Bible study and commentaries, part 7

Commentaries are an extremely useful tool that can often greatly aid in the study of the Bible.  What are commentaries?  These are books that comment, explain, or expound on the text of the Bible.  These observations and comments are usually in Scriptural order, and follow the text closely. 

Charles Spurgeon, in his book Commenting and Commentaries, stated:  “In order to be able to expound the Scriptures, and as an aid to your pulpit studies, you will need to be familiar with the commentators: a glorious army, let me tell you, whose acquaintance will be your delight and profit. Of course, you are not such wiseacres as to think or say that you can expound Scripture without assistance from the works of divines and learned men who have laboured before you in the field of exposition. If you are of that opinion, pray remain so, for you are not worth the trouble of conversion, and like a little coterie who think with you, would resent the attempt as an insult to your infallibility. It seems odd, that certain men who talk so much of what the Holy Spirit reveals to themselves, should think so little of what he has revealed to others.” 

So commentaries are very helpful, and should be used extensively by students of the Bible.  They may provide insight and approaches to the text that the student has never thought of, and help the student to refine his approach to a particular text, or on the other hand, possibly expand his thoughts and views on a text that are too narrow.  One professor put it this way, “Although some Bible students shy away from using commentaries, not wanting to be ‘influenced’ by the teaching of others, commentaries provide a good way to check your own understanding of scripture and your own interpretations of passages. They help even the casual user to avoid misunderstandings and mistakes about the Bible. They can also help you get a better grasp of major Bible themes and topics and see the flow of the author’s argument better in a given passage of scripture. If you are concerned about being unduly influenced by a particular commentary, I recommend you read two or three on the same passage, which will serve as a ‘check and balance’ on one another.” 

There are several different levels of difficulty of commentaries.  The most detailed and difficult type of commentary is the “technical” commentary.  These commentaries are very detailed, use an abundance of original language material, and generally assume that the reader is very familiar with Greek and Hebrew.  The usually contain the author’s own translation of the text.  Some of the comments and discussion is difficult to follow if one does not have knowledge of Greek or Hebrew vocabulary and grammar, some grounding on the context and historical events surrounding the text, and knowledge of theology and textual criticism.  Examples of these types of commentaries are the Word Biblical Commentaries, the New International Greek Text Commentary, the Baker Exegetical Commentaries, and the Anchor Bible Commentary. 

The next level from the top is the “semi-technical” commentary.  These books usually have technical discussions, but the original language discussions are generally relegated to footnotes, and the Greek and Hebrew terms may be transliterated.  A well-informed layperson could probably read these commentaries and follow most of the discussion, though some parts may be difficult to follow.  Usually these commentaries use an established translation, such as the NIV.  Examples of these types of commentaries include the New International Commentary on the Old and New Testament, the New American Commentary, and perhaps the New Testament Commentary series by Hendrickson and Kistemaker. 

Some commentaries are considered semi-technical but also concentrate on helping the pastor by providing insights to particular passages that can be used in preaching and teaching the Bible to others.  Examples of these types of commentaries include the Pillar New Testament Commentary series, Calvin’s Commentaries, and the New American Commentary series.  Individual commentaries by A.W. Pink such as his one on Hebrews are also great. 

Many commentaries are made accessible to the general population, and these are very helpful for scholars, students, and laypeople alike.  They are usually less technical, but often provide keen insights in a way that can be easily understood.  Some examples of these types of commentaries include the Tyndale Old and New Testament Commentary series, the Life Application Commentary series, the NIV Application Commentary series, and the IVP New Testament Commentary series.  The Tyndale Commentaries are great starter commentaries if you are just beginning to build a library. 

Some commentaries that I have found to be very helpful are usually called expository commentaries, and consist of commentaries based on articles or sermon series on particular books of the Bible.  Many of these sets border on the semi-technical, but are in a form that is sermon-like and provide many, many deep insights and observations on the text.  There are many of these types of commentaries, but some that I have found to be exceptional are the Boice Expositional Commentaries, any expositional commentaries by David Martyn Lloyd-Jones (his Romans series is 14 volumes!), the Reformed Expository Commentaries, the Geneva Commentary Series, and the Preach the Word series of commentaries. 

Finally, whole Bible commentaries can also be useful, especially for beginners.  They provide some great insights in a concise and readable form.  Some more popular ones are Matthew Henry’s Commentary on the Whole Bible (the complete set, not the abridged version), the New Bible Commentary, the Bible Knowledge Commentary, and the Bible Exposition Commentary. 

Other noteworthy commentaries include John Owen’s mammoth 7 volume set on Hebrews, which is not for the faint of heart.  It is long, hard to read, and very detailed.  If you ever master Owen on Hebrews, you have accomplished a great thing. 

I need to stop here.  Next time, I would like to spend just a little time on how I use commentaries in my studies. 

