Knowable Word

Helping ordinary people learn to study the Bible

Copyright © 2012–2026 DiscipleMakers, except guest articles (copyright author). Used by permission.

You are here: Home / Archives for Peter Krol

Looking for Biblically Faithful Books for Children?

By

Westminster bookstore just launched a new website, called WTS Kids, designed to help parents, caregivers, churches, and schools find great Christian books for their children. You can browse for storybook Bibles, theological introductions, topics, or church history. You can find recommendations based on age. You can also subscribe to their blog to get regular articles about teaching the Bible to children.

They have done a great job curating excellent resources, and their prices are usually better than Amazon’s.

Check it out!

Westminster links are affiliate links. If you click them, this blog will receive a small commission. Thank you for helping us continue to find and recommend good resources!

When a Beloved Doctrine is Not a Main Point

By

Last week, I cautioned care when we debate doctrines that cannot be found as the main points of particular passages of Scripture. To be clear, I am not saying that such doctrines are false; they very well may be true and worth believing! My point is simply that we ought to spend most of our time debating the main points, lest we lose sight of those main points in favor of issues, however true they may be, of lesser importance (Matt 23:1-36, especially Matt 23:23-24). In other words, the focus of our debates ought to be the focus of the Scriptures themselves.

Perhaps you might agree in theory, but what would this look like in practice? This principle can feel quite threatening when it gets personal.

Julia Manzerova (2010), Creative Commons

Examples

For example, is there any passage whose main point is the timing of a rapture? Is there any passage whose main point is to spell out a specific millennial view?

While the book of Galatians and the latter half of Romans 3 clearly teach the doctrine of justification by faith alone as a main point, the particular mechanism for how that justification takes place is not given the same level of attention. For example, is the primary mechanism for justification the righteousness of Christ being credited to believers (imputation), or is it the attachment of believers to Christ through union with him (incorporation)? Perhaps there are other options as well, but such finer points occupy much theological debate.

What about the various denominational positions on baptism or the Lord’s Supper? Church membership? Styles of worship? Church government?

Again, I am not saying that such things don’t matter. Nor that we can’t or shouldn’t hold positions on them (and discuss or debate said positions). All I am saying is: Does the gravity and emphasis of such debates correspond to the gravity and emphasis of such matters in the Scriptures themselves?

To highlight the problem: If you can argue for predestination from Ephesians 1, or you can present a case regarding gender roles from Ephesians 5, but you cannot articulate the main idea of the letter of Ephesians (God uniting all things together in Christ) or explain how chapters 1 and 5 advance that argument—you may be spending too much time on matters of lesser importance.

Conclusion

Systematic theology has much importance. But if the majority of your theological reflection or debate involves systematic doctrines with proof texts, perhaps some shifting of attention is in order.

Take Care With Idioms

By

A crucial presupposition we must make when studying the Bible is that, while it was written for believers in all ages (1 Cor 10:11), it was not written directly to us. We are reading someone else’s mail.

That means that we must be aware of and alert for idioms. Those turns of phrase that have a unique meaning in a particular culture but would make no sense when translated to another language. For example, if I describe my child’s theater performance as having “knocked it out of the park,” people in another time and place might presume something got broken or that the play was performed in an outdoor venue.

With the Bible, this issue works in both directions. Ancient authors used idioms, for which word studies will be no help. (Imagine looking up “knocked” and “park” up in a dictionary.) And at the same time, we cannot read modern day idioms back into the text, even if the words are the same.

For example, Alan Shlemon explains the fact that when Jesus told Lazarus to “Come out” (John 11:43), he was not inviting him to publicly identify as gay. This may be self-evident to some, but such basic principles bear repeating. We must seek to understand the Bible the way the original audience would have understood it. Only then can we draw legitimate applications in our day.

Shlemon’s piece skillfully draws out this principle with respect to some of the ways people read the text today.

Check it out!

Something to Consider in Theological Debate

By

I’ve written before that the truths of the Bible that are most worth fighting for are the main points. This does not mean that we can’t or shouldn’t fight for secondary or implied points. It means only that we ought to reserve greatest vehemence—and the greatest market share of air space—to the main points.

