Knowable Word - Bible study help

The Shocking Judgment of Ananias and Sapphira

May 8, 2019 By Peter Krol

Matthew Boffey takes a look at the story of Ananias and Sapphira in Acts 5 to see what Luke’s point may be in this compact and impactful narrative.

Boffey observes the text well, marking comparisons and contrasts, repetition, and climax. He asks good interpretive questions, answering only those which are assumed or addressed in the text. He lets the rest of his questions go. And he applies the text personally from its main point. Do you fear God?

This is a great example of skilled Bible study, and I commend it to you.

Check it out!

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ESV Gospels, Reader’s Set

May 3, 2019 By Peter Krol

If you haven’t yet caught on to the reader’s Bible fad, the ESV Gospels, Reader’s Set set might be the perfect gateway. And if you already own and love a reader’s Bible, there might still be a place on your shelf for this new edition of the gospels from Crossway.

What It Is

A reader’s Bible is an edition published to encourage and assist lengthy reading. Many of the latest reader’s editions remove all footnotes, cross-references, section headings, verse numbers, and (more often than not) chapter numbers. You’re left with the plain text of Scripture, elegantly typeset, so you can sit and read for hours on end.

This new edition from Crossway presents only the four gospels—Matthew, Mark, Luke, and John—each with its own undersized hardbound volume, in a sturdy slip case. This is something you’ll enjoy having on your shelf. And you’ll enjoy even more having it in your hands while you get lost in the narrative glory.

What It Does

The page layout of these reader’s gospels is very similar to the layout of the ESV Reader’s Bible, 6 Volume Set, which I loved enough to write reviews both before and after reading it. The fonts, margin proportions, and clean text block are the same. It uses the same number of unobtrusive headings for each book’s major divisions.

The biggest difference is that the Gospels set is about half the size. Each volume is just larger than a compact disc and fits in your hand, or in your pocket. This small size makes the pages fly past as you read.

And this is marvelous, because this edition does what reader’s Bibles do best, and it does it even better than previous editions: It gives you permission to keep reading and reading and reading. The smaller size makes me feel like I should just keep reading, and I’ll finish the book before I know it.

In addition, these four volumes do not come with ribbon bookmarks. At first, I was not pleased with this aberration. But now that I’ve spent more time with these four volumes, I have found the lack of bookmark to provide further permission and encouragement to keep reading. It really is not hard to read a complete gospel in one sitting with this edition! And that is something to be commended.

What Could Be Better

My biggest complaint is that the covers of the four volumes are all the same rust color, with no distinguishing visuals or artwork, besides the name on the spine (which is not terribly easy to read). But since these volumes are meant for extended reading, and not for frequent reference, this visual plainness is easy to forgive.

In addition, I would prefer for the ESV Reader’s Bibles to be more like the NIV Sola Scriptura Bible Project and break up the text according to its natural structural divisions. As it is, the text presents in one lengthy block, with no breaks, for pages on end. But this complaint goes for both this set and the Six-Volume Set.

Conclusion

I am thrilled to have received a complimentary copy of this set from Crossway in exchange for an honest review. I expect to use it often. Right now, it’s perfect for a repeated re-reading of Luke’s gospel as I prepare to teach that book.

If you haven’t yet tried a multi-volume reader’s edition of the Bible, the ESV Gospels, Reader’s Set would be an excellent and inexpensive start. And if you’re already a fan of reader’s Bibles, this will add another useful tool to your workbench.

Find it at Amazon or Westminster.

Disclaimer: Amazon and Westminster links are affiliate links. Clicking them and buying stuff will enable us to continue reviewing Bibles for you, at no extra cost to yourself.

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Why Bother With the Bible?

May 1, 2019 By Peter Krol

It’s an important question. And, writing for TGC Africa, Sike Osinuga claims that being a Christian without the Bible is like playing soccer without a ball.

Such a situation is unseemly not to mention unlikely yet it serves as a metaphor for Christianity throughout Africa. Though it is unthinkable that a game of soccer would kick off without a ball, many Christians go about their lives without regularly hearing from God in his Word. Actually, many wonder why we should even bother with the Bible.

Osinuga has some helpful thoughts on the nature and benefits of the Scripture, and how God speaks to us when we take it up to read. It’s encouraging to see what God is doing among his churches in Africa.

Check it out!