Bible study and commentaries, part 6

Now that we have discussed several important but preliminary aspects of Bible study, let’s jump in.  I would like to explain how I study the Bible, book by book, passage by passage.  This is a method I have developed over some period of time, and is not fully refined yet.  Nonetheless, it works for me.  I will go through the steps, and the final result varies, but usually winds up as a Word document that is really a commentary or series of sermons, as illustrated in the resources tab of this blog. 

OK, step one.  Decide which book of the Bible or extended passage you want to dive into.  A shorter book or a chapter is a good place good to start.  One of the shorter OT Books, like Ruth, Esther, Ezra, Malachi, is good.  Perhaps the story of Joseph in Genesis.  Or perhaps a New Testament book like Jude, James, or a section like the High Priestly Prayer of Jesus in John 17.  Once you have decided, then pray.  Pray some more.  Then pray some more.  Then go to Wal-Mart and get a college-ruled spiral notebook they sell for students, 70 pages, for something around $0.25.  Buy several; you will need one per book you study.  You can also use a three-ring binder with notebook paper. 

Now, open your bible and read the book or section you want to study.  Over and over again.  When I study a book, let’s just say Ruth or Ephesians, I will read this book straight through everyday for at least a week in multiple translations.  I read the entire book straight through in one sitting multiple times in order to get the overall theme of the writing, the big picture, and the flow of the book.  Reading straight through in one sitting is relatively easy with Ruth or Ephesians, but can be difficult for John or Isaiah.  However, it is imperative that the Bible student read the book in its entirety at least once.  This is very important because some of the themes will come out in a reading of the entire book that may or may not be obvious or straightforward in a chapter by chapter reading.  Then I will read it section by section, chapter by chapter, very slowly, to get some of the nuances, word plays, phrases, etc.  After I have read it once or twice, I will jot down any thoughts, ideas, questions, that I need to note.  

Once I have a good idea of the contents of the book, I will do some research on the author, setting, context, and other historical details just so that I have an idea of who wrote it, where he was, why he wrote, and what was going on in his life at the time.  These details provide some keen insight that might otherwise be left unknown, such as Paul’s disposition when writing the letter to the Philippian church.  Spend only a few hours, but do some good research.  Make notes in your notebook.  You can also use Word or some other program and make notes on the computer, but I find it easier to get a pen and paper and write them down, and revise and refine them later on the computer. 

Once I have prayed (and continue to pray), and read the book, and researched the setting and author, I will then prepare a manuscript of the book or section for use in studying.  I copy the entire book of the Bible to a Word document, double space the text, and create a wide right margin.  Here is an example of Ephesians.  This is where the fun begins.  Now I can print this out, and use it almost like a blank bible.  I read very carefully over the text, and using multiple colors of highlighters and pens, highlight words and phrases, and take copious notes on the text.  I write down thoughts I see, patterns, themes, circle words that I wan to dig deeper into, draw lines to connect words and ideas, etc.  Be creative, and write down everything.  Go slowly, methodically, and make sure you get the meaning of the text before you move on.  However, don’t be afraid to go back and write down other thoughts as you read further.  Many times, text that you have already read may become more clear as you read further and the author develops his ideas more.  Always pray that the Spirit will continuously illuminate the text.  Here is an example of some text that I have annotated and highlighted. One page is from Mark 1 and one page is from Romans 2. 

Once you do this for an entire book, you will have your thoughts and ideas all written down, and will have a nice start to your own commentary.  However, I must warn you, when doing this study, DO NOT use any commentaries yet.  Read the book, write and develop your own thoughts and questions, and once you have finished, then you may go back and review commentaries with your questions.  This method helps to prevent us from completely depending on another man’s walk with God for our own edification.  I have found this type of Bible study really gets you into the Word, and consequently close to God.  You can use a concordance and a Greek/Hebrew/English dictionary for better understanding of words. However, once you have sufficiently exhausted your energy and knowledge, then go to the commentaries, dictionaries, etc for further edification and clarification.  At the beginning we don’t want to use the commentaries as a crutch, but after your own study, then feel free (I would highly encourage you to do so!) to make use of other resources to check your work and provide insights and thoughts that you may not have otherwise had. 

Once I have done this study, I have a series of notes on a complete book of the Bible.  I then take time to revise the notes and put them in a nice, formal, teaching document. 

OK, so if you want to study the Bible in detail, this is the way to go.  However, this will not take a week to complete, but more like a month or more, depending on your level of research, time you spend, notetaking, and reading.  That’s OK, though.  The object of this method is not to speed-read through the Bible, but to spend a lot of time focused on one particular book or section. 

I have also been trying some new techniques, too.  I am now using Microsoft OneNote instead of paper to make notes and highlight the text.  Same double-spaced Bible text, but in OneNote instead of on paper.  This keeps everything electronically stored and allows me to be a bit more zealous in my note-taking. 

For my study of Jonah, I have been trying to use the notes capability in Libronix.  I have never been a big fan of this capability in Libronix, and consider it to be the weakest part of this otherwise super program.  I prefer the flexibility of writing and highlighting and scribbling notes, as it stimulates my creative side and helps me to remember and internalize the book. 

