Knowable Word - Bible study help

Better Than a Commentary on Zechariah

August 10, 2016 By Peter Krol

I remain much impressed by the videos being produced by The Bible Project. If you haven’t seen these videos, you really should check them out. I’ve begun having longer out-loud Bible reading times with my children (30-60 minutes at a time), and when we start a new book we always watch the Bible Project’s video first. Right now we’re in Leviticus—and my kids understand and love Leviticus!

However, I’m writing now to highlight their recent video on the book of Zechariah, which I consider the most difficult book in the Bible. This video does a better job communicating the main message of Zechariah than a long commentary I recently read. I suddenly have much hope for my study of this mysterious book.

This is top-notch Bible study in visual form. What a tremendous gift we have in these free videos.

Check it out!

Share or follow:

The Bible Is Not Boring

August 8, 2016 By Ryan Higginbottom

anonymous (2014), public domain

The Bible is boring. Many people outside the church take this as given. For them, reading the Bible is like watching C-SPAN or counting blades of grass.

But, let’s be honest—Christians feel this way at times. And we’re unlikely to study a book we don’t find interesting.

We need to consider some important questions.

Is the Bible boring?

No, the Bible is not boring. Let’s not confuse a bored reader with a boring book.

The Bible is God’s word. If God is the creator and sustainer of every atom that exists; if he is infinitely holy, good, wise, and glorious; if he is the very definition of love; then everything about him must be interesting.

OK, so why does the Bible seem boring?

If God’s word seems boring, there’s either a problem with the reading or the reader.

For some, the Bible seems dull because they assume they know what it says. They think they’ve heard all the stories and learned all the rules. Instead of “living and active,” the Bible sounds repetitive and bland.

For others, the Bible appears boring because they read the text without engaging with it. We are meant to meditate upon the Bible, to read it with the expectation that God will meet with and change us.

Additionally, the Bible feels irrelevant if we forget who we are. We are created and corrupt. We depend on God both for life and salvation. When we lose our sense of ongoing need, we won’t be thrilled by God or what he’s done for us.

What should we do if the Bible seems boring?

First, we should acknowledge our need for God’s help. Even redeemed people need God’s Spirit to desire what is of supreme value. In other words, we should pray. (Read what John Piper suggests you pray when the Bible seems boring.)

Next, don’t confuse difficult with boring. The Bible is hard to understand in some places, but that doesn’t make it dull. In fact, like your backyard garden, Bible study is often most rewarding when it makes you sweat.

Further, not every Bible passage should be studied in the same way. A physics textbook is not a detective novel, and Proverbs is not Revelation. While you might spend several days looking carefully at the first ten verses of Ephesians 1, you won’t treat 1 Chronicles 1 the same way.

Some of the hardest parts of the Bible are the genealogies, the construction of the tabernacle, and the apportionment of the promised land to the tribes. Ask yourself, why did God include these chapters? What purpose do they serve? (This short article at Desiring God tackles Joshua 13–21 and the apportionment of the land.) We must do our best to read the Bible in context and seek the author’s intention in each passage.

Finally, when the Bible seems stale we might be tempted to import excitement. Maybe we’ll use a flashy study guide or dig around for some never-before-seen insight. If we chase ideas that are new or novel because we are afraid the Bible won’t hold our interest, we need to get back to the basics of Bible study.

Observe the text carefully. Ask questions, think about the author’s train of thought, and look for the main point. Connect the passage to the big story of the Bible, the gospel of Jesus Christ. And, with God’s help, apply the passage to yourself.

The goal of Bible study is the worship of God which spills over into all of life. As God transforms you, it might be uncomfortable, stretching, or disruptive. It will all be very good. But it certainly won’t be boring!

Thanks for visiting Knowable Word! If you like this article, you might be interested in receiving regular updates from us. You can sign up for our email list (enter your address in the box on the upper right of this page), follow us on Facebook or Twitter, or subscribe to our RSS feed.

