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You are here: Home / Archives for Genesis

Wise Commentary Use With Leah’s Weak Eyes

June 22, 2022 By Peter Krol

My pal Mark Ward has a wonderful piece at the Logos Word by Word blog, where he models exceptionally wise usage of commentaries to help him answer a specific question: What does it mean that Leah’s eyes were weak (Gen 29:16-17)? Ward is not so arrogant as to ignore the commentaries altogether, and he is not so slavish as to read only one commentary and accept the conclusions without inspection. He examines many commentaries, explores the nature of a variety of conclusions, and he takes the debate with him right back into the text to make up his own mind.

With something as simple as Leah’s doe-eyes, here’s what I would do: I’d land. I’d land without telling everybody where I’d flown. I’d stick with the intuitive—to me—opposition the text sets up, in which “weak eyes” are contrasted with Rachel’s beauty. And I’d appeal back to my gut feeling as someone who loves and knows language; I’d explain the text as an idiom communicating, in a delicate way, that Leah wasn’t quite the looker Rachel was.

His conclusion is rather straightforward, but the road he traveled to get there is deeply instructive. I commend it to you as a path you ought to follow him on when you have similar questions. For further reflection on this sort of methodology when using commentaries, see my ten commandments for commentary usage and the explanatory posts that have followed.

Check it out!

Filed Under: Check it Out Tagged With: Commentaries, Genesis, Interpretation, Mark Ward

How to Read Genesis 1-3

September 15, 2021 By Peter Krol

I have benefitted much from the scholarship of Vern Poythress over the years. And in this article, he provides an excellent overview of the key issues that shape the way we ought to read the Bible’s opening chapters.

In my Wednesday posts, I usually link to articles much shorter than this one. But despite its length, Poythress’s article is effectively aimed at non-scholars in plain language. He addresses matters such as who God is, who wrote the book of Genesis, what genre Genesis 1-3 is, and how Genesis 1-3 compares with other ancient literature. Here is the abstract, summarizing the entire piece.

ABSTRACT: The beginning of the book of Genesis is not, as some claim, a mythical or poetic account of creation. It is historical narrative, telling the same story that unfolds in the patriarchs, the exodus, and the establishment of Israel. And, being from God, it speaks truly. Modern readers may not learn everything they would like to know about creation from Genesis 1–3, but they will find everything they most need to know. They also will find an account of creation unlike anything outside the Bible. Compared to the creation myths of Israel’s neighbors, Genesis stands majestically alone.

If that piques your interest, this piece is well worth a good look. Check it out!

Filed Under: Check it Out Tagged With: Genesis, Genre, Interpretation, Vern Poythress

The Book of Job in Light of Genesis 3

February 17, 2021 By Peter Krol

I’ve written a number of posts on the book of Job, and I appreciate this piece by Nicholas Batzig exploring the themes of Job in light of the larger context of Genesis 3 and the Fall. Batzig quotes and builds from the work of Meredith Kline to show how Job’s ordeal is a step in the battle between the seed of the woman and the seed of the serpent, looking ahead to the final justification and triumph of Jesus as the Son of Man.

This is a beautiful picture of the way in which God redeems and restores all of His people through the saving work of the God-man, Jesus Christ. Jesus, the Seed of the woman, is the greater Job who endured the temptations of the evil one and who wrestled with God in the Garden. He is the ultimate Servant of the Lord (Isaiah 42:1) who would suffer in order to justify His people (Isaiah 53:11). Like Job, Jesus cried out to God in helplessness. The writer of Hebrews tells us that “in the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience through what he suffered” (Heb. 5:7–8). Jesus conquered his accuser and vanquished the sins of His people on the cross. In the resurrection from the dead, Jesus was vindicated and God was vindicated in Him. He thus becomes the captain of salvation to all who trust in Him and suffer with Him. 

Check it out!