Next time, I would like to briefly discuss some commentaries, their purpose, and why we should use them, and perhaps even make some humble recommendations. 

Bible study and commentaries, part 5

Very briefly, I would love to talk a little bit about Bible study software.  With the extensive use of computers in both the office and the home, and even in church, it would make sense that the power of this incredible tool would be put to use on Bible study and exegesis.  There are some exceptional programs out there that are powerful tools, but at a price, while there are some other good ones that are inexpensive or free.  I will say this up front:  my reviews will probably be biased, because I have been a long-time user of several pieces of software, and I know these very well.  However, I will also try and provide some opinions on others so that one might try and get a well-rounded view of what is out there.  I am also PC-based, so my Mac knowledge is limited.  Sorry about that!

I have been a long-time user of Logos Libronix, and in my opinion, this is the best Bible software out on the market for Bible study, research, library-building, and to some extent original language study.  Bibleworks is really the best by far for original language study, but I will discuss that later.  Libronix is very powerful, fairly simple to use, and has the largest digital library available anywhere.  The one downside is the price.  It is not cheap, but then again, you get what you pay for.  For ministers and lay people who are very serious about Bible study, who have extensive teaching roles, and who are possibly in the process of obtaining advanced degrees, I would recommend that they bite the bullet and buy the best package you can afford.  I have used the program for original language studies, preaching and sermon writing and research, and on a regular basis during both my master’s and doctorate programs.  Still Truth also has an extensive collection of older material available in Libronix format, such as some Puritan writings, some B.B. Warfield, and other good stuff. 

I do not have Bibleworks, but from what I have read and heard, I would recommend this program for those that desire to perform extensive original language studies.  It is probably the best there is for this application. 

I recently downloaded Bible Explorer 4.0, a free download.  This is a fairly simple to use program with a limited number of books initially.  However, I have been using this for about 2 years now, and have built up a nice little library almost entirely for free.  Doxa Press has a lot of really good reformed titles that are priced just right, too.  Sproul, Dever, Berkhof, and others.   I would recommend that if you don’t have any Bible software, download Bible Explorer 4.  Register it, and you will be able to download a number of free titles each month.  This is a good way to start. 

E-Sword is another free Bible study software available for download.  Most of the books are free, but there are some that must be purchased.  This is a pretty powerful tool also, wit a lot of capability.  Again, if money is a determining factor, download both Bible Explorer and E-Sword, then save up for Libronix! 

One last thing is that there are a couple of good online sites for Bible software that I have used.  Rejoice Christian Software and Discount Christian Software are two.  Ages Software is a great little place for purchasing some of the classics in pdf format.  I also have a number of classic authors from Ages, including the entire works of C.H. Spurgeon (I mean everything!), all of John Owen’s works (all 16 volumes plus his commentary on Hebrews), and the entire A.W. Pink collection.  The pdf files are searchable, printable, and can be highlighted and marked up.  Each library set is only $15 for a download, or $20 for a CD.  Every sermon Spurgeon published for $15?  You can’t beat that! 

I have the Expositor’s Bible Commentary in Pradis format.  The commentaries are very good, but the system itself is, in my opinion, pretty hard to use and not too intuitive.  Zondervan has upgraded the system to version 6.0, but I have not yet tried it out. 

OK, so how do I use Bible software?  Let me show some simple examples.  Searching through books is what computers were made for.  I can enter several keywords, and search the entire Bible in seconds and get a list of particular verses, with keywords highlighted in context.  I can search books of the bible, the gospels, Paul’s letters, the Wisdom literature, etc, all with a few key strokes.  I can look up every one of Paul’s use of the word justification (in English) or δικαιόω and get a verse list so that I can do some more exploring.  This helps me to see how Paul used a certain word in context, so that one can see the broad or narrow range of meanings he might have employed.  I can also compare passages in parallel Bible versions, such as the ESV, NIV, and the Message all next to each other.  I can look up words in the equivalent of a concordance. 

What many programs add to English Bible searches is the ability to search all of its many other resources for places where that word is also discussed. For instance, if you search for the word justification, Libronix will not only find all the times it appears in a Bible version, but will direct you to the entry for justification in the New Bible Dictionary and in many other study resources. Yes, the resources I suggested in my last post are also found in Libronix, and can be accessed with a few keystrokes.  This is a very helpful and timesaving function, especially when doing a topical study. That type of search through all the available resources in a program is a key advantage with Bible software. The sheer number of resources available in Logos Libronix, compared to some other Bible programs, makes it an excellent choice for those who desire those types of extensive researches and have the ability to build an extensive library.

One can link commentaries, with Bible passages, and dictionaries, and interlinear Bibles, so that they all scroll along as you read and research. 

The value of a Bible program for original language research is unimaginable.  Searching for words, particular parts of speech of certain words (every third person plural of the Greek word lego, for instance) is what computers were made for.  They can do this in lightning fast speed, and be very accurate. 