Share or follow:

How Cross-References May Cause You to Flap Your Wings Without Achieving Liftoff in Your Bible Study

August 5, 2016 By Peter Krol

My ministry’s Board of Directors recently met with a consultant, who, among other things, warned us to watch out for “wing-flapping reports” from the Chief Executive. Such reports deftly avoid reporting on tangible progress toward required objectives, and they do so by describing the flurry of activities undertaken by the organization during the reporting period. “We did this event…and this conference…and began this program…and updated these employee benefits…and connected with all these people…and we just did a great job, didn’t we?” Such wing-flapping isn’t usually sinister; it merely flows from a lack of clarity regarding results and production. When we’re unsure what we ought to produce, we seek assurance instead from how busy we were.

Of course, this concept taught me an invaluable lesson about leadership and accountability, but, surprisingly, it also taught me about Bible study. I’ve attended countless Bible studies that were busy, active, and engaging—but that also left me feeling like we didn’t get anywhere. We can spend lots of time in Scripture and make use of many resources, but do we know God through Jesus Christ any more deeply than when we began? We flap our wings and feel great about it. But there’s something more to be done.

And while I could nominate many potential culprits in the “wing-flapping Bible study” cartel (search engines, commentaries, and word studies come quickly to mind), there is one chief culprit I see more than any other: cross-references.

How Cross-References Get Us to Flap Our Wings Without Achieving Liftoff

Sinclair Ferguson wrote an excellent commentary on the book of Daniel. In fact, it’s the only Daniel commentary I’ve read that I’m happy to recommend as promoting OIA Bible study. I love this commentary, and you should check it out if you study Daniel.

But notice how the good Dr. Ferguson flaps his wings a bit, filling the page with cross-references without moving his argument forward. On Daniel 5, he writes:

From all we know of Belshazzar, he had fallen into the sin of Rehoboam. He once sought the advice of his elder statesmen and was counseled: “If you will be a servant to these people today, and serve them, and answer them, and speak good words to them, then they will be your servants forever.” Rehoboam rejected this counsel, however, and consulted those who had grown up with him (1 Kings 12:7-8); the result was the division of the tribes into two camps, Israel to the north and Judah to the south. Similarly, Daniel’s counsel appears to have gone unheeded and eventually unsought. Finally, however, he was brought into Belshazzar’s presence. (pp.117-118)

A lengthy catalog of Daniel’s credentials is provided by the queen…. He had “light and understanding and wisdom” and “an excellent spirit, knowledge, understanding, [and abilities to interpret] dreams, solv[e] riddles, and explain enigmas” (vv.11, 12). This description is reminiscent of the prophetic description Isaiah gave of the Messiah [quotes Isaiah 11:2-3].

Daniel had a share in the Spirit of the Messiah just as surely as what Christians now experience is a share in the Spirit of the Messiah and a taste of the powers of the age to come (cf. Heb. 6:5). No wonder there were so many ways that Daniel resembled Christ. This was what the queen tried to express. Daniel was in fellowship with another world; he knew God. (pp.119-120)

Why did Daniel refuse the king’s offer? Probably there were two reasons for his refusal. (1) It was important for him to make plain that spiritual gifts cannot be bought. Instinctively we are reminded of Simon Magus [quotes Acts 8:18-20]…. (2) It was important for him to make plain that God’s servants cannot be bought [quotes 1 Thess. 2:4-5]. (pp.120-121)

Alan Vernon (2010), Creative Commons

“Similarly…This description is reminiscent of…Instinctively we are reminded of…” Such is the language of wing-flapping cross-references. Unfortunately, after romping our way through 1 Kings, Isaiah, Hebrews, Acts, and 1 Thessalonians, we don’t know the text of Daniel any better. But we certainly feel like we’ve accomplished something. Ferguson is much more helpful when he sticks to the text at hand, applying his marvelous insights to analyze, explain, and apply it for us.

What This Looks Like in Practice

I once led a Bible study attended by a sweet, godly older woman. She had been walking with Christ for decades, and she was very familiar with God’s word. Week after week, however, she left me wondering whether she wanted to study the Bible with us.