Filed Under: Check it Out Tagged With: Genesis, Job, Nicholas Batzig

Genesis: Begin Again

March 20, 2020 By Peter Krol

This post begins a series of Bible book overviews. While most book overviews are written with a view toward observation (summarizing or outlining what is said), I write this series with a view toward interpretation (summarizing or outlining why it is said). I will walk through not simply the contents but the argument of each book. I will not cover every book, but only those I have spent enough time in to believe I have something to say.


Many have observed that the narrator of Genesis organizes his material by citing his sources (“These are the generations of” or “This is the account of,” depending on the translation). He makes eleven such statements, though most agree that the two resulting sections of chapter 36 are so similar as to belong together. The eleven statements are in Genesis 2:4, 5:1, 6:9, 10:1, 11:9, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2. Combining the two sections of chapter 36 results in 10 literary subsections.

In addition almost every commentator wants to divide the book into two major divisions: Genesis 1:1-11:26 and Genesis 11:27-50:26. (Though for shorthand, we typically call the divisions Gen 1-11 and Gen 12-50.) Combining this insight with the one in the previous paragraph shows us that Part 1 and Part 2 each have 5 sections.

Implications of the Literary Divisions

Such literary observation matters, because our interpretation must be rooted in careful observation. And it yields important insights into the argument.

For example, everyone tends to understand that Part 2 of Genesis (chapters 12-50) zeroes in on a single family, a relatively small cast of characters. And following the literary divisions, we see which characters are given greatest prominence.

  • Gen 11:27-25:11: primarily about Abraham
  • Gen 25:12-18: primarily about Ishmael’s descendants
  • Gen 25:19-35:29: primarily about Jacob
  • Gen 36:1-37:1: primarily about Esau’s descendants
  • Gen 37:2-50:26: primarily about Joseph

By tracing that literary focus of each section, we see that there is one character who, despite having tremendous theological importance, has far less literary importance to the flow of the book. That figure is Isaac.

Part 1 Walkthrough

Since the first “generations” statement occurs in Gen 2:4, we see that Gen 1:1-2:3 serves primarily as an introduction to the whole book. In that introduction, God’s creative work establishes a pattern for human dominion of the earth. This pattern communicates that humanity realizes its potential when it illuminates, shapes, and fills the earth in God’s name.1

In the rest of Part 1, we see two cycles of human failure to realize this potential.

In the first cycle, Adam fails to adequately illuminate his wife regarding the instructions of God in the garden (Gen 2-3). He does not trust God’s word, but seeks to elevate himself to God’s position without submitting to God’s authority. Then Cain fails to shape the outer regions by putting things in the right categories (Gen 4). True/false, righteous/wicked, acceptable/repulsive, and life/death all get reversed as he wrestles with his brother out of jealousy and loses. Then the sons of God fail to fill the earth the way God intended, instead parodying the mandate by filling the earth with their own progeny of selfishness and impure or unnatural intermarriage (Gen 6:1-8).

This leads to a cosmic reboot. God judges humanity through a great flood (Gen 7), and he recreates the earth through a sequence of events parallel to the initial creation in chapter 1 (Gen 8). This results in a new mandate given to a new Man, working the ground in a more glorious garden—now a vineyard (Gen 9).

This launches the second cycle of failures. Instead of illuminating the world with God’s word, Ham seeks to seize control through his own vile plans and rebellion against authority (Gen 9:22-27). Instead of shaping the world in God’s name and for God’s glory, Nimrod becomes a mighty hunter (of men?) and shapes the world into his own kingdoms, for his own glory (Gen 10:8-12). Instead of filling the earth with more submissive worshipers, the sons of Joktan ideologically intermarry with Nimrod and try to fill the earth with the glory of their own name (Gen 10:25-30, 11:1-4).

This leads to a second cosmic reboot. God judges humanity by confusing their language, scattering them over the face of the earth, leaving their work unfinished, and refusing to even put their names into the narration of their judgment (Gen 11:5-9). Joktan ends up being cut out of the genealogy of God’s people, and his brother Peleg takes his place (Gen 11:16-19).

