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Getting Back into Reading the Bible After a Long Break

The Bible, a collection of sixty-six books, is understood by many traditions as the divine revelation of God to humanity, possessing one author, purpose, and plan: the redemption of humankind [7]. The term "Bible" itself comes from the Greek Biblia, meaning "books," and was adopted into English by Wycliffe [4]. For those who have taken a break from reading this foundational text, re-engaging with it can be a process of spiritual renewal and growth.

The importance of consistent engagement with scripture is highlighted throughout the Bible. Paul exhorted Timothy, "Till I come, give attention to the reading of the holy Writings, to comforting the saints, and to teaching" [1]. This instruction underscores the value placed on the public and personal reading of scripture within early Christian communities. The Psalms frequently express a longing for God's word and its life-giving power, as seen in the plea, "I am severely afflicted, O LORD; revive me through Your word" [3] and "Behold, I long for Your precepts; Revive me through Your righteousness" [5]. These verses suggest that the Bible is not merely an ancient text but a source of spiritual revitalization.

For those returning to Bible reading, understanding its structure can be helpful. The Bible is divided into chapters, a practice that dates back to early times. The Pentateuch, for instance, was divided by ancient Hebrews into 54 parshioth or sections, with one read each Sabbath [6]. Similarly, the New Testament books were also divided into sections [6]. This division into manageable units can make the task of re-engagement less daunting.

One approach to getting back into Bible reading is to start with books that offer a clear narrative or direct spiritual encouragement. The Gospels (Matthew, Mark, Luke, and John) provide accounts of Jesus' life, teachings, death, and resurrection, which are central to Christian faith. The book of Psalms offers a rich collection of prayers and songs that express a wide range of human emotions and experiences, often leading to reflection and worship. The letters of Paul, such as Philippians or Colossians, can also be good starting points for their practical guidance and theological depth.

The concept of "renewal" is significant for those returning to scripture. The New Testament uses the term "regeneration" (Greek: palingenesia), meaning "new birth," to describe a profound change of heart, a passing from death to life, or becoming a new creature in Christ [9]. This spiritual renewal is often associated with the work of the Holy Spirit and the understanding of God's promises [10]. Reading the Bible can be a means through which this renewal is fostered, helping individuals to grow in their understanding and experience of faith [15].

Historically, the reading of scripture has been a cornerstone of both Jewish and Christian worship and personal devotion. In Jewish tradition, the public reading of the Torah was a regular practice, with specific rules governing how sections were read and concluded [12, 13, 14]. Augustine, a prominent Church Father, emphasized the importance of continuous engagement with scripture, noting that even if parts are forgotten, the act of hearing and studying remains valuable for spiritual progress [16]. He also referred to the Jewish people as "librarians of the Christian Church" because they preserved the books that became part of the Christian canon [17].

For those who have experienced a period of spiritual distance, the Bible offers a path to reconnect with God. The concept of "access to God" is presented in scripture as being "of God" (Psalm 65:4), "by Christ" (John 14:6), and "by the Holy Spirit" (Ephesians 2:18) [8]. This access is obtained through faith and follows reconciliation with God [8]. Reading the Bible can serve as a means to cultivate this faith and draw closer to God, providing comfort and guidance.

It is important to approach the Bible with an understanding that it is considered by many to be a "plain book," meaning its core teachings are accessible and understandable to all Christians across denominations and ages [11]. While theological complexities exist, the fundamental message of redemption and God's character is clear [11]. This perspective can alleviate pressure for those who feel they must grasp every detail immediately.

When resuming Bible reading, it can be helpful to consider various methods:

The process of returning to scripture can be a journey of rediscovery, offering a renewed sense of purpose and spiritual refreshment. Just as Paul encouraged Philemon to "refresh my heart in Christ" [2], the Bible itself can be a source of refreshment for the heart and spirit of the reader. The consistent engagement with God's word is seen as a means of spiritual growth and a way to deepen one's relationship with the divine.

