Peter Krol | Knowable Word

The Bible Study Podcast

October 30, 2013 By Peter Krol

I’m listening to lots of podcasts these days. Through the iOS Podcasts app, they’re easy to find, download, and play. I can set up certain podcasts to download new episodes automatically at certain times and notify me when they’re available.

The app also allows me to play podcasts at 2x speed, so it takes only half the time to complete each episode. My wife thinks I’m nuts to listen to people talking at twice their normal speed, but it’s not so bad once you get used to the rhythm of their voices.

I use podcast audio to fill some “dead space” in my life: driving, brushing my teeth, doing yard work, etc. This gives me fun and important things to think about so my mind doesn’t wander in aimless circles during these typically unthoughtful times.

I’ve tried a number of podcasts about Bible study, and only one has held my interest thus far: The Bible Study Podcast by Chris Christensen. You can subscribe to it from iTunes.

Christensen’s episodes are:

short and to the point
focused on the text of Scripture
sequential through books of the Bible (usually)
faithful to a basic understanding of the Scripture’s authority and the influence it should have on our lives

I don’t agree with Christensen on everything he says; he comes from a very different denominational tradition than I do. But I always respect his approach and his commitment to the text. Because he comes from outside my usual circles, his studies stimulate my thinking more than “insider” studies might.

I haven’t heard every podcast about Bible study yet, but many of them remind me of dusty sermons that might not be focused on the text and which might not have anything substantial to say to the current generation. The Bible Study Podcast is not one of them.

If you like podcasts, check it out!

The Savior, the Sluggard, and the Sower of Discord

October 28, 2013 By Peter Krol

In recent years, I’ve learned that much of parenting involves helping the children learn not to do dumb stuff that hurts themselves and others. One child destroys every tower and confiscates every treasure, then wonders why no other children want to play together. Another child leaps from couch to coffee table and back again, wondering how far the gap can widen before something bad happens. Yet another finds a bag of sweets, devours the entirety in secret, and moans over the ensuing tummy ache.

One glorious incident involved our basement’s air hockey table. One child, who was typically more curious than a PhD candidate, wraps the table’s electrical cord around the rear axle of a big wheel. This child then mounts the vehicle, hits the gas, and begins taking measurements. I’m not sure which hypothesis was being tested, but the experiment resulted in our household inventory becoming minus one air hockey table. And that child went on basement probation for a few weeks.

I scratch my head at these kids until I realize I’m no different. I do dumb things and act surprised when they don’t turn out well. I’ve already written of the time I photocopied my hindquarters at summer camp. With a broken machine, a gash on my thigh, and a humiliating confession behind me, a camp legend was born. Even today, I stay up too late at night and wonder why I’m too tired to carry out important tasks the next day. I belittle my wife in public and get upset when she’s not affectionate with me in private.

Solomon wrote Proverbs 6 to help fools like us: those in danger of harming themselves and ruining the people they love.

Jon Gales (2007), Creative Commons

Now most people read Proverbs for its practical advice. They crave cuts of beefy counsel to sink their teeth into. They want help with their finances or career path or relationships, but by the end of Proverbs 5, these spiritual carnivores feel like the steakhouse is always under construction and never open for business. So in Proverbs 6, Solomon finally serves up dense shanks for thoughtful chewing.

Proverbs 6:1-19 digresses from the big-picture framework of wisdom to portray three specific kinds of fool. The “Savior” tries to rescue needy people himself rather than pointing them to Jesus (Prov 6:1-5). The “Sluggard” makes a series of lazy choices that take him farther and farther from the Lord (Prov 6:6-11). The “Sower of Discord” breaks up the body of Christ, risking God’s condemnation, which could be atoned for by the broken body of Christ (Prov 6:12-19).

This section is unique in Prov 1-9 in that it doesn’t contain a command to listen. Did Solomon omit the command because his audience should have internalized it by now? He’s given enough theory; now he gets painfully specific. And the assumed question hangs in the background: Will you listen to instruction, even if it hurts to do so?

Question: Which of the three fools can you relate with?

