctified imagination. You need to look for principles (more on that in chapter 43). We obviously live in a culture that is dramatically different from the cultures of the biblical era. Yet the same human condition that the biblical characters experienced, we experience. We feel the same kinds of emotions they felt. We have the same kinds of questions they had. They were real, live people who faced the same kinds of struggles, the same kinds of problems, and the same kinds of temptations that you and I face.

So as I read about them in Scripture, I need to ask myself: What were this person’s ambitions? What were his goals? What problem was he facing? How did he feel? What was his response? What would be my response?