Job 1-3

Job

1.1 & 1.8 & 2.3 

blameless

      תָּם (tām) perfect.

the verb’s fundamental idea of completeness

tāmam moves naturally toward that which is ethically sound, upright (Ps 19:13 [H 14]). The “perfect” (tāmîm) decision, as made by lots, is the correct one (I Sam 14:41). As made by men, it is the right one (Jud 9:16, 19). Asaph praised the completeness (tōm) or integrity of King David’s heart (Ps 78:72). tāmam is used with the commandments of God meaning to fulfill them (Josh 4:10). The AV translates Job 22:3, “if you make your ways perfect.”
---Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. (1999). Theological Wordbook of the Old Testament (electronic ed.) (974). Chicago: Moody Press.

and upright

1. Literally. “To go straight or direct in the way” (I Sam 6:12),
2. Ethically. Uprightness as the manner of life is a characteristic of the blameless (Prov 11:5) and of the man of discernment (Ps 119:128, “I have lived uprightly”). 

This definition of upright, "to go straight" is especially interesting in comparison to what "straight" means in today's culture when referring to people's behavior.

I used to think that their were four descriptions of Job, but today I am not so sure that we don't have just two (If you see the first two and last two as descriptions of the same things.

feared God and shunned evil.  The first causes the second.

2.3  incited Me against him to destroy him without cause.  Now this has set me to thinking.
3.25  It is curious to me that he seems to have had a premenition or concern that this would happen.

Gen 8-11

9.17  I'm wondering about the nature of a covenant that God would have with animals.

11.14  I think that Salah may have been the first one recorded to have had a son that young.  This is the geneology where we see the ages decrease dramatically.

11.31  Why did Terah start to move to Canaan?

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Fundamentals for Preaching the book of Proverbs

(I am not a professional transcriber, so I would assume there will be mistakes.  The audio is available at  http://www.dts.edu/media/play/fundamentals-for-preaching-the-proverbs-bruce-waltke/  You can view the written article basied on this message on Bibliotheca Sacra , the DTS theological journal.)
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This lecture deals with difficulties of Proverbs, kinds of sermons, the steps for preparing a sermon, and proposes and ten sermon series on Proverbs.
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"Promise and difficulties of preaching Proverbs" by Bruce K Waltke

Preaching is debatably God's highest calling for the preacher mediates God's word to God's Spirit. God is spirit and is present in His word and meets His people in an "I thou" relationship through preaching His word.  God is always present in words and rarely seen with the eye.  The people of God are people of the ear not of the eye.  They have an ear for the Proverbs, but how shall they hear without a preacher who knows how to exposit the book for them in a sensible way.  In a world bombarded by inane clichés trivial catchwords and Godless sound bites, the expression of true wisdom is in short supply today.  The Church stands alone as the receptacle and repository of the inspired traditions that carry a mandate for the holy life from the ancient sages.  As the course and bulk of Biblical wisdom the book of Proverbs remains the model of the curriculum for humanity to learn to live under God and with humankind.  As a result is beckons the Church to diligent study and application. To uncommitted youth it serves as a stumbling stone, but to committed youth it is a foundation stone. 

But Proverbs is a briar patch for its expositors. One student confessed that before taking a course of Proverbs he thought some proverbs were banal and others wrong.  To sober theologians the books promise of health, wealth, and prosperity seemed detached from reality and teach heresy.  Some proverbs seem to contradict each other.  “Do not answer fools according to their folly,” (26.4) is followed by, “Answer fools according to their folly (26.5).  Moreover whereas the book of Proverbs affirms a righteous order, the books of Job and Ecclesiastes seem to deny that reality.  How does a preacher preach what seems banal, wrong, or contradictory?  For the logical mind the book seems to be a hodgepodge collection having no rhyme or reason in its grouping of sayings. The proverbs and saying jump from one topic to another like scatterbrains in a living room conversation. Nevertheless from such an apparent mishmash the expositor is expected to develop a logically developed and emotionally escalating sermon.  No wonder expositors are afraid to touch this book. 

Also by way of introduction the preacher of the book can justifiably and profitably employ the three most common sermonic forms; textual, topical, and expository.  By textual preaching I mean the preacher devotes his entire message to preaching one proverb or saying.  This is feasibly and is arguably a form of expository preaching because each proverb has a distinct message.  By topical preaching I mean the preacher designs his message apart from a given text howbeit consistent with the books teaching.  In a topical message the preacher selects the topic of his message, develops his message in a logical fashion, and selects proverbs and saying from various groupings that support his message, and development of the sermon.  Topical preaching is especially in Proverbs because the composition of Proverbs differs so radically from the composition of a sermon that even the expository preacher must translate the organization of a group of sayings into a quite different form of a homily.  By expository preaching I mean that the expositor discerns by forms and rhetorical criticisms an author’s abstract message embedded in a grouping of several proverbs.  This abstract meaning serendipitously enriches the meaning of the individual proverbs and protects the vulnerable proverb against abuse.  Expository preaching is the queen of sermonic forms and only the most diligent preachers dance with her. 

Finally by way of introduction permit me propose that expository preaching consists of at least seven fundamental components the exegetical substance and sermonic style.  By labeling them as presuppositions I mean that they are prima facie reasonable.  Four fundamentals pertain to exegetical substance and three pertain to sermonic style.  Here are the four exegetical foundations:

1.       demarcating the textual unit by form and criticism and selecting which text to preach,

2.      two, deciding the English version to be used in the pulpit and by the congregation,

3.       three, exegeting the selected text according to the accredited grammatical historical method of hermeneutics,  

4.      four, abstracting the big idea that unifies the grouping of proverbs. 

Here are the three sermonic foundations,

5.      one, translating the big idea into a message in light of its place in the progress of redemption and of the congregation’s need,

6.      six, translating the text structure for which the audience has no reading strategy into the structure of the homily which the audience intuitively understands,

7.      seven, motivating the congregation to apply the message to concrete situations.  [13.30]

So let’s begin with the first one, the fundamentals of preaching. This lecture presents fundamentals of preaching for expositing Proverbs.  The next three lectures present fundamentals of proverbs for expositing the book. The first fundamental of preaching is demarcating and selecting texts.

1. The first fundamental of preaching then is demarcating the groupings and selecting the groupings to be preached.  In my two volume commentary I have demarcated its units by form criticism and rhetorical analysis.  My experience teaches me that four series of thirteen sermons per year works best because they provide the congregation with a sense of stable consistency and of appealing variety.  I have selected twelve texts for a series on Proverbs on the basis of, one, their importance for contemporary issues, two, the representative character of the book, and three, their potential to empower the congregation to use the book in their personal or family devotions.  I deliberately did not choose a thirteenth, leaving space for the preacher to include his favorite.  My choice for the thirteenth sermon would be on the theme of God’s attributes celebrated in this book. My big idea would be I Am, which the name of Yahweh means, and I prefer to translate rather than transliterate. I Am stands behind this book.  And my message would be, “Trust in I Am with all your heart.  Do not lean on your own understanding. And in all your ways take Him into account.”  [15.55]

To reflect more cogently on preaching the book of Proverbs it will help to familiarize ourselves with the book’s seven sections as marked by editorial notices at 1.1, 10.1, 24.23, 25.1, thirty, verse one, and thirty one, verse one.  Although 22.17 lacks a clear editorial marker, all scholars on the basis of form and rhetorical criticism demarcate 22.17 through 24.23 as a distinct section within the book.  In sum, the final edition of this anthology of wisdom literature consists of seven collections.   

