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Logos Bible Software: More Affordable Than Ever

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I’m an avid user of Logos Bible Software, using it for hours every day. It serves my personal Bible reading and Bible study, theological reading, small group preparation, sermon preparation, training of others, original language work. I call upon it for random questions that arise in conversation. It even helps me track my preaching schedule, history, and sermon database.

So I have benefitted from this software tremendously for both personal and ministry reasons. I was thrilled when the generous people at Faithlife (makers of Logos) offered me free early and continuing access to their new subscription model, which just launched at the end of October, in exchange for an honest review.

Part 1 of this review will summarize what Logos is and does. Start there if you’re brand new to Logos. Part 2 will highlight what is new or has changed. Jump to that section if you already understand how Logos generally works.

What Logos Has Always Been

Logos has two main parts to its identity: Bible software and a digital resource library. You can use the software inexpensively without much of a library, or you can invest deeply in a modest, moderate, or exceptional library, depending on your needs and budget.

As Bible software, Logos comes with many features. The most important features are those that enable you to interact with the text of Scripture (using whichever translation(s) you’ve acquired in your library—and many translations are completely free). You can mark up the text, click a word to highlight every time it’s repeated, review a grammatical/propositional outline of the text, toggle verse/chapter numbers and footnotes on and off, compare translations, and quickly identify quotes and allusions to other parts of the Bible. Of course, it does so much more, but those are the features I find most helpful for OIA Bible study.

As a digital resource library, Logos enables you to research Scripture via Bible dictionaries, commentaries, theological texts, atlases, journals, and so much more. Your entire library is interconnected, which means you can search the library for a person, place, item, or Bible passage and immediately scan all the resources that mention your subject. Logos thereby becomes a virtual research assistant that provides lightning fast answers to your questions. Also, I use Logos to simply read books that I want to read. When an author cites a Scripture reference, I don’t have to flip open my Bible to read the supporting text. I can simply hover over it (desktop) or tap the reference (mobile) to immediately call up the full Scripture text in a popup. If one book cites another book (let’s say one commentator quotes an older commentator), the citation is hyperlinked; if I have the cited resource in my library, tapping the link automatically opens the cited reference in a new window at the very spot being cited.

Basically, if a Christian book exists in a Logos edition, I will only buy it in that form, in order to keep my library all in one place. I enjoy reading Christian books in the Logos app on my iPad, just like I might read on a Kindle.

Try Logos

Logos has such robust support and development behind it that they’re always releasing new features. Some of my favorite features connect the Bible with my digital library in dramatic ways.

  • For example, when I’m studying a passage (after I have a guess at the main point!), I can immediately pull up every commentary in my library that addresses that passage, quickly scanning them to find one that answers any particular question I have.
  • Also, Logos has a built-in word processor (the Sermon Builder) designed from the ground up for Bible teachers. In the Sermon Builder, I can add Scripture text by merely typing the verse reference. I can also add quotes from other resources, slides, and handouts with discussion questions.

  • The Sermon Manager feature maintains a database of all my sermons, along with data such as the date and location when I preached the sermons. So I when I visit a location as a guest teacher, I can quickly look up what I taught there previously.
  • One tool enables me to view and filter every NT reference to the OT. So when I’m studying a passage, I can check that database to see if there might be some citation or allusion that I failed to recognize.

One last thing you should know is that Logos has a desktop app, a web app, and mobile apps. Your library and database are stored on the cloud, so you can access it from any device connected to the internet. That way, I can look something up on the go. In my pocket, I now carry not only my Bible (in dozens of translations) but also the library of 5,901 resources I’ve accumulated. Or I can keep working and studying any time in any place. Or I can use my phone for a convenient reading or listening plan. Logos makes it ridiculously convenient to work my annual Bible speed-read into the flow of daily life.

Try Logos

What Logos is Now

So much for the basics of what Logos is and does. What is new this year, and how does it work?

Previously, to board the Logos train, you had to spend lots of money up front on a software feature set or digital library package. Logos has had a free version for quite a few years, but the most common reason I’ve heard people give for not moving to Logos was the price tag for all the features and a substantive library.

Now that has all changed, as Logos has moved to a subscription model. So you can choose among three tiers of subscription levels to gain access to the features and resources you need. I’m currently on a Pro subscription (the middle tier), and it offers me way more than I’ll ever need. The highest tier (Max) will likely appeal only to academics. Most of the people reading this blog would be able to meet their needs and more at either the lowest (Premium) or middle (Pro) tier.

