By Peter Krol
At Crossway’s blog, Peter Gurry and John Meade walk through “5 Myths about How We Got the Bible.” They cover some popular urban legends:
By Peter Krol
Psalms 120 through 134 are known as a collection, entitled the Psalms of Ascent. Jeffrey Stivason briefly explains how they were used in Israel, how the collection is structured, and how it exalts the coming Messiah.
Brothers and sisters, the Psalms of Ascent are a reminder of what we possess in Christ. So, let us take up these Psalms. Let us read and remember that Christ built His house, laying Himself as the chief cornerstone. What is more, each of us are living stones situated one beside another creating a beautiful house temple to His glory. Therefore, let each psalm take us on a pilgrimage to our Christ. And there let us be glad and rejoice for we are safe in Him who is our God!
“Blessed is everyone who fears the Lord, who walks in his ways! You shall eat the fruit of the labor of your hands; you shall be blessed, and it shall be well with you” (Ps 128:1-2).
By Peter Krol
Matt Cohen is writing about preaching, but his question applies just as much to leading Bible studies: “Is Sermon Application Legalism?”
Allow me to illustrate the potential error that I am referring to. Consider a pastor preaching from Ephesians 5:25, which reads, “Husbands, love your wives (imperative), as Christ loved the church and gave himself up for her (indicative).” The preacher elaborates,
“Husbands, God’s word calls you to love and lay down your life for your wife. Our failure to obey this command reveals our desperate need for our Savior, Jesus Christ. The Lord Jesus is the true and ultimate husband who laid down his life to save, protect, and provide for us, his bride, the church. All honor and glory to Jesus our Lord. Husbands, praise Him, the great husband of the church!”
What is wrong with the pastor’s exegesis of Ephesians 5:25?
Before clicking over to the article, can you identify what would be wrong with the proposed application of the hypothetical preacher? Why is that approach not the solution to the danger of legalism?
By Peter Krol
Jenny Marcelene shared with her kids some of her own insights from studying Revelation. And in this piece she also shares them with us. Revelation is such an important book to be studying when times are tough. Here are four teachings from the book to help our children in the days to come:
By Peter Krol
Tommy Keene exaggerates only slightly: “Everything I need to know about Revelation I learned in the first eight verses.”
By Peter Krol
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.
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!
By Peter Krol
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.
By Peter Krol
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!
By Peter Krol
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!
By Peter Krol
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:
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!