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A Visual Theology Guide to the Bible

April 29, 2019 By Ryan Higginbottom

When the newest Visual Theology book arrived in the mail, my daughters had the same initial reaction: Whoa, this is cool! It’s easy to see why they were excited.

A mixture of text and eye-grabbing graphics, this book is a great introduction to the Bible. It is a manual and reference book that will serve the church for many years, and I’m glad that Tim Challies and Josh Byers have created it.

Part 1: Trusting the Bible

Making no assumptions that readers of this book were raised in church, A Visual Theology Guide to the Bible begins with an introduction to the Bible. The first part of the book then explains why we can trust the Bible.

The questions that are addressed in part 1 are some of the most common and most important of our time: How was the Bible written? What makes the Bible unique? Can we trust the Bible? I found the section on the formation of the New Testament canon (pages 40–49) fascinating.

The infographics, charts, and illustrations throughout the book are visually stunning and stuffed with helpful information. The bold colors and striking shapes complement a creative use of pictures and graphs. In part 1, the timeline for the authorship of Old Testament books (pages 38–39) is a highlight.

Part 2: Studying the Bible

The second part of the book concerns studying the Bible, and chapter six provides seven reasons to do just that.

Know God
Know God’s will
Become godly
Bear fruit
Defend yourself
Fuel your prayers
Fuel your joy

After explaining each of these reasons briefly, chapter seven addresses the important matter of how to study the Bible. Readers of this blog will find themselves in familiar territory (with familiar terminology) here, as the book offers an excellent primer on the Observe-Interpret-Apply Bible study method. There are some nice pointers about Bible memorization in this chapter as well.

Part 3: Seeing the Bible

The third and longest part of this book offers an overview of different sections of the Bible. In chapter 8, the authors lay out the main thrust of God’s Word.

We, too, miss the main point of the Bible if we fail to see and discover Jesus in all the Scriptures. Yes, the Bible is a book about God. But even more specifically, the Bible is a story about God’s plan of salvation for us in Jesus Christ. As we read God’s Word from Genesis to Revelation, we discover the Son of God, who came to save us from our sins. (A Visual Theology Guide to the Bible, page 105)

It’s hard to miss the focus on Jesus in this portion of the book. Every chapter title connects a section of the Bible to an aspect of God’s plan to send Jesus. I appreciate the way these chapters set the information and narratives of these groups of biblical books within the larger context of redemptive history.

It’s hard to pick one favorite infographic from part 3. Here are three at the top of my list.

The timeline of the kings and prophets of Israel and Judah (page 143) is excellent. I have trouble remembering these historical sequences, so I’m sure I’ll use this as a reference.
On page 148, the Psalms are grouped and categorized by book, author, type (lament, thanksgiving, etc.), whether the psalm is an acrostic, and whether the psalm is messianic. I’ve never seen a chart quite like this.
A breakdown of the last week of Jesus’s life is on page 177. The events of this week are organized chronologically (by day) and by location (Bethany, Mount of Olives, etc.), with relevant locations in each Gospel listed.

A Great Resource

As I paged through this book, I couldn’t help but think about how timely it is. Biblical literacy is low, so the church needs an accessible introduction to our holy book. And the combination of succinct, punchy text and beautiful graphics meets modern readers where they are.

This book is part a larger visual theology project by Challies and Byers, about which you can learn more here. This endeavor seems to have a sound vision driving it. Challies and Byers use words where description and explanation are needed, and they use pictures and illustrations to highlight space, proportion, sequence, similarity, or time.

I highly recommend this book. It will appeal to children (starting, I’d guess, at age 8 or 9). But it is a great reference for Bible readers and students of all ages.

You can purchase this book at Amazon and the Westminster Bookstore, among other retailers. (At the time of this writing, the prices at Amazon and WTS were virtually identical.)

Disclaimer: The links to Amazon and Westminster Bookstore in this post are affiliate links.

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Context Matters: I Never Knew You; Depart From Me

April 26, 2019 By Peter Krol

Perhaps you’ve heard that not everyone who calls Jesus “Lord” will enter the kingdom of heaven (Matt 7:21). And that Jesus will blindside such folks on the last day when he claims not to have known them, and he commands them to depart from him (Matt 7:23). Have you ever feared finding yourself among that number of woefully deluded souls?

Context matters. When we learn to read the Bible properly—and not merely as a collection of isolated quotes or arbitrary threats—we’ll find that some of our most familiar sayings have more nuance or qualification than we typically assume.