Some subscriptions will give you access to mobile education courses each quarter of the year. Every subscription gives you discounts whenever you purchase additional resources for your library. Some offer you cash back at the end of the year. All subscriptions give you two free books each month. Anything you buy for your library remains yours forever, even if you cancel your subscription someday.

Learn about what comes in each subscription tier here.

In addition, subscriptions come with some new features not previously available, that I love.

One such feature is Smart Search. Logos has always had a tremendously powerful search function, where you can search the Bible or the resources of your library for just about anything. The challenge, however, was that, in order to get the results you wanted, you had to learn a complex syntax. Or at least look up the Help documentation to find the kind of search you wanted to do so you could then enter the proper syntax.

Well, no more. Logos subscriptions now come with a number of built-in AI tools, and one of the best is Smart Search. Now I can use a plain-language inquiry, and Logos can figure out what I’m trying to do. For example, I was recently studying Matthew 1. I knew from past research that Matthew’s genealogy skips at least a few generations of kings, but I could remember which kings. I could have gone back to skim all the way through the book of 2 Chronicles to figure out which kings are skipped. Or… Now I can simply run a Smart Search.

Even though the “Synopsis” answer is generated by AI, it is footnoted with legitimate resources from my own library (not from the Internet at large). To verify or explore any detail of the answer, I can simply click the link and go right to the resource. Scrolling further down, I get excerpts of additional resources that may help with my question.

Try Logos

Another lovely addition to the Pro and Max subscription tiers is the set of AI features in the Sermon Builder. Now I’ll be honest that I wasn’t the biggest fan of Logos using AI. This technology will be so easily abused. But I’ve also become a believer in the benefits when used responsibly. For example, after I complete a sermon manuscript, I always struggle to come up with good discussion questions for the small groups at our church. Logos AI can now read my sermon and suggest possible discussion questions for me. I can tailor those questions to a certain age group or a certain type of question (comprehension, application, etc.). And while I have never found the AI-suggested questions to be useful enough to simply copy and paste for our church to use, they have always stimulated my own thinking in just the right way to help me overcome my writer’s block and come up with something we can actually use.

The Sermon AI Assistant can now also suggest possible illustrations and applications, which can have a similarly stimulating effect. I’m frankly alarmed by the option to also generate sermon outlines from a text, as I believe it short-circuits the need for teachers to do their own work in the text. However, even with that tool, I can imagine someone using it responsibly as a way to generate ideas (despite the danger that some will use it to replace the need to think for themselves). When I train teachers, I don’t mind if they get outline or content ideas from other people, as long as they can still show me from the text why they made the choices they made with respect to their final outline and content.

One last feature I’ll mention is the in-app Help Center. Earlier I mentioned that the financial layout used to be the most common objection to Logos. The second-most common objection is the learning curve. Logos has always provided a fabulous set of tutorials and training videos online. But now, the in-app Help Center makes all that training immediately accessible when and where you need it. If I’m working on a sermon and can’t remember how to pull a quotation from one of my resources into my manuscript, I can click the question-mark icon for the Help Center and just ask my question. Using the same AI technology as the Smart Search I mentioned earlier, Logos immediately provides me with the help I need. So the learning curve just got a lot shallower, reducing the barriers to entry for this wonderful software.

Conclusion

As I mentioned at the beginning, I love Logos and use it all the time. And the new set of subscription features have made my study even more efficient and more effective than ever before. Research and preparation tasks that used to take hours now take minutes, without sacrificing the quality of my study (or replacing my study with AI enhancements!). I can simply get where I was getting before, but faster and with increased depth of knowledge that increases credibility and persuasion.

The subscription model also gives you access to a wider variety of features and a larger digital library at a more affordable price than ever before. What used to cost hundreds or thousands of dollars up front (even with a payment plan) now comes for much less. A substantive library of over 250 books, plus many tools and datasets, can be had for $10/month or less.

And if you’re not totally sure, you can try it out for free. Using this link (or any others earlier in this review) will not only help support our blog; it will give new subscribers a free 30-day trial.

Try Logos

Make Your Bible Application Stick

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Steve Buissinne (2015), public domain

How often do Christians interact with the Bible? Forget the inspirational bookmarks and proof texts—let’s count substantial encounters.

For Christians who regularly attend church, belong to a Bible study, and maintain a personal devotional life, they consult the Bible 5–10 times each week.