The next time you enter a theological disagreement or debate, I dare you to consider: Can I identify a single passage (not merely a verse) of Scripture that has as its main point the thing I’m arguing for? Please note: I am not asking if you can proof text your perspective. I am asking whether a living and breathing author of Scripture (as they will be once again in the resurrection) would concur that the conclusion you wish to fight for was, in fact, a main point of a particular passage in one of his books.

If the answer is “no,” I am not saying you shouldn’t fight for it. I am only asking, are you fighting for that conclusion without conceding the fight for the actual main points of Scripture? If you are not sure what this might look like in actual dialogue in the 21st century, have no fear. I expect to take up this matter further in the coming weeks. And you might want to consider my argument for why this matters.

Great Advice: Stop Doing Word Studies

By

Professor Tommy Keene offers sage advice that ought to be stated over and over again: Stop doing word studies.

Word studies are a favorite tool of Biblical exegetes, but usually aren’t worth the time. Why not? Because either (1) the work has already been done for you, or (2) what you are trying to “find” can’t be found using a word study.

In the article, he explains how the work has already been refined over generations—and you have access to the fruit of that work! Then he goes on to explain how word studies can’t give you what you are looking for:

Word studies as described above are not the best tool for this kind of hermeneutical task. There often (but not always) is a depth in the usage of particular words and phrases, but that depth is not a function of the dictionary definition or “meaning” of the word. It is a function of how the word triggers particular cultural moments and concepts and stories and ideas. The best tool for that kind of analysis is cultural engagement. It is to live in and within the historical “intertext” of the word. That’s obviously hard when it comes to interpreting Scripture. For an outdated 80s reference I just need to find dad’s old VHS collection, or figure out which streaming service owns the rights these days. But the Bible is much older. How do we study the “intertext” of Biblical words?

Word studies can be a part of that process, but it’s really just the first step, and an inefficient one at that. They don’t really help you find what you’re looking for because what you are looking for is a function of culture and theology and the inter-connectedness of texts, not word meaning.

Some might wonder, “If I don’t do word studies, then what should I actually do when studying the Bible? I would suggest working on straightforward OIA of the text at hand. Don’t jump to cross-references until you have first grasped the main point of the text at hand. But in addition, as Keene concludes:

So free up your time. Stop doing word studies. What should you do instead? The absolute best thing you can do is immerse yourself in Scripture. Stop picking the Bible apart into little bits and start reading comprehensively. Second, start developing your facility with exegetical tools like Biblical Theology and typology. Third, start reading “around” the Bible. Language is a function of culture and history as well as syntax and grammar; upgrade your understanding of the ancient world and how it works.

Such counsel is extraordinarily wise and ought to be repeated frequently until we start listening. Check it out!

Helping Schoolchildren Learn to Follow a Book’s Argument

By

This year, I have the honor of teaching a course on logic for our local homeschool co-op. Learning logic is a great opportunity for studying the Bible, and studying the Bible is a great opportunity for learning logic. So with my twenty 7th-12th graders, a part of every class period is spent working our way through the book of Hebrews.

I chose Hebrews because it marks with explicit clarity its theses and transitions. (If you’re not sure what I mean, check out my interpretive overview of the book.) So even a group of schoolchildren can spot the chief arguments with much confidence.

In this venue, we are not doing a thorough Bible study. We’re not observing everything that could be observed, and I’m not teaching them to look for literary devices. We’re not spending much time on asking or answering interpretive questions. We’re not looking up the Old Testament quotes in their original context. And we’re not (yet) spending much time in application.

Our goal is simply to identify the skeletal structure of the book’s arguments. This requires careful observation of the grammar, sentence structure, and transitional words and phrases. We want to nail down conclusions and premises, and that’s about it. But even that is helping these kids realize that they are not too young for incredibly satisfying and God-delighting Bible study.

On week 1, we spent about 5 minutes looking at Heb 1:1-3. I asked the students to use their knowledge of grammar to identify the run-on sentence’s main clause. Easy peasy: “God [formerly] spoke by the prophets, but [now] he has spoken by his Son.” Clearly, the weight of the sentence falls on the second half: “God has spoken by his Son.” In no time at all, we had a thesis statement for the entire book.