All in all, having numerous commentaries, confessions, dictionaries, reference books, original language helps, and automated tools for words searches, passage studies, and exegetical studies, make Bible software a powerful tool for modern Bible study, whether you are a pastor, scholar, or a Sunday School teacher. 

In the next post, I want to jump into studying a particular passage.  I will use an example from Ruth or Romans (I haven’t decided yet) to show you how I jump into Bible study. 

Bible study and commentaries, part 4

As part of this series about Bible study, we have looked at what our assumptions and attitudes should be with regard to the Word of God; we have looked at (briefly) the topic of hermeneutics, or interpretation of Biblical texts; and last time we looked a little at Bible translations and which one would be recommended for Bible study.  In this post I would like to address some other tools I think one needs to have on-hand for any type of serious Bible study. 

D.L. Moody was reported to have said, “I never saw a useful Christian who was not a student of the Bible.”  Of course, that word “student” probably sends chills down the spine of most people.  I am out of school, and I don’t want to study.  Howard Hendricks, a professor at Dallas Theological Seminary, asked a group of businessmen once, “If you didn’t know any more about your business or profession that you know about Christianity after the same number of years of exposure, what would happen?”  One guy blurted out, “They’d ship me out.”  Most Christians that I have seen would prefer to read the Bible as quickly as they can so that they can read it all in a year.  This is not bad, and does provide an overview of the Biblical themes and the big picture that is often missed in detailed study.  I certainly recommend this.  However, for in-depth study of a book, for instance, it is not how quickly one reads but how much of the meaning one grasps.  This requires time, hard work, concentration, an inquiring mind, diligence, and dedication.  All of this is not beyond the capability of most anyone.  Bible study that goes beyond the superficial surface reading also requires some tools that will enhance and facilitate your study. 

I will discuss software tools for Bible study in the next installment, because I use several pieces of software that are excellent.  Some are free, some are inexpensive, and others are a long-term investment, but well worth the cost. 

However, in this post, let’s talk about some basic tools that every beginner (and veteran, for that matter) needs for serious Bible study.  These are not necessarily in any particular order.

Concordance – The Bible, like any other book, is composed of words.  Words, phrases, sentences, and paragraphs communicate ideas and thoughts and meaning to us.  A concordance is useful to explore the various uses of particular words throughout the Bible.  By looking at the various uses of a particular word in the Bible, one can reflect on these various uses and possibly shed some light on the word in the particular passage one is studying.  Some Bibles have smaller concordances in the back of the book, but for a detailed analysis, one should look at investing in an exhaustive concordance.  The use of words is key to Bible study, and a concordance is indispensible.  One like the Strong’s Exhaustive Concordance is a good choice.  It is relatively inexpensive at $13.00 from www.christianbook.com online. 

Bible handbook/Bible dictionary – Just as dictionary is critical for researching words, a Bible dictionary is critical for Bible study.  A good Bible dictionary is a treasure of articles, maps, photos, and illustrations of all sorts of valuable information on cultural backgrounds, outlines of Bible books, particular contexts in which books were written, themes, special challenges posed by the various books of the Bible, information on geography, archaeology, etc.  A great choice is the New Bible Dictionary. 

Another good resource is Vine’s Expository Dictionary of Old and New Testament Words.  This book allows you to easily access the alphabetized English equivalents of the Greek or Hebrew words from which they are translated. Throughout the text the most significant biblical words are illustrated by Scripture passages, comments, cross-references, ancient and modern meanings, precise etymologies, historical notes, and clearly defined technical information. Each original language is indexed, and the addition of a topical index allows you to access all the dictionary entries pertinent to specific New Testament ideas and teachings.  You can explore the meanings of words and get a much deeper and better understanding of how they are used. 

Both of these will run you about $50 together. 

Bible Atlas – Christianity is based on real events in a part of the world probably unfamiliar to most people.  Geography, topography, and weather play a great part in much of the Bible’s narrative accounts.  A Bible Atlas is very useful to get an idea of why the Sermon on the Mount was also called the Sermon on the Plain.  The routes of Paul’s travels can be mapped out and many things can be discovered.  The Old Testament is filled with instances where an understanding of the land will often help tremendously in understanding what the text says.  One like the Holman Bible Atlas is a great tool.  This will run you about $20 online. 

We will get to commentaries later, but first we want to study the Bible for ourselves, without depending on someone else’s walk with God.  We want the Spirit to illuminate the Word of God to us through diligent study and prayer. 

The above four resources will run about $90 altogether.  This may be a drop in the bucket for one, but take a month or two to acquire for others.  However, I highly suggest that the Bible student set aside some money to acquire these resources.  A cup of coffee at Starbucks costs about $5.  Those resources are only a few weeks of coffee at Starbucks, but will serve the Christian for a lifetime.  As Nike says, Just Do It!!

Next time, a brief discussion on software, what is out there, what the capabilities are, and what the costs and benefits are.  After that, we will jump right in to exactly how I study the Bible and why I find this approach very rewarding. 