We might be studying Matthew, and she’d want to jump to Romans. Or we’d study a Psalm, and she’d try to take us to 1 Peter. Much of our discussion was a tug-of-war between her, wanting us to turn to different passages, and me, asking whether the cross-reference would help us with the passage at hand.

One week, I experimented by giving her the reins. When she wanted to pull us to a new passage, I went with her. Once we got there, she read it, and I asked her what it meant. For her answer, she said it reminded her of another passage. So we went there. After reading it, she took us to yet another passage. This went on until we read a passage that reminded her of the original one, and we ended up back where we had begun.

With each jump, we read the text and treated its message as self-evident. When it made us think of something else, we were off. After an hour of such discussion, one thing was clear: We had not understood the message of any of these passages. But because we flipped so many pages and moved so quickly, some people felt we had accomplished something spectacular.

Now I don’t think cross-references are inherently unhelpful. There are times when they are good and necessary in Bible study. More on this next week.

But I do get nervous when someone treats “cross-references” as a standard step in Bible study. Or when someone wants to leave the current passage without good reason to do so, or without having first put in the time to get the point. In most cases, the original audience didn’t have access to all the cross-references (or the full canon of Scripture). But they still could understand and apply the text’s main point. So should we.

Disclaimer: The Amazon link above is an affiliate link. If you click it and buy stuff, you’ll support this blog at no extra cost to yourself. You have our thanks.

Share or follow:

Handling Apparent Contradictions in the Bible

August 3, 2016 By Peter Krol

In this recent Look at the Book video, John Piper shows how to dig in to the Scripture to address apparent contradictions or questions regarding foundational Christian doctrine. He looks at 1 Peter 3 to see whether Peter provides support for the idea that Jesus’ “resurrection” was only spiritual, without involving a physical body.

https://vimeo.com/172817031

Check it out!

Share or follow:

Two Ways to Outline a Bible Passage

July 29, 2016 By Peter Krol

mkorsakov (2014), Creative Commons

There must be high demand for Bible outlines, since they show up everywhere. Almost every study Bible outlines each book. Almost every commentary has a central outline. Most sermons and study guides outline their passages. And most introductory essays on books of the Bible share a few key topics: date, author, audience, key themes, and—you guessed it—outline.

We generate and consume Bible outlines in massive quantities, but have you ever considered what goes into creating an outline? How do you know if the outline is accurate or not? And what makes some outlines better or worse than others, at least for specific purposes?

Let’s assume you’re already convinced it’s worth your time to pay attention to structure. (If you need more convincing, see how structure shapes the meaning of a passage and 10 reasons why we should take note of structure.) How does that structure translate into a formal outline? What should you look for in an outline? Why are some outlines of the same text so different from one another?

Outline #1: Observational

The first way to make an outline is to summarize what the passage says. This type of outline takes the bare facts of a passage and puts them in order.

For example, here is part of an outline of Job from the Gospel Transformation Bible:

III. The Intervention of Eliphaz (Job 4:1-5:27)
IV. Job’s First Response to Eliphaz (Job 6:1-7:21)
V. The Intervention of Bildad (Job 8:1-22)
VI. Job’s First Response to Bildad (Job 9:1-10:22)
VII. The Intervention of Zophar (Job 11:1-20)
VIII. Job’s First Response to Zophar (Job 12:1-14:22)

This outline contains some important observations. Job’s speeches alternate with those of his 3 friends, who each speak in turn. If you continue through the outline, you’ll see that Eliphaz and Bildad each speak three times, and Zophar speaks only twice. But Job has a response to each one of their speeches.

This outline gives you a straightforward, clear grasp of the text’s structure. Similarly observational outlines for other books of the Bible might go like this:

Luke:
I. Jesus’ Birth (Luke 1-2)
II. Jesus’ Galilean Ministry (Luke 3-9)
III. Jesus on the Way to Jerusalem (Luke 9-19)
IV. Jesus in Jerusalem (Luke 19-21)
V. Jesus’ Suffering and Death (Luke 22-23)
VI. Jesus’ Resurrection (Luke 24)

Proverbs:
I. Introduction (Prov 1-9)
II. Proverbs of Solomon (Prov 10:1-22:16)
III. Sayings of the Wise (Prov 22:17-24:34)
IV. Hezekiah’s Collection (Prov 25-29)
V. Proverbs of Agur (Prov 30)
VI. Proverbs of King Lemuel (Prov 31:1-9)
VII. The Virtuous Woman (Prov 31:10-31)

These outlines tell you exactly what happens in the text, and they’re great for helping you get your bearings in a book. But they don’t say much more than the foundational what.

