When many believers first begin reading the Bible, they sometimes discover what you did. A narrative in one book appears to precede, follow, or overlap the account in another. That experience is not the result of confusion in God’s revelation. Rather, it reflects the fact that the Bible is a well-organized library of inspired writings, arranged by literary type rather than a strict historical sequence. The sixty-six canonical books are beautifully crafted and deeply interconnected, written by many human authors over many centuries, yet breathed out by one Divine Author. As the Apostle Paul teaches, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV). Understanding how the canon is arranged, how the Old Testament is divided in the Hebrew tradition, and how Old and New Testament languages function can help readers move with confidence through the inspired story from creation to new creation.
This spiritual essay will proceed in four movements. First, it will distinguish between chronological reading and canonical arrangement, explaining why the two differ and how both serve the Church. Second, it will survey the original languages of Scripture and explain why they matter to readers of the English Standard Version. Third, it will describe the traditional Hebrew divisions of the Old Testament, often referred to as the Law, the Prophets, and the Writings, and show how Jesus Himself acknowledged this tripartite structure. Fourth, it will offer a useful map of a chronological approach to the sixty-six books, with benefits and cautions for spiritual growth. The goal is not to create a burdensome checklist but to invite readers into a richer grasp of the inspired storyline that culminates in the Gospel of Jesus Christ.
Canonical Arrangement and Chronological Sequence
The Protestant canon contains thirty-nine Old Testament books and twenty-seven New Testament books. This library is arranged by genre rather than by historical sequence. In the Old Testament, the books of the Law, or Pentateuch, stand at the head. Then come historical books, poetic and wisdom books, and prophetic books. In the New Testament, the four Gospels stand together as authoritative witnesses to the life, death, and resurrection of Jesus Christ, followed by the narrative of the early Church in Acts, then the epistles, and finally the Apocalypse, the Revelation given to the Apostle John.
Why is the Bible not arranged in strict chronological order? The most straightforward answer is that the Bible did not come into existence all at once as a single literary project. God spoke at many times and in many ways through different authors and in different settings, and He brought these Spirit-inspired writings into a canon that is pedagogically wise for the people of God. “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days He has spoken to us by His Son” (Hebrews 1:1–2, ESV). The canonical arrangement foregrounds the theological logic of God’s revelation. For instance, placing the Gospels together allows readers to hear the fourfold witness to Christ side by side. Grouping the prophetic books allows readers to discern common themes of covenant, judgment, and hope across different eras of Israel’s life.
At the same time, Scripture itself affirms that the events and writings correspond to a real historical sequence. Luke opens his Gospel by noting that he has followed all things “closely for some time past” in order to write “an orderly account” so that Theophilus “may have certainty concerning the things you have been taught” (Luke 1:3–4, ESV). Luke then continues that orderly account in Acts, where he refers back to “the first book” (Acts 1:1, ESV). Paul reminds believers that the earlier Scriptures were given in time so that “through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4, ESV). The Bible is therefore both a theologically arranged canon and a set of writings anchored in real-time events. Reading canonically and reading chronologically are complementary practices when guided by the Holy Spirit.
The Languages of Scripture and Why They Matter
The Old Testament: Primarily Hebrew, With Portions in Aramaic
The vast majority of the Old Testament was written in Biblical Hebrew, the sacred tongue of Israel. Hebrews’ vocabulary and syntax are well-suited to narrative, poetry, and prophetic proclamation. It is concise and image-rich, often pairing stark contrasts in parallel lines. The Old Testament also includes significant Aramaic sections. Aramaic is a closely related Semitic language that became a lingua franca across the Near East, especially during and after the Babylonian and Persian periods. Notable Aramaic passages include Daniel 2:4b–7:28 and Ezra 4:8–6:18; 7:12–26, as well as a single verse in Jeremiah 10:11. These Aramaic texts reflect the international context of Judah’s exile and return.