Sources

  1. I Timothy “I Timothy 4:13 (BBE) — Till I come, give attention to the reading of the holy Writings, to comforting the saints, and to teaching.”
  2. Philemon “Philemon 1:20 (LEB) — Yes, brother, I ought to have some benefit of you in the Lord; refresh my heart in Christ.”
  3. Psalms “Psalms 119:107 (BSB) — I am severely afflicted, O LORD; revive me through Your word.”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Bible — Bible, the English form of the Greek name Biblia, meaning "books," the name which in the fifth century began to be given to the entire collection of sacred books, the "Library of Divine Revelation." The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; e”
  5. Psalms “Psalms 119:40 (NASB) — Behold, I long for Your precepts; Revive me through Your righteousness.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Chapter — The several books of the Old and New Testaments were from an early time divided into chapters. The Pentateuch was divided by the ancient Hebrews into 54 parshioth or sections, one of which was read in the synagogue every Sabbath day (Acts. 13:15). These sections were afterwards divided into 669 sidrim or orders of unequal length. The Prophets were divided in somewhat the same manner into haphtaroth or passages. In the early Latin and Greek versions of the Bible, similar divisions of the several books were made. The New Testament books were also divided into”
  7. Smith's Bible Dictionary “Smith's Bible Dictionary: Bible — The Bible is the name given to the revelation of God to man contained in sixty-six books or pamphlets, bound together and forming one book and only one, for it has in reality one author and one purpose and plan, and is the development of one scheme of the redemption of man. I. ITS [301]Names.-- (1) The Bible, i.e. The Book, from the Greek "ta biblia," the books. The word is derived from a root designating the inner bark of the linden tree, on which the ancients wrote their books. It is the book as being superior to all other books. But the application of the w”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Access to God — Is of God -- Ps 65:4. Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18. Is by the Holy Spirit -- Eph 2:18. Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6. Follows upon reconciliation to God -- Col 1:21,22. In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17. In his temple -- Ps 15:1; 27:4; 43:3; 65:4. To obtain mercy and grace -- Heb 4:16. A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4. Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20. Vouchsafed to repenting sinners -- See Repen”
  9. Easton's Bible Dictionary “Easton's Bible Dictionary: Regeneration — Only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the ”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: a pledge of the promise which He had made. When he promised to Abraham to be a God to him and to his seed after him, He appointed circumcision as the seal and pledge of that promise. So when He promised to save men 589 by the blood of Christ and by the renewing of the Holy Ghost, he appointed baptism to be, not only the sign, but also the seal and pledge of those exceeding great and precious promises. No believer in the Bible can look on the rainbow without having his faith strengthened in the promise that a deluge shall never again destr”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 81: the faith of the Church, we cannot err in following his example. The Bible is a plain book, and the whole Christian world, in all ages, has understood it to teach, not this or that, but the literal rising from the dead of the body deposited in the grave. All Christians of every denomination are taught to say, I believe in “The forgiveness of sins; The resurrection of the body; And the life everlasting.” The Identity of the Future with our Present Body. There are two distinct questions to be here considered. First, Do the Scriptures teach ”
  12. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 22a.14: The Gemara answers: Lest you say: Entering in the middle of the Torah reading is common, and therefore one should not conclude a reading after having read fewer than three verses of a paragraph, but leaving in the middle of the Torah reading, whereby one abandons a Torah scroll and leaves, is not common, and therefore one may conclude a reading with fewer than three verses left in the paragraph, Rabbi Yehoshua ben Levi teaches us that the second opinion cited in the baraita is also concerned that people may leave in the middle of the Torah reading, and conse”
  13. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64a.43:14: The Gemara answers: Lest you say: Entering in the middle of the Torah reading is common, and therefore one should not conclude a reading after having read fewer than three verses of a paragraph, but leaving in the middle of the Torah reading, whereby one abandons a Torah scroll and leaves, is not common, and therefore one may conclude a reading with fewer than three verses left in the paragraph, Rabbi Yehoshua ben Levi teaches us that the second opinion cited in the baraita is also concerned that people may leave in the middle of the Torah reading, and co”
  14. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64b.43:14: The Gemara answers: Lest you say: Entering in the middle of the Torah reading is common, and therefore one should not conclude a reading after having read fewer than three verses of a paragraph, but leaving in the middle of the Torah reading, whereby one abandons a Torah scroll and leaves, is not common, and therefore one may conclude a reading with fewer than three verses left in the paragraph, Rabbi Yehoshua ben Levi teaches us that the second opinion cited in the baraita is also concerned that people may leave in the middle of the Torah reading, and co”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: effected by a continual and gradual progress. The same progress has taken place in theological knowledge. Every believer is conscious of such progress in his own experience. When he was a child, he thought as a child. As he grew in years, he grew in knowledge of the Bible. He increased not only in the compass, but in the clearness, order, and harmony of his knowledge. This is just as true of the Church collectively as of the individual Christian. It is, in the first place, natural, if not inevitable, that it should be so. The Bible, altho”
  16. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER III. 22-29. (part 1): 1. The course of reading from the Gospel of John, as those of you who are concerned for your own progress may remember, so proceeds in regular order, that the passage which has now been read comes before us for exposition to-day. You remember that we have expounded it, in the preceding discourses, from the very beginning of the Gospel, as far as the lesson of to-day. And though perhaps you have forgotten much of it, at least it remains in your memory that we have done our part in it. What you have heard from it about the”
  17. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 24: hence Augustine justly calls them the librarians of the Christian Church, because they supplied us with books of which they themselves had not the use. 11. When we proceed to the New Testament, how solid are the pillars by which its truth is supported! Three evangelists give a narrative in a mean and humble style. The proud often eye this simplicity with disdain, because they attend not to the principal heads of doctrine; for from these they might easily infer that these evangelists treat of heavenly mysteries beyond the capacity o”
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