Knowable Word

Helping ordinary people learn to study the Bible

Copyright © 2012–2025 DiscipleMakers, except guest articles (copyright author). Used by permission.

4 Ideas to Improve Biblical Literacy

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Scott Slayton has four ideas to help you develop a robust biblical literacy. He writes:

Most Christians do not know the basics of the biblical storyline, basic facts about the Bible’s major characters, or the texts on which our most foundational doctrines are built. Many Christians try to have in-depth discussions about ethics and the relationship between Christianity and the government without knowing even the most basic facts about Scripture. It’s like trying to solve an equation when you don’t know that 2+2=4.

His suggestions are:

  1. Repeated reading
  2. Daily reading
  3. Scripture memory
  4. Supplemental reading

These suggestions may sound straightforward, but we have a hard time implementing such reading habits! Slayton explains what it could look like for you.

Check it out!

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Context Matters: Judge Not, Golden Rule

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Perhaps you’ve seen someone defend their wicked or foolish behavior by misquoting Jesus’ immortal command, “Do not judge.” And perhaps you’ve seen fine and thoughtful explanations of the verse (Matt 7:1) that clarify Jesus’ oft-dismissed intention: to prohibit not all judgment but merely hypocritical judgment (Matt 7:2). But let’s also track the flow of Jesus’ argument, the key to which lies in another oft-misquoted verse: The Golden Rule (Matt 7:12)—to guard against possible over-correction to a real problem.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages say something slightly different from what we’ve always assumed.

A Sermon is a Sermon

These verses from Matthew 7 are part of what we call “The Sermon on the Mount.” And we must not ignore the fact that Matthew presents these verses as part of a sermon (see more on this in my post on Matthew 5).

A sermon has a point. It makes an argument. It seeks to persuade an audience to believe a certain thing or to act a certain way.

A sermon is not…a collection of independently assembled proverbial sayings. So verse 1 is not an independent statement; it’s part of an argument (or series of arguments). The same goes for verse 2, verse 3, and so on. Even verse 12.

Especially verse 12. Which is clearly stated as the current argument’s conclusion: “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.”

The Big Picture

The entire Sermon on the Mount is about citizenship in the kingdom of heaven. Chapter 5 describes the type of person who enters the kingdom (Jesus’ later speech in chapter 13 will expand on this theme). Chapter 6 describes the religion and values of those kingdom citizens (Jesus’ speech in chapter 10 will expand on this theme). A glance at chapter 7 as a whole now shows us that Jesus moves onto how citizens of his kingdom relate with one another (Jesus’ speech in chapter 18 will expand on this theme)—we’ve got not only the judgment and conflict resolution between brothers in Matt 7:1-12; we’ve also got guidance to discern true from false brothers in Matt 7:13-23. Then Matt 7:24-27 concludes the entire sermon.

With that flow in mind, we can take a closer look at Matt 7:1-12.

An Argument Involving Reciprocity

Nearly every sentence in Matt 7:1-12 has a sense of reciprocity. What you do to others will return on you. The way you treat them affects the way they treat you. Somebody does something, and somebody else does something back.

  • Judge not, that you be not judged (Matt 7:1).
  • The judgement you pronounce will be pronounced on you (Matt 7:2).
  • Don’t obsess over the speck in your brother’s eye, while neglecting the log in your own eye (Matt 7:3-5).
  • Don’t give holy things to dogs, or they will turn and attack you (Matt 7:6).
  • Ask, and it will be given, etc. (Matt 7:7).
  • Everyone who asks receives, etc. (Matt 7:8).
  • When sons ask, fathers give good things (Matt 7:9-11).
  • So/Therefore…do to others whatever you wish they would do to you (Matt 7:12). Implied reason: Because what you do to them will eventually return to you.

Nicolas Raymond (2013), Creative Commons

Why We Should Care About Reciprocity

When it comes to our relationships, our conversation, our demeanor, and our fighting style, Jesus wants us to hold this one idea paramount: What goes around, comes around. We ought to anticipate this and “pay it forward.” Do to others what you would like them to do back to you. Don’t expect them to act any differently toward you than you have acted toward them.

He’s not talking mainly about salvation, forgiveness, or acceptance by God, who—praise him!—never treats those who are in Christ as their sins deserve. But he is talking about human communities, personal bickering, hurt feelings, pet peeves, and the astounding dynamic that exists when the blinded try to lead the blind. Citizens of the kingdom of heaven are more righteous than the Pharisees (Matt 5:20). They are even expected to be as perfect as their heavenly Father (Matt 5:48). But they’re clearly not there yet.