Summary of Themes

So chapter 1 prepares us to expect patterns and cycles. And the cycles reinforce both the priority of humanty’s creation mandate and their failure to live it out.

  • Failure #1 (Adam and Ham): rejecting God’s word and rebelling against his authority.
  • Failure #2 (Cain and Nimrod): murdering brothers out of jealousy or self-advancement.
  • Failure #3 (sons of God and sons of Joktan): defiling engagement with the world; being both in the world and of it.

We ought to ask how Part 2 will further advance these themes.

Part 2 Walkthrough

As noted above, Part 2 of Genesis consists primarily of three epic stories: the tales of Abraham, Jacob, and Joseph. In between, we have brief interludes showing the multiplication of the non-chosen seed, the unappointed brothers (first Ishmael, then Esau).

Abraham’s epic (Gen 11:27-25:11) shows us, though not without flaw, a man who trusts God’s word and submits to his authority. Abram “believed the LORD, and he counted it to him as righteousness” (Gen 15:6). Though not without flaw, Abraham is the positive foil (contrast) to the failures of Adam and Ham. He generally shows us what it looks like to love God with all our heart.

Jacob’s epic (Gen 25:19-35:29) shows us, though not without flaw, a man who wrestles with brothers and extended family, yet without resorting to insane jealousy or murder. Though Jacob typically gets significant negative press in recent generations, we must recognize God’s own assessment of him: “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed” (Gen 32:28). He generally shows us, in contrast to Cain and Nimrod, what it looks like to wrestle our way through situations where the people around us are doing the wrong thing.

Joseph’s epic (Gen 37:2-50:26) shows us, by and large, a man who is thrust out into the world but remains unstained by it. He refuses to adopt the godless practices and hopelessness of the world around him, and he will not join the wicked in their attempts at self-glorifying world-domination. In the process, God blesses him with extraordinary influence, and a mighty reputation. He is the positive contrast to the sons of God and the sons of Joktan.

Conclusion

Genesis is a book of beginnings and new beginnings. The pattern of chapter 1 establishes an expectation of illuminating, shaping, and filling on the part of humanity, in submissive imitation of their Creator. But each time God starts over, his human creatures seem to find new ways of botching the affair.

That is, until the Lord makes a covenant with his chosen family. In his grace, he calls them to himself and empowers them to meet with (some) success.

The hope of Genesis is that the chosen people can, in fact, learn to honor him in the midst of a cruel world. They can love their God (illuminate), love their neighbors (shape), and make disciples of all nations (fill).

And each time they screw it up, it’s not the end of the story. God himself will find a way to make it possible for them to begin again. Then again (Gal 4:3-5). Then again (2 Cor 4:6-7).

Interpretive Outline

  1. God sets a pattern for humanity to illuminate, shape, and fill the earth in his name – Gen 1:1-2:3
  2. History of Failure – Gen 2:4-11:26
    1. Failure to illuminate and shape – Gen 2:4-4:26
    2. Preservation of the promise and failure to fill – Gen 5:1-6:8
    3. Judgment, new creation, and second failure to illuminate – Gen 6:9-9:29
    4. Second failure to shape and fill, second judgment – Gen 10:1-11:9
    5. Second preservation of the promise – Gen 11:10-26
  3. History of Success – Gen 11:27-50:26
    1. New creation: Abraham submits and believes (illuminates) – Gen 11:27-25:11
    2. Non-promise line of Ishmael attempts to shape and fill – Gen 25:12-18
    3. Jacob wrestles and prevails (shapes) – Gen 25:19-35:29
    4. Non-promise line of Esau attempts to shape and fill – Gen 36:1-37:1
    5. Joseph remains steadfast and changes the world (fills) – Gen 37:2-50:26

1. For a defense of this main point, see the comprehensive study of Genesis 1:1-2:3 in my book Knowable Word.↩

Filed Under: Sample Bible Studies Tagged With: Book Overviews, Genesis, Structure

Understanding the Story of Joseph in Genesis

August 23, 2017 By Peter Krol

Samuel Emadi wrote a piece on the story of Joseph in Genesis 37-50. Sometimes we read that story and zero in on a few ideas about innocent suffering or the sovereignty of God. But Emadi does a great job examining the full narrative and following its train of thought.