The Old Testament text we read in English is primarily based on the Masoretic Text, preserved and pointed by Jewish scribes known as the Masoretes, who carefully transmitted consonantal Hebrew and provided a system of vowels and accents to preserve pronunciation and chant. Ancient witnesses such as the Dead Sea Scrolls, the Septuagint, and the Targums also illuminate the text’s history. Still, the principal base for English translations like the ESV remains the Hebrew and Aramaic textual tradition received by the people of God.
The New Testament: Koine Greek, With Aramaic Echoes
The New Testament was written in Koine Greek, the common dialect that spread throughout the Mediterranean after Alexander the Great's conquests. Greek’s flexibility and precision enabled the Apostles and their associates to communicate the Gospel with clarity across ethnolinguistic boundaries. The New Testament occasionally preserves Aramaic expressions spoken by Jesus and His contemporaries. Mark records Jesus saying to Jairus’s daughter, “Talitha cumi,” which he translates, “Little girl, I say to you, arise” (Mark 5:41, ESV). On the cross, Jesus cried, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have You forsaken me?” (Matthew 27:46, ESV). Paul reminds the Church that believers cry “Abba! Father!” by the Spirit of adoption (Romans 8:15, ESV). These Aramaic echoes remind readers that the Gospel’s center is the incarnate Lord who lived and ministered in specific places and times.
The ESV renders these inspired words in contemporary English that aims at accuracy and literary excellence. While most readers will not study Hebrew, Aramaic, or Greek, understanding that God’s Word comes through these languages deepens appreciation for the providence by which the Spirit carried the biblical authors along so that what they wrote is the very Word of God for the Church today. As Peter puts it, “Men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21, ESV).
The Hebrew Divisions of the Old Testament
The traditional Jewish ordering of the Old Testament is often summarized by the acronym Tanakh, formed from Torah, Nevi’im, and Ketuvim. Torah is the Law, Nevi’im the Prophets, and Ketuvim the Writings. Jesus Himself acknowledges this threefold division. “These are my words that I spoke to you while I was still with you,” He tells the disciples after the resurrection, “that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). “The Psalms” here stands for the Writings, since the book of Psalms heads that third division in the Hebrew arrangement.
Torah, the Law: Genesis, Exodus, Leviticus, Numbers, Deuteronomy. These five books form the foundation of biblical theology. They narrate creation, fall, covenant, exodus, and the giving of the Law, culminating in Moses’ final exhortations before Israel enters the land.
Nevi’im, the Prophets: This division includes the Former Prophets and the Latter Prophets. The Former Prophets recount Israel’s history in the land under the covenant, namely Joshua, Judges, Samuel, and Kings. In the Hebrew ordering, Samuel and Kings are each single books. The Latter Prophets include the three major prophetic books Isaiah, Jeremiah, and Ezekiel, followed by the Twelve, that is, the Minor Prophets collected as one scroll.
Ketuvim, the Writings: This collection gathers poetic books such as Psalms, Proverbs, and Job, festival scrolls such as Ruth, Song of Solomon, Ecclesiastes, Lamentations, and Esther, and later historical and apocalyptic works such as Daniel, Ezra-Nehemiah, and Chronicles. In Jewish tradition, Ezra and Nehemiah are a single book, and Chronicles stands at the end, creating a canonical arc that runs from Adam to the restoration community.
While the Protestant Old Testament arranges these same books in slightly different groupings and order, understanding the Tanakh helps readers hear the Bible the way Jesus and the Apostles did. When Jesus says that all that is written about Him in the Law, the Prophets, and the Psalms must be fulfilled, He teaches that the entire Old Testament bears witness to Him. “Beginning with Moses and all the Prophets, He interpreted to them in all the Scriptures the things concerning Himself” (Luke 24:27, ESV). Canonical shape is therefore not incidental to Christian reading. The divisions and groupings are pedagogical. They invite readers to see how the covenant history and prophetic hope converge in Christ.