Bible study and commentaries, part 3

So we have now examined our own assumptions and attitudes about the Word of God, and have also looked at briefly what in the world hermeneutics is and why it is important.  I would now like to provide some thoughts on Bibles, the different versions and translations, and some recommended ones to use for study. 

We are blessed in the 21^st century to have so many types of Bibles available to us.  There are numerous versions, translations, names, and brands.  There are teen study bibles, children’s picture bibles, men’s and women’s Bibles, Bibles for soldiers in camouflage, and many more.  There are Bibles with concordances, maps, study questions, study notes, cross-references, and even cute stories of application for children and teens.  There are NIV’s, ESV’s, NASB’s, NLT’s, KJV’s, NKJV’s, CEV’s, NCV’s, Living Bibles, Message Bibles, and every other alphabet soup abbreviation you can find.  So what should one use for study, and will that be a different one than a good reading bible?  I am going to assume that the reader has some familiarity with the different types of Bibles out there. 

A word about translation before we jump into the discussion.  If any of the readers know an additional language that is not one’s native tongue, then one will know the difficulties associated with translation from one language into another.  Some words are easy:  Rain in English is regen in German.  Two in English is duo in Greek.  Other words and phrases are much more difficult, and some phrases and words cannot be translated one-for-one.  The process of translation is itself a form of interpretation, because translators have to make decisions about difficult words and phrases and how to convey the meaning in another language.  In studying the Bible, if one doesn’t know the original languages of Hebrew and Greek, then I would strongly suggest a Bible that attempts to minimize the amount of interpretation done by the translation committee and go with one of the more literal translations. 

There are basically three different types of translations that we need to consider.  One is called a formal equivalent, or literal, translation.  This type of translation tends to stick close to the original language, and may be a bit less smooth in the flow and reading.  However, the meanings of the words and phrase are translated as literally as possible.  Bibles in this category are the English Standard Version (ESV), New American Standard Bible (NASB), the King James Version (KJV), and the New King James Version (NKJV). 

Another is called dynamic equivalent, which seeks to translate the meaning of the words or phrases, usually at the expense of a word-for-word translation.  All translation is dynamic in some sense, but the range varies considerably.  These are less clunky to read, but sacrifice some exactness.  Some examples of these types of Bibles are the New International Version (NIV), the New Living Translation (NLT), and the Contemporary English Version (CEV). 

A third type of Bible is the paraphrase, which attempts to translate the thought and concept and put this into modern language.  It restates the concept in other words.  The Living Bible and The Message bible are two paraphrases that are popular today.  These are quite easy to read, but are not very useful in Bible study because they have already been interpreted heavily by the “translators.” 

A lot of what kind of Bible one chooses is personal preference.  That said, I would recommend a NASB, ESV, or NKJV as a good study bible.  These are literal translations, read rather well, and provide a solid foundation from which to conduct word and passage studies.  A great article about the benefits of the ESV, and why one church switched from the NIV to the ESV is here.  However, I would keep additional translations on hand from each category of Bibles, such as an NIV and a Message.  One can then compare translations and paraphrases and perhaps some to a better understanding of a particular passage using multiple translations.  I personally use the ESV for most studying, but I also have an NIV and an NASB on hand, and sometimes read the NLT and the Message.  Mostly, though, my one Bible is the ESV. 

What about study notes, or study Bibles with extensive marginal notes?  I personally believe that there are pluses and minuses with these.  When we get to the part of this series on actual Bible study, I will explain that I prefer to have a clean Bible text so I can read it, study and meditate on it, pray about it, and dig into it.  I prefer not to have all of the extraneous commentary in the Bible.  That said, I think it is one’s preference on study Bibles.  Sometimes the historical notes, commentary, and grammatical notes that are available are helpful for study and perusal after we look at the text by itself, but a clean Bible is best for actual study. 

What about an interlinear Bible?  An interlinear Bible contains both the English translation and the underlying Greek text (or Hebrew), as well as the part of speech for the particular word and perhaps some other information.  These are very helpful for those that have some knowledge of the original languages.  They are also helpful for students to see the exact part of speech of a particular noun, verb, or modifier, and this is helpful because Greek in particular can be much more exact when it comes to verb forms and modifiers than English.  For a beginning student of Bible study, one would not need this particular Bible, but I would recommend that an interlinear Bible be put on your list of books to get eventually, but not immediately. 

So what other tools besides a Bible would one absolutely need before studying the Bible?  I would recommend a few other basic tools, but that is the topic for next time!

Bible study and commentaries, part 2

In the last post we discussed a bit about what it means to study the Bible, and what our assumptions and attitudes should be towards God’s Word before we even begin.  This time, I would like to get into – very briefly – the topic of Biblical Interpretation, called hermeneutics.  Before we begin studying God’s word, we need to understand that it is a book that is in some ways foreign to us in 21^st century America.  It was written in Hebrew (OT) and Greek (NT) for the most part, was written over a period of 1,400 years by over 40 authors, and was predominantly written in contexts in some respects vastly different than ours today.  However, it is the Word of God, and as such is truth, not just for certain time periods, but for all time and all people.  Therefore, the question is… How do we bridge the gap between, for instance, Palestine in AD30 and St Louis, Missouri in 2008?  That is the job of hermeneutics. 