The Text

The warning Jesus issues near the end of his Sermon on the Mount is, in fact, rather sobering. Anyone unmoved by it ought to be the first to fear:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ ” (Matt 7:21-23)

It is clear that calling Jesus “Lord” is not enough, on its own, to gain a person entry into the kingdom of heaven. Neither is speaking prophesy, nor casting out demons, nor doing mighty works in the name of Jesus.

And these facts ought not surprise anyone who has read the Bible.

Balaam spoke true prophecy from the Lord (Num 23-24), but did not end well (Num 31:8, 16).
Saul had his demons cast out (1 Sam 16:23). Judas Iscariot, along with the other 11 disciples, was authorized to cast demons out (Mark 3:14-19).
Solomon did mighty works of wisdom (1 Kgs 3:16-28) and temple construction (1 Kgs 6:1, 7:51). Yet he did not stay the course (1 Kgs 11). (Though it’s possible that Ecclesiastes represents Solomon’s repentance in old age.) We could also cite Jonah, Joab, King Uzziah, Demas, and Judas Iscariot as examples of those who did “mighty works” but arguably may not have entered the kingdom of heaven.
Of course, Judas is our chief example of one who called Jesus “Lord” without membership in the kingdom.

So the warning is real, and particular examples can be given. But what does the warning mean, and who exactly should tremble at it?

Preceding Context

In the preceding paragraph, Jesus sets an expectation that his community, his kingdom on earth, will consist of a number of wolves dressed up like sheep. These are what he calls the “false prophets” (Matt 7:15).

Jesus says two times that “you will recognize them by their fruits” (Matt 7:16, 20). The nature of the fruit matches the nature of the tree. Good fruit comes from good trees. Grapes come from vines. Thorns come from thorn bushes. You can’t pick up a fig and conclude it came from a thistle.

And the trees that fail to bear good fruit will be cut down and thrown into the fire (Matt 7:19). This is exactly what John said when describing the coming judgment (Matt 3:10b).

So the argument goes like this: The new community of Jesus will have false prophets within it. You will recognize them by their fruits, which prove what sort of tree the person is. And the unfruitful tree will be burned.

This paragraph demands a “so what” question: So what kind of fruit signals that one presenting as a sheep is in fact a wolf? What exactly is the fruit of a false prophet?

A Preliminary Answer

Matt 7:21-23 begins to answer that question by explaining what we are not looking for. Jesus thereby flips the question around. Instead of defining the fruit of a false prophet, he first defines what is not the fruit of a true sheep:

Calling Jesus “Lord”
Speaking prophecy in Jesus’ name
Casting out demons in Jesus’ name
Doing mighty works in Jesus’ name

Such fruit does not guarantee that the apparent sheep is an actual sheep. There could still be a wolf lurking underneath the wool dressing gown. They are called “false prophets” for a reason!

A Fuller Answer in the Subsequent Context

So we look to the next (and final) paragraph of the Sermon to get the answer we’ve been looking for.

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock… And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.” (Matt 7:24, 26)

Here is now something observable. Does the person not only hear Jesus’ words, but do them? This is the mark of a true sheep. Does the person only hear his words but not do them? This is the mark of a wolf in sheep’s clothing.

And the “doing” he refers to cannot be the “doing” of theatrical rituals, such as naming Jesus’ name, speaking prophecy, or casting out demons. The “doing” almost certainly refers back to everything Jesus has covered in this Sermon.

Being poor in spirit, meek, peacemaking, etc. (Matt 5:2-16). Honoring God’s law from the heart and not merely outwardly (Matt 5:17-48). Avoiding ostentation in the practice of piety (Matt 6:1-18). Seeking the kingdom instead of money and possessions (Matt 6:19-34). Living generously and graciously in community (Matt 7:1-12).

These are the folks, the true sheep, who “enter by the narrow gate,” which is hard but leads to life (Matt 7:13-14).

And they know how to recognize the “many” who try entering through the wide gate that leads to destruction. The fruit of the false prophets is the outward exercise of religion divorced from the personal and private transformation of the heart to love God and love his people.

Conclusion

If this warning from Jesus doesn’t cause you to tremble, you are most likely in danger from it. Please re-examine whether your religion is any deeper than outward conformity to a set of public practices. If your life doesn’t change when you hear this word of Christ, yours will be a pitiable case on the day of judgment.

But if your heart quails at the thought of ever missing your Lord Jesus and his kingdom, you’re probably already well on your way down that narrow road toward eternal life (Matt 5:3-6).