Outline #2: Interpretive

The second way to make an outline is to describe what the passage means. This type of outline takes the main points of a passage and shows their logical flow.

For example, here is part of an outline of Job (same section as above) from the ESV Study Bible:

B. The friends and Job: can Job be right before God? (Job 4:1–25:6)

1. First cycle (Job 4:1–14:22)

a. Eliphaz: can mortal man be in the right before God? (Job 4:1–5:27)
b. Job: life is futile (Job 6:1–7:21)
c. Bildad: the wisdom of the sages (Job 8:1–22)
d. Job: how can a mortal be just before God? (Job 9:1–10:22)
e. Zophar: repent (Job 11:1–20)
f. Job: a challenge to the “wisdom” of his friends (Job 12:1–14:22)

This outline goes beyond bare observation and shows the flow of ideas from one speech to the next. The chief benefit of such an outline is that it gives you not only the what but also the why. It focuses not only on summaries but also on main points (do you know the difference?). The chief weakness of such an outline is that it’s more likely to be mistaken or even off-center, since it’s not as clearly based on the surface of the text.

Different Outlines for Different Uses

In some cases, the observational outline will be more useful. Such cases include the first pass through a book overview, a detailed review to confirm the validity of an interpretive outline, or a quick compass check to find your place in a book (I’m slogging through Isaiah 25 and need to be reminded of the larger sections).

In other cases, the interpretive outline will be more useful. Such cases include teaching or preaching, concisely organizing the main points or train of thought, or moving toward application.

Let’s say you’re studying Mark 15:1-20 to teach to others. You might begin your own study with a simple observational outline:

Jews deliver Jesus to Pilate (Mk 15:1-5)
Pilate delivers Jesus to be crucified (Mk 15:6-15)
Soldiers mock Jesus (Mk 15:16-20)

But I hope you don’t teach the passage that way. That outline doesn’t help anyone to understand why Mark wrote these things. Something like this will be more useful for teaching:

Don’t mistake this King’s identity (Mk 15:1-5)
Don’t miss this King’s release (Mk 15:6-15)
Don’t abhor this King’s mockery (Mk 15:16-20)

Can you see the difference? Do you see how you can get from one outline to the other? Can you see benefits to each one? Why do you think some outlines are better than others?

Disclaimer: Links to Amazon are affiliate links.

You may click on them and buy stuff.
This blog will receive a small commission at no extra cost to yourself.
All parties, including the FCC, will be warm and well fed.

Share or follow:

17 Benefits to Reading the Entire Bible

July 27, 2016 By Peter Krol

At For the Church, Kristen Wetherell explains 17 benefits to reading the entire Bible. The reasons are below. Click over to her article for more explanation of each one.

You’ll know God better.
You’ll know yourself better.
You’ll see how the whole Bible points to Jesus.
You’ll be more in awe of the gospel.
You’ll build an eternally significant habit.
You’ll avoid tunnel vision.
You’ll discover answers to some of your questions.
You’ll discover that some questions don’t need to be answered.
You’ll get more familiar with different genres.
You’ll gain a God-centered vision, rather than a self-centered one.
You’ll experience God’s faithfulness.
You’ll grow in prayer.
You’ll bear fruit.
You’ll be more prepared for evangelism.
You’ll be more prepared for discipleship.
You’ll see how God’s word is consistently relevant.
You’ll be increasingly transformed into the image of Jesus.

Reading the entire Bible is well worth your time. Perhaps you might even like to get in a speed-read before the year is out?

Check it out!