They need to get their religion (Matt 6:1-18) and values (Matt 6:19-34) straight. They should not be surprised when they bump into other sinners like themselves (Matt 7).

And when they do, they must be prepared to distinguish between a true—albeit wrong or sinful—brother (Matt 7:1-5, 7-12), and a pig-dog, or false brother (Matt 7:6, 13-23). And the most important thing to remember is: What goes around, comes around.

Reciprocity in Practice

This point is quite simple to grasp but excruciating to put into practice. Yet we must settle for no less (Matt 7:24-27). What is it that Jesus wants us to not only hear but also do?

  • Don’t judge (Matt 7:1). This should always be your first reaction. If you can let it go, then let it go. Find any way possible to cover it over in love. Don’t you wish other people wouldn’t size you up so much (Matt 7:2)?
  • But Jesus knows that’s not always possible. So your second reaction must be to look at yourself first to see what you have contributed to the tension or conflict (Matt 7:3-4). There is always something. And if you can’t see it, you will not be able to see your brother’s issue clearly (Matt 7:5).
  • Remember, though, that not everyone is a brother. There are those who are outside the kingdom (Matt 7:6, also Matt 5:20, 6:7, 6:32), though we learn in Matt 7:13-23 that, outwardly, they might look just like true brothers—unless we know to look at the right bits of evidence. Don’t try to fix non-brothers! Don’t bother to help with their specks. The only result will be your own demise. In this, Jesus taps into the wisdom tradition of Solomon (Prov 9:7-9). (To be more direct: I’m suggesting that the “holy things” and the “pearls” in this verse are rebuke or correction!)

Wouldn’t you love it if others treated you this way? If they didn’t size you up? If they didn’t jump all over everything you did wrong or that hurt them? If they introduced the topic by confessing first how they had failed you? If they trusted you enough as a sibling in Christ to respect you and try to help? If their help came not with accusation but empathy and compassion, respecting your boundaries and hot buttons, and resulting in greater effectiveness for you in the faith?

So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

What’s Next

I’ll stop there for now. But next week, I’ll discuss how the verses in Matt 7:7-11 fit into the argument. Before then, can you take a look at it yourself? Please don’t assume he’s suddenly changing the topic to prayer, and try to see for yourself how those verses advance the argument. I’d love to hear what you come up with. (Note: In Luke 11:1-13, Luke repackages this teaching to give it a clear context of prayer. But Matthew seems to have something different in mind. Let’s not read Luke’s point back into Matthew.)

Context matters.

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How to Believe the Bible Even While You Deny It

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Randy Alcorn recently made a profound point: that people can claim to “believe every word of the Bible” even while they proclaim things directly contradictory to the Bible’s teaching. This dynamic is truly remarkable, as one doesn’t have to outright reject the Bible any more in order to do away with its uncomfortable truths.

Alcorn writes:

As people respond to my books, ask questions, and state opinions through emails and social media, I’m struck with how many say they believe the Bible, but their interpretations are so out of line with credible biblical meanings that their profession of confidence in Scripture becomes meaningless, and even dangerous. Not only is this happening more frequently today, it’s also being accepted as normal.

Historically, theological liberals denied Scripture, and everyone knew where they stood. But today many so-called evangelicals affirm their belief in Scripture, while attributing meanings to biblical texts that in fact deny what Scripture really says. Hence they “believe every word of the Bible” while actually embracing (and teaching) beliefs that utterly contradict it.

He concludes:

So we need to teach people not just to read the Bible but also how to interpret it, so they don’t end up being Bible-believing heretics or Jesus-followers who follow a Jesus different than the real Jesus of the Bible and history.

I find myself wishing people would know they are denying Scripture, and not feel free to use Scripture to deny Scripture. If you’re aware that you disbelieve and reject the Bible, there is hope because you can come under conviction to submit to God by denying your preferences and accepting what Scripture actually says. But if you imagine you believe the Bible all along, when in fact your interpretations contradict it, pride can blind you from knowing the truth and therefore the truth cannot set you free.

The full post is worth a moment of your time. Check it out!

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Update on Family Bible Reading

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I wrote last year about my commitment to my daughter to read her the entire Bible before her 18th birthday. This promise morphed into a weekly family Bible-reading extravaganza, where we spend 45 to 60 minutes simply reading the Scripture and letting the children ask any questions they have. I’m now writing with an update.