Context matters.

Thanks to Bonnie S for the idea for this post.

For more examples of why context matters, click here.

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Analyzing the Rich Man and Lazarus

April 24, 2019 By Peter Krol

Peter Gurry has an interesting post at the Gospel Coalition entitled “Is the Rich Man and Lazarus a Parable?” While the post does address that question, it also does much more.

Gurry tackles the account in Luke 16:19-31, demonstrating a number of excellent OIA skills. He observes how the characters are named and portrayed. He considers the surrounding context. He asks great interpretive questions and answers them from the text. He draws vibrant application from the passage.

I encourage you to read the article to see another example of good Bible study skills (even though he doesn’t use the terminology of OIA).

Check it out!

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Remember the Risen Christ

April 19, 2019 By Peter Krol

In 2 Timothy 2:8, Paul issues a brief command, remarkable for its profound simplicity. “Remember Jesus Christ” is both the most important and most difficult thing a person could do. And what are we to remember about him?

James Emery (2007), Creative Commons License

“Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Ti 2:8–9).

There are five things on Paul’s list:

Risen from the dead—he really died, and he really rose. Not just in the hearts and memories of his followers, but bodily.
Offspring of David—heir to the promised eternal throne of God’s kingdom.
Preached in the gospel—something and someone we simply can’t shut up about. The best news you’ll ever hear.
Occasion for suffering—when you preach the risen Christ, you will suffer and be bound as a criminal, like he was. But fear not: After dying with him comes resurrection with him (2 Tim 2:11).
Impossible to stop—the word of God is not bound. Many have tried to squash this message, but that has only catalyzed the explosion.

Of course, we ought to remember the risen Christ at all times and not only on Easter. But Easter gives us a timely opportunity to remember the risen Christ once again.

Jesus’ resurrection confirmed the passing of the present age, and it signaled the invasion of the age to come. This historic event, which changed everything, is dynamic enough that one explanation of it could never capture its effects. That’s why the four gospel writers have at least four different points to make when they recount the resurrection.

Perhaps this weekend would be a good time for you to remember Jesus Christ. Dig into each gospel and discover anew what Matthew, Mark, Luke, and John each had to say about the center of human history, the risen Christ.

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Are All Who Laugh or Have Wealth Cursed?

April 17, 2019 By Peter Krol

Luke 6:20-26 appears to make no qualification whatsoever:

Blessed are you who are poor, for yours is the kingdom of God…Woe to you who are rich, for you have received your consolation.
Blessed are you who are hungry now, for you shall be satisfied…Woe to you who are full now, for you shall be hungry.
Blessed are you who weep now, for you shall laugh…Woe to you who laugh now, for you shall mourn and weep.

We may be inclined to race to Matthew’s parallel passage so we can qualify the text with “poor in spirit,” “hunger for righteousness,” etc. But that would violate a fundamental principle of observing and interpreting Luke’s intended message for his audience.

So what should we make of these extreme statements?

In a recent episode of the Ask Pastor John podcast, John Piper masterfully demonstrates why context matters. He takes up this question on this text, and he observes the context of Luke’s argument to help us understand and apply these verses as Luke intended.

The podcast would be a great use of 11 minutes of you day. Check it out!

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Context Matters: The Prodigal Son

April 15, 2019 By Ryan Higginbottom

Hieu An Tran (2018), public domain

Perhaps you’re familiar with the story of the Prodigal Son. This parable has made it well into the cultural atmosphere. We hear the term “prodigal” whenever anything precious returns.

Within the church, this story is everywhere. It is held up as both a model of repentance and a reason for parents of wayward children to hope. Many sermons have been preached and many books have been written on this famous parable.

Are we reading this story properly in context? Is it really all about repentance after reaching the lowest point? When we learn to read the Bible for what it is, and not as a collection of morals and memorable phrases, we’ll find that some of our most cherished stories have a different or deeper meaning than we’ve assumed.

The Context of Luke 15

The story of the Prodigal Son is found in Luke 15:11–32. But it would border on Bible study malpractice not to read this story in the context of the entire chapter. We find stories of a lost sheep, a lost coin, and then the lost son. These parables seem to rush out of Jesus in one long breath, so we should consider them together. (In fact, Luke refers to the three stories as “this parable” (Luke 15:3).)

Additionally, we cannot miss the introduction Luke provides.

Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” So he told them this parable. (Luke 15:1–3)

Note that the parables are addressed to the Pharisees and scribes after they grumbled about the way Jesus welcomed tax collectors and sinners. They were offended Jesus would share his time and space with such people.

The Lost Sheep

In verses 4–7, Jesus tells the well-known story about the one sheep out of a hundred who was lost and then found. Notice the ending of the parable and its emphasis on rejoicing, made especially relevant by the audience Jesus was addressing.

And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

The Lost Coin

In verses 8–11, Jesus tells the story of a woman who lost one of her ten silver coins. She seeks diligently, finds it, and throws a party.

And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

The Lost Son

Let’s note the way the third story picks up on the themes we’ve already mentioned.

The younger son left his father with his inheritance, squandered it, and reached the lowest of all possible low points for a Jewish person: feeding pigs (an unclean animal) and even longing to share their food (verse 16).

This son “came to himself,” planned his speech, and headed home. He was planning to take a place as a servant (verse 19), but his father would have none of that. The father “ran and embraced him and kissed him” while he was still a long way from the house. The son confessed his sin and admitted “[he is] no longer worthy to be called [his] son” (verse 21).

The father then shifted into party-planning mode. He called his returning child “my son,” and “they began to celebrate” (verse 24).

If we’re looking at the three parables of Luke 15 as a group, we’d expect the story to end here, in celebration. But we have eight verses and one major character remaining.

The Grumbling Son

The father’s older son bristled at the sound of the party for his prodigal brother. “He was angry” and refused to join the festivities (verse 28). The conversation between the older brother and the father that followed shows that the older brother is a spitting image for the Pharisees and scribes at the beginning of the chapter.

The older son emphasized his service and rule-keeping to his father, and he wondered why his father never allowed him a party (verse 29). The son couldn’t believe that his brother who wasted all of his inheritance money on sinful pursuits was worthy of the fattened calf (verse 30).

The central points of the chapter can be found in its final two verses.

And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15:31–32)

The older brother didn’t grasp the freedom and joy of being with his father. And he didn’t grasp the heartache and loss of his brother’s departure or the significance of his return. As the NASB puts it, “we had to celebrate and rejoice” (verse 32).

We Must Rejoice

Though the first two stories in Luke 15 involve searching for something that is lost, that is not the main theme of this chapter. And though all three parables feature the restoration of what was lost, that’s not it either.

In telling this parable to the Pharisees, Jesus is shining a bright light on God’s delight and pleasure in welcoming sinners. There is joy in heaven, joy before the angels of God—a party worthy of rings and robes and fattened calves—when even one sinner repents.

And for those who do not share the Father’s joy in welcoming sinners? Well, their focus on the law instead of the Father should make them re-examine what it means to be a child in the first place.

Context matters.

For more examples of why context matters, click here.

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Great Bible Study Models for Women

April 12, 2019 By Peter Krol

I have the privilege of serving a terrific campus ministry organization, DiscipleMakers. This blog and my book arose from the training we offer college students in Bible study, which I wanted to make available to a wider audience. But I’m not the only one who can show you how to do this.

For one example, I am delighted by Ryan’s help with this blog. He’s an old friend who learned this stuff at the same time I did, and I’ve learned a lot from his insights into the OIA method.

And for another example, I am happy to commend to you the models found in the videos below. These videos were recorded at the recent DiscipleMakers Women’s Conference, which had the theme of worshiping together as pilgrims (the Psalms of Ascent). Each main session talk from one of my colleagues masterfully models a different aspect of the OIA method.

Now these talks did not have a stated purpose to teach the skills in bold type. They were just normal talks given to explain a psalm to the women who attended the conference. But I share these talks with you to show you how important OIA skills are for effective ministry of the word.

Heather Smartt (Psalm 121) excels at observing the text carefully and making specific and concrete application, directly connected to the text:

Faith Thomas (Psalm 124) models how to observe and interpret the themes of a passage and make satisfying connections to the gospel:

Beth Dripps (Psalm 126) demonstrates the importance of relevant historical context to illuminate interpretive answers that are assumed in the text:

Megan Royes (Psalm 131) is an expert in illustration both to make the text pop and to speak application compellingly to the heart:

It is my privilege to serve the Lord with these ladies, and with many more men and women like them. I am happy to commend them to you as model Bible students worth imitating. If one my descriptions covers a skill you could develop further yourself, I recommend you watch the corresponding video to see how it can be done well.

For more teaching like this, check out our recordings archive here.

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