A Chronological Map of the Old Testament
A chronological journey through the Old Testament follows the history of redemption from creation to the return from exile, while interweaving the poets and prophets within their historical settings. The following map offers a widely accepted approximation, noting where books overlap or belong to the same period. Precise dating for some books, such as Job, Joel, and Obadiah, remains debated, so the sequence below should be taken as pastoral guidance rather than an absolute timetable.
Primeval and Patriarchal Era
Genesis 1–11: Creation, fall, flood, and the spread of nations.
Job: Many readers place Job in the patriarchal period because of its social and sacrificial markers, though the book’s composition date is uncertain.
Genesis 12–50: The call of Abram, the covenant, and the lives of the patriarchs through Joseph’s sojourn in Egypt. Psalm 90, “A Prayer of Moses,” anticipates themes of human frailty under the everlasting God.
Exodus and Wilderness
Exodus: The call of Moses, the ten plagues, the Passover, the exodus, Sinai, and the tabernacle.
Leviticus: Priestly holiness legislation that anchors Israel’s life with God.
Numbers: Desert wanderings, census data, and covenant faithfulness versus rebellion.
Deuteronomy: Moses’ covenant sermons and the call to love the Lord with heart, soul, and might, looking ahead to life in the land.
Conquest and Judges
Joshua: The Lord’s conquest through Joshua, allotment of the land, and covenant renewal.
Judges: Cycles of sin, oppression, deliverance, and fragile faithfulness in the land.
Ruth: A story set “in the days when the judges ruled,” highlighting providence and the Davidic line.
United Monarchy
1 Samuel: Samuel’s leadership, the people’s demand for a king, Saul’s rise and fall, and David’s anointing.
2 Samuel: David’s reign and covenant, with Psalms composed across this season. Many psalms are linked explicitly to episodes in David’s life.
1 Chronicles 10–29 parallels and supplements David’s reign with priestly and liturgical emphases.
Wisdom in the royal court: Proverbs, Ecclesiastes, and Song of Solomon are often situated in the Solomonic era, though compositional layering is likely.
1 Kings 1–11: Solomon’s wisdom, the temple’s construction, and the seeds of division.
Divided Monarchy in Israel and Judah
1 Kings 12–22, 2 Kings 1–17: The split between north and south, the ministry of Elijah and Elisha, and the fall of the northern kingdom of Israel to Assyria in 722 B.C.
2 Kings 18–25 and 2 Chronicles 10–36: Judah’s story to the Babylonian exile in 586 B.C.
Prophets to the northern kingdom before its fall: Amos and Hosea address Israel’s injustice and unfaithfulness in the eighth century.
Prophets in Judah during the eighth century: Isaiah and Micah confront idolatry while announcing a holy remnant and the hope of a Davidic ruler from Bethlehem.
Jonah proclaims to Nineveh during the Assyrian period, illustrating God’s compassion for the nations.
Nahum later announces judgment on Nineveh before its fall in 612 B.C.
Zephaniah and Habakkuk speak in the late seventh century, confronting the looming power of Babylon and wrestling with God’s justice.
Jeremiah warns Judah of Babylon’s approach. Lamentations mourn Jerusalem’s fall.
The Exile
Ezekiel prophesies among the exiles by the Chebar canal, calling Israel to know that God is the Lord in both judgment and promise.
Daniel bears witness in Babylon and Persia, combining court narratives with visions of the Kingdom of God that will not be destroyed.
Obadiah likely belongs around the time of Jerusalem’s fall or shortly after, announcing judgment on Edom.
The Return and Restoration
Ezra narrates the return under Sheshbazzar and Zerubbabel and later under Ezra, focusing on temple restoration and Torah renewal.
Haggai and Zechariah exhort the community to rebuild the temple and to hope in the coming Messianic King and Priest.
