Interpretation | Knowable Word

Your Method Shapes Your Bible Study

December 4, 2013 By Peter Krol

Recently, Aaron Armstrong at Blogging Theologically posted a short series about Bible study entitled “Getting Serious About Your Studies.” He focuses not so much on principles as tools, and you may find his recommendations helpful.

He concludes the series by reflecting on the crucial importance of our approach to the Bible. The results of our study are not arbitrary; our choices for how to read the Bible will affect what we end up seeing in the Bible.

Whether we realize it or not, we do this every time we pick up our Bible—and the rules and principles we hold to drastically affect what we believe the Bible says. For example:

Whether you believe pastoral ministry is for men only or is open to women as well stems from the interpretive decisions you make.

How you approach the “God-hates-yet-loves-sinners” paradox is heavily influenced by your hermeneutical approach.

How you understand the world to have come into being and how this world will end is drastically affected by the principles you use for interpreting the text.

It’s a good warning to give careful though to our methods.

Check it out!

7 Principles from Driscoll

November 13, 2013 By Peter Krol

Mark Driscoll recently posted 7 principles for interpreting the Bible.

Listen for the truth
Understand the context
Let Scripture interpret Scripture
Read from the text, not into it
Trust the clarity of Scripture
Recognize literal and figurative language
Handle interpretation disagreements wisely

For more explanation, check it out!

Don’t Miss Jesus in the New Testament

November 8, 2013 By Peter Krol

I once wrote about how to see Jesus in any Bible passage, where I focused on interpreting the Old Testament. I showed how Jesus’ words in Luke 24:46-47 provide a straightforward template through which we can interpret any Old Testament passage.

Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:46-47, ESV)

Every passage of Scripture reveals Jesus by explaining at least one of the following truths:

Truth #1: The Messiah would suffer (die)
Truth #2: The Messiah would rise from the dead.
Truth #3: We must repent of our sin and be forgiven.
Truth #4: This message—that the Messiah’s death and resurrection make forgiveness possible—must be proclaimed to all nations.

I’d like to add a brief word about interpreting the New Testament, because, astonishingly, we can often miss Jesus when we read it. Jesus’ four truths in Luke 24:46-47 apply just as much to the New Testament as to the Old Testament, and we miss the point when we miss the connection. Here are three examples.

1. All four Gospels magnify and climax on Jesus’ death and resurrection; they present Jesus as much more than a role model. Thus, Jesus’ healing miracles often show Jesus “trading places” with sufferers in order to save them (Matt 8:14-17); Jesus is not only an example of social justice but also a savior to the ostracized and the unjust.

2. Much of Acts and many epistles elaborate on how Jesus’ message is for all nations; since Jews and Gentiles were brought together in one body, any person of any gender, race, or class can freely receive Jesus’ forgiveness and unite with his body.

3. Instructional passages—like the fruit of the Spirit (Gal 5:16-26) or the love chapter (1 Cor 13)—don’t make us into more righteous, more acceptable, people; they show us what happens to people whose sins are forgiven because they have trusted in Christ.

As you interpret, don’t stop until you see Jesus in every passage.

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

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.

Presumption Kills Bible Interpretation

October 11, 2013 By Peter Krol

Kate Ter Haar (2012), Creative Commons

Presumption is the act of drawing conclusions from limited evidence. Courts presume defendants to be innocent until the body of evidence convicts beyond all doubt. When you drive through a green light, you presume the opposing traffic sees a red light. Furthermore, you presume those drivers won’t hit the gas until they see green.

Since you’re not omniscient, every decision you make is based on presumption. There’s nothing inherently wrong with presumption, and avoiding it completely is impossible.

However, presumption is deadly when it trumps careful investigation. Unrestrained presumption can obstruct the process of interpretation.

Let’s say you want to buy a house. You find one you like, and you sign a contract to purchase it. You pack your belongings and prepare to relocate your family. But on move-in day, you discover that the “seller” didn’t actually own the house. He’s powerless to hand it over to you. When you try to move in, you find another family living in the house with no intent to move out. You’re stuck, partly because you presumed too much.