Hermeneutics is the science of interpretation, usually of written documents.  This science aims to remove the differences between the writer and his readers in order for the readers to truly and accurately understand the meaning the author intended to convey.  There are two types of hermeneutics, general and special.  General hermeneutics applies to the interpretation of all languages and writings, while special hermeneutics applies to special classes of writings and to particular books, such as poetry, narrative, and prophetical writings.  Biblical hermeneutics is the science of the interpretation of the Holy Scriptures, both the Old and New Testaments.  Even though the two testaments were written in different time periods and in different languages, incorporating different types of styles, both of them should be interpreted together using the principles of both general and special hermeneutics.  The Bible is a compilation of many different writings, but it is one unified book of divine revelation, and thus should be treated as one book in interpretation. 

Hermeneutics is a necessary part of the interpretation of the Biblical texts.  The world and language of the Bible in all of its time periods were far different than the world and language of today.  Cultures, common language, vernacular slang and phrases, lifestyles, political structures, and even ways of thinking were all different and need to be examined and interpreted in light of what the author wrote so that we can accurately understand the intended meaning of the text in the context of the writing.  Sound and accurate doctrine can only be determined from the Bible if the Biblical texts are properly understood.  Salvation comes through the preaching of the Word of God, and the accurate interpretation of the Word is necessary for the proper and powerful preaching of the Word.

Bible Study and Commentaries, part 1

I have had the privilege of really getting to know a great guy and blogger, Brandon, over at A Peculiar Pilgrim, and we have had some great discussions on commentaries.  Which ones, how many, by whom, etc.  I love that kind of discussion!  But it got me thinking about a lot of other stuff, like Bible study, when to and how to use commentaries, and what other tools we can use to help us better understand the Bible and apply it to our lives in a real way, not some superficial way.  So over the next couple of posts, I would like to put down my thoughts about Bible study in general, leading to a discussion on tools and possibly some recommendations, at least from my humble opinion. 

I would like to start out by saying that in order to really study the Bible as the Word of God, one needs to begin the process and endeavor with some critical assumptions.  First of all, I think that one needs to approach the Word of God as the Word of God.  That means one begins with the assumption that the Bible is the Word of God, inspired by the Holy Spirit through human agents, without error (inerrant), without the possibility of error (infallible), the authoritative and sufficient rule for faith and life.  There are certainly more characteristics about the Bible than those, but certainly the student of the Bible, in order to fully comprehend what the Bible says, should come into the endeavor assuming that the Bible is the inspired Word of God.  2 Timothy 3:16 states, All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness….  Breathed out by God, God-breathed, theopneustos.   In John 17:17, Jesus states that God’s Word is truth.  It is not just true, but it is truth itself.  We must come to the Scriptures with reverence and humility, knowing the book we are holding and reading is the very Word of God. 

A second assumption that one needs to have is, if the Bible is the Word of God, it is the Word of God for man.  Therefore, it is clear, and made by God to be understood by man.  This is called the perspicuity of the Bible.  The Bible was written by human beings who were inspired by God to write, but it was written in human language so that we as humans could understand it.  While everything in the Bible may not be perfectly clear to everyone, and while some things in the Bible may be easier to understand than others, the Bible was made to be read and understood by mankind.  Those who say that God and the things of God are so mysterious and mystical that they cannot be explained in human language are misguided, to be polite.  Language was made to convey meaning, and whether the topic is God or football, language is sufficient to accomplish the task.  We may not be able to convey everything there is to know about God, and the Bible makes no attempt to do that.  It does, however, clearly convey what God intended us to know about Himself and His plan for creation.  Again 2 Timothy states, ¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be competent, equipped for every good work. How can we be competent and equipped for every good work if the Scriptures are unintelligible or clear as mud? 

Thirdly, the Bible is authoritative, simply because it is the Word of God.  Therefore, we as Christians have a duty to study it, and obey it.  We study the Bible to know the true teaching of Scripture, which is orthodoxy, and we also must know how to apply it to or lives, which is orthopraxy.  In both of these areas, doctrine and life, the Bible is the final authority.  It may not be the only authority, because we may have developed creeds, confessions, and interpretations from the Scriptures that we also follow.  However, the one overriding authority is none other than the Word of God itself, and all of these creeds and confessions must follow from the Scriptures.  We must not merely study Scriptures simply to know them, although that is a noble, worthy, and required cause.    Once again, 2 Timothy 3:14-17.  Paul is exhorting Timothy: ¹⁴ But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it ¹⁵ and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. ¹⁶ All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷ that the man of God may be competent, equipped for every good work.  Notice how the Scriptures will make one wise for salvation, and how they are profitable for teaching, reproof, correction, and training in righteousness.  Orthodoxy and orthopraxy. 