Esther takes place in the Persian diaspora, probably between Ezra’s two returns, displaying God’s providential preservation.
Nehemiah completes the walls of Jerusalem and reforms community life.
Malachi calls the postexilic community to covenant fidelity as the Old Testament closes.
The canonical arrangement of these books groups them by type, which is pastorally wise. A chronological reading, however, reinserts the prophets at the points where their ministries spoke into the narrative. Reading Kings with Isaiah and Micah, or reading Ezra with Haggai and Zechariah, often clarifies the urgency and hope of the prophetic word.
A Chronological Map of the New Testament
The New Testament covers a remarkably concise period, yet the writings themselves were composed across roughly half a century. The Gospels narrate the life of Jesus, but they were written after the events they describe. The epistles were written into concrete ministry contexts that Acts helps us locate. Below is a commonly accepted approximate sequence, with room for scholarly disagreement about a few placements.
The Life, Death, and Resurrection of Jesus Christ
Gospel events: From the birth narratives to the ascension, approximately 4 B.C. to A.D. 30–33.
Gospel compositions: Many scholars date Mark first, followed by Matthew and Luke, with John composed later. Regardless of composition sequence, the fourfold Gospel bears united witness to Christ. “These are written so that you may believe that Jesus is the Christ, the Son of God” (John 20:31, ESV).
Luke-Acts: Luke writes an orderly account of Jesus and then of the Church’s mission. Acts provides the critical framework for situating many epistles.
Early Church and Pauline Mission
James is often dated quite early, addressed “to the twelve tribes in the Dispersion” with wisdom that resonates with Jesus’ teaching.
Galatians and or 1–2 Thessalonians are among the earliest Pauline letters. The Thessalonian letters arise from Paul’s second missionary journey, addressing hope, holiness, and the coming of the Lord. Galatians confronts the distortion of the Gospel by insisting on justification by faith apart from works of the Law.
1–2 Corinthians and Romans belong to Paul’s later journeys, often placed in the mid to late 50s. Corinthians addresses a gifted yet divided Church, while Romans presents a rich exposition of the Gospel’s righteousness and the unity of Jew and Gentile in Christ.
The Imprisonment Letters
During Paul’s first Roman imprisonment, the Church received Ephesians, Philippians, Colossians, and Philemon. These letters extol the supremacy of Christ, encourage joy in suffering, call for reconciliation, and apply the Gospel’s cosmic scope to household life and mission.
The Pastoral Season
After release, Paul writes 1 Timothy and Titus, instructing on Church order, sound doctrine, and the formation of leaders.
During a second Roman imprisonment, Paul writes 2 Timothy, a poignant farewell urging Timothy to guard the Gospel.
General Epistles and Petrine Witness
1 Peter encourages exiles in Asia Minor to endure suffering with hope and holy conduct.
2 Peter warns against false teachers and reminds readers of the prophetic word.
Hebrews exalts the superiority of Christ as the final High Priest and mediator of a better covenant.
Jude contends for the faith once for all delivered to the saints.
Johannine Witness and Apocalypse
1–3 John encourage doctrinal discernment and authentic love in the truth.
Revelation appears to close the canon near the end of the first century, unveiling the risen Christ, the perseverance of the saints, and the certainty of the new heavens and new earth. The book is prophecy and letter and apocalyptic vision all at once, given to strengthen the Church’s patient endurance and fuel her worship.
As with the Old Testament, a chronological approach to the New Testament will often interleave portions of Acts with letters written during the journeys narrated there. For instance, reading Acts 16–18 alongside 1–2 Thessalonians, or Acts 19–20 alongside 1–2 Corinthians and Romans, can illuminate the pressures and pastoral strategies that shaped the Apostles’ words. Luke’s careful historiography enables readers to sense both the unity and the diversity of the earliest Christian communities.
Are There Benefits to Reading Chronologically
There are genuine benefits to reading the Bible in a rough chronological sequence, and there are also reasons to continue reading in the standard canonical order. The wise reader will profit from both approaches across a lifetime of discipleship.