     “Collection One Introduction to the Book” 1.1 through 19.18,
     “Collection Two: Proverbs of King Solomon One” 10.1 through 22.16,
     “Collection Three: Thirty Saying of the Wise Adapted by Solomon” 22.17 - 24.22,
     “Collection Four: Further Sayings of the Wise,” 24.23-34,
     “Collection Five:  Solomon Two Collected by Hezekiah’s Men” 25.1 though 29.27, 
     “Collection Six: The Saying of Augur, the son of Jakeh, 30.1-33,  
     "Collection Seven: Sayings of King Lemuel” 31.1-31. 
The groupings within these sections, however, lack clear editorial jackets.  These groupings imbedded in the seven collections are like sermons in a preacher’s file without file folders to separate them.  Unlike the Psalms which are separated by superscripts and subscripts, the textual units within Proverbs must be isolated by form and by rhetorical criticism.  Chapter divisions in the English Bible are not reliable indicators of the author’s groupings for the chapters were demarcated before form and rhetorical criticism had become a science.  We must down select the text with brief justifications.  Collection one 1.1-9.18. Collection one can be readily analyzed into a preamble 1.1-7, a prologue of lectures and sermons 1.8-8.36, and an epilogue 9.1-18.  The epilogue functions as a transition between collections one and two. 

The book’s preamble functions well as the first sermon to introduce the series of thirteen sermons because it sets for the fundamental information for understanding and preaching the book of Proverbs. The sermons I suggest be selected from the prologue because its encomiums to wisdom lay the theological and spiritual foundations for the catechistic teachings in the book.  Also, five sermons is not disproportional to the books own proportions.  The importance of the prologue can be inferred from its ruling metaphor, the way.  This dominant metaphor refers to a person’s whole life, namely, 1) his course of life, that is his character and context of life, 2), his conduct of life, that is one’s specific choices and behavior, 3) the consequences of that conduct that is the inevitable destiny of such a lifestyle.  Fundamental to conduct is character.  To try to live our the explicit or implicit admonitions of the proverbs and wise sayings in the collections without first preparing the heart to the encomiums to wisdom in collection one is as foolish as trying to keep the Mosaic law apart from the New Covenant.  That is to say the Torah, which means catechistic teaching, must be inscribed on the heart. As Moses in his three valedictory addresses in Deuteronomy first spiritually prepares the heart of his audience to spiritually love and trust God before giving the statutes and commandments in Deuteronomy 12-26, so also the encomiums in collection one spiritually prepare the catechumens to trust and love God before instructing them on behavior in the remaining six collections.  Moreover the poems of the prologue are highly relevant.  These lectures and sermons of collection one aim to safeguards Israel’s youth from both the seductive appeals of wicked men to make easy money and of the thin fudow? to indulge in easy sex.  Finally it is prudent to select half the sermons from the poems in this collection because the poems in this section come packaged for the preacher and shoehorn the church’s foot into the shoe of Proverbs.  (20.10)

Here then are the five suggested sermons from Proverbs 1.1 through 9.18.
·        Sermon one: the Preamble. Title: “Unlocking the Book of Life.”  I will exposit this preamble in my next three lectures.
·        Sermon two: “Safeguards against Wicked Men and Wicked Women” (2.1-22). This too is a must sermon for it presents the spiritual essentials to develop the Godly mind and against the temptations of easy money and easy sex.  This text will be exposited briefly in my lecture four. 
·        Sermon three: “Does Proverbs Promise Too Much” (3.1-12). The sermon sets for the covenant obligations of I Am and of the son.  The obligations of God’s part are promises not probabilities. But that raises the question for thoughtful people whether the book promises too much and of the wrong thing, a health, wealth, and prosperity gospel.  These questions trip up thoughtful people and if not answered will cause the expositor and his people to fall on their face.  I can’t touch it in the lectures.  The commentary resolves the tension in volume one pages 107 and 108.
·        Sermon four: “Why Father” (3.18-25).  Of the prologues twelve motivating lectures and sermons, this text offers the most comprehensive argument.
·        Sermon five: “What’s Wrong with Adultery?” Chapters 5-7.  The sermon on the femme fatale who plays a larger roll of the prologue that even woman wisdom can combine the tree successive warnings of the parents against her in chapters five through seven into three points of a sermon.  The sermon is essential in our liberal culture which wants liberty without law, freedom without form, and love making without marriage.
·        Sermon six: “Woman Wisdom’s Final Appeal to Uncommitted Youth” (8.1-36).  The ten lectures of the father and mother are directed to children about the age of puberty.  Woman Wisdom addresses her two sermons, 1.20-33 and 8.1-36, to simpletons, that is to say to children who have passed puberty without making a commitment to the catechism. The preceding four selected texts are the parent’s lectures in the home. Of Woman Wisdom’s two sermons to simpletons the second is the most famous because in the history of Christian doctrine the identification of Woman Wisdom with Jesus Christ became hardened doctrine.  That error can be corrected with spiritual profit.  That text will be considered in my lecture three. Course of all these quite briefly.   (12.40)

Turning to Collection Two, 10.1-22-16. Selecting the text and sermons from Collection Two is more difficult because the proverbs function on two levels of meaning individually and collectively.  Individually each proverb explicitly or implicitly admonishes the audience toward specific expressions of pious and or ethical behavior.  Collectively they communicate a message greater than the parts.  The groupings however depend almost entirely on rhetoric not grammar.  That is to say that unlike prose or longer poems they are not held together by syntactic links such as conjunctions, logical particles, and so on.  Not all agree that in Collection Two there are meaningful groupings each of which has a message.  If they are right then the preacher should preach either textual or topical sermons from this section.  Expository preaching as we have defined it would be wrong from the word go because is would impose upon reluctant texts messages not intended by the inspired author.  The commentary however argues the case for lager textual units in Collection Two and pastors have found the groupings useful.  While I was writing this paragraph I received this letter from a pastor in Charlotte, North Carolina.

Dr. Waltke,
I can’t thank you enough for your commentary of Proverbs.  I recently finished preaching through the book and would have approached 10-20 topically had I not read your introduction prior to beginning the series.  I have never had to think and pray so hard in going from exegetical outlines to sermonic outlines, but in the process Proverbs became a whole new book for me and then to my congregation. 

Nevertheless topical preaching from less clearly demarcated units has place in the healthy diet of sermons.  In my experience congregations respond well to a topical sermon that includes a short exposition of one textual unit at some point in the sermon.  If one opts for topical sermons from collection two then two must topical sermons to represent the teachings of this collection are sermon seven, “Being Money Wise” using the grouping 10.1-5 as one of the texts. 

Sermon eight “Wise Speech” using 10.6-14 as one of the texts.  I will exposit this unit in lecture four.  Three, Collection Three 22.17-24.22.  Grouping the sayings in collections three, the so called sayings of the wise is also challenging for the expositor, but not as challenging as Collection Two. After its own preamble in 22.17-21, the collection essentially consists of three decalogues of sayings.  Since the first decalogue which is mostly about money and the second which is about being an obedient son are topics already dealt with in the series, the congregation would find a healthy variety in the third decalogue. 

Sermon nine then, “Strength in Distress” 24.3-12.  This sermon is especially applicable to waken the Church to its social responsibility. Collection four 24.23-34.  Collection four is too short to demand representation in a separate sermon.  Its extended saying 24.30-34 which consists of almost half of its material will be considered in my lecture two.  Collection Five, 25.1-29.27.  Collection Five, so called Solomon 2, can be fairly readily demarcated both in respect to its macro groups and micro groupings the proverbs. 