Now the uncomfortable question: How many of those encounters with Scripture produce lasting change?

You don’t need an advanced degree to see that the lives of Christians—our lives—rarely carry the fragrance of Christ (2 Cor 2:15). If the Bible has as much power as it claims, why is this?

Why We Resist Change

Any significant time in the Bible should involve application.

But application is hard! Much as we don’t like to admit it, we’re fond of our sin. We have the powerful Spirit of God within us, but the flesh is formidable. The world and the devil also sling their arrows, leaving us battle-weary most days.

We’re also ignorant of our sin at times. We have serious blind spots, and we need the help God provides through Christian community.

Further, we lack imagination to change. Sometimes we’ve been walking in a deep, muddy trench for so long we can’t envision life in the nearby meadow. We can’t picture ourselves taking that risk or loving that difficult person.

Why We Must Apply the Bible

It’s tempting to study the Bible as an academic exercise. Observe the passage and interpret it carefully. Try to discern the author’s main point in writing.

But if we don’t carry on to application, we’re fools. That’s what Jesus calls us.

“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 the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded 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. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” (Matthew 7:24–27)

And James says that we can know the truth and yet be deceived if we don’t apply it.

But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. (James 1:22–25)

We show our love for Jesus by keeping his commandments (John 14:15). And God sent the Spirit to be our Helper in this effort (John 14:16–17). We must apply the Bible.

How to Apply the Bible

We have many articles at Knowable Word on applying the Bible. Here, I’ll mention four strategies to help your application stick.

Be specific. Peter has written about this in detail, but it’s worth repeating. Vague goals and resolutions won’t take you far. If you want to produce real change, list the necessary steps and make your progress measurable.

Be realistic. Your goals should stretch you, but consider your starting place when you set them. Aiming for a four-minute mile isn’t the wisest approach, especially for the out-of-shape father with angry knees.

Enlist help. We need community to apply the Bible. Tell your friends what God is teaching you and how he is leading you to change. Ask them for counsel. Ask them to pray, and encourage them to follow up.

Remember Jesus. The biggest need you have in applying the Bible is not self-control. It isn’t discipline or accountability or time. It’s Jesus. He welcomes all who come to him, whether for the first time or the ten thousandth. Stand as a child of God on the finished work of Christ, and apply the Bible with confidence in his love for you.

Originally published in 2017

When Biases Drive Your Interpretation of the Bible

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Stephen Kneale has a brief but provocative piece on “Three ways we might find our biases driving our biblical interpretation.” Of course, I don’t ever think I bring my biases to the study. But shouldn’t I take note when the fruit of my study matches one of Kneale’s signs?

  1. The Bible always agrees with you
  2. The Bible always affirms your politics
  3. You cannot fathom why Christians in different contexts do things differently

This is worth your time to consider.

Check it out!

Glorious Gospel Stories

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The Lord gave us not one but four accounts of Jesus’ life and ministry. Steve Burchett wants to help you appreciate and understand them better. He explains that the stories of the gospels:

  1. Are God’s revelation to us.
  2. Proclaim truths that make believers increasingly holy.
  3. Are both gripping and Christ exalting — a powerful combination when evangelizing the lost.

Burchett goes on to offer practical suggestions for reading and understanding these stories rightly.

Check it out!

The Purpose-Driven Genealogy

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Have you wondered what to do with the genealogies of the Bible? In his piece “Why Genealogies?” Jacob Toman explains what role the Bible’s genealogies play, along with examples of some of the most significant genealogies in the Bible. Toman looks at Genesis 11, 1 Chronicles (with implications for Ezra-Nehemiah), and Matthew 1.

These lists give the reader of the Bible a historical account that shapes an overarching story worthy of reading, worthy of remembering, and worthy of our study.

Check it out!

When Bible Reading Doesn’t Produce a Neat and Tidy Takeaway

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Joshua Wilson (2024), public domain

It’s hard to imagine the American restaurant landscape without the drive-through window. It wasn’t always this easy, but now about 70% of fast food customers make their purchases from the comfort of their cars.

The convenience is undeniable. I’ve driven past a coffee place in my town numerous times and seen a line of cars wrapped around the building. (I always wonder how much faster it might be to park and go inside.)

Many of us treat our Bible reading like a trip to the drive through. We want it to be convenient, we want it to be easy, and when we’re finished, we want a neatly-packaged takeaway to sustain us (spiritually) for the day.