Benefits of Chronological Reading
Historical Clarity. Reading the prophets within the historical episodes they address clarifies their warnings and promises. For example, pairing 2 Kings with Isaiah and Micah helps explain why Assyrian threats loom over Judah, and why the promise of a Davidic ruler from Bethlehem shines so brightly in a dark national hour.
Narrative Cohesion. The storylines of Samuel–Kings and Chronicles are distinct yet overlapping. Reading them together highlights the priestly and temple-focused perspective in Chronicles and the prophetic and royal evaluation in Kings.
Covenant Trajectory. Moving from Abraham to Sinai to the monarchy to exile and return, then into the dawning of the Kingdom of God in the Gospels, displays the covenantal rhythm of promise, law, judgment, and restoration that culminates in Christ. Paul writes that the Scriptures were given so “that we might have hope” (Romans 15:4, ESV). That hope grows when we see how God’s promises hold through history.
Apostolic Context. Interleaving Acts with the epistles shows how pastoral letters address real congregations in real conflicts and mission opportunities. It also keeps the reader close to the living Christ who guides His Church through the Holy Spirit.
Reasons to Prize Canonical Order
Theological Pedagogy. The canonical order arranges the Bible to teach. The Law first, then the Prophets, then the Writings in the Old Testament, and the fourfold Gospel, followed by apostolic witness in the New, together instruct readers in the unity of God’s saving work centered on Jesus Christ.
Liturgical Wisdom. The grouping of books shapes the Church’s reading in worship. Keeping the Gospels together foregrounds Christ. Placing the prophetic corpus together allows preachers and readers to discern common motifs and Gospel trajectories.
Practical Accessibility. For newer readers, the standard order is simpler to navigate. It helps establish categories of Law, story, poetry, wisdom, and prophecy that are necessary for faithful interpretation.
In short, the answer to whether one should read chronologically is both yes and no. Yes, because chronological reading can deepen historical understanding and reveal intertextual connections. No, if by chronological reading one implies that the Spirit intends the Church to read only in that fashion. The canonical shape is itself a gift.
A Chronological Guide to the Sixty-Six Books
What follows is a concise, reader-friendly way to walk from Genesis to Revelation in a sequence that broadly follows the flow of redemptive history while honoring literary groupings. Use this as a guide, not as a rigid law, and read with prayer for illumination. “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach” (James 1:5, ESV).
Old Testament Sequence by Era
Creation to the Patriarchs: Genesis 1–11, Job, Genesis 12–50.
Exodus to the Plains of Moab: Exodus, Leviticus, Numbers, Deuteronomy.
Conquest and Judges: Joshua, Judges, Ruth.
Rise of the Monarchy: 1 Samuel, 2 Samuel, selected Psalms, 1 Chronicles 10–29, 1 Kings 1–11, Proverbs, Ecclesiastes, Song of Solomon.
Divided Kingdom and the Prophets: 1 Kings 12–22, 2 Kings 1–25, 2 Chronicles 10–36, with Amos, Hosea, Isaiah, Micah, Jonah, Nahum, Zephaniah, Habakkuk, Jeremiah, Lamentations interleaved at their historical junctures.
Exile: Ezekiel, Daniel, Obadiah.
Return and Rebuilding: Ezra, Haggai, Zechariah, Esther, Nehemiah, Malachi.
New Testament Sequence by Mission
Gospel Fulfillment: Read the Gospels, perhaps Mark first for brevity, then Matthew and Luke for fuller discourses and parables, and John for theological depth and the climactic signs that call forth faith.
Acts With Early Letters: Acts 1–15 with James, then Acts 16–18 with 1–2 Thessalonians and Galatians.
Acts 19–21 With Corinth and Rome: 1–2 Corinthians and Romans.