Presumption can be devastating in big life decisions, but it also causes trouble in the mundane. We presume a curt reply to imply anger. We mistake friendliness for attraction. We impute motives. We scold and convict a child on the testimony of a single embittered sibling. We rush to our conclusions and find security in the strength of our convictions. We admit no further evidence.

Careless presumption will kill your Bible study. It will strangle observation and bear stillborn application. It will make you look like the stereotypical, narrow-minded Christian, and it will diminish your influence for the Lord. By strengthening your confidence in questionable conclusions, presumption will cloud your relationship with Jesus and your experience of his grace. At worst, it may clog your pipeline to God. Guard yourself against every form of unexamined, unhindered presumption.

Relativism can be a form of presumption, when we believe a text means whatever we want it to mean. We’re not compelled to investigate the evidence, so we’re “tossed to and fro by every wind of doctrine, by human cunning, by craftiness in deceitful schemes” (Eph 4:14, ESV). We lose our anchor in Christ.

Tradition can be a form of presumption, when it bullies observation, threatens investigation, and demands adherence to a sanctioned message. Now I’m no hater of tradition; it’s both valuable and necessary. But when it drives—and isn’t driven by—interpretation, it rampages and destroys like a toddler in a Lego city. Unexamined tradition trains people to think only what they were taught to think. And what they were taught to think may or may not be the truth.

Education can be a form of presumption, when, like tradition, it generates thoughts but not thinkers. Irresponsible education—whether theistic or atheistic—results in students who presume to know the Bible, but who have ceased listening to it. For such learners, Jedi Master Yoda may prove instructive: “You must unlearn what you have learned.”

Premature application can be a form of presumption, when we jump to conclusions in the name of relevance. We read and observe the text, but we move straight to application. We want our answers to be quick and practical, but we fail to nurture curiosity.

Authority can be a form of presumption, when we carelessly trust what the experts (be they pastors, professors, commentators, or Knowable Word bloggers) say about a text. We might learn to regurgitate their conclusions, but we won’t learn to reach them ourselves. Our teaching will lack substantiation, and the next generation will grow disillusioned by what it perceives to be hollow.

Tradition, education, application, and authority are all good things. In the right context, presumption is a good thing. But unchecked, it will defy the discovery of meaning.

How I Interpret the Bible

August 30, 2013 By Peter Krol

This is a guest post by Chuck McKnight. Chuck blogs at Being Filled, where this post first appeared. Although Chuck doesn’t use the terminology of OIA (observe, interpret, apply), his approach is very similar. So I’m delighted to offer it to you for further reflection.

People who believe in the Bible have very different beliefs about what the Bible teaches. So I’m going to try to briefly explain how I interpret the Bible.

I believe, in accordance with 2 Timothy 3:16–17, that the Bible is “inspired” or breathed out by God. And according to 2 Peter 1:20–21, the Bible consists of written prophecies that came from God. (A prophecy simply means a word from God; it does not necessarily predict the future.)

This does not mean that every word of the Bible was simply dictated to men who then wrote it down. If that were true, we would not see the incredible diversity of style and form contained in the Bible. But it does mean that God was directly involved in the whole process.

The best way I know to describe my view of inspiration is by comparing it to a publishing house that commissions an author to write a specific book. The publisher selects the author, provides him with the information he is to present, and guides the editorial process to ensure that the book matches the publisher’s standards. In this way, the book was truly written by the author, but it is just as much a product of the publishing house.

In similar fashion, I believe that God chose certain men to write for him. He gave them the messages they were to write through prophecy. In some cases, this included portions that were directly dictated, but for the most part, the human authors wrote the prophecy down in their own words. Yet God guided the whole process, ensuring that everything they wrote is accurate. In this way, the Bible truly was written by human authors, but it is just as much the word of God.

Since the Bible comes from God, and since God does not lie or make mistakes, I believe that the Bible is 100% true, reliable, and authoritative. The Bible is therefore my absolute standard by which I evaluate the truthfulness of all other claims.

But the Bible can’t just be read; it must be interpreted.

The first step in interpreting the Bible should be prayer. We should always ask God to help us understand his word.

Next, we must examine the context. So much bad theology is the result of ignoring context. We have to understand the genre of literature, who is speaking, when it was being spoken, who is being addressed, what the culture of that day was like, and a number of other factors. In many cases, it is helpful to consult good commentaries and dictionaries at this stage.