Our Desire for a Takeaway

Our desire for a strengthening spiritual nugget is part of what has fueled the daily devotional industry. Every year, publishing houses produce dozens (hundreds?) of collections of short, prepackaged, easy-to-digest Bible teachings designed to help Christians start their days. These often end with a thought or question of the day related to a spotlighted Bible passage.

This seems like a modern and processed form of an ancient practice called meditation. Bible meditation is the practice of thinking pointedly about a verse, passage, or idea for an extended period of time. And Bible meditation is a wonderful way to grow in our understanding of, love for, and obedience to God. But Bible meditation is not the same as Bible reading.

(For the record, I am not opposed to all devotional materials! Many of them are good and edifying.)

Bible Reading and Bible Study

In our desire for a takeaway from our daily Bible reading, we may simply be confusing forms of Bible intake. Bible reading, Bible study, and Bible meditation are certainly related, but they are not the same.

Bible reading is the most straightforward—this is reading or listening to portions of the Bible. Daily Bible reading is often part of systematically making one’s way through a book or longer portion of the Bible. Bible study is a slower, deeper look at a Bible passage with an effort to understand what the author was trying to communicate and then apply that truth. And we defined Bible meditation above.

If we are frustrated that we do not have a takeaway from our Bible reading, it may be a blurring of categories. The main goal of Bible reading is exposure to the larger themes and threads of the Bible, while Bible study aims for deep understanding and application. Bible meditation has a more narrow aim: to turn a specific verse or concept over in the mind for our transformation.

It’s Okay, Keep Going

For those who feel frustrated by their daily Bible reading, I have two short bits of advice.

First, it’s okay. Coming out of your Bible reading without a thought/truth/question/application for the day does not make you (or your Bible reading) a failure. Hopefully you have other opportunities and outlets in your life for deeper, engaged thinking and prayerful interpretation of the Bible, but that doesn’t need to happen every morning.

Second, keep going. The greatest value of daily Bible reading comes not from pointed epiphanies but from the accumulation over time of familiarity with the things of God. We cannot get very far with a few long jumps, even with Olympic-level ability. But if we put thousands of ordinary footsteps together, one in front of the other, we can travel quite a distance indeed.

Paying Attention to the Bible’s Y’all

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Nicholas Green (2017), public domain

When we observe the text of Scripture, we must take notice of the grammar. Grammar is not popular, nor is it something we think about often. But it is important, as the different grammatical number (singular vs plural) of pronouns and verbs can make a big difference in our interpretation of a passage.

A Brief Grammar Lesson

In many languages, the difference between singular and plural pronouns and verb agreement is obvious. And in English, this is clear almost everywhere. We can easily recognize the difference between the first person singular (“I”) and plural (“we”) and between the third person singular (“he/she”) and plural (“they”). However, since “you” is used for both the second person singular and plural, we usually need more context to make the same distinction.

This wasn’t an issue when the 1611 King James version of the Bible was published. In the second person, “thou”/”thee”/”thy” was used for the singular and “ye”/”you”/”your” was used for the plural. Easy enough.

As English has changed over time, however, we have run into the you/you problem described above. This is compounded in our individualistic modern Western cultures, where we tend to think everything applies to me (singular) instead of to us (plural). So, even when the Scriptural context makes a plural “you” clear, we are biased toward reading in a singular fashion.

Why This Matters

Imagine a father eating breakfast with his four children. His oldest son asks if there will be time for baseball today, and the father responds, “Remember, you need to wash all the windows first.”

If all of the children are gathered at the table and engaged in the conversation, this statement is ambiguous. Is it up to just the oldest son to wash all the windows? Or, are all the children on the hook for a day of window-washing? The father might indicate this through his facial expressions or gestures, but if we only have the words, we cannot be sure.

To bring this to the Bible, consider the following two examples.

Do you not know that you are God’s temple and that God’s Spirit dwells in you? (1 Cor 3:16)


…since it is written, “You shall be holy, for I am holy.” (1 Peter 1:16)

Whether Paul and Peter have individual Christians or groups of Christians in mind for these statements really matters!

How to Make These Observations

Most of us are not readers of the original Biblical languages, so we need some help to make these observations. Fortunately, there are many places on the internet to which we can turn!

Here is a list of resources for the New Testament Greek. There are options here for those who know Greek well and for those who don’t know it at all. Here is an interlinear Bible for both the Old and New Testaments. It takes a little bit of figuring out, but when you hover over the correct symbols, the site will parse the word in question.