3 Skills to Help You Find the Main Point

October 25, 2013 By Peter Krol

You’re swirling in details. You tried the OIA method of Bible study, and it yielded more observations and more questions than you could handle. You thought you’d dabble in the magic of Bible study, but the spell has taken over, and the water line has exceeded flood stage. You’re tempted to cue “The Sorcerer’s Apprentice” and drown your exhaustion in a bucket of popcorn.

Don’t lose hope. You’re almost there; you just need to pull it all together and integrate the details into a coherent main point.

Such integration matters because ancient authors didn’t waste space with meaningless details. Every word had a purpose. Every sentence captured an idea. Every paragraph advanced the agenda. And every section had a main point. The accumulation of these points promoted the goal of bringing the audience closer to the Lord. These main points are the ones worth fighting for.

So how do we figure out the main point? I’ll give 3 tips and illustrate them from my recent posts on Proverbs 5.

1. Always ask “why?”

The challenge of interpretation is to move past the “what” to discover the “why” of the passage. Why is this text here? What was the author’s agenda?

Though most Bibles have headings at the beginning of each section (Proverbs 5 in ESV: “Warning Against Adultery”), these headings are usually observation summaries and not interpretive main points. These summaries help when you’re flipping through and trying to find a specific verse, but they don’t always comprise the passage’s meaning. To convert these summary headings to main points, sometimes you only have to ask “why.” For example, “Why does this passage warn us against adultery?”

Similarly, you can take any or all of your observations, ask “why,” and move closer to the main point.

2. Account for the context.

We’ve seen how the book overview places the work in history. This historical context influences our reading of the text and helps us to see the main point. In the case of Proverbs 5, we see Solomon training a new generation of nobility to lead Israel with purity and integrity.

In addition to the historical, two further types of context should guide us.

First, examine the literary context. What was the main point of the previous section of text? How does the author move from that section into this section? What issues lingered at the end of that section, and how does this section address those issues? Because Genesis 1 is the beginning, we have no prior literary context. Instead, this chapter will establish the context for everything that follows. Thus, we should read Genesis 2:4-25 (and following passages) in light of Genesis 1:1-2:3.

Second, examine any intertextual context. That is, use a search engine, cross-references, or list of Old Testament quotations to find other parts of the Bible that quote this section (or are quoted by it), and figure out the connection between them. When God inspired authors to quote other passages, he was showing us how to interpret those passages.

3. Track the author’s flow of thought.

Ask: How did the author get from the first verse to the last verse? Break the chapter into paragraphs or stanzas, and figure out each paragraph’s/stanza’s main point, which is a sub-point on the author’s agenda. String those points together to see how one paragraph/stanza moves to the next. If you’re still stumped, you can break each paragraph/stanza down into sentences and track the flow from sentence to sentence. Don’t give up; this challenging skill gets easier with practice.

For Proverbs 5, I outlined the flow of thought in my first post:

verses 1-6: not all sexual temptation is as good as it seems
verses 7-14: the wrong choices have dire consequences
verses 15-20: utter unselfishness in the context of marital love is surprisingly intoxicating
verses 21-23: those who think they know satisfaction better than God does have sprung their own trap

So, compiling all my observation and interpretation, my final post on Proverbs 5 reached this main point: The wise can see through the culture’s illusion of sexual “freedom.” This main point took me right to Jesus and on to application.

Sexual freedom is truly an illusion. Jesus submitted to the cross and the grave so we could be free of both forever; he proved it by his glorious resurrection. Now we get to image him to the world. Find your freedom in self-denial. Obtain life through your death. Secure satisfaction by serving and satisfying others, especially your spouse.

The wise person sees the culture’s illusions, blasts them with Bible dynamite, and wins others to radically selfless, Christ-like joy, far more exciting than either religious prudishness or enslaving immorality.

Each text has a point. These three skills will help you get there so you can see Jesus and find eternal life in him.

You Can Lead with Influence

October 23, 2013 By Peter Krol

Over the last few months, I’ve written about how Proverbs helps us to gain not only a godly perspective on our own lives but also the influence required to lead others. Last week, The Gospel Coalition published a guest post I wrote on the topic of influence.

Paul’s recipe for influence was simple. It had two primary ingredients: hope and humility.

Paul divulges these not-so-secret keys to influential ministry in chapters 2 and 3 of 1 Thessalonians.

Humility means caring more about others than about yourself. It means being honest about your need for grace. It means refusing to trample others on the way to your own success or personal fulfillment….