Photo by beytlik

The following week, we worked through the next few verses of chapter 1 to grasp the first argument in support of the main thesis.

  • Conclusion: The Son is superior to the angels (Heb 1:4).
  • Premises in support of this conclusion:
    • The Son’s name is superior to that of the angels – Heb 1:4b
    • God calls the Son (and not the angels) “Son” – Heb 1:5
    • Angels worship the Son; the Son does not worship angels – Heb 1:6
    • Angels serve the Son; the Son does not serve angels – Heb 1:7
    • And so on.

For homework, I asked them to complete the list by figuring out the remaining premises in the rest of chapter 1.

Now, we could spend much more time here. We could look up the OT quotes to make sure we’re getting the nuances right (that Psalm 2 reference in Heb 1:5 is about far more than just the title “Son”!). We could spend more time on historical background and first-century Jewish beliefs (why is it such a big deal, after all, to prove that the Son is superior to angels?). A more precise and thorough Bible study would require such work. But since, with this class, I’m seeking only to develop the skill of following an argument, what we have here is a great start.

How are you doing in your ability to follow a book’s argument?

It’s Okay to Struggle With the Bible

By

I appreciate Scott Sauls’s piece, “Sometimes I Struggle With the Bible,” because I certainly have similar moments.

When I read Scripture, potential distractions abound. So many things seem more urgent and alluring—things like email, text messages, social media, the day’s news cycle, to-do lists, the latest Netflix series or music release, or opportunities to connect with actual, in the flesh human beings.

Boredom can set in…

I also find the Bible perplexing…

But in the end, Sauls shows it’s all worth it. Check it out!

The Surprising Glory of Small Group Bible Studies

By

Small group Bible studies are not flashy, but then God’s majestic glory is typically not very flashy either. Of course, there was once a fiery typhoon on sinners dwelling in a plain (Genesis 19). And there was the blast of divine nostrils that blew a sea apart through the night watches (Exodus 14). And, of course, there was the traumatic thundercloud on the mountain (Exodus 19). But some of the shock value of those happenings was on account of their extraordinary rarity.

All that glory was bottled up, after a fashion, into a vessel that could be seen without burning out people’s retinas (John 1:14). And it continues to reside within the fragile clay pots known as the redeemed (2 Cor 4:5-12). The glory has become such that eyes of faith are required to see it at all.

Photo by Vlada Karpovich

So with such eyes of faith, you may perceive the imperceptible glory of gathering with a handful of people in someone’s living room—or a factory’s break room—opening this holy book, reading what’s on the page, and discussing how God might use it to change the world. His immeasurable glory, his majestic name in all the earth, is best seen when babies and infants declare his praise (Ps 8:1-2). When that happens, the “important” people learn to shut up (Matt 21:14-17).

How much more is God’s majestic glory present when sinners confess their sin and turn to trust Jesus (Ps 19:14). It may take place in your living room. It may take place in a coffee shop. It may take place in the unlikeliest of places. All you have to do is open your Bibles and get people talking about it. Such is the surprising glory of small group Bible studies.

If you’d like to learn more about how to leverage the glorious power of interactive small group Bible studies, you may be interested in my newest book: Sowable Word: Helping Ordinary People Learn to Lead Bible Studies.

3 Ways We Weasel Out of Obedience

By

The chief question we ask when we apply the Bible is “how should I change?” (Please don’t ask “what does it mean to me?” as that gives people entirely the wrong idea.) Yet even when we pursue an answer to that chief question, it is not difficult to find ways to weasel out of obeying what God has said. Alan Shlemon lists three ways people tend to do just that:

  1. Claim personal divine revelation that supersedes Scripture. (“God told me to…”)
  2. Claim the Bible is corrupted and/or add other divine revelations. (“Other holy books get it right when they say…”)
  3. Pick and choose which parts of Scripture you’ll uphold. (“We know better today than they did back then…”)

Shlemon concludes:

Though it’s easy to see these erroneous approaches, we can’t be so naïve as to think we can’t also be blinded by the temptation to circumvent the Bible’s instruction. Jesus knew that following him would be difficult. He explained that if we want to be his disciples, we need to deny ourselves, take up our cross, and follow him (Matt 16:24). None of those steps is easy. That, however, is what we’re called to do.