Prison Letters: Ephesians, Philippians, Colossians, Philemon.
Pastoral Letters: 1 Timothy, Titus, 2 Timothy.
General Epistles: 1 Peter, 2 Peter, Hebrews, Jude.
Johannine Witness: 1–3 John and Revelation.
This chronological plan can be followed straight through or adapted to read portions from both Testaments daily. Many believers profit from pairing, for example, a historical narrative with a psalm and a Gospel chapter. Psalm 119:105 reminds us that “Your word is a lamp to my feet and a light to my path” (ESV). Light is useful whether one walks a straight road or navigates a winding path.
Who Determined the Order, and How Does That Serve Us
God in His providence guided His people to recognize the voice of the Shepherd in the Scriptures. By the time of Jesus’ earthly ministry, the Old Testament had been received in a tripartite shape, to which Jesus bore witness as noted above. Early Christians received the apostolic writings as the Spirit inspired fulfillment and interpretation of the Old Testament promises. Lists such as the Muratorian Fragment witness to this reception in process. By the late fourth and fifth centuries the Church widely recognized the twenty-seven New Testament books that now stand in our Bibles. This process was not an expression of human will imposing order on divine speech. Rather, it was the Spirit guiding the Church to confess what had already been given. “No prophecy of Scripture comes from someone’s own interpretation” (2 Peter 1:20, ESV).
The present order serves pedagogical clarity. The Law introduces the covenant story and God’s holy character. The historical books trace the covenant people’s faithfulness and failure. The poets teach us to pray and to grow in wisdom under the fear of the Lord. The prophets call us back to the covenant and point forward to the Messiah and the new covenant. The Gospels present the consummation of that promise in the person and work of Jesus Christ. Acts shows the risen Lord advancing His Kingdom through the Spirit-empowered Church. The letters apply the Gospel to Church life in all its diversity. Revelation unveils the triumph of the Lamb and the hope of a new creation.
Practical Counsel for Readers
Read prayerfully. Ask the Holy Spirit to open the Scriptures. Jesus opened the minds of His disciples “to understand the Scriptures” (Luke 24:45, ESV). He does the same for His people today.
Read humbly and patiently. Not every question will be resolved in a single reading. Keep going, for God meets His people in the ordinary means of grace. He uses the Word to sanctify and comfort the saints.
Use the ESV’s cross references and headings. While no study aid is inspired, good cross references help readers move between narratives and prophetic or poetic responses to those narratives.
Embrace both canonical and chronological approaches. Read the Gospels together to hear the fullness of Christ’s witness. Then, in another season, read Acts with the letters to see how the Gospel takes root in diverse places.
Let Scripture interpret Scripture. The Bible is a living unity. When you encounter a difficult passage, ask how the rest of Scripture illumines it. The Law and the Prophets find their yes and amen in Christ.
Seek the Church’s help. God gave pastors and teachers to equip the saints. Reading in community guards against isolated interpretations and strengthens joy.
A Sample One-Year Chronological Roadmap
For those who wish to experiment with a chronological journey without losing the coherence of canonical groupings, consider the following twelve-step map. Each step represents approximately one month of reading for an average pace. Adjust as needed.
Beginnings: Genesis 1–11, Job.
Promise and Providence: Genesis 12–50.
Salvation and Holiness: Exodus, Leviticus.
Wilderness to Jordan: Numbers, Deuteronomy, Psalm 90.
Conquest and Chaos: Joshua, Judges, Ruth.
Rise of the Kingdom: 1 Samuel, selected Psalms keyed to David’s life, 2 Samuel, 1 Chronicles 10–29.
Solomon’s Glory and Grief: 1 Kings 1–11, Proverbs, Ecclesiastes, Song of Solomon.
Two Kingdoms, Many Prophets: 1 Kings 12–22, 2 Kings 1–17, Amos, Hosea, Isaiah 1–39, Micah, Jonah, Nahum.