We must also interpret Scripture with Scripture. Very often, a confusing passage from the Bible becomes understandable when compared to a clearer passage on the same topic. Also, the Bible references itself a lot, and we need to be aware of these cross-references and examine the context in both portions.

It is also important to follow standard rules of language and grammar. We need to understand when the biblical author is speaking literally and when he is using figurative language. (The Bible contains a lot of both.)

I have also been convinced more recently of the need to interpret the Bible in community. We need others to check our interpretations and push us in the right direction.

In all of this, we must be sure to seek the originally intended meaning. We must never take a preconceived idea and try to prove it from the Bible. Rather, we must always come to the Bible with a sincere desire to learn what it actually states.

Finally, the whole point of reading the Bible is to apply it to your life. It does no good at all to learn the meaning of a passage if that understanding does not change you. During the whole time we study, we should be asking God, “How should I change as a result of what I’m learning?” Then ask him to help you do that.

The Danger of Following Without Understanding

June 26, 2013 By Peter Krol

In our generation, many churches have honed their focus on the gospel of Christ’s grace. This is a very good thing.

Good teachers and useful books abound. Sermon audio multiplies more rapidly than loaves and fishes. Such resources are more plentiful and more available than ever before.

As a result, many thousands of churches fill their pulpits with clones of John Piper, RC Sproul, John MacArthur, Mark Driscoll, or Tim Keller.

Many can imitate the style of great teachers. But can they replicate the study of great teachers? Can you show how your ideas come from the Bible, or do you simply mimic what you’ve heard others say?

Erik Raymond at the Ordinary Pastor blog reflects on a few of these questions. He concludes that without effective Bible study skills “we are susceptible to losing what we have. If we are just fan-boys then we may follow a new theological band someday. If we are just fan-boys then we can’t train a new generation to discover these truths themselves.”

These important issues illuminate why we want to help ordinary people learn to study the Bible. Please continue learning from good teachers. And keep taking what you learn right back to the Scripture.

Erik’s post may challenge you. Check it out!

Book Review: The Most Misused Verses in the Bible

March 19, 2013 By Tom Hallman

Has someone ever encouraged you to ask for something in Jesus’ name because He’s promised to give it to you (according to John 14:14) ? Or perhaps you yourself have wondered what Jesus meant when He said in Matthew 18:20, “Where two or three are gathered together in my name, there I am in the midst of them.” (Isn’t Jesus always with us, according to Matthew 28:20?) Or it may be that you’ve heard a motivational speaker emphasize the importance of vision-casting leadership by quoting Proverbs 29:18 in the King James Version: “Where there is no vision, the people perish.”

If you have experienced these or similar scenarios, you’ve probably scratched your head and wondered what you were missing. Does the Bible really say those things?

The answer is often yes and no – yes, the Bible [sorta] says those things, but no, it doesn’t mean what you think it means.

I recently finished reading a very helpful book that addresses some of the most misused verses in the Bible, appropriately entitled, The Most Misused Verses in the Bible. Author Eric J Bargerhuff does a masterful job of graciously explaining the importance of placing all Bible verses in their proper context – and he works through this by dedicating one chapter to each of these “misused verses”.

The chapters are short, clear and filled with helpful explanations that don’t require a theology degree to understand. Bargerhuff also humbly offers examples from his own life that give the book a warm and approachable tone.

Two quotes to whet your appetite:

[Referencing the temptation of Jesus in Luke 4] What’s interesting here is that Satan not only knows and uses the Word of God, but this time (unlike in the garden), he chooses to quote it correctly. In other words, it is not a misquote or an incorrect citation of the verse, but it is a misuse of it.

We have no right to hold God hostage to a promise that we have misunderstood.

If you’ve enjoyed reading Knowable Word, you’ll likely also appreciate reading The Most Misused Verses in the Bible. Check it out!

The Greatest Enemy of Application is Insight

January 4, 2013 By Peter Krol

Application happens when we understand the meaning of a Bible passage (i.e. we see Jesus and our need for him) and conform our lives to it. This conformity to Christ is the great purpose of God from the foundation of the world (Rom 8:29).