[Sermon ten] One grouping amenable to expository preaching and relevant to safeguard youth against entertainment, the entertainment industry is “How to Deal with Fools” 26.1-12.  Collection Six: The Saying of Augur, the son of Jakeh, 30.1-33.  Although the prophet Augur intends his collection of inspired sayings to be treated holistically a sermon even as long as 45 minutes is better limited to his autobiographical confession in 30.1-6.  That biography sets for Christian epistemology and is especially applicable to a culture that believes in relative evaluations not in absolute values.  I will exposit this text in my lecture two.  Sermon eleven: “Christian Values Versus Postmodern Evaluations.”  Collection Seven 31.1-33.  Collection seven: “Sayings of King Lemuel that his mother talk him clobbers together two distinct poems into one,  “The Noble King” 30.1-9 and “The Noble Wife” verses 10-33,  thought challenging to the expositor though not too challenging, the preacher is better advised the second rather than the first because it draws the series to a conclusion with the book’s own conclusion.  The noble woman is a real shocker.  Although most speak well of her, few will emulate her. I’ll just comment here.  The key to that book is--the key to that sermon is a husband sits in the gate and she works to enable him to do it.  I never heard it preached.  Sermon twelve.  That may be my favorite text.  My wife’s text is, “She distributes portions to her maid servants.”  Anyway, sermon twelve “A Noble Woman: The Paradigm of Wisdom.” 

2. Turning then to deciding the translation.  A pastor must choose wisely for his congregation the translation for all his sermons.  All translations apart from The New World Bible are faithful and adequate.  By faithful and adequate I mean that all translations lead their audience to faith in Jesus Christ and to sound doctrine and never into heresy.  An anecdote will help explain what I mean by faithful and adequate.  In a course on the Old Testament prophets a student asked me, “Did anyone understand the prophets?”  I replied, “Well enough kill them.”  A congregation can respond to any message in the book of Proverbs using any English translation.  But translations are not all equal with regard to exegetical accuracy or to their targeted audiences or to fluency.  Part of my prejudice.  The best translation that satisfies these three criteria is Today’s New International Version, a revision of the New International Version.  As to the accuracy of the TNIV my inside knowledge may be useful to correct misrepresentations of this translation by evangelical leaders not competent to judge the merits of a translation.  The NIV was produced by 125 scholars in a hierarchy of four committees.  The highest committee, the committee on Bible translation CBT, hand the final authority over the text of the NIV and now of the TNIV.  CBT asked me as one of its members to generate revisions to the TNIV to improve its exegesis style of the NIV in the book of Proverbs.  75% of CBT, usually nine out of twelve had to approve a proposed revision in order for it to be adopted into the TNIV in order for it to be adopted.  I submitted 200 pages of suggested revisions with argument to justify the revisions.  CBT accepted about 90% of my proposals to improve the exegetical accuracy of the NIV and almost none to improve its style.  In contrast to the TNIV—I’ll skip that.  Moreover, the style of the TNIV is felicitous.  Unlike the as much as possible word for word translation of the New American Standard Bible, which I think is best for study, and of the English Standard Version, the TNIV follows the translation philosophy of Chrisaluaris??, a Byzantine Scholar who arrived in Florence Italy in 1397.  His rost(?) of students reads like a who’s who of early renaissance humanism. Prior to Chrisal?aris Medieval scholastic scholars when they had translated from Greek to Latin at all practiced a method they called verbin adverbin, (sp?) literally word for word.  At best this resulted in clumsy graceless Latin.  At its worse as Chrisalars pointed out, it could change the meaning of the original completely.  Chrisalaris abandoned the old method.  Instead he told his students to stick as close a possible to the sense of the Greek but convert it into Latin that was elegant, fluid, and idiomatic as the original.  The Chrisalarisis philosophy is, I maintain, true translation.  Leaders of the Afro-American community are trying to move their churches off the King James Version to an English version more intelligible to that large community.  We known African-American Hollywood producers and bishops of its major denominations are involved in this effort.  In choosing which of the modern versions to use they were especially concerned with how the text sounded.  They liked the way that the TNIV appealed to the eye but they needed to test the ear, so they decided to test a number of translations by recording different texts and adding background music and ambient sounds or sound effects.  In every situation the TNIV “sounded best” and will be their text.  Having spent forty years in producing English translations of the Bible, I am amazed at the cavalier manner in which pastor’s revise a translation on the basis of their own exegesis.  If the preacher corrects the TNIV or other major translation he infers that he with his quaint one or two years of studying the Hebrew Language is more competent that a committee of professional exegetes.  I have never heard a pastor’s revision that had not been rejected by CBT for good reasons.  Erasmus’s philosophy that if the church follows Luther, she will put a pulp in every pulpit has been fulfilled.         [40:45]

Exegeting the text:  Having selected the text and version, the preacher exegetes the original Hebrew text in order to be authentic.  He is God’s voice, the priest who mediates God’s Word to God’s people.  I began my theological studies at Dallas Seminary with the thought of becoming an expositor and quickly learned under the tutalege of S. Lewis Johnson that the knowledge of the Bible’s original languages is essential to being an authentic theologian and preacher.  In the introduction to Biblical Hebrew syntax I cite two arguments the first writers of Hebrew grammars used to justify their work. One, they argued, language is the means for all discernment and linguistics is the mean for all investigation and wisdom.  Two, the fulfillment of the commandments depends upon the understanding of the written word and in turn the proper knowledge of the language is impossible without the aid of linguistics they argued.”  I determined in my first year of seminary to be a skilled worker by competent exegisis and to be be a slop bucket theologian and or preacher and so I majored first in Hebrew and then in Greek.  Accredited hermeneutics includes the following disciplines:
     1) establishing the Hebrew text by textual criticism,
     2) establishing the literary genre by form criticism,
     3) defining significant terms by the use of a concordance or lexicon or theological word book,
     4) parsing and deciding the sense of all grammatical forms,
     5) identifying and interpreting  figures of speech,
     6) decoding the author’s rhetoric, and
     7) abstracting the Biblical writer’s thesis,
     8) locating the text’s teaching with in the context of the progress of redemptive history  and of the history of Christian doctrine.
A good expositor will involve himself in all these exegetical tasks to the extent of his available time and of his competence.  For these academic disciplines internalize the text in his soul and make it burn in his belly and causes it to flow from his lips as an oracle from God.  These fundamental disciplines are learned in seminary and a seminary that sends forth preachers incompetent to exegete the original text fails Christ and His Church and shortchanges its students.  Occasionally, however, one hears of a teacher or an exegete who denies himself the use of a commentary. This is fool hearty.  No unaided preacher has the time or competence to give authoritative answers to exegetical questions under the gun of a weekly clock.  He may fool his congregation and even himself about his own authority, but I suspect he is false.  To speak competently a preacher must use a good commentary intelligently.  Nevertheless keep in mind, as Milton said, that God does not expect of the expositor day labor life denied.  [44:31]

Absrtacting the Big Idea:  The expositor is now in the position to extract the big idea of the text.  He is above all concerned with the vital central concept of  his text with the interrelation of the idea of each proverb that links them one to another and with a deep underlying convictions that inspired the text and united them as a competent posit and unitary witness to ultimate theological truth. 
To put it another way, the expositor is looking for the grouping’s system or structure, a sort of inner grid which could be placed in the material and could be seen to provide some or ordering a coherence.  Simply put, as Haden Robinson who coined the term big idea wrote, “The big idea consists of both its subject and complement.  The subject answers the question, ‘What is the writer talking about exactly?’ The complement answers the question, ‘What is he saying about what he is talking about?’  The two together form the idea translating the idea into a message.” 

W. A. Criswell told me that he considered (He was the great pastor of First Baptist Church for you younger people.) having the sermon’s purpose the most important fundamental of preaching.  He kept the purpose in mind throughout the entire sermon from it’s attention grabbing introduction to is development of the body of the sermon to its climatic emotional appeal and climatic application to real and concrete real life situations.  What Criswell called purpose I call message.  The big idea abstracted by exegesis from the text must be translated into a message for as catechistic teaching the textual units of the Bible can note the potential of applicability.  That is to say they have a character which is suitable and able to provide direction to that which the human mind brings into relationship with it.  The notion of a big idea though good is inadequate.  The Bible is not interested in impersonal ideas and constructing ethical principles.  Moreover the Bible does not define itself as what Israel thought about divine matters.  The Bible is more than concepts about God or ethical principles or Israel’s witness to God.  The Bible is God’s address to his people, and He encounters them through spirit filled preaching of His Word.  Since the inspired author’s ideas and principles are true, they contain a moral imperative that demands a response.  In other words an idea in the Bible is a  message to be believed and acted on, not merely a notion or a guide to proper behavior.  I repeat, a message is not an idea, but an expected response to the idea.  Finally the ancient message must be expressed in a want that is consistent with the Christian Gospel.  A faithful Christian today is both similar and dissimilar to an ancient Israelite.   Both inherit Israel’s covenants, the Abrahamic, the Davidic, the New, which writes the ten commandments on the heart, share the same spirit of faith, hope, and love,   But the Christian now understands those covenants in the light of Jesus Christ.