Other Scriptures include Psalm 119, Deuteronomy 6:4 – 9, John 14:26, Hebrew 2:1 – 4, and 1 Corinthians 2:10-14. 

So as we come to the Scriptures we must come to them with reverence, respect, humility, and in much prayer.  As we begin to study the Scriptures, we have to remember what Paul wrote in 1 Corinthians 1: ¹² Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. ¹³ And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.  ¹⁴ The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.  When we approach the Scriptures with a reverent attitude, in prayer, seeking illumination from the Holy Spirit, denying ourselves and lifting up Christ, then we will be able to see and understand the truth as revealed by God in Scriptures. 

In the next post, Lord willing, I would like to talk a little bit about hermeneutics, or how to interpret the Bible.  The Bible was given to us by God, in original Greek and Hebrew, over a time of 1,400 years, ending about 2,000 years ago.  So yes, there is some interpreting required.  We will have to learn a bit about interpretation.  What does the text say, and what does it mean, in the historical and grammatical context in which it was written. 

Lesson 11: Romans 3:21 – 25a

²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it- ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

²⁷ Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. ²⁸ For we hold that one is justified by faith apart from works of the law. ²⁹ Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, ³⁰ since God is one. He will justify the circumcised by faith and the uncircumcised through faith. ³¹ Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

            Over the past 10 lessons, for 3 chapters, Paul has expounded on the situation of mankind in respect to the law of God.  He has laid out with the precision and logic of a lawyer the fact that all mankind has knowledge of God through general revelation and natural law.  We were created in God’s image, and still retain that ability to know something about the one true God through these means.  However, because of our sin nature, instead of embracing God, we suppress the truth of God in unrighteousness.  We exchange the glory of God for various parts of creation in our worship.  We choose to serve created things rather than the Creator because we are more comfortable with them and can control them.  When we observe The Holy God, the contrast shows us our sin and our unrighteousness.  In our natural sinning state we recoil from that Holiness.  Even those that seem to be good and righteous are in dire need of help.  Everyone, both Jews and Gentiles alike, will suffer the wrath of God because we have a law from God that is intended to govern us yet we cannot live up to it through our own means.  The law demonstrates to us our sin, our missing the mark.  Paul says that no one through the law will be justified in God’s sight.  No one by living according to all of the requirements of the law will ever be declared righteous by God. If that is the case, then we are in a predicament in which we cannot help ourselves.  But all is not lost.

            In the next several lessons, beginning with Romans 3:21 – 31, Paul will expound on the gospel and all of its characteristics and benefits.  These verses are at once a conclusion to what Paul has been discussing in the previous chapters, and at the same time an introduction to the details he will present beginning in chapter 4. 

Must Reading: J. Gresham Machen

I have finished reading two books this weekend.  One was a book called Christianity and Liberalism by J. Gresham Machen, and another was J. Gresham Machen: a Guided Tour of His Life and Thought, by Stephen J. Nichols.  I would heartily recommend everyone read Christianity and Liberalism, written in 1923, but as applicable today as it was then.  It can be purchased here at monergismbooks.com, or downloaded as a pdf file here.  Machen was a faithful defender of the faith, who stood his ground in defense of the Word of God and the gospel at a time when unbelievers and church people alike, including pastors and professors, were trying to make the Bible sensible to modern thought.  Such things as the atonement of Christ through his sacrifice, the virgin birth, and the miracles of Christ, and the inerrant inspiration of the Bible all stood (and still stand) in opposition to modern thinking based on naturalism and only what the senses can perceive.  These doctrines, and others, are just too old, and we need to make the Bible and its message more palatable to modern thinking.  Sound familiar?  This was a huge problem in the early 20^th century and Machen stood firm for the truth of the gospel against such assaults.  Unfortunately, as today, the onslaught is strong, and the once conservative Presbyterian Church and the stalwart Princeton Seminary both succumbed to the liberal and modern notions of a Jesus that is mere example and a religion that is not Christian at all. 

Machen’s Christianity and Liberalism should be read by all concerned Christians today because the same problems that Machen faced in 1923 are still with us today.  The term “liberalism” should not be taken in a present day political sense, but rather in a theological sense.  Machen’s book was essentially a response to a sermon by Harry Emerson Fosdick, enetitled “Shall the Fundamentalists Win?”  in which he labeled fundamentalism divisive and intolerant.  Fosdick viewed them as backwards thinkers, quite out of step with modern thinking, so he proposed a more tolerant and more modern approach to the Bible.  He argued centered on three topics primarily, Christ’s virgin birth, the inspiration and inerrancy of Scripture, and Christ’s second coming.  In his sermon, he argues that the church is big enough for both conservative and liberal views.  However, the liberal views are confusing at best, and heretical at worst.  For instance, he states that the virgin birth was not a historical event, and that it was merely a way to show that Christ was unique.  He states that the biblical writers “phrased it in terms of a biological miracle that our modern minds cannot use.”  He applies the same line of arguments to the inerrancy of the Bible and the atonement.  He ends his sermon with two points: one, Fosdick calls for a spirit of tolerance and Christian liberty, and second, he rebukes the church for quarrelling over such petty matters when “the world is dying of great needs.”  Over doctrinal verity and precision, Fosdick preferred personal piety and devotion and tolerance. 