It would be much easier to dismiss divine commands, but in dismissing them, we dismiss him. He, however, is worthy of our trust. Let us be true to his word and his commands.

Shlemon’s brief piece is well worth your time. Check it out!

Ephesians: Uniting All Things in Christ, Part 2

By

The first half of Ephesians lays out God’s plan for the fullness of time, to unite all things in Christ, things in heaven and things on earth (Eph 1:10). Paul’s doctrine of unity can be summarized in the shape of a capital “I” (in a font with bars across top and bottom). The top horizontal bar represents the unity God has with himself, among the persons of the Trinity. The vertical bar represents the unity between God and his people, brought about by grace through faith. The bottom horizontal bar represents the unity among God’s people that ought to result.

Having followed Paul’s argument in Ephesians 1-3 in the previous post, let’s now walk through Paul’s application of the doctrine of unity within the life of the church.

Photo by cottonbro

Diversity Shouldn’t Divide the Church

Paul transitions to application with the urging to walk in a manner worthy of the calling described in the first three chapters (Eph 4:1). And what exactly is a manner of life worthy of the call to unity, in light of God’s plan to unite all things in Christ? It requires humble, gentle, and patient forbearance toward fellow church members (Eph 4:2). Such character arises only from an eager commitment to maintain the unity of the Spirit in the bond of peace (Eph 4:3).

Paul roots the unity of the church, explicitly, to the unity of the Trinity (Eph 4:4-6), which includes a victorious Christ ascending to take his throne while dishing out good gifts to his people. Psalm 68, quoted in Eph 4:8, likens the ascension of the ark of the covenant into Jerusalem to the arrival of God’s glory-cloud on Sinai. And Paul capitalizes on the image to explain how Jesus, the true ark, has entered heaven, the true sanctuary. This king cares enough about the unity of his body that he provides the church with leaders tasked with equipping members to serve one another—all so the community can grow together to maturity, according to the image of Jesus himself (Eph 4:9-14). That theological truth plays out in real life as people speak the truth to one another with love and build up one another in love (Eph 4:15-16).

In short, Eph 4:1-16 teaches that every church member is not required to be the same thing, do the same thing, or think the same thing. It assumes that there are differences among people, requiring patience and loving speech toward one another. In other words, diversity shouldn’t divide the church. But sadly, it often does, so the rest of the letter tells us what to do about that. We must give attention to four key areas, each marked with a renewed exhortation to walk (or, in the last case, to stand — Eph 4:17, 5:1, 5:15, 6:10-13).

Four Areas With Potential for Divisive Behaviors

The first area that requires attention in pursuit of unity is purity (Eph 4:17-32). However, notice that the chief problem of impurity is that it makes people like those who are alienated from—not unified with—God (Eph 4:18). The opposite of building up others in love is to serve oneself in sensuality and greed (Eph 4:19). This is not how you learned Christ! (Eph 4:20). A pure life according to the truth in Jesus requires each church member to do three things with their divisive behaviors:

  1. Put off the old self, with its divisive and selfish desires (Eph 4:22).
  2. Get a new way of thinking about how the calling to unity ought to drive your behavior (Eph 4:23).
  3. Put on the new self, which is like God—fully unified with himself and with his body (Eph 4:24).

Paul gives four case studies to show practically how the three-step change process works. The first (Eph 4:25) is about overcoming the divisive power of lies: put off falsehood, start thinking about yourself and other Christians as fellow members of one another, and put on the speaking of truth. The second: Put off sinful anger, recognize it as an opportunity for the devil to rip relationships apart, and put on godly indignation (Eph 4:26-27). Theft (Eph 4:28) and rotten speech (Eph 4:29) round out the case studies, along with a concluding summary of the process (Eph 4:30-32).

Second, Paul highlights the role of love in the pursuit of unity (Eph 5:1-14). He introduced the topic in Eph 4:15-16, but he expands on it in Eph 5:1-14. Such love draws its power and motivation from the love of Christ for his people (Eph 5:1-2). The challenging work of love requires an extensive putting off (Eph 5:3-4), mind renewal (Eph 5:5-6), and putting on (Eph 5:7-14). The walk of love is a walk that will occupy us for the rest of our lives, and will take every bit of attention we can give to it. Since the Lord Jesus gave himself for us, it is worth it to give all we have to develop love in this walk with one another.