Jan Rowley, Creative Commons

  • We’ve been working on this for a little over 3 years, so it’s become part of our ingrained family routine.
  • 45 to 60 minutes may sound like a long time, but it goes quickly when the children get to play during the reading (my original post describes how we do it).
  • We don’t actually do it every week. If anyone is traveling, we skip it. But I would estimate that we miss only 1 or 2 weeks each quarter.
  • Going through the Bible in canonical order, we’re now in the middle of Jeremiah.
  • All the names in 1 Chronicles 1-9 were rough, and the kids were the least engaged for that section. But I spread those chapters over 2 sittings so it wasn’t too painful for them all at once. And they’re able to bear the occasional “boring” section when they get to play with whatever they want. They’re not required to just sit and listen.
  • Proverbs 10-29 was also rough. When the topic changes every verse, it’s hard to listen to a lengthy reading!
  • Surprises:
    • They loved the Psalms. Even though there are many of them, most of them are short. And the children really followed along with the mood of each poem.
    • They also loved Job. The drama engaged them, as the characters took turns making their speeches.
    • My sons loved Isaiah, though they’re not sure why. One of them could explain his love only by saying, “It was really interesting.” Jeremiah has not been as interesting for them.
    • While I’m sure none of the children would choose Bible reading time over, say, going to the local pool, I get almost no complaints from them about doing it. The only exception is when we’re in a dry spot (usually a list of names): After 30 minutes, I might start getting questions about how much longer we’ll be reading.
    • Almost every week, though, most of the children are sad when I stop. They keep asking for “another chapter!”
    • It doesn’t take nearly as long to read the Bible out loud as I thought it would. I’m surprised that we’re in Jeremiah already. At this pace, we’ll finish long before my daughter’s 18th birthday. We might even get through the Bible twice.
  • I’m now using the CSB Reader’s Bible. I love the CSB translation, and the children follow it well. And a reader’s Bible gives me “permission” to keep reading and reading and reading, without any distracting verse numbers, chapter numbers, or section headings telling me that I should stop.

I hope this encourages you. You don’t need a perfect plan, a perfect curriculum, or a perfect set of family devotions. And you don’t need to do it the same way I have done it. But be encouraged: You can simply read the Bible to your kids!

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Overcome Common Excuses for Not Studying the Bible

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no-excuses1

Nick Youngson, Creative Commons

Because we’re human, our desires and motivations are in constant flux. Sometimes we want nothing more than to study the Bible, pray, and commune with God. Other times, we look to do anything else.

When my desires for God are weak, I make all kinds of excuses to avoid prayer and the Bible. Maybe you can relate. Last summer I tackled six major excuses we make for avoiding reading and studying the Bible.

  • I’m not smart enough to study the Bible. “We compare ourselves to all-stars and find ourselves lacking. How can we compete? If I can learn from experts, why should I study the Bible myself? I’ll never learn as much on my own.“
  • I don’t have enough time to study the Bible. “Among Christians, I suspect busyness is the top excuse for not studying the Bible. It seems we don’t have enough time for God’s word. I’ve made this excuse many times myself. But we must confront this Biblical truth: We always do what we want to do.“
  • The Bible is boring. “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.”
  • Bible study is complicated. “Studying the Bible is as straightforward as taking a walk. Lace up your shoes, step out the door, and go.”
  • I’d prefer to read something easier or different than the Bible. “Reading a devotional work or listening to a sermon can stimulate your spirit. But this is not the same as reading and studying the Bible for yourself. You need to hear directly from the mouth of God.”
  • I’m not motivated to study the Bible. “Though Christians have experienced this once-for-all change, we still drift and search after other fulfillment. We still need reminders about what is most valuable, what is most fulfilling, and what is the best use of our time and resources.”

Ultimately, we need a change of heart in order to seek God. But popping the balloons of our excuses and remembering the truth about God and the Bible can be a helpful step of obedience. As you read, I hope these help you as much as they helped me when I wrote them.

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Context Matters: The Most Commonly Overlooked Life Advice

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Perhaps you’ve heard about the famous Bible verse for graduates: “For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope” (Jer 29:11). I’ve heard that this verse comes up often in commencement speeches. And why not? It’s packed with inspiring vision and hope for young people about to proceed into young adult life. Sure, people sometimes criticize the way this verse tends to be read (for example, see The Gospel Coalition and Relevant Magazine take it on). Such critics talk a lot about context…exiles…70 years in Babylon…blah blah blah. But if we could only free our minds from these shackles, we’d see that the common usage of this verse doesn’t go nearly far enough.

Context matters. If we keep reading the Bible as a collection of independently assembled proverbial sayings, we’ll discover that we really can look deep within our hearts for ultimate meaning and get whatever we want out of life.