Moses gives Joseph more time in Genesis than he does any other character—a striking fact given the significance of Genesis’s other main characters: Adam, Noah, and the patriarchs Abraham, Isaac, and Jacob. This prominence is even more striking considering the apparent insignificance of Joseph in the rest of Scripture.

What then do we make of the Joseph story? Why is it so prominent in Genesis?

Many Christians fail to notice how Joseph’s story contributes to the Genesis narrative and to redemptive history in general. Within Reformed circles, preachers often use Joseph merely to illustrate how divine sovereignty and human responsibility intersect, focusing almost exclusively on Genesis 50:20: “What you meant for evil God meant for good.” Certainly, we are meant to read Joseph’s life in light of this verse. God’s sovereignty is a major theme in Genesis 37–50, and Joseph himself intends for us to interpret his life in light of God’s providence (cf. Gen. 45:1–9).

But reducing the story to an illustration for the doctrine of compatibilism misses the rich contribution Joseph’s life makes to the storyline of Scripture. God’s sovereignty figures largely in the Joseph story because God wants us to see how he puts himself in impossible situations and yet finds a way to keep his covenant promises. Joseph highlights how God’s providence secures God’s promises.

In this light, we can see how Joseph uniquely contributes to Scripture’s opening book.

Check it out!

Filed Under: Check it Out Tagged With: Genesis, Interpretation, Joseph, Main Point, Samuel Emadi, Train of Thought

The Bible Project Videos

March 4, 2015 By Peter Krol

It is difficult to overemphasize the value of strong book overviews when we study the Bible. If we don’t know what the book is about, we’ll have trouble discovering what a chapter within that book is about. That’s why I was delighted to recommend overviewbible.org to you a few weeks ago. Jeffrey Kranz has done some terrific work in writing solid book overviews and making them visually appealing.

I recently discovered a similar resource, which overviews books of the Bible in a short video format. The guys at The Bible Project are doing a bang-up job at creating high quality, textually-sensitive videos that overview each book of the Bible. They’re also making videos explaining various topics and concepts in the Bible, but I’m sure you can understand I’m more interested in the book overviews.

These videos are sensitive to the text. They explain each book according to the literary structure and themes of the book, and not by stringing together random but memorable stories.

These videos are fascinating. I’m no graphic artist, but I’m often repelled by low quality Christian productions. The production level on these videos rises well above the crowd.

These videos are short. They pack a lot of material into 5 or 6 minutes without cheating or cheapening the subject.

These videos are free. As they complete each video, the creators post it on YouTube for wide consumption.

I can’t wait to show these first few videos to my children. The next time I lead a study on Genesis or Exodus, we’ll make sure to watch these videos to kick things off (after the usual assignment of reading the book 4 or 5 times to develop our own overview).

So far, they’ve completed 2 videos on Genesis and 2 videos on Exodus, and they’re looking for help with the rest of the project. This appears to be a project well worth supporting.

Check it out!

HT: Andy Cimbala

Filed Under: Check it Out Tagged With: Genesis, Overview, The Bible Project

Same Truth, Different Audience

August 8, 2014 By Peter Krol

Yesterday I worked on a Bible study I’m supposed to lead on Monday. The preparation took longer than I expected, even though I’ve led this Bible study before. In fact, I’ve already led this study 3 times in the last 3 months, and I plan to convert this study into a sermon for my church in a few more weeks. This is my 4th time in the same text with the same main points.