Hope means believing God is at work through Christ, so anything can change for the better. It means approaching others’ sin with patience rather than anger and refusing to complain about everything that’s wrong with the world, instead thanking God for what’s still right. It means being honest about difficult things while remaining confident God will use them for good.

For a more detailed look at humility and hope, see the Proverbs series on this site. For a more condensed look at Paul’s employment of these traits in 1 Thessalonians, see the Gospel Coalition post.

Check it out!

Question: What other ingredients have you found to build influence in your leadership of others?

The Illusion of Freedom

October 21, 2013 By Peter Krol

The first section of Proverbs 5 (Prov 5:1-6) highlighted the deceptiveness of appearances. Not all is as it seems, and sexual immorality covers itself under the illusion of freedom. In this closing section, we see that deviation from God’s standards—what the culture calls “sexual freedom”—is not really free.

For a man’s ways are before the eyes of the Lord,
And he ponders all his paths.
The iniquities of the wicked ensnare him,
And he is held fast in the cords of his sin.
He dies for lack of discipline,
And because of his great folly he is led astray (Prov 5:21-23, ESV).

Jesus Solana (2012), Creative Commons

Pursuing immorality is like snapping the handcuffs, donning the straitjacket, locking the cage, or triggering the land mine. You thought to hunt a foxy partner, but the real hunters will “cry ‘havoc!’ and let slip the dogs of war.”[1] You are the prey, fit only to become a fur scarf or set of mounted antlers.

Notice first that God sees everything (Prov 5:21). Nothing we do is really in secret, though we reason with ourselves that it is so. To be free from the prying eyes of men is still to be under the fiery, knowing gaze of the Almighty. The First Catechism, a children’s version of Christian theology, summarizes:

Can you see God?
No. I cannot see God, but he always sees me.
Does God know all things?
Yes. Nothing can be hidden from God.[2]

Do these lines inspire you with hope or terrify you with despair, when you consider your sexual life of the past week or month?

Notice second that sin is ensnaring (Prov 5:22). We think that a little sin will produce a little happiness; otherwise, we wouldn’t do it! We must realize instead that every time we sin, we take up the yoke and subjugate ourselves to a harsh master. We choose slavery, not freedom. We more closely resemble unwelcome critters, to be caught and disposed of, than carefree gazelles, frolicking through glade and meadow.

Notice finally that, for the wicked, freedom is elusive (Prov 5:23). The sinner would rather die than become disciplined. The immoral person is full of “great folly” that leads him astray. He missed his turn and will never reach his destination. Life and freedom elude him; they’re always just out of reach.

Those final words (“led astray”) are significant because, in the Hebrew text, they represent the same vocabulary as was used in Prov 5:19 and Prov 5:20. Solomon commanded his reader to be “intoxicated” by the love of his spouse, and not by the forbidden woman. “Intoxicated” could also have been translated as “swerving astray” or “reeling” to show the repetition. The translators of the NET Bible[3] explain it this way in a note: “If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him, and he will be led to ruin.”

The message is clear: sexual “freedom” is an illusion. Fools set their own traps and surprise themselves by springing them. The simple claim insufficient knowledge or education, and their traps are no less painful. Even those who ought to be wise struggle in the chains of self-love, self-focus, self-pity, and self-centered fear or insecurity.

Is there hope we’ll ever find the way of life and enjoy God’s delightful wisdom?

Appearances are truly deceptive. How could the son of a carpenter be, as the Nicene Creed states, “very God of very God?” How could one born in obscurity and killed in infamy provide God’s righteousness to any who want it?

Immorality has real consequences, and the pure and righteous one suffered so we immoral ones might be washed clean.

Marriage has phenomenal delights, and the Great Bridegroom chose to die and not demand his rights as Husband. In so doing, he didn’t coerce his Bride, but won her allegiance for the long haul.

Sexual freedom is truly an illusion. Jesus submitted to the cross and the grave so we could be free of both forever; he proved it by his glorious resurrection. Now we get to image him to the world. Find your freedom in self-denial. Obtain life through your death. Secure satisfaction by serving and satisfying others, especially your spouse.