The most amusing resource I can suggest is the Y’ALL version of the Bible. This is a site in English with plural pronouns replaced with—you guessed it—”y’all” (and the appropriate variants). I encourage interested readers to visit the site’s About page for more information.

Is this Really Necessary?

I’m not suggesting that every student of the Bible needs to consult an interlinear Hebrew or Greek resource every time they sit down with the Scriptures. My point is this: most of the Bible was written to groups of believers and not individuals, and that should affect the way we interpret and apply the text.

Of course, commands to or statements about groups of Christians always have implications for individuals. (The oldest son in my earlier example is going to be washing windows even if his father’s use of “you” was directed toward all the children.) However, understanding when the collective/group is in view provides valuable context, and when we neglect this context we might be straying from faithfulness to God’s word.

Consider the example from 1 Peter 1:16 cited above. The “you” in this verse is plural, as Peter is quoting Leviticus 11:44. In addition to paying attention to the context in 1 Peter 1, we need to know that Peter is commanding the group of Christians to be holy as God is holy. That certainly should influence what individuals are to believe, think, say, do, and love, but because the command is collective it goes beyond that. It is not enough for each individual to seek individual holiness; the community must also reflect God’s design as a group.

Sometimes the structure of a book of the Bible makes the audience clear. Most New Testament epistles are addressed to churches or groups, while 1 and 2 Timothy and Titus are addressed to individuals. So reaching for an extra resource is not always necessary.

However, for most of us the singular/plural distinction is not on our radar screens. But if we would seek to honor the Lord in the way we read the Scriptures, we should pay attention to this subtle piece of grammar.

Applying a Bible Text Generally to the Human Heart

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Over the last few months, I’ve written a sequence of posts connecting Christian doctrine to Bible application. In particular, I’ve explored eight things the Bible teaches about the human experience, in order to highlight how that doctrine can improve your ability to apply the Bible.

My purpose has been to demonstrate that a firm grasp on what the Bible says generally enables you to apply the Bible far more specifically than you may have expected. As my co-blogger Ryan has written, we really want to help you move beyond the “Big Three” (read the Bible more, pray more, share the gospel more) in your regular application.

man s hand in shallow focus and grayscale photography
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Here are the eight points of doctrine I covered:

  1. Creation: Humans were created to be different from every other creature.
  2. Fall: Humans tried (and therefore still try) to replace God.
  3. God’s Law: We need God’s law to show how great our sin is, and to show how life in God’s world works best.
  4. The Law’s Purpose: We need God’s law to help us find Jesus.
  5. The Law’s Misuse: People tend to misuse God’s law in one of two ways.
  6. Substitutionary Atonement: We have seen a perfect man, the Lamb of God, who takes away the sin of the world.
  7. Kingdom of God: We live in the tension of overlapping ages.
  8. New Heaven and Earth: We long for a better world.

These are not the only eight doctrines we could cover. They are merely the ones that I find most directly beneficial when studying nearly any text. If you master these doctrines, you may be surprised by how rich and penetrating your application questions become, in both personal and small group study.

I don’t cover all eight areas with every text. Usually one of these doctrines will be more closely aligned than the others with the passage’s main point.

But if you feel your ability to apply the Bible has become stuck, dry, or rote, consider taking a deeper dive into the Bible’s teachings about humanity and the human experience. When you grasp how a text might apply to human hearts broadly, you’ll be able to suggest ways it might penetrate any specific human heart, including your own.

The Law’s Misuse and Application

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A firm grasp on the most common misuses of God’s law will take your application skills to the next level.

selective focus photography of male umpire
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The Misuse of the Law

People tend to misuse the law of God in one of two ways. I’ve written about these misuses before as opponents of heart application. Now I’d like to identify the benefits of recognizing these common misuses when asking questions for application.

The first misuse is legalism, which flows from a belief that law keeping makes us right with God. And from a desire to be or remain right with God, we add rules that God has not given to our lives. So though the Lord Jesus commands us to abide in his word (John 8:31), he does not command the practice of a daily quiet time. And the New Testament commands believers to pray (1 Thess 5:17), but it does not command attendance at Wednesday night prayer meetings. Prayer meetings and quiet times are very good and helpful things to do, in the right circumstances. But we must be careful not to elevate them to the status of divine commands.