It’s taking a while, though, because my context and audience changes each time. I must reconsider the passage for each one.

My text is 2 Timothy 3:10-17. The text’s main point is that we must learn from Scripture and continue in the things we’ve learned from Scripture (observe the only imperative in the paragraph – 2 Tim 3:14). The sub-points have likewise remained constant; Scripture matters because:

  1. It makes us wise for salvation (2 Tim 3:15).
  2. It makes us competent and equipped for every good work (2 Tim 3:16-17).
  3. It enables us to recognize and resist deception (2 Tim 3:10-13).

What complicates my preparation is that different audiences need different applications of these same truths. For that reason, I want to frame each Bible study differently to get the most mileage with participants.

Vern Hart (2007), Creative Commons

Vern Hart (2007), Creative Commons

Here’s how I’ve pitched it each time. This “pitch” dictates how I advertise, introduce, and conduct the study. It’s given me a different title for each discussion. The pitch also drives which questions I ask and how we arrive at our application.

  • At a homeschooling convention, I pitched the study as “Teach your children how and why to study the Bible.”
  • In an article for broad consumption, I pitched it as “My love-hate relationship with Bible study tools (and why we must learn to study the Bible itself).”
  • For the orientation of our ministry’s summer interns, I pitched it as “Why our organization focuses on studying the Bible.”
  • [On Monday] To help train our ministry’s new staff in fundraising, I’ll pitch it as “How the Scriptures direct our fundraising.”
  • In a few weeks at my church, I’ll pitch it as “What our church believes about the Bible.”

In all 5 cases, I’m using the same text, the same main point, and the same outline of sub-points. But the flavor of the study changes dramatically with the audience.

The 4th practice for preparing effective Bible studies is to decide how to lead your group toward what God has said. This step must come after relying on the Lord, figuring out what God has said, and allowing the message to change you. Practicing those first 3 steps doesn’t yet mean you’re ready to lead your Bible study. You must consider your group and how they’ll best hear the truth.

I didn’t invent this idea of “framing” or “pitching” a text differently to different people. Notice how two apostles can take the same text in very different directions for different audiences.

And [Abram] believed the Lord, and he counted it to him as righteousness. (Gen 15:6, ESV)

  • In Romans 4:1-12, Paul expects Roman believers not to boast in religious experiences like circumcision.
  • In Galatians 3:1-14, Paul calls Asian Gentiles to grow in Christ—and not merely come to Christ—through faith.
  • In James 2:20-26, James commands Hellenistic Jews not to grow complacent in proving their faith through good deeds.

The main point of Genesis 15 remains intact—God promises protection and great reward to those who take him at his word; none of these New Testament passages violate the original intent. But they re-frame the point to reach new audiences.

So should we.

Filed Under: Leading Tagged With: 2 Timothy, Audience, Contextualizing, Galatians, Genesis, James, Main Point, Romans

Who is Buried in Abraham’s Tomb?

July 14, 2014 By Peter Krol

rp_Image-Empty-Tomb-300x160.jpgGenesis 23:1-20 tells a strange episode in the life of Abraham: the negotiation and purchase of a grave site – the cave of Machpelah – for his wife, Sarah.  Coming between the climactic tale of (almost) sacrificing Isaac on Mount Moriah (Gen 22:1-24) and the procuring of a wife for Isaac (Gen 24:1-67), the narrative of Genesis 23 seems out-of-place and awkward.  It can be difficult to see any point to this chapter beyond Abraham’s bereavement of his dear wife.

Consider, however, who ends up buried in this tomb: both Sarah (Gen 23:19) and Abraham himself (Gen 25:9-10).  Also, Isaac, Isaac’s beloved wife Rebekah, Jacob, and Jacob’s unloved wife Leah (Gen 49:29-30, 49: 31-32, 50:12-13).

Notice specifically that Rachel, the wife whom Jacob loved most, was not buried there (Gen 35:19-20).