Why Jer 29:11 Doesn’t Go Far Enough

Sometimes people offer a vision for life, prosperity and wellness from that lone verse, Jer 29:11. But it might be good to consider an even more helpful verse, which comes just a few chapters earlier, and therefore clearly applies in the same sort of situation (life advice for young people experiencing a momentous milestone). Jeremiah must have intended this verse for 21st century graduates of Christian high schools. And if I ever have the privilege of speaking at such a school’s commencement ceremony, I will make sure to cover this crucial verse.

Here is the verse:

Then you shall say to them, ‘Thus says the Lord of hosts, the God of Israel: Drink, be drunk and vomit, fall and rise no more.’ (Jer 25:27)

Daniel Filho (2006), Creative Commons

Let’s Not Be Merely Hearers of the Word, but also Doers

Here is the word of the Lord! I am prepared to obey God by saying this to them. I hope they are prepared to obey God by living according to it. It doesn’t matter how scared or confused they are about the future; God has spoken his will with utmost clarity. May they not be like the foolish builder, who built his house on the sand. Such is the person who hears the word of God and fails to do it.

If they won’t listen to me, the next verse tells me just what to do:

And if they refuse to accept the cup from your hand to drink, then you shall say to them, ‘Thus says the Lord of hosts: You must drink!’ (Jer 25:28)

All we have to do is read a single verse, on its own, as though it had been addressed directly to us, and we, too, can enter the third heaven. We don’t even have to wait for our next major milestone. We can put it into practice, and have the time of our lives, this very weekend.

Context matters.

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Context: Children and Parents

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Mike Leake shows us why context matters in the letter of 2 Corinthians. Some might see a universal principle in 2 Cor 12:14: “Children are not obligated to save up for their parents, but parents for their children.” But the historical, logical, literary, and biblical contexts show us the limited scope of what Paul meant.

Leake does a great job showing us how to approach the text of Scripture with caution and care for the context.

Check it out!

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Context Matters: You Have Heard That it was Said…But I Say to You

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Perhaps you’ve heard about Jesus’ disagreement with the Old Testament. The people of Israel had received a set of laws through Moses, but Jesus trumped them in his Sermon on the Mount. An extreme version of this view might say that Jesus disregarded the Old Testament law and put a new law in its place. A softer view might say that Jesus took the outwardly focused OT laws and added to them an inward dimension, focused on the heart. But perhaps we should take a closer look.

My goal in this post is not to develop a comprehensive theology of Old and New Testaments, nor to explain what our thinking should be on the OT law. My aim is more focused. I want to look at just one passage that some might use to claim that Jesus either set aside, or in some way added to, the law of Moses.

Context matters. If we learn to read the Bible for what it is—and not as a collection of independently assembled proverbial sayings—we’ll discover that some of our most familiar passages don’t actually mean what we’ve always assumed.

The Pertinent Formula

I’m referring to Jesus’ repeated formula: “You have heard that it was said…But I say to you…” (Matt 5:21, 27, 31, 33, 38, 43). Seems clear enough, right? You have heard what Moses said—you shall not murder, you shall not commit adultery, and so on—but I have something new and/or different to say. Moses was great, but I am greater. The old has become obsolete and is ready to disappear; the new has come. The law of liberty. The law of love. The law of Christ.

ajshain (2011), Creative Commons

The Immediate Context

But look at where Jesus just came from. Remember that the Sermon on the Mount was a sermon. It was all spoken at once. In fact, what Matthew has recorded to us could be spoken out loud in about 10 minutes, and it’s highly unlikely that such large crowds would have gathered on a mountain for only a 10-minute speech. So Matthew has likely condensed and summarized all that Jesus actually spoke that day. But the point remains: Don’t break it into tiny pieces. Read the sermon as a unit.

And right before Jesus launches into his sixfold “but I say to you” formula, he makes the following introductory comments:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. (Matt 5:17-20)

Jesus could not be more clear about the fact that he did not come to abolish the Law. Certainly, we can debate what exactly it means that he came to “fulfill” it. But there is no question that Jesus did not come to abolish it (Matt 5:17). Heaven and earth will pass away before the tiniest stroke of the Law passes away (Matt 5:18). And Jesus has no goodwill toward anyone who would relax “one of the least of these commandments” or teach others to relax them. The great ones in his kingdom are those who do the Law, and who teach others to do it (Matt 5:19). And to even enter Jesus’ kingdom, we must have a righteousness that exceeds that of the scribes and Pharisees (Matt 5:20).

Interesting. Note all the contrasts lined up in a row:

  • Jesus came not to abolish the Law :: Jesus came to fulfill the Law
  • Heaven and earth will not pass away :: The Law will be accomplished
  • Anyone who relaxes even a single command, and teaches others to do so, is least :: Anyone who does the commands, and teaches others to do them, is great
  • Scribes and Pharisees [presumably, by the sentence’s logic] will not enter the kingdom :: Those more righteous than scribes and Pharisees will enter the kingdom

So Jesus contrasts his purpose (fulfill) with what is not his purpose (abolish). And he contrasts right use of the law (do) with wrong use of the law (relax). And he contrasts those who get into the kingdom (more righteous than scribes) with those who don’t (scribes).