The second misuse is license, which is a belief that grace eliminates the righteous requirement of the law in the life of a believer. In other words, because you are saved by grace alone, you can live however you want to live. This licentious approach may take the form of a refusal to acknowledge the moral authority of biblical imperatives or an aversion to any commands at all. It may sound mature and appropriate to conclude every study with “We can’t do what this text commands, but only Jesus can do it. And he did it for us.” There is truth there, but if we’re not careful, emphasizing that truth over others may end up subverting a biblical author’s intention (if he’s clearly expecting his people to do what he commands, with the help of the Holy Spirit!).

These two misuses are not mutually exclusive, and a person or community may easily bounce back and forth between the two. The New Testament epistles spend tons of time dealing with either or both of these issues, so it should not surprise us to discover how hard it is to grasp how God’s law and God’s grace work together in harmony.

Help with Application

So how does this doctrine help us to improve at applying the Bible?

In nearly any text, you can ask “misuse of the law” questions with respect to the author’s main point:

  • What has God commanded in this text, and how do you and I measure up to that standard?
  • How might we be tempted to lower the standard God has set here?
  • How do you respond when it is difficult to honor God in this way?
  • How could we lower the standard by adding extra rules to it (rules we believe we can keep)?
  • How could we lower the standard by using grace as an excuse for our sin?
  • What resources has God provided to equip and enable his people to obey him?
  • How can we draw on those resources for assistance with obeying this passage?
  • What is the difference between a person who obeys this text in order to secure God’s favor, and a person who obeys the text as a response to God’s favor? What might each of those look like?

I am intentionally sidestepping matters of creation, gifts, strengths, grace, and redemption when I ask these questions. That’s not because such matters are unimportant, but only because the focus of this post is on the common misuses of God’s law away from the moral requirements of God for his people.

Sometimes, robust reflection on the potential misuse of God’s law will give us ample material to speak into the issues of our age: grace, patience, shame, identity, ethics, accountability, power—to name just a few.

Deepen your grasp of the potential misuse of the law, and you’ll take your application skills to the next level.

The Law’s End and Application

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A firm grasp on the goal of God’s law will take your application skills to the next level.

Photo by Jamie Street on Unsplash

The End of the Law

When lamenting his countrymen’s replacement of God’s righteousness with their own, the apostle Paul makes a remarkable statement:

For Christ is the end of the law for righteousness to everyone who believes.

Romans 10:4

This phrase—”the end of the law”—does not mean that Jesus has brought the law to end. No, the word “end” here has the connotation of goal or purpose. Paul’s point is not the law’s mortality but its purpose.

According to the argument of Romans 9:30-10:4, Jews have been seeking righteousness before God but have failed to find it. But those who have found it are Gentiles who weren’t seeking it. How can that be? Because by and large, the Jews have sought their own righteousness through works of the law. And many Gentiles found God’s righteousness by trusting in Jesus Christ.

The reason this state has befallen the Jewish people of Paul’s day is because they have failed to understand the law’s purpose. The law of Moses was never given to make people righteous before God but to lead them to faith in Christ. Miss that purpose and you’re bound to misuse the law. In Romans 10:5-13, Paul demonstrates this purpose from the law itself.

So the law is not a bad thing, as long as we recognize its purpose. It cannot make sinners acceptable to God. It cannot vindicate the people of God against the enemies of God. It is a good gift from God to help people come to trust in Jesus. (And, as I showed last week, to show us how life works best.)

Help with Application

So how does this doctrine help us to improve at applying the Bible?

In nearly any text, you can ask “end of the law” questions with respect to the author’s main point:

  • What has God commanded in this text, and how do you and I measure up to that standard?
  • What does that command reveal about the character of God and of his Christ?
  • If we view Jesus as law giver, what does this command show us he cares about? Why?
  • If we view Jesus as law keeper, what does this command show us about what he came to do? Why?
  • How does this command expose the need of humanity for a king and savior?
  • How did Jesus live out or make use of this command in his ministry?
  • What kind of world would result from the new age Jesus brought, where this command in kept as it ought to be?
  • What would submission to King Jesus look like according to this passage? How can we make more progress in such submission?

I am intentionally sidestepping matters of creation, gifts, strengths, grace, and redemption when I ask these questions. That’s not because such matters are unimportant, but only because the focus of this post is on the purpose of God’s law to show us Christ and his righteousness.

Sometimes, robust reflection on the end or purpose of God’s law will give us ample material to speak into the issues of our age: politics, leadership, authority, liberty, influence—to name just a few.

Deepen your grasp of the proper purpose of the law, and you’ll take your application skills to the next level.