Share or follow:

A Short History of Bible Clutter

July 20, 2016 By Peter Krol

How did we get our Bibles? Not just the books of the Bible, but all the apparatus that comes along with it? Chapter and verse numbers, section headings, and cross-references. Two-column format, study notes, and call-out boxes with key ideas. Why do our Bible look so different from any other book (or collection of books) we read?

Desiring God recently posted an important episode of the “Ask Pastor John” podcast, where Tony Reinke interviews Glenn Paauw, the Executive Director of the Biblica Institute for Bible Reading, a think tank dedicated to studying trends in Bible reading and design. Listening to this interview may be some of the best-spent 30 minutes of your week. Paauw explains how the appearance of the page drastically affects how we read this book—and how we lose the ability to read this book as a book.

I particularly appreciate Paauw’s question: Which of the following is the Bible most like?

Bartlett’s Familiar Quotations
The Reader’s Digest Guide to Home Repairs
The Collected Papers of the American Antislavery Society

Of course, most of us would pass this test with flying colors. We know the Bible is a collection of writings. But without realizing it, we’ve been trained all our lives not to read the Bible this way. Either we memorize individual verses scattered all throughout the Bible (as we’d handle Bartlett’s Familiar Quotations), or we go to the Bible to learn everything it has to say on a particular topic such as marriage or money (as we’d handle The Reader’s Digest Guide to Home Repairs). And the published presentation of the Bible now serves these market expectations, leading us farther and farther away from reading it like a collection of works.

For this reason, recent uncluttered editions such as the ESV Reader’s Bible have become so important. If you haven’t tried it yet, you should. I assure you, it will transform your Bible reading experience.

And listen to DG’s podcast to learn more about how the published presentation is changing the way we approach the Bible. It’s well worth your time.

Check it out!

Share or follow:

Job: The Wisdom of the Cross

July 15, 2016 By Peter Krol

Some commentaries trumpet their contemporary relevance; others excel at close observation or textual analysis. Few bring all these skills together, but Christopher Ash’s recent volume on Job is among their number. Weighing in at almost 450 pages of meaty exposition, this tome gives an intimidating first impression. But Job is a long book, and its 42 chapters each receive just over 10 pages of Ash’s attention. This fact makes Ash’s comments fly swiftly and land hard.

Readers of Job often wrestle with lofty questions about the suffering of innocents, the place of lament, and the problem of evil. Asked from a posture of comfort or philosophical whimsy, such questions are what Ash refers to as “armchair questions.” And he contends that the book of Job deals not with armchair questions but with wheelchair questions—those asked from a position of weakness, desperation, and even devastation. Ash walks through Job’s lengthy speeches with a painstaking interest that never gets tedious. He explains each character’s arguments, stanza by stanza, showing that though humanity’s concerns have changed, they have ever stayed the same. And he shows that Job’s suffering makes most sense as preparing the world for Jesus’ suffering. Because bad things happened to a good man, good things might just happen to bad people—we can be reconciled to God.

Crossway advertises the Preaching the Word series as being “by pastors for pastors,” but don’t let this tagline deceive you. Ash’s writing is straightforward and engaging enough to leave no layperson behind. I’ve read more than 50 commentaries over the years, and Ash’s is one of the very best.

It’s available for $30.15 at Amazon and $29.35 at Westminster Books.

Disclaimer: Amazon and Westminster links are affiliate links. If you click them and buy stuff, you’ll relieve a bit of our innocent suffering by sending a small commission our way at no extra cost to yourself.

Share or follow:

How to Study a Psalm

July 13, 2016 By Peter Krol

At the Logos Talk blog, Mark Ward has an excellent piece walking through the observation phase of a study of Psalm 44.

The psalms are a favorite book for God’s people, in part because the study is easier. The meaning of the psalms often, at least, feels plain and practical—even if the application is simply “praise God.” But there is always greater depth in the Bible, and if you want to dig down there you’ll need tools.

I work for a Bible study tool company, but the first tool you should pick up is not necessarily Logos Bible Software. First grab your conceptual tools: observation, interpretation, and application.

We’ll do that in a series of three posts. Today: observation. Next week: interpretation. The next week: application.