W. A. Criswell, the late pastor of the First Baptist Church of Dallas, Texas, said that he considered having a sermon's purpose the most important fundamental step in preaching. He said he kept his purpose in mind throughout the entire sermon, from the attention-grabbing introduction, to its logical development in the body of the sermon, to its climactic emotional appeal and practical application to real and concrete life situations.

What Criswell called a sermon's purpose may also be called its message. The big idea abstracted by exegesis from the text must be translated into a message, for the textual units of the Bible have a character that makes them suitable and able to provide direction to what the human mind brings into relationship with it. The notion of a big idea, though good, is inadequate. The Bible is not interested in impersonal "ideas" and ethical principles. Moreover, the Bible is not simply about divine matters. The Bible is more than concepts about God or ethical principles or Israel's witness to God. The Bible is God's address to His people and He encounters them through Spirit-filled communicators of His Word. Since the inspired author's "ideas" and "principles" are true, they contain a moral imperative that demands a response. In other words an "idea" in the Bible is a message to be believed and acted on, not merely a notion and/or a guide to proper behavior. A message, then, is not an idea but the expected response to the idea.

The ancient message must be expressed in a way appropriate to the Christian gospel. A faithful Christian today is both similar and dissimilar to an ancient Israelite. Both share in Israel's covenants, and both share the same spirit of faith, love, and hope. But the Christian now understands those covenants in the light of the gospel of Jesus Christ—of His life, death, and resurrection—and he focuses his faith, love, and hope on the triune God: Father, Son, and Holy Spirit. The expositor must formulate his message in the light of that more complete theological knowledge.

The wisdom literature for the most part does not come packaged for the preacher. Its literary genres differ more radically from the genre of the homily than any of the other literary genres attested in the Bible, making the expositor's job of translating the messages as packaged in Proverbs to the homily more difficult. The Book of Proverbs was composed to be memorized, sung, and meditated on by children in the home under the tutelage of parents, not to be preached as homilies in a church. Just as a word-for-word translation of the Hebrew into English, as in an interlinear, is frustrating and not intelligible to the reader. So also the literary styles of the Book of Proverbs to develop the sermon do not yield an intellegable homily. Congregations intuitively know the appropriate strategy for hearing a sermon, but they are mostly ignorant of the literary strategies for reading Proverbs. What I’m saying is just as the foreign Hebrew of the original Book of Proverbs must be translated into smooth English, so also the foreign literary forms of Proverbs must be translated into a flowing homily.

Finally, applying the message.  I have learned by experience that the response to a message can only be actualized and measured by concrete actions. What does the preacher expect the congregation to do with the message when they step out of the backdoor of the church door back into the world? How will they incarnate his message? Without a clear notion of how to apply the sermon upon leaving the church, the congregants will quickly forget the message and not transform it into action. They will have enjoyed the sermon, but not much more than that will have been accomplished.

Conclusion.  In sum, my reflections on the fundamentals of preaching the book of Proverbs are one, by form and rhetorical criticism identify a textual unit within the anthology of proverbs and sayings and select thirteen texts that best represent and communicate the message of the book. Two, use a translation that best represents the text to the average reader of the congregation. Three, exegete the text first privately and then with a good commentary. Four, extract from the text the dynamic idea that explains the relationship of the proverbs in a grouping, including their continuities and discontinuities with each other, and that progressive revelation of the divine matter. Five, translate the text's abstract idea into a relevant Christian message. Sixth, for the development of the message translate the unfamiliar compositional form of the original text into the familiar form of the homily. Seventh, draw the message to conclusion by applying it to real-life situations.

Thank you for your attention.

Who is Messiah 'Isa ?

Who is Messiah 'Isa ?
Although Jesus is called the Messiah 11 times in 9 surahs, the Koran does not explain the meaning of this word. Hundreds of years before the Koran was written, the significance of the title Messiah, was made clear in the biblical scriptures which the Koran confirms were given by God.

And surely we gave Moses the book (Torah)…(Surah No. 2 Al-Baqarah:87)
Say, We believe in God and … what was given to the prophets from our Lord. (Surah No. 2 Al-Baqarah:136)
… and we gave David the Psalms (Zabur)(Surah No. 4 An-Nisa:136)
And we sent, following in their footsteps, Jesus son of Mary, confirming the Torah before him; and we gave to him the Gospel (Injil) which contains guidance and light, and confirming the Torah before it, as a guidance and an admonition for the pious(Surah No. 5 Al Ma'ldah:46)

Moreover, the Koran exhorts the faithful to believe in the biblical Scriptures given before the time of Muhammad:

O believers, believe in God … and the scriptures which He revealed before. Whoso disbelieves in god and His angels and His Scriptures and His messengers and the Last Day, he surely has gone astray into far error.(Surah No. 4 An-Nisa:136)

As you read the quotations from the Bible and the Koran you will be able to judge whether Jesus son of Mary is the Messiah promised by the prophets, and what that means to all mankind.

In the name of the living and eternal God you are invited to read all seven booklets to understand who the Messiah 'Isa is.

http://messiahisa.com/ 

Genesis 1-3

3.17  Because you have heeded the voice of...  This reminds me of Proverbs 1.8 where the father urges his son to hearken (heed) his instruction and not consent to sinners' enticements.  Here Adam's sin was not primarily eating something, but regarding his wife's voice more than God's.  Sanctify the Lord. Honor Him and His name.

Eph 6 & 2Tim 2-4

Ephesians 6

6.19  that words may be given me...  It is something that Paul, of all people, would be in search of the right words.  

6.23  love with faith...  It is interesting how often those two go together.

.

2 Timothy 2
2.20  honorable...dishonorable... 
τιμή  Strong's G5092 - timē : primarily "a valuing," hence, objectively,
(a) "a price paid or received," e.g., Mat 27:6, 9; Act 4:34; 5:2, 3; 7:16, RV, "price" (AV, "sum"); Act 19:19; 1Cr 6:20; 7:23;
(b) of "the preciousness of Christ" unto believers, 1Pe 2:7, RV, i.e., the honor and inestimable value of Christ as appropriated by believers, who are joined, as living stones, to Him the cornerstone;
(c) in the sense of value, of human ordinances, valueless against the indulgence of the flesh, or, perhaps of no value in attempts at asceticism, Col 2:23 (see extended note under INDULGENCE, No. 2);
(d) "honor, esteem,"  Vine's Expository Dictionary of NT Words
2.21 set apart as holy... 
2.24  the Lord's servant must not be...  A good reminder, especially since there are so many situations that would cause someone to tend to be otherwise.
.
2 Timothy 3
3.6  led astray by various passions...  The connection between passions and false teaching is an interesting concept to contemplate.
3.9 their folly...  It seems that passions and folly seem to go together.
3.10  This list is very heartwarming and inspiring ... until you get to the last one.
.
2 Timothy 4
4. in the presence of God...  A reminder that we will give acount and an allusion to
the fear of the Lord."
4.18  evil deed ... heavenly kingdom... a book of Proverbs sounding statement.