Why is this tomb given such emphasis in the narratives of Genesis?  I have some suggestions:

  1. It was the only piece of land Abraham ever owned, even though he was promised all of Canaan (Gen 17:8).  Thus, it was a bit of a deposit or foretaste on the promise.
  2. Abraham refused to receive it as a gift from any man (just read how extensive the negotiations were in Gen 23:6-16).  He was fully committed to owning it legally, publicly, and personally.
  3. This foretaste of the promise for Abraham and the next few generations came only as each person died.  They did not enjoy it in their lives; only in their deaths.
  4. As they died in faith, these men and women received part, but not all, of what was promised to them (Heb 11:13-14).
  5. They would only receive the full promise along with us (Heb 11:39-40).
  6. Those buried in this tomb were those who were to become ancestors of the son of promise.  Remember that it was Leah, not Rachel, buried in the cave.  Leah was the woman who gave birth to Judah, from whom came David and Jesus.

In short, knowing who would be buried in the tomb at Machpelah is the key to understanding why it gets so much press in Genesis 23.  Abraham’s investment in the tomb represents his faith in God’s promise to send a Son who would crush Satan (Gen 3:15) and enable God’s people to live with him forever in close companionship (the point of the “Promised Land” of Canaan – see Gen 17:7-8, overturning the fall in Gen 3:23-24).

The only real estate Abraham ever owned was that tomb.  His descendant Jesus didn’t even own his own tomb (Matt 27:59-60), but he fulfilled every promise (2 Cor 1:20) and brought us into eternal fellowship with God (Eph 2:13-16).

Filed Under: Sample Bible Studies Tagged With: Abraham, Genesis, Machpelah

Structure: the Shape of Meaning

January 10, 2014 By Peter Krol

Sometimes the Bible’s meaning is plain and simple:

  • “These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31, ESV).
  • “Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven” (Heb 8:1).

Many times, however, the meaning is not so plain:

  • “Noah began to be a man of the soil, and he planted a vineyard. He drank of the wine and became drunk and lay uncovered in his tent” (Gen 9:20-21).
  • “Now among those who went up to worship at the feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and asked him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; Andrew and Philip went and told Jesus” (John 12:20-22).

Deborah Austin (2010), Creative Commons

Deborah Austin (2010), Creative Commons

When you’re studying a Bible passage and the point is not stated explicitly, one thing you can do is zoom out and observe the structure. Often, authors use structure to convey meaning, and we might not get the meaning unless we discern the shape of the text.

For example, Noah’s nakedness in the vineyard comes right after God dismantled and recreated the entire world (Gen 6-8). When we read of a naked man of the soil who consumes a fruit, and of a sin that enters God’s pristine world, alarm bells should go off in our heads, reminding us of Genesis 3. We suddenly realize that, though the Flood may have wiped people from the face of the earth, it could never wipe sin from their hearts. The structure of Genesis (cycles of creation-fall-new beginning) illuminates this strange episode for us.

For another example: John 12 concludes the first half of John’s Gospel. (Chapter 13 launches Act II, with most of the rest of the book describing the last 24 hours before Jesus’ death.) With the singling out of Philip and Andrew (John 12:22), we remember the beginning of the story, where these two men were some of the first disciples called by Jesus (John 1:40, 43). Only this time, Jesus doesn’t have to recruit anyone; disciples are coming to him. The initial “Come and see” (John 1:39, 46) has morphed into “Sir, we wish to see” (John 12:21). These bookends on John 1-12 (among others) show the tremendous impact Jesus’ years of ministry had on the world. This impact fulfills prophecies like Zech 8:20-23 and triggers Jesus’ troubled reflections on his looming death (John 12:23-33).

Over the next month or so, I’ll illustrate the value of structure through a study of the feeding of the 5,000. Through the context and structure of each Gospel, I hope to show that Matthew, Mark, Luke, and John used the same event for a different purpose. Stay tuned!