The wise person sees the culture’s illusions, blasts them with Bible dynamite, and wins others to radically selfless, Christ-like joy, far more exciting than either religious prudishness or enslaving immorality.

[1] Shakespeare, Julius Caesar, III.1.273.

[2] Suwanee, GA: Great Commission Publications, Inc., 2003, Questions 11 & 12.

[3] Biblical Studies Press, L.L.C, 1996-2005.

Fight for the Main Point

October 18, 2013 By Peter Krol

The main points of the Bible are the ones worth fighting for. Often, however, Christians disagree over things other than the main points. And while we’re not wrong to draw conclusions about secondary, debatable, or implied points, such conclusions must never drown out the Bible’s main points.

Alex Indigo (2008), Creative Commons

The Pharisees demonstrate the problem. As the fundamentalists of their day, they cared about God’s truth. They wanted to glorify God and live lives pleasing to him. They passionately protected important doctrines, and they went to great lengths to win converts and change the world.

But in the process of remembering good things, they forgot the best things.

They attended Bible studies to improve their lives, but they didn’t embrace Life when God sent him (John 5:39-40).

They promoted God’s moral standards to a degenerate, fallen world, but they plotted harm on the day designed for doing good (Mark 3:1-6).

They put God first over every relationship, but they neglected God’s own wishes for human relationships (Matthew 15:3-6).

Sometimes Jesus condemns them for doing the wrong things, but sometimes he condemns them for neglecting the best things. Consider this judgement in Matthew 23:

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel! (Matt 23:23-24, ESV)

Notice that they should have continued tithing. They weren’t expected to exercise justice, mercy, or faithfulness instead of giving 10%. They were expected to exercise justice, mercy, and faithfulness in addition to it. They always drank skim milk, but then got caught eating too much ice cream.

Today, we likewise can get distracted from the Bible’s main points. The worst distractions are not bad things but good things. They’re not false teaching but true teaching. They’re not opposed to God’s kingdom but in favor of God’s kingdom. These distractions consist of things that should concern us, but they’re not the only things that should concern us. Nor are they the main things that should concern us. We should reserve plenty of bandwidth for the weightier matters.

For example, we study Genesis 1 and focus our discussion on the length or literalness of the days of creation. We spend so much time on the “what” that we forget to seek the “why,” and we mistakenly believe we know the “why” because we’ve discovered the “what.” We might get the “what” (“What is the length of each day?”), and we should try hard to get the “what.” But we must press on to get the “why” (“Why does the author tell the story of creation as a sequence of 7 days?”). We must not neglect the fact that God’s creative process sets the pattern for our lives on earth (Mark 10:6-9, 2 Cor 4:5-6, Heb 4:1-5). And we must not ignore Jesus—the creator, light, life, word, sustainer, ruler, subduer, multiplier, author of faith, image of the invisible God, and firstborn of all creation.

For another example, we study Hebrews 11 and trumpet the heroes of faith. And rightly so, as the text recounts their lives with much fanfare. But we must not miss the main point. It’s a faith hall of fame and not a works hall of fame. The point is not so much to show the greatness of these heroes as it is to show their smallness. We should fix our gaze on these heroes, but only as long as we keep Jesus in our field of vision. The heroes huddle around us, bearing witness to the real Hero, Jesus (Heb 12:1-2).

Finding a passage’s main point is hard work, but we must fight to get it. And once we’ve got it, we must fight to keep it.

John Piper on Bible Study with Illiterate People

October 16, 2013 By Peter Krol

This interview with John Piper speaks of reaching illiterate people groups and connects with my series on teaching Bible study to young children. “Expository preaching” is a method of teaching the Bible that focuses on a particular passage and explains whatever topics it addresses (in contrast to “topical preaching,” which focuses on a particular topic and explains whatever texts address it). This interview first appeared on the Desiring God website.

How would you begin to study the Bible with people who can’t read very well or are illiterate?

I asked Ajith Fernando that one time, because somebody was criticizing something that I had said about the importance of expository preaching. They had said, “You’re so Western, Piper. You don’t have a clue that millions and millions of people can’t read their Bible or don’t have any access to the Bible, so what good is expository preaching?”

So I asked Ajith. He serves in Sri Lanka and goes into villages of every level of literacy and preaches—or he used to, anyway. I said, “Do you think I need to back off on the importance of expository preaching?”