Galatians 4

Galatians 4

4.8  Formerly...  It is an important concept for a believer.

4.19  in the anguish of childbirth until Christ is formed in you!  The anguish of the elders for their people, the process of salvation (in a total sense), object of our salvation.
4.24  may be interpreted allegorically...
"Verse twenty four. Paul says that the story of Hagar and Ishmael and Sarah and Isaac, is an allegory. This does not mean that he is casting doubt upon the historical trustworthiness of the patriarchal narrative in Genesis. An allegory is a statement of facts which is to be understood literally, and yet requires or justly admits a moral or a figurative interpretation. Paul, while using the story as an illustration, does so in order to prove his argument to the effect that the law is superseded by grace. Then he speaks of the covenant of law that was given at Mt. Sinai. This is allegorically identified with Hagar. This covenant places its children in a condition of bondage.
    Translation. Which class of things is allegorical. For these are two covenants, one from Mount Sinai, begetting bondage, which is as to its nature classed as Hagar."
Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament : For the English reader (Ga 4:24). Grand Rapids: Eerdmans..

Winter 2011 TBC Men's Bible Study Questions

Lesson 11                       “Generosity & Giving”                     Matthew 6:1-4

The WORD: What does the Bible say?

ID-Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

ID: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS-Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      ID--What is Jesus' main thrust in Matthew 6 as compared with Matthew 5?

2.      WS – What kinds of “charitable deeds” do these verses refer to?  (Alms/charitable deeds/ practicing your righteousness/ give to the poor) -- eleemosune

3.      ID--What is the significance of the word “when” in verse two and three?

4.      CR- Can you think of Bible verses that talk about the Father’s rewards for giving?

5.      CR- What is the difference between “practicing your righteousness before other people” and letting “your light shine before others (Matthew 5:16)?” Why is one good and the other bad? (also see 1 Peter 2:12)

6.      CR- Why is it so important that we not just please people in our practice of righteousness? (Prov.29:26; Col.3:17; Col.3:22-24; Eph.6:5-8; I Chron.28:9; II Cor.10:17-18; I Thes.2:3-8)

7.      WS- What is it that makes a person a hypocrite? Why do they behave the way they do? Can you relate to this motivation?

8.      CR- How are we to give according to Matt.6:2-4?

The WALK: What should I do?

1.      Have you every acted in a play?  What did it feel like to pretend to have different emotions and motives?

2.      How do you decide when, what, and to whom to give?

3.      What kind of reward do we receive when we practice righteousness to be seen by men? Is this reward satisfying? If so, how? If not, why not?

4.      How will our Father who “sees in secret” reward us as we practice righteousness before Him? Is this reward satisfying? If so, how? If not, why not?

5.      Do you ever struggle with your motivations to do good works?  Why are our motives so important? 

Pastor Johnston’s sermon on this passage.

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Lesson 11    Bible Study Tips

“Context, Context, & Context”

 Begin your study by establishing the context which lays the foundation for subsequent interpretation. Context is the setting in which a passage occurs or simply what precedes and what follows the text you are studying. Thus context includes those verses immediately before and after the passage, then the paragraph and book in which the passage appears, then other books by this author, as well as the overall message of the entire Bible.

Establishing the context forces the reader to examine the biblical writer's overall flow of thought. The meaning of any passage is nearly always determined, controlled, or limited by what appears immediately beforehand and afterward in the text. Context is "king" in interpretation. Since context always "rules" in interpretation and Scripture must always be interpreted in light of its context, the first step in the study of any book of the Bible is to get an OVERVIEW of the book you are studying. Why? Because when you get an overview of the entire book, it will help you discover the context.

Everything in a given book must be considered and analyzed within its setting, which means we can never isolate one verse or portion of the book from the rest of what is written. Setting is context and context is central if you are to arrive at a correct understanding of the text.

 http://www.preceptaustin.org/Observation.htm

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Lesson 12               “Prayer & Fasting in Secret”               Matthew 6:5-8; 16-18

The WORD: What does the Bible say?

ID-Inductive Question  CR-Cross References  WS-Word Study

1.      ID-What’s the difference between hypocrites, gentiles (or heathens or pagans), and citizens of the kingdom? How are their prayers different? What does that say about their beliefs?

2.      CR-Why should we pray (1 Thess 5:17; Phil 4:6-7; Matt 7:7; John 16:24) ?

3.      ID-Should we pray in public? What is the purpose of public prayer?

4.      WS-What is fasting (Strong's G3522 - nēsteuō)? 

5.      ID-What is fasting an expression of?

6.      ID-What principles for fasting are given in Matthew 6:16-18?

7.      CR-In the Old Testament, Jews were commanded to fast (i.e., afflict yourselves) on one day a year. What day was that? (Lev 16:29-34)

8.      CR-What can we learn from Anna’s fasting? (Luke 2:37)

9.      CR-Other than his forty day fast (Matt 4), did Jesus and/or his disciples regularly fast? (Matt 9:14) Did Jesus’ reply imply that fasting would be a regular thing for Christians after he was taken up to heaven? (Matt 9:15-17)

10.  CR-On what occasions was fasting practiced in the book of Acts? (Acts 9:8-11; 13:1-3; 14:23) What can we learn from these?

The WALK: What should I do?

1.      If God already knows what we need, then why pray?

2.      Verse five says, “when you pray.”  When do you pray?

3.      A.W. Tozer wrote, “When we become too glib in prayer we are most surely talking to ourselves.”  What does this imply about our prayers to be seen by men?

4.      Is religious fasting a legitimate practice for today? If it is, how and why should it be practiced?

5.      Have you ever practiced fasting?  If so, what were your experiences with it?  If not, why?

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Manners & Customs of the Bible

6:16–18 Fasting

“When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.”

Fasting is the laying aside of food for a period of time when the believer is seeking to know God in a deeper experience. It is to be done as an act before God in the privacy of one’s own pursuit of God (Exodus 34:28; 1 Samuel 7:6; 1 Kings 19:8). The sole fast required by the law of Moses was that of the Great Day of Atonement in Leviticus 23:26–32. It is called “the fast” in Acts 27:9. The only other mention of a periodical fast in the Old Testament is in Zechariah 7:1–7; 8:19. During their captivity, the Jews observed four annual fasts: the fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Exodus 32:19; the fast of the fifth month, kept on the ninth of Ab (Numbers. 14:27), to commemorate the burning of the city and temple (Jeremiah 52:12, 13); the fast of the seventh month, kept on the third of Tisri (2 Kings 25), the anniversary of the murder of Gedaliah (Jeremiah 41:1, 2); the fast of the tenth month (Jeremiah 52:4; Ezekiel 33:21; 2 Kings 25:1), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar. There was, in addition to these, the fast appointed by Esther (Esther 4:16). Public national fasts on account of sin or to supplicate divine favor were sometimes held (1 Samuel 7:6, 2 Chronicles 20:3; Jeremiah 36:6–10; Nehemiah 9:1), as were local fasts (Judges 20:26; 1 Samuel 31:13; 2 Samuel 1:12; 1 Kings 21:9–12; Ezra 8:21–23; Jonah 3:5–9).

There are many instances of occasional fasting by individuals (1 Samuel 1:7; 20:34; 2 Samuel 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Nehemiah 1:4; Daniel 10:2, 3). Moses fasted forty days (Exodus 24:18; 34:28), as did Elijah (1 Kings 19:8). Jesus fasted forty days in the wilderness (Matthew 4:2). Apparently the practice of fasting was lamentably abused (Isaiah 58:4; Jeremiah 14:12; Zechariah 7:5). Jesus rebuked the Pharisees for their hypocritical pretenses in fasting. The early Church often fasted in seeking God’s will for leadership in the local church (Acts 13:2). When the early Church wanted to know the mind of God, there was a time of prayer and fasting. Jesus Himself appointed no specific fast. The early Christians, however, observed the ordinary fasts according to the law of their fathers (Acts 13:3; 14:23; 2 Corinthians 6:5). ¹

 ¹  Freeman, James M. ;   Chadwick, Harold J.: Manners & Customs of the Bible. Rev. ed.]. North Brunswick, NJ : Bridge-Logos Publishers, 1998, S. 415

 Pastor Johnston’s sermon on fasting.