Filed Under: Method Tagged With: Bible Study, Genesis, John, Observation, Structure

Fight for the Main Point

October 18, 2013 By Peter Krol

The main points of the Bible are the ones worth fighting for. Often, however, Christians disagree over things other than the main points. And while we’re not wrong to draw conclusions about secondary, debatable, or implied points, such conclusions must never drown out the Bible’s main points.

Alex Indigo (2008), Creative Commons

Alex Indigo (2008), Creative Commons

The Pharisees demonstrate the problem. As the fundamentalists of their day, they cared about God’s truth. They wanted to glorify God and live lives pleasing to him. They passionately protected important doctrines, and they went to great lengths to win converts and change the world.

But in the process of remembering good things, they forgot the best things.

They attended Bible studies to improve their lives, but they didn’t embrace Life when God sent him (John 5:39-40).

They promoted God’s moral standards to a degenerate, fallen world, but they plotted harm on the day designed for doing good (Mark 3:1-6).

They put God first over every relationship, but they neglected God’s own wishes for human relationships (Matthew 15:3-6).

Sometimes Jesus condemns them for doing the wrong things, but sometimes he condemns them for neglecting the best things. Consider this judgement in Matthew 23:

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel! (Matt 23:23-24, ESV)

Notice that they should have continued tithing. They weren’t expected to exercise justice, mercy, or faithfulness instead of giving 10%. They were expected to exercise justice, mercy, and faithfulness in addition to it. They always drank skim milk, but then got caught eating too much ice cream.

Today, we likewise can get distracted from the Bible’s main points. The worst distractions are not bad things but good things. They’re not false teaching but true teaching. They’re not opposed to God’s kingdom but in favor of God’s kingdom. These distractions consist of things that should concern us, but they’re not the only things that should concern us. Nor are they the main things that should concern us. We should reserve plenty of bandwidth for the weightier matters.

For example, we study Genesis 1 and focus our discussion on the length or literalness of the days of creation. We spend so much time on the “what” that we forget to seek the “why,” and we mistakenly believe we know the “why” because we’ve discovered the “what.” We might get the “what” (“What is the length of each day?”), and we should try hard to get the “what.” But we must press on to get the “why” (“Why does the author tell the story of creation as a sequence of 7 days?”). We must not neglect the fact that God’s creative process sets the pattern for our lives on earth (Mark 10:6-9, 2 Cor 4:5-6, Heb 4:1-5). And we must not ignore Jesus—the creator, light, life, word, sustainer, ruler, subduer, multiplier, author of faith, image of the invisible God, and firstborn of all creation.

For another example, we study Hebrews 11 and trumpet the heroes of faith. And rightly so, as the text recounts their lives with much fanfare. But we must not miss the main point. It’s a faith hall of fame and not a works hall of fame. The point is not so much to show the greatness of these heroes as it is to show their smallness. We should fix our gaze on these heroes, but only as long as we keep Jesus in our field of vision. The heroes huddle around us, bearing witness to the real Hero, Jesus (Heb 12:1-2).

Finding a passage’s main point is hard work, but we must fight to get it. And once we’ve got it, we must fight to keep it.

Filed Under: Method Tagged With: Genesis, Hebrews, Interpretation, Main Point, Matthew, Pharisees

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  • Sample Bible Studies
    Top 10 OT Books Quoted in NT

    I recently finished a read-through of the Bible, during which I kept track...

  • Exodus
    What Should We Make of the Massive Repetition of Tabernacle Details in Exodus?

    I used to lead a small group Bible study in my home. And when I proposed we...

  • Sample Bible Studies
    Context Matters: You Have Heard That it was Said…But I Say to You

    Perhaps you’ve heard about Jesus' disagreement with the Old Testament. The...

  • Proverbs
    10 Reasons to Avoid Sexual Immorality

    Easy sex will keep you from being wise. To make this point, Solomon lists t...

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