He said, “No, I don’t.”

And he described how they did it: “We go in, and I have a book—the Bible. And another person, my translator, has the book. And I read from the book, and he translates. And they all know there is a book here. There’s a book. They see that this man is submitting to a book—God’s book.”

So he reads out loud, it gets translated; and he explains, and it gets translated.

RIBI Image (2009), Creative Commons

Now bring that back to the situation in this question. You want to study the Bible with simpler folks, maybe, young children or those who are older and haven’t had the chance to do any extensive education. Or maybe they’re seriously dyslexic and just don’t read.

In that case, I would say that you lean far more heavily on oral material. You speak more. You help them to memorize things and to study, through the conversation that you’re having.

But I wouldn’t ever want to imply that you put the Bible aside. “Because this is a book and they don’t read, therefore we don’t use this.” No way! You open this and you become the mediator. You can read, they can’t read. And you read to them and provide whatever translation and help you can between the book and their hearts and their minds.

The Best Object of Sexual Delight

October 14, 2013 By Peter Krol

Previously, I examined two atrocious abuses of sexually explicit Bible texts. I concluded with two observations from Prov 5:18: You ought to rejoice in your spouse, and you ought to rejoice in your spouse. This week I’ll unpack the second observation.

Let your fountain be blessed,
And rejoice in the wife of your youth (Prov 5:18, ESV)

Observe the proper object of delight: rejoice in “the wife of your youth” (Prov 5:18). “Be intoxicated always in her love” (Prov 5:19). Solomon does not say, “Rejoice in how amazing the whole thing is,” or, “Get drunk on the incomparable sensations of sex.” We’ve seen it already with money issues, and we’ll see it again in the next few chapters of Proverbs: We’re always tempted to focus on ourselves. In doing so, however, we ruin the very joy God desires for us.

Marriage will not solve your lust problem. Sex will not make you happy. Sexual climax will always result in crushing disappointment when it’s about you. However, when it’s about the other, when it begins with self-denial and ends with sacrificial service, when it regards the well-being and delight of your spouse as being more important than your own, then it reflects God’s own selfless love for his people. You begin to understand the delight and ecstasy of sharing Christ’s own heart for the Church (Eph 5:31-32), and you will fulfill your potential of having been created and redeemed in his image, after his own likeness.

In The Four Loves, C.S. Lewis understood that true godly romantic love finds delight in a person, a spouse, not in a feeling or experience:

We use a most unfortunate idiom when we say, of a lustful man prowling the streets, that he “wants a woman.” Strictly speaking, a woman is just what he does not want. He wants a pleasure for which a woman happens to be the necessary piece of apparatus. How much he cares about the woman as such may be gauged by his attitude to her five minutes after fruition (one does not keep the carton after one has smoked the cigarettes). Now Eros makes a man really want, not a woman, but one particular woman. In some mysterious but quite indisputable fashion the lover desires the Beloved herself, not the pleasure she can give.[1]

By contrast, love of Love harms the lover: “Love becomes a demon when it becomes a god.”[2]

If you are unmarried, you do not have to get married to have a fulfilling existence. If you aspire to marriage, the best preparation is to practice serving others now. As you think about sex and dating, “How far can I go?” is always the wrong question. Instead ask, “How sacrificially can I serve others?”

If you are widowed or divorced, you have not yet lost the good years; now is the time to lay down your life in Christ-like abandon for those around you. Don’t fall prey to bitterness or self-pity. Find help, and engage the community.

If you are married, perhaps you need to repent of the selfish way you’ve exercised your passion thus far, of the way you’ve either made unloving demands or withdrawn in desperate self-protection. Demanding certain acts or increased frequency of lovemaking may have been out of line. Resisting your spouse in fear may be selfish and unloving. Whatever your struggle, consider a new goal: “What will serve my spouse and Christ?” For in such consideration, we find real freedom and Christ-like empowerment.

Thus, whatever your marital status and whatever your history, the Lord offers you the opportunity to enjoy something better than you dreamed possible. He offers you pure water, sweet streams, and a blessed fountain, but only when your satisfaction is rooted in the denial of self and the satisfaction of others. Don’t settle for a trifle.