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Lesson 13                            “How to Pray”                            Matthew 6:9-13

The WORD: What does the Bible say?

ID-Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

ID: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS-Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      CR-How does the content and context of this prayer differ from the account in Luke 11:1-4?

2.      ID--How many petitions does Jesus give in this prayer? Is there any significance in the order?

3.      ID--Who do we pray to?

4.      WS-Hallowed / Strong's G37 - hagiazō

5.      CR-What does it mean for God’s name to be hallowed (Leviticus 10:1-3; Numbers 20:10-12; 27:14; Ezekiel 36:22-27)?

6.      What do you mean when you pray for God’s kingdom to come?

7.      CR-How does praying for God’s will to be done relate to us? (see also Matthew 26:42)

8.      CR-What is meant by “lead us not into temptation?” (Luke 22:40, 46: John 17:15; 1Corinthians 10:13)

9.      CR-Does God want us to ask for our needs to be met? What does it mean when we are slow to ask God to meet our needs? (1 Pet 5:6-7; Luke 18:1-8)

 The WALK: What should I do?

1.      How do you keep the balance between God being your “papa” and your holy Lord.

2.      How and why is prayer a form of communication which is essential for relational growth?

3.      What outline or order you normally use for your prayers?

4.      Give us our daily bread is not just a request for food.  What would be some of the things we should be praying for?

Pastor Johnston’s sermon on prayer.

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Manners & Customs of the Bible

6:9 “The Lord’s Prayer”

All Christian prayer is based on the Lord’s Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded in John 17. The Lord’s Prayer is the comprehensive type of the simplest and most universal prayer. Three forms of the Lord’s Prayer exist in early Christian literature—two in the New Testament (see Matthew 6:9–13; Luke 11:2–4) and the other in the Didache 8:2, a non-canonical Christian writing of the early second-century from northern Syria. Their similarities and differences may be seen if the three forms are set side-by-side. Matthew and Luke used the Lord’s Prayer in different ways in their Gospels. In Matthew the prayer appears in the Sermon on the Mount where Jesus spoke about a righteousness that exceeds that of the scribes and Pharisees (5:20). It is located in a section that warns against practicing one’s piety before men in order to be seen by them (6:1–18). Almsgiving, praying, and fasting are for God’s eyes and ears. When praying one should not make a public display (6:5–6) nor heap up empty phrases, thinking that one will be heard for many words (6:7). Prayer should be private and brief. The Lord’s Prayer serves as an example of how to pray briefly. It is seen as a substitute for the wrong kind of prayer.

In Luke the prayer comes in the midst of Jesus’ journey to Jerusalem (9:51–19:46). In His behavior Jesus is an example of one who prays. His prayer life caused one of His disciples to ask for instruction in prayer, as John the Baptist had given his disciples. What follows (11:2–13) is a teaching on prayer in which the disciples are told what to pray for (11:2–4) and why to pray (11:5–13). Here the Lord’s Prayer is a model of what to pray for. To pray in this way is a distinguishing mark of Jesus’ disciples. The Lord’s Prayer seems to be Jesus’ synopsis of various Jewish prayers of the time. The first two sentences: “Hallowed be thy name; thy kingdom come,” echo the language of the Jewish prayer, the Kaddish. It begins: “Magnified and hallowed be his great name in the world … And may He establish His kingdom in your lifetime and in your days … quickly and soon.” The third, “Your will be done,” is similar to a prayer of Rabbi Eliezer (about a.d. 100): “Do Thy will in heaven above and give peace to those who fear Thee below” (Babylonian Talmud, Berakoth).

The petitions in the Lord’s prayer also echo ancient Jewish prayers. The first, “Give us our bread,” is akin to the first benediction of grace at mealtime. “Blessed art thou, O Lord our God, king of the universe, who feedest the whole world with thy goodness …; thou givest food to all flesh. … Through thy goodness food hath never failed us: O may it not fail us for ever and ever.”

The second, “Forgive us,” echoes the Eighteen Benedictions, 6: “Forgive us, our Father, for we have sinned against thee; blot out our transgressions from before thine eyes. Blessed art thou, O Lord, who forgivest much.” The accompanying phrase, “as we also have forgiven,” reflects the Jewish teaching found in Sirach 28:2: “Forgive the wrong of your neighbor, and then your sins will be forgiven when you pray.”

The third petition, “Lead us not into temptation,” is similar to a petition in the Jewish Morning and Evening Prayers. “Cause me to go not into the hands of sin, and not into the hands of transgression, and not into the hands of temptation, and “not into the hand of dishonor.”

The final words, “Hallowed be thy name,” “Thy kingdom come,” and “Thy will be done in earth, as it is in heaven,” constitute a prayer for the final victory of God over the devil, sin, and death. It is possible that they were also understood by the early Christians to be a petition for God’s rule in their lives in the here and now.¹

¹ Freeman, James M. ; Chadwick, Harold J.: Manners & Customs of the Bible. Rev. ed.]. North Brunswick, NJ : Bridge-Logos Publishers, 1998, S. 415

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Lesson 14                              “Forgiveness”                              Matthew 6:14-15

The WORD: What does the Bible say?

ID-Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

ID: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS-Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      ID-What does the emphasis on forgiveness in verses 14-15 teach us about prayer?

2.      WS-What does it mean to forgive?  (forgive / Strong's G863 – aphiēmi)

3.      CR-What emotions often accompany true forgiveness? (see Luke 15:20-24)

4.      ID-What happens if you forgive men when they sin against you?

5.      ID-What if you don’t forgive?

6.      CR-What does “your Father will not forgive your sins” mean? How does Matthew 7:2 or James 2:13 shed any light on this?

7.      CR-What do we learn from the parable in Matt 18:23-35?

8.      CR-What if someone keeps wronging me? How often must I forgive? (Matt 18:21-22)

9.      CR-Must I forgive if a person isn’t sorry or continues to hurt me? (see Luke 23:34; Acts 7:60;  Matt 18:15-17)

 The WALK: What should I do?

1.      If someone sins against me, should I just ignore it? (Proverbs 17:9; 19:11; Matt 18:15)

2.      When I forgive, am I condoning sin?

3.      How do I know if I have forgiven?

4.      Who are you struggling to forgive?  What makes it hard to forgive?

5.      What do you do when past hurts pop into your head?

6.      What sins take hold when we refuse to forgive?

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Lesson 14    Bible Study Tips

“Word Studies”

One of the great things about the internet is that there are some great Bible study resources that can be used for free.  If you don’t have the internet or prefer not to use it, most of these tools are available in book form.

In each lesson you will be asked to do a word study.  You can make it brief or detailed depending on your time and interest in the word.  Here are some basic steps adapted from David Sargent’s “Bible Study Methods.”  Try to at least do steps two and three.

1.      Find its English definition in the English dictionary.

Merriam-webster.com  and  Dictionary.com  are two of the good online dictionaries.

2.      Compare words used to translate the word in various translations.

Compare a more literal version like New American Standard or King James Version with the New KJV or English Standard Version and with a more dynamic translation like the New International Version or New Living Translation.  You can find these at www.Biblegateway.com

3.      Note the definition of the original word (Hebrew, Greek, or Aramaic). You can also find the origin and root meaning of the word, how the word was used by the secular culture of the day.  www.blueletterbible.org is a good place to get this information. 

If you are using the electronic copy of this sheet, beginning in lesson three the English word has a hyperlink to the Blue Letter Study Bible lexicon which includes a link to Vine’s and to Thayer’s Lexicon.  The Greek transliteration has a link to Bible Study Tools lexicon which includes a links to the other NT passages that use the word.  This will make things much quicker.