Machen did not deny that Fosdick could hold these views, but he insisted that they were not Christian, and should not be called such.  Christianity was not first and foremost a life, but a doctrine, and from that doctrine followed life.  To Machen, these were not little matters to be pushed to the background, but fundamental to the Christian faith.  Machen did not disagree with the need for piety and devotion, but if doctrine did not matter, then to what end and to whom were we supposed to be devoted?  If doctrine did not matter, and Christ’s death and sacrifice did not remove sin, then what was He doing on the cross?  Machen held that when Fosdick brushed aside doctrine, he was destroying the very center of Christianity.  Christianity that was not built on doctrine was living on borrowed time, and would soon degenerate into mere moralism.  In the first chapter of his book, Machen stressed that there were two separate systems vying for the church: “the great redemptive religion which has always been known as Christianity” on the one hand, and on the other hand “a totally diverse type of religious belief, which is only the more destructive of the Christian faith because it makes use of traditional Christian terminology.”  Essentially, Christianity is basically supernatural, from God, while liberalism elevates man and lowers Christ, and is basically a natural religion.  He makes his argument in the next six chapters of the book examining six major doctrines of the church: doctrine, God and humanity, the Bible, Christ, salvation, and the church. 

Christianity and Liberalism is a must-read classic, not simply for historical purposes, but because it addresses issues that are prevalent today.  Fosdick was the grandfather of the seeker sensitive movement of Schuller and Warren.  The view that doctrine doesn’t matter and that all we need is Jesus pervades the modern evangelical church.  Many pastors, churches, and Christians use Christian terminology that is devoid of Biblical and orthodox meaning.  Seeker-sensitive liberalism appeals to man, whether modern or not, because it addresses our fundamental sin, pride.  Liberalism allows man to save himself using the example of Christ, rather than depending on him for our very lives.   The issue may even be more pressing today, because at least in Machen’s time people still had some knowledge of Biblical doctrines and of the Bible itself.  Today, however, after nearly 100 years of fluffy preaching and anti-intellectual and anti-doctrinal mamby-pamby, most people in our churches don’t even know what to believe and why. 

Read this book and it will change your world.  Preach this and people will call you intolerant, narrow, and divisive.  Great.  Christianity is what it is.  Being steadfast and faithful to the Word of God and to the doctrines it contains is not popular, but it is the difference between life and death.  Jesus, Peter, and Paul were not tolerant or broad-minded when it came to what Christianity was (and is) and why it was necessary to believe certain things.  Too many people today who call themselves Christians believe that they are believers and love Jesus.  The problem is that they don’t hold to what the Bible states, and they believe in a Jesus that is not Biblical.  Machen makes this clear. 

Nichols book is a great primer on Machen’s life and work.  It is a relatively short read, at 240 pages, and reads very quickly.  I started it on Friday evening and finished Sunday afternoon.  I even had time over the weekend to spend with my older daughter for her birthday and my younger daughter at ice skating, among other family time.  That is not to say that it isn’t full of meat.  It is.  If you would like somewhere to start, then I would recommend Nichols.  I am currently reading selections from Machen’s other shorter writings, and will post thoughts as soon as I can.  In the meantime, I would recommend that you pick up Nichols and Machen and get to know a true defender of the faith! 

Chapter 6, the Future of Justification

 Chapter six is entitled, “Justification and the Gospel: Does Justification Determine Our Standing with God?”  John Piper continues to probe Wright’s definition and scope of justification, and desires to understand why Wright states things like, ” I must stress again that the doctrine of justification by faith is not what Paul means by ‘the gospel’.”  For Wright, justification is such that it is not part of becoming a Christian; it is the declaration that someone has already become a Christian.  This person is already a member of the covenant.  Wright states and is quoted by Piper on several occasions that justification was not so much about getting in or staying in as it was about how you could tell someone was in.  Wright calls justification a second-order doctrine, because it has nothing to contribute to our being converted.  It is designed to give assurance, not salvation. 

However, Piper argues that justification is the act whereby God actually puts us right with himself.  Justification is not the changes in the heart in conversion, but it is the change in the relationship between a sinner and God at the moment of faith.  Piper quotes Romans 5:1, which states that since we have been justified by faith, we have peace with God.  Piper states, “This most naturally means that what God did in the act of justifying us at the moment of faith was effective in giving us peace with God.  God’s act of justification does not merely inform us that we have peace with God; it establishes peace with God.”  Therefore justification is not a second-order doctrine. 

Another issue that Piper discusses regarding Wright’s view of justification is that at present it is a declarative statement about a future verdict; in the future, the verdict is effective, and is an act of salvation that determines who is in.  The crucial question for Piper and others is, “What will be the final ground of our acceptance in the presence of God?”  Piper discusses this in chapter 7.