And then… He works through 6 more contrasts, 6 case studies, having to do with the Law. “You have heard that it was said…. But I say to you….” The context therefore suggests that the 6 contrasts of verses 21-48 are following on the theme of verses 17-20. In other words, they are contrasting those who abolish or relax the commands with those who do them and teach them.

The Quotations (OT Context)

But that doesn’t make sense of the fact that Jesus actually quotes the Old Testament laws! The thing he is negating is the Old Testament text. The OT Law. “You shall not murder,” “You shall not commit adultery,” and so on.

But there is more here than meets the eye.

  • For the first two (murder and adultery – Matt 5:21, 27), Jesus quotes Exodus, and then he goes on to talk about heart-intentions. But I’ve written before (e.g. here and here) about how the law in Exodus was always about heart-intentions. This is nothing new.
  • The third quote (on divorce – Matt 5:31) is from Deut 24, which permits divorce only on the ground of “indecency” (i.e., sexual immorality). Jesus is not disagreeing with Moses but simply reiterating what Moses said.
  • The fourth quote (on swearing – Matt 5:33) is drawn from Lev 19:12, Num 30:2, and Deut 23:21. But none of those passages say anything about swearing “by heaven” or “by the earth” or “by Jerusalem”or “by your head” (Matt 5:34-36).
  • The fifth quote can be found all throughout the books of Moses (Matt 5:38), but never in support of vengeance. In fact, this stipulation exists to prevent personal vengeance and to limit what sanctions civil courts may impose.
  • The sixth quote…is no OT quote at all (Matt 5:43). It has a ring of truth (“You shall love your neighbor”). But you can spend all day looking up “and you shall hate your enemy” and you will not find it.

This sixth “quote” is the linchpin that alerts us to something significant. Jesus is not quoting the Old Testament laws to correct them in some way. He is quoting what these people have heard their teachers say about the Old Testament laws.

He is quoting those who have, in fact, relaxed the commands. Those who teach others to do the same. Those who abolish what God has required of them. Those whose righteousness is like the scribes and Pharisees…. Actually, we have much reason to believe he is quoting the scribes and Pharisees themselves.

Matthew’s Broader Context

Chapter 5 is not the first place in Matthew where Jesus quotes the Old Testament. Look at how Jesus chooses to refer to the Old Testament itself:

  • “It is written” (Matt 4:4)
  • “Again it is written” (Matt 4:7)
  • “For it is written” (Matt 4:10)

Later in the book, he will incredulously ask the scribes and Pharisees “Have you not/never read…?” (Matt 12:3, 5; 19:4; 21:16, 42; 22:31). He will command them to go and learn what the Scripture says (Matt 9:13, 12:7). He will accuse them of setting aside (relaxing) the word of God for the sake of their oral tradition (Matt 15:3, 6). He will curse them for not entering the kingdom (Matt 23:13) and for missing the point of the law (Matt 23:23-24).

My point: When Jesus refers to the Old Testament, it is the written word. When he mentions what “you have heard that it was said,” he is talking about the Pharisees’ oral traditions.

Conclusion

In Matthew 5, Jesus is not setting aside the Old Testament law in favor of a new teaching. He is upholding the full standards of the law, as intended by God. He identifies those who obey the law and adhere carefully to the written word according to its original intention, and he contrasts them with those who relax the commands, who abolish them, to hold to their own accumulated teachings about the law.

Context matters.

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How to Understand Genealogies

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If you’ve been persuaded not to skip the Bible’s genealogies, you might still wonder what to do with them. And Scott Slayton has just the help you need. In his article “How Do I Deal with the Genealogies?” he offers three suggestions:

  1. How does it fit within the author’s narrative?
  2. How does it fulfill the promises of God?
  3. What glimmers of grace do we see in it?

Questions 2 and 3 are useful in helping us to reflect on the theological benefit of any genealogy, but I find question 1 most helpful when working through a book. Remember that the genealogy is not a waste of words. It’s not as though the author had nothing useful to say, and so he decided to throw in a list of names. No, the author is making a case for something; he’s trying to move his audience to action. And the genealogy helps advance his agenda. We must observe the genealogy carefully to uncover what that agenda is.

Though Slayton addresses his article to pastors, his suggestions are just as fitting for any teacher or student of the Scripture.

Check it out!

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