4.      Discover just where the word is used in the Bible.  Where does the word first appear?  Where does it first appear in the book you are studying?  How is it used in other places by the author of your passage and in other places? Which writers or books used the word more often?   www.biblestudytools.com  has this information in is lexicon function.

5.      It is also helpful to determine how the word was used in the Bible and how it would have been understood in the culture to which the Bible was originally addressed.

Vine’s Expository Dictionary of New Testaments Words (www.antioch.com.sg/bible/vines/) and the Precept Austin (www.preceptaustin.org) and click on the “Greek Word Studies” button) websites are helpful here.Bible Study Tips

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Lesson 15                   “Where are your treasures?”                   Matthew 6:19-24

The WORD: What does the Bible say?

ID-Inductive Question  CR-Cross References  WS-Word Study

1.      CR-Why is it foolish to store up treasures on earth? (v 19) (Proverbs 23:4-5; Luke 12:15-25; Hebrews 13:5-6)

2.      ID-What is the relationship between “heart” in verse 21 and “serve” in verse 24b?

3.      ID-Why is it wise to store up treasure in heaven? (v 20)

4.      ID-What is another reason to store up treasure in heaven? (v 21)

5.      ID/CR-What is Jesus trying to say with his illustration of the eye being a lamp, etc.? (Deuteronomy 15:9; Proverbs 23:6; 28:22; Matthew 20:15; Luke 11:34; Mark 7:22) (Using a  commentary or a Bible dictionary or encyclopedia might also be helpful here.)

6.      What does verse 24 say about our ability to serve both God and money?

7.      Are you trying to serve both? Are your goals in life material or spiritual?

8.      CR-What does Matthew 13:22 say about riches?

9.      CR-Is godliness a means of financial gain? (1 Tim 6:5-10) What can we learn from this passage in 1 Timothy?

10.  CR-What are some ways to store up treasure in heaven? (see 1 Tim 6::17-19)

The WALK: What should I do?

1.      Why does the Bible talk about money and possessions so much?

2.      What do your check book and credit card statements say about your affections?  What do you spend your time and money on?

3.      If  Jesus told to sell all you had, what would be most difficult to part with?  Why?

4.      What are the “red flags” that alert you that you are serving “mammon?”

5.      What are some things you can do to make sure that your heat is not set on possessions?

Pastor Johnston’s message on this passage.
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 Lesson 15  Bible Study Tips: 

“Resources and Commentaries”

If the insights of godly men were not important, then we would not need to hear Bible teaching or a sermon each Sunday or bother teaching our children (We would just let them read and figure it out for themselves).  I like to think of referencing a commentary being like hearing teaching on a passage. 

Remember, though, that having a huge library of books is not the most important factor. You can buy the best Bible study tools available and still not be a good Bible student.  Commentaries should never be a substitute for personal Bible study, but they can be very helpful.

Consulting Bible study tools and commentaries serves as a good check on the accuracy of your interpretation, but use secondary sources with caution because no single individual has a corner on all the truth.  It is important to keep in mind that no commentator is infallible, nor is any commentator an expert on every passage of Scripture. Take care to preserve your independent judgment and the integrity of your own work, by first by exegeting or drawing out the meaning of the passage with the basic tools.

On the other hand, it is seldom wise to conclude one's study without referring to several of the best commentators on a given passage. In that final stage of study, the commentator provides a check for one's own conclusions, important background material, and additional insight before one's work is complete.  Be wary if you come to a conclusion that no one else has ever "discovered" and you cannot find support in any other conservative commentary.

Commentaries (and Bible study tools) can be divided into four categories. 

·         Linguistic commentaries focus more on the meaning and background of the words and the implications that grammar has on the meaning. 

·         Historical / Cultural commentaries tend to focus on the elements of the culture, time, and surrounding events that would affect the meaning. 

·         Doctrinal commentaries are ones that focus on the teachings and truths in the passage. 

·         Finally, the devotional commentaries (and sermons) tend to focus on practical applications. 

When using resources, start at the top with the more objective resources and work my way down toward those that interpret and apply.  There is a list of some that you might find helpful on the web at http://tulsabible.blogspot.com/2010/09/web-links-for-bible-study.html

(A word of caution:  Avoid getting too attached to or dependent on one or two favorite teachers.  There is wisdom in seeking out several different good commentators.  Proverbs 15:22)

Most of this was adapted from http://www.preceptaustin.org/the_key_inductive_study_(pt2).htm

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Lesson 16                         “Anxiety & Worry”                         Matthew 6:25-33

The WORD: What does the Bible say?

ID-Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS-Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      CR- Look up the parallel passage, Luke 12:22-31.  Compare the context and compare wording of these two passages.  What insights do they give you?

2.      WS- anxious-worry / Strong's G3309 - merimnaō

3.      ID-What are we to stop worrying about?

4.      ID-Why should we stop worrying about these essentials?

5.      ID-What is the cause of worry? (v 30)

6.      ID-What is Jesus solution for worry and anxiety? What is the promise? Is it conditional?

7.      CR-What is essential in giving up our worries? (Proverbs 3:5-8)

8.      CR-What does Philippians 4:6-7 teach about dealing with anxiety?

9.      CR-What did David do when he faced fears? (Psalm 34:4-6)

 The WALK: What should I do?

1.      If the solution for worry is so simple (seek Him first), why is it so hard to do?

2.      What is the balance between your trust in Christ to provide for you, and your call to work, using your talents, abilities, and gifts?

3.      Share about a time(s) when God has provided for you?

4.      What effects does worry have on our spiritual walk?

5.      Is it ever right to be anxious?  If so, what about?

Pastor’s message on this passage.
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 Lesson 6    Bible Study Tips

“Asking Questions”

Always pause and interrogate the passage, phrases, and words by asking…WHO?  WHAT? WHERE?  WHEN? WHY? and HOW?  Do not panic if you cannot ask every one of the "5W's and H" questions for each use of the key word. 

We interpret the Bible properly when we learn to ask the right questions of the text. The problem is that many people do not know what the right questions are, or they are too lazy to learn. God feeds the birds, but He doesn't throw the food into their nests. Learning to ask the right questions and carefully observe the text takes discipline, diligence and practice, because most of us have never been trained in the "Sherlock Holmes" approach. Please persevere for the reward you will experience in personal discovery and understanding of the Word of God will far outweigh the cost!

Kay Arthur reminds us of the importance an interrogative mindset, writing that, "every part of the entire process of inductive Bible study is based on asking who, what, when, where, why, and how kinds of questions. This is how vital the 5 W's and an H are!"

Although he was not referring to Inductive Bible Study when Rudyard Kipling wrote the poem "Six Honest Serving-Men", the principle is applicable...

I keep six honest serving-men
(They taught me all I knew);
Their names are What and Why and When
And How and Where and Who.
I send them over land and sea,
I send them east and west;
But after they have worked for me,
I give them all a rest.

Most students of Scripture do not see the "gold nuggets" of truth in passages and paragraphs, because they do not know what to look for. We learn what to look for by asking the right questions. Questions bring details to our attention.

Adapted from http://www.preceptaustin.org/observation.htm

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Lesson 17                             “Judging Others”                             Matthew 7:1-6

The WORD: What does the Bible say?

ID-Inductive Question  CR-Cross References  WS-Word Study

1.      WS: Judge / krinō  Matt. 5:40; 19:28; Luke 6:37; 7:43; 12:57; 19:22; 22:30; John 12:47-48; 16:1; 18:31  KJV Usage - judge 88, determine 7, condemn 5, go to law 2, call in question 2, esteem 2, misc. 8

2.      CR: for judging: John 7:24, 51; Acts4:19; Romans 14: 3-4, 10-13; 1 Corinthians 4:3-5; 5:1-12; 6:1-5; 14:29; James 4:10-12 

3.      ID: What is the caution we should use in judging others? (compare with Matt. 5:7 & 6:14-15)

4.      CR: Read Luke 6:37-38.  What insights does that wording and context give to Jesus’ meaning in Matthew 7:1-2?

5.      ID: In this verse Jesus is using hyperbole (exaggeration) to make his point.  What point is Jesus make by using this figure of speech?