[1] The Four Loves (New York, Harcourt, Brace, 1960), p.94. Disclosure: This is an affiliate link, so if you click it and buy stuff from Amazon, you’ll support our site at no extra cost to yourself.

[2] p.22.

Presumption Kills Bible Interpretation

October 11, 2013 By Peter Krol

Kate Ter Haar (2012), Creative Commons

Presumption is the act of drawing conclusions from limited evidence. Courts presume defendants to be innocent until the body of evidence convicts beyond all doubt. When you drive through a green light, you presume the opposing traffic sees a red light. Furthermore, you presume those drivers won’t hit the gas until they see green.

Since you’re not omniscient, every decision you make is based on presumption. There’s nothing inherently wrong with presumption, and avoiding it completely is impossible.

However, presumption is deadly when it trumps careful investigation. Unrestrained presumption can obstruct the process of interpretation.

Let’s say you want to buy a house. You find one you like, and you sign a contract to purchase it. You pack your belongings and prepare to relocate your family. But on move-in day, you discover that the “seller” didn’t actually own the house. He’s powerless to hand it over to you. When you try to move in, you find another family living in the house with no intent to move out. You’re stuck, partly because you presumed too much.

Presumption can be devastating in big life decisions, but it also causes trouble in the mundane. We presume a curt reply to imply anger. We mistake friendliness for attraction. We impute motives. We scold and convict a child on the testimony of a single embittered sibling. We rush to our conclusions and find security in the strength of our convictions. We admit no further evidence.

Careless presumption will kill your Bible study. It will strangle observation and bear stillborn application. It will make you look like the stereotypical, narrow-minded Christian, and it will diminish your influence for the Lord. By strengthening your confidence in questionable conclusions, presumption will cloud your relationship with Jesus and your experience of his grace. At worst, it may clog your pipeline to God. Guard yourself against every form of unexamined, unhindered presumption.

Relativism can be a form of presumption, when we believe a text means whatever we want it to mean. We’re not compelled to investigate the evidence, so we’re “tossed to and fro by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (Eph 4:14, ESV). We lose our anchor in Christ.

Tradition can be a form of presumption, when it bullies observation, threatens investigation, and demands adherence to a sanctioned message. Now I’m no hater of tradition; it’s both valuable and necessary. But when it drives—and isn’t driven by—interpretation, it rampages and destroys like a toddler in a Lego city. Unexamined tradition trains people to think only what they were taught to think. And what they were taught to think may or may not be the truth.

Education can be a form of presumption, when, like tradition, it generates thoughts but not thinkers. Irresponsible education—whether theistic or atheistic—results in students who presume to know the Bible, but who have ceased listening to it. For such learners, Jedi Master Yoda may prove instructive: “You must unlearn what you have learned.”

Premature application can be a form of presumption, when we jump to conclusions in the name of relevance. We read and observe the text, but we move straight to application. We want our answers to be quick and practical, but we fail to nurture curiosity.

Authority can be a form of presumption, when we carelessly trust what the experts (be they pastors, professors, commentators, or Knowable Word bloggers) say about a text. We might learn to regurgitate their conclusions, but we won’t learn to reach them ourselves. Our teaching will lack substantiation, and the next generation will grow disillusioned by what it perceives to be hollow.

Tradition, education, application, and authority are all good things. In the right context, presumption is a good thing. But unchecked, it will defy the discovery of meaning.

An Exhaustive List of Old Testament Quotations

October 9, 2013 By Peter Krol

Earlier this year, I ran a series of posts analyzing the New Testament’s use of the Old Testament. I listed which Old Testament books and chapters and verses were quoted most often. I listed which New Testament books did the most quoting. I drew these lists from my own exhaustive collection of New Testament quotations of the Old Testament.

Much more analysis could be done, so I’m happy to give you my raw data. This data might help you study overarching principles of interpretation. Or it might help you to see if the Old Testament book you’re studying is quoted anywhere in the New Testament. Perhaps you’ll find even more uses for it.

In both my posts and on the spreadsheet, I’ve tried to be clear about my assumptions and approach. May this data prove useful in your study of God’s Knowable Word.

I’ve created a new Resources page, with this spreadsheet as the first item. Check it out!

What other resources would you find helpful for your Bible study?

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