From Threat to Fall: 2 Kings 18–25, 2 Chronicles 10–36, Zephaniah, Habakkuk, Jeremiah, Lamentations, Isaiah 40–66.
By the Rivers of Babylon: Ezekiel, Daniel, Obadiah.
Return and Renewal: Ezra, Haggai, Zechariah, Esther, Nehemiah, Malachi.
Fulfillment and Mission: Mark, Matthew, Luke, John, Acts with James, 1–2 Thessalonians, Galatians, 1–2 Corinthians, Romans, Ephesians, Philippians, Colossians, Philemon, 1 Timothy, Titus, 2 Timothy, 1 Peter, 2 Peter, Hebrews, Jude, 1–3 John, Revelation.
This outline does not resolve all scholarly debates about dates, and it does not splice individual psalms or prophetic oracles into exact narrative moments at fine granularity. It is, however, a faithful way to trace the arc of redemptive history from creation through the cross to consummation.
The Aim of Scripture is Transformation
A chronological reading plan can help you place events in sequence. A canonical reading can help you dwell in a genre until its cadence becomes familiar. Yet the ultimate aim of all Christian reading is communion with God through Christ by the Spirit. Scripture is not less than history, but it is more than bare history. It is God’s living Word that by the Spirit, brings dead sinners to life and matures saints in holiness. Jesus tells us why John wrote his Gospel. “These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name” (John 20:31, ESV). That purpose applies to all Scripture as it leads us to Christ.
Therefore, when confusion arises, receive it as an invitation to linger in the text and to ask for light. The promise stands for every generation. “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, ESV). God’s Word is not designed to bewilder the faithful, but to instruct and console. As Paul adds, “Whatever was written in former days was written for our instruction,” so that hope might abound in us through the Scriptures (Romans 15:4, ESV).
Concluding Encouragement
So, are the books of the Bible in order? Yes, they are arranged in a wise canonical order that groups literary types for the instruction of the Church. Are they in strict chronological order? Not entirely. The Bible’s editors, under God’s providence, grouped books by genre to help us hear the orchestration of Law, story, poetry, wisdom, and prophecy. Does a chronological reading offer benefits? Yes. It clarifies historical context, strengthens covenant understanding, and reveals the pastoral immediacy of the epistles within Acts. Should one always read chronologically? No. The canonical order is itself a gift and a tutor.
The best path is to receive both. At times read straight through from Genesis to Revelation. At other times read with a chronological guide. Above all, pray for the Holy Spirit’s illumination, commune with the living Christ, and let the Word dwell in you richly. When you come to a prophet addressing a king about an Assyrian threat, let the parallel narratives and psalms sharpen your sense of God’s holiness and mercy. When you read a Pauline letter that rebukes factionalism, let the episodes in Acts remind you of the costliness of mission and the beauty of unity in the Gospel.
And remember, the entire Bible, in Law and Prophets and Writings, in Gospels and Acts and letters and Revelation, directs our minds and hearts to the Lord Jesus Christ. Jesus Himself taught His disciples to read this way. “Everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44, ESV). Then “He opened their minds to understand the Scriptures” and commissioned them as witnesses of repentance and forgiveness of sins in His name to all nations (Luke 24:45–47, ESV). That commission continues in the Church today. We read historically and canonically so that we might worship truly and witness faithfully.
If you choose to follow a chronological reading this year, do so with joy. If you choose to remain with the familiar canonical order, do so with the same joy. In both cases, ask and you will receive. “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach” (James 1:5, ESV). The Father delights to give the Holy Spirit to those who ask. He delights to shine the light of the knowledge of His glory in the face of Jesus Christ as we open the Scriptures. The Bible is not finally a puzzle to be solved, but a lamp to be followed and a voice to be obeyed. Follow, therefore, and you will find that history and canon together lead you into the love of the Triune God, who has spoken and still speaks for the salvation and sanctification of His people.
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