Third, Paul turns to the need for wisdom in the application of unity (Eph 5:15-6:9). Wisdom catalyzes unity by recognizing the times (Eph 5:16), knowing God’s will (Eph 5:17), and seeking the Spirit’s filling (Eph 5:18). The marks of those filled with God’s unifying Spirit include Scripture-filled speech (Eph 4:19a), song-filled thought-lives (Eph 4:19b), thanksgiving-filled attitudes toward everything (Eph 4:20), and reverence-filled submission within hierarchical relationships (Eph 4:21).

Submission is both complex and so easy to get wrong; frequently, we obey the wrong authorities, and we rebel against the right authorities. All such behaviors are divisive within the body of Christ, so Paul expands on this demonstration of Spirit-filling (submission) by exploring three pairs of hierarchical human relationships: wives and husbands (Eph 5:22-33), children and fathers (Eph 6:1-4), and slaves and masters (Eph 6:5-9). In each pair, Paul showcases the vertical unity between believers and God as both model and motivation for the horizontal unity among human relationships.

The fourth and final area that requires particular attention when pursuing unity in the church is that of spiritual warfare (Eph 6:10-20). As I’ve written elsewhere, we are in great danger of getting this text wrong when we read it in isolation from the argument Paul has been making all through the letter. True and lasting unity is one of the most difficult tasks facing the church of Jesus Christ. Look around, and it’s not difficult to find abundant examples of the evil one’s flaming darts (Eph 6:16) leveraging the opportunity granted him by our sinful anger toward one another (Eph 4:26-27), seeking to retain his dominion as the great power of the air (Eph 2:2). God called Paul to proclaim the astounding unity of people from all nations who believe, right in the face of the spiritual authorities in the heavenly places (Eph 3:8-10). Because they’re not pleased with this plan, they do all they can to break up that unity. Therefore, our fight for unity is never against one another within the church. It is always against those spiritual forces seeking to turn us against one another (Eph 6:12). And we cannot win unless we are strengthened by the Lord (Eph 6:10) by means of taking up his own armor (Eph 6:14-20).

Closing Greeting

Paul closes the letter with a reminder of his desire for unity with the letter’s recipients. This desire has led him to send Tychicus as his agent to share all the news and encourage their hearts. Finally, Paul wishes for peace in the church and grace toward all who love the Lord Jesus.

Conclusion

Because the unified God has united believers to himself, the church ought now walk worthy of its calling by pursuing a full-orbed unity. This unity does not require uniformity, but it presumes a diversity of opinions, personalities, social roles, and people groups. Because diversity naturally produces friction, the church ought to give particular attention to humble and patient purity, love, wisdom, and spiritual warfare in its pursuit of unity. This is the sort of walk worthy of the calling of the one God, who is Father, Son, and Spirit.

Interpretive Outline

  1. Grace and peace to the saints – Eph 1:1-2
  2. Doctrine: The unity to which you’ve been called – Eph 1:3-3:21
    • Praise to a unified and unifying God – Eph 1:3-14
      • Prayer for eyes to see what that God is doing – Eph 1:15-23
        • The gift of grace that unifies people with God – Eph 2:1-10
          • The unity of the new humanity in the peace of Christ – Eph 2:11-22
        • The gift of grace that revealed and now preaches the unity of people with God and with each other – Eph 3:1-13
      • Prayer for supernatural strength to comprehend such divine, unifying love – Eph 3:14-19
    • Praise to an astonishing God who empowers unity in ways we could never imagine – Eph 3:20-21
  3. Application: Walk in a manner worthy of this calling to unity – Eph 4:1-6:20
    • Diversity shouldn’t divide – Eph 4:1-16
    • Areas to address when diversity threatens to divide – Eph 4:17-6:20
      1. Purity – Eph 4:17-32
      2. Love – Eph 5:1-13
      3. Wisdom – Eph 5:14-6:9
      4. Spiritual warfare – Eph 6:10-20
  4. Final greeting of peace, love, and grace – Eph 6:21-24

This post is part of a series of interpretive overviews of the books of the Bible.