But the chief obstacle to vigorous application is insight. As we gain more insight into the Bible, we become more prone to revel in the insight itself and not in the life-change that ought to result from that insight.

“Debate Sobre” by Secom Bahia (2010), shared under a Creative Commons Attribution License

For example, have you ever read a verse like Romans 8:29 (which I referenced above) and turned it into a theological debate? What does this verse mean about the predestination/free will controversy? Which side is right? Who has the best insight into what Paul meant by the word “foreknew”?

I’m prone to feel good about myself if I can answer these questions. I really want to win such debates. I’ve invested much time fighting my way through them.

But the chief question shouldn’t be whether predestination or free will is right. The chief question is: How is my life becoming more and more conformed to Christ? It doesn’t matter which side of the debate I fall on; God’s purpose in my life remains the same. What must change in order for me to be more like Jesus, so he can have pre-eminence as the first-born?

Insight can get in the way of application in other ways too. Have you ever felt disappointed after reading the Bible because nothing new and fantastic had occurred to you?

In contrast, have you ever felt the warmth splash over your heart when you see something you’ve never seen before in God’s Word? Maybe you found an allusion to another Bible passage that wasn’t immediately obvious. Perhaps a repeated word or idea became clear. Maybe you felt like you could relate to a Bible character due to some recent experience of your own. Perhaps you just started to get the hang of this OIA stuff, and you’re amazed at the beauty and joy that results when you can find an author’s main point.

Such insight into the Bible can be invigorating, but don’t let it distract you. The task isn’t complete until you change. Keep moving forward into Application.

Jesus warned us of the danger of insight when he used the image of architecture (Matt 7:24-27). The one who hears the Word, and stops there (possibly rejoicing in his keen insight), is like a foolish builder constructing a beach hut in a hurricane zone. The wise builder is the one who hears the Word and does it.

What other hindrances to Application can you think of?

The Transition from Interpretation to Application

December 28, 2012 By Peter Krol

To study the Bible, we ought to observe, interpret, and apply. We must first see what the passage says before we can figure out what it means. Once we know what it means, we’re ready to conform our lives to God’s will.

Sometimes we stop with interpretation and never go ahead to application. Jesus said we’re in danger of flash flooding (Matt 7:24-27).

At other times, we’re quick to change, but we apply the wrong things (we haven’t interpreted carefully). Jesus said we’re in danger of missing the point (Matt 23:23-24).

How can we succeed at transitioning from Interpretation to Application? Here are 2 tips to help you build a good bridge.

“Bridge” by Umair Mohsin (2007), shared under a Creative Commons Attribution license

Tip #1: Work from the main point

It’s important to understand the main point of a passage before beginning to apply it. Working from the main point gives your application some teeth, since it focuses you on what God considers most important. Such application is both effective and satisfying.

Note: If you’re in the Old Testament, there’s an extra step. Once you’ve determined the author’s main point, remember to connect the passage to Jesus before launching into application.

Tip #2: Ask good “So What?” questions

During the Interpretation stage, we asked lots of questions. The main types are What? Why? and So What? That third type of question can be the most difficult, but it provides the bridge between Interpretation and Application.

Let’s demonstrate this transition as we continue our study of Luke 2:1-21.

We determined the main point to be: “God sent Jesus to be born so he might save the lowly and rule them graciously. This brings him highest glory.” Now we ask, “So what?”

So what difference does Jesus’ birth make? The lowly can be saved. Their new King is a gracious King.

So what kind of people will be saved? Lowly people.

So what brings God highest glory? Saving and ruling the lowly. Humbling the great and mighty of the earth.

So what kind of person am I if Jesus has saved me? I have not done anything to earn my salvation. I am simply one more example of God using the weak to shame the strong. I am a lowly servant with a great and gracious King.

So what should I expect the Christian life to be like? Since God is in the business of glorifying himself by saving the lowly, he will constantly deepen my understanding of my lowliness and his greatness. This process might be painful, but it will generate a lifestyle of praise and thankfulness. It’s nothing less than what Jesus experienced in his birth and life.

We’ve built our bridge, and we’re now ready to apply the passage more specifically. Over the next few weeks I’ll unpack how to do this Application effectively.

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