Later in the post:

At this stage of the observation process, I don’t want to get bogged down with questions about the meanings of difficult words or phrases—unless they seem necessary for grasping the overall thought-flow of the psalm. Probably the only example of such a phrase in this psalm is “Ordain salvation for Jacob!” in verse 4. This is where Bible background knowledge is likely to be needed. If you’ve read the Old Testament, you probably know that “Jacob” is often a stand-in for the nation of “Israel.” Otherwise this psalm uses fairly simple and straightforward wording. The riches in this psalm are found not so much at the word level but at the structural level. How can I describe such a wrenching shift from praise to despair?

Ward models observation well. Check it out!

Share or follow:

In Theological Controversy, What Do You Spew?

July 8, 2016 By Peter Krol

Last week I argued that our best hope in controversy is to continue in the Scriptures. And yet, the Scriptures are what we so quickly abandon or ignore. When the right hook of controversy knocks out our teeth and adrenaline kicks in, what do we spew? Do we spew Scripture? Or do we spew such things as wit, history, or theology? What we spew betrays what we trust in to carry the battle.

Lesley Mitchell (2011), Creative Commons

My inspiration for this post comes from the currently raging controversy among conservative theologians regarding the Trinity. In this controversy, all agree that Jesus submitted to his Father’s will during his incarnation. But is such submission a part of the Father/Son relationship from all eternity, or not? If you’d like to learn more, see the two helpful summaries by Wyatt Graham (here and here). My goal is not to enter the discussion itself, but to reflect on how it has played out so far.

The Scriptures demand a few rules of engagement for theological controversy. If we’re willing to listen, the Scriptures can equip us for a good, good work.

1. Debate is necessary but not sufficient.

We must be alert (Acts 20:29-31) and always ready to defend our hope when we are attacked (1 Pet 3:14-17). We ought to hone our skills at explaining our theology from the Scriptures (Acts 17:2-3). But remember from 2 Tim 2 (last week) that we must avoid the childish passion for quarreling. We cannot rely on well-crafted words, careful argumentation, or higher education to carry the battle. Such things are necessary—I’m not saying we can go without them!—but they are not sufficient. One can be a clear speaker, witty writer, and pedigreed academic—and still be dead wrong. He who meditates on the testimonies of God will end up with more understanding than all his teachers (Ps 119:99).

2. History is necessary but not sufficient.

Let us not fall into the error of ignoring the past (Ps 106:1-13). But let us also not fall into the equally damaging error of living in the past; it is not from wisdom that we do this (Eccl 7:10). We must learn from history, but history alone cannot carry the battle.

3. Theology is necessary but not sufficient.

The Bible teaches many important truths about God, like dots on a grid. And we love to draw connections between those dots to make them all fit together. This work of dot-connecting, we call “systematic theology.” And we must do this, or our thinking will not be rational and our teaching will not be clear. But let us be careful to defend tenaciously the dots of Scripture and not the hand-drawn lines of men. We must consider theology, but theology alone cannot carry the battle.

4. Bible verses are necessary but not sufficient.

Jesus clearly submitted his will to his Father’s will in the garden of Gethsemane (Mark 14:36). But was Mark’s intention in this passage to teach us about the eternal nature of the Trinity?

Jesus clearly had all glory together with the Father before the world existed (John 17:5). But did Jesus the pray-er (or John the narrator) have in mind exactly what later creeds would call “the unity of the Godhead” in which “there be three Persons of one substance” (Westminster Confession of Faith)?

Please note: I am not questioning the confessional understanding of the Trinity. I am simply questioning how we use Bible verses to defend our positions. The Jehovah’s Witnesses are proof that people can use many Bible verses to support conclusions that are simply false. When we spew, we must spew Bible verses. But let them be Bible verses in context, and according to the intentions of the original author for his original audience.

We’re on much stronger ground when we argue from the main points of passages instead of from possible implications of philosophical presumptions from standalone verses. And when the dots are hard to connect, there’s no shame in declaring: “Great is the Lord, and greatly to be praised, and his greatness is unsearchable” (Ps 145:3).

Share or follow:

« Previous Page