6.      CR: Read Luke 6:39-42.  Is it significant that the verses about the blind leading the blind come right before the teaching about the mote and spec in Luke six?  Why?

7.      CR: pigs- Deut. 14:8; Isaiah 66:3; Proverbs 11:22; 2 Pet. 2:22
       dogs- Matthew 15:26; Luke 16:21; Philippians 3:2; 2 Peter 2:22; Revelation 22:15

8.      ID: Who are the dogs and pigs in verse six?  Why do you think Jesus used those particular animals?

9.      ID: What is to be withheld from them? (note the parallel position of the words “holy/sacred” and “pearls) Why? (Prov. 9:8-9; 23:9; Matt. 10:14-15; Acts 13:45-47)

10.  ID: What is Jesus attacking in this passage?

The WALK: What should I do?

1.      Are you more likely to trust people first until proven wrong or start by distrusting others until they prove themselves as trustworthy?  Why?

2.      How can you exercise discernment/judgment alongside with kindness?

3.      What are principles that can help us to maintain high standards without developing a critical spirit?

4.      Have you noticed a tendency of people to judge harshly in areas they struggle in? Why is that?

5.      What are some other illustrations that make the same point of verses 3-4?

6.      What are steps you can take to find the “motes in your eye”?  What are practical things we can do to avoid hypocrisy in our lives?

Pastor Johnston’s message on this passage.

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Lesson 17:  Bible Study Tips

“Figures of Speech”

SIMILE (similis = like)	A formal comparison using "as...so" or "like" to express resemblance. "Even so, husbands should love their own wives as their own bodies..." (Eph. 5:28).
METAPHOR (Meta + phero = a carrying over)	An implied comparison, a word applied to something it is not, to suggest a resemblance. "Benjamin is a ravenous wolf..." (Gen. 49:27).
IRONY (Eiron = a dissembling speaker)	The speaker or writer says the very opposite of what he intends to convey."...you are the people and wisdom will die with you" (Job 12:1).
METONYMY (Mesa + onoma = a change of name)	One word is used in place of another to portray some actual relationship between the things signified."Kill the Passover..." (Exod. 12:21 KJV) where the paschal lamb is meant.
HYPERBOLE (Huper + bole = a throwing beyond)	Intentional exaggeration for the purpose of emphasis, or a magnifying beyond reality. "If your right eye causes you to sin, pluck it out and throw it away..." (Matt. 5:29).
PERSONIFICATION (To make like a person)	Inanimate objects are spoken of as persons, as if they had life. "The sea looked and fled..."(Ps. 114:3, 4).
APOSTROPHE (apo + strepho = to turn from)	Turning from the immediate hearers to address an absent or imaginary person or thing. "Ah, sword of the Lord! How long till you are quiet?" (Jer. 47:6).
SYNECDOCHE (sun + ekdechomai to receive from and associate with)	Where the whole is put for a part, or a part for the whole, an individual for a class and vice-versa. "And we were in all 276 souls..." in Acts 27:37, where soul is used for the whole person.

Basics of Bible Interpretation by Bob Smith

http://www.raystedman.org/leadership/smith/ch7.html     

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Lesson 18                           “A Heart that Seeks”                          Matthew 7:7-12

The WORD: What does the Bible say?

ID: Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS: Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      ID: Why did our Lord discuss prayer at this place in His message?  What point is He stressing?

2.      CR: What insights do other Scriptures add answered prayers? (Proverbs 8:17; Mark 11:24; Matthew 18:19; 21:22; John 14:3; 15:7; James 1:6-8; 4:2-3; 5:15-18; 1 John 3:22; 5:14-15)

3.      ID: What are we to ask for what? How should we ask? 

4.      ID: What is the guiding principle here for what God would give us? (10-11)

5.      CR: What application does Luke 11:9-13 make to this illustration?

6.      WS: Father / patēr  A Bible dictionary or encyclopedia will also be helpful.

7.      ID: What does Christ’s use of the father metaphor teach us about God?  What is our part in making this a good metaphor? (Psalm 103:13; Jeremiah 3:19; Malachi 1:6)

8.      CR: What distinction does this passage imply between our earthly fathers and our heavenly Father?  (compare with Hebrews 12:8-11)

10.  ID: How does verse 12 relate to the rest of this passage?

The WALK: What should I do?      

1. Have you ever thought through your dreams and wishes to their logical conclusion and impact?  If so, what would you think they would be like from God’s perspective?
2. How do we find the balance in seeing our Heavenly Father as a prayer answering God but an ATM machine?
3. Where do you struggle and do you excel at demonstrating what God is like to your wife and children?
4. What causes us to question God’s goodness? Or to loose heart in seeking God?

Pastor Johnston’s message on this passage.

God Our Father by John Koessler is another good resource.

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Lesson 18: Bible Dictionaries and Encyclopedias give helpful background information and Scripture references on historical, geographical, cultural, and even more common topics like fatherhood.  There are some good ones online.  

The International Standard Bible Encyclopedia (1915)

Father: Partial entry

A symmetrical and beautiful picture of the duties and character of the ideal human father may be built up from the Old Testament, with added and enlarged touches from the New Testament. He loves (Genesis 37:4); commands (Genesis 50:16; Proverbs 6:20); instructs (Proverbs 1:8, etc.); guides, encourages, warns (Jeremiah 3:4; 1 Thessalonians 2:11); trains (Hosea 11:3); rebukes (Genesis 34:30); restrains (Eli, by contrast, 1 Samuel 3:13); punishes (Deuteronomy 21:18); chastens (Proverbs 3:12; Deuteronomy 8:5); nourishes (Isaiah 1:2); delights in his son (Proverbs 3:12), and in his son's wisdom (Proverbs 10:1); is deeply pained by his folly (Proverbs 17:25); he is considerate of his children's needs and requests (Matthew 7:10); considerate of their burdens, or sins (Malachi 3:17, "As a man spareth his own son"); tenderly familiar (Luke 11:7, "with me in bed"); considerately self-restrained (Ephesians 6:4, "Provoke not your children to wrath"); having in view the highest ends (ibid., "Nurture them in the chastening and admonition of the Lord"); pitiful (Psalms 103:13, "as a father pitieth his children"); the last human friend (but one) to desert the child (Psalms 27:10:

"When (a thing to the psalmist incredible) my father and my mother forsake me, then Yahweh will take me up").

Orr, James, M.A., D.D. General Editor. "Entry for 'FATHER'". "International Standard Bible Encyclopedia". . 1915.

Baker’s Evangelical Dictionary of Biblical Theology

Fatherhood of God: Partial entry

Throughout the Bible we find God portrayed as a Father. This portrayal, however, is surprisingly rare in the Old Testament. There God is specifically called the Father of the nation of Israel ( Deut 32:6 ; Isa 63:16 ; [twice] 64:8 ; Jeremiah 3:4 Jeremiah 3:19 ; 31:9 ; Mal 1:6 ; 2:10 ) or the Father of certain individuals ( 2 Sam 7:14 ; 1 Chron 17:13 ; 22:10 ; 28:6 ; Psalm 68:5 ; 89:26 ) only fifteen times. (At times the father imagery is present although the term "Father" is not used [ Exod 4:22-23 ; Deut 1:31 ; 8:5 ; 14:1 ; Psalm 103:13 ; Jer 3:22 ; 31:20 ; Hosea 11:1-4 ; Mal 3:17 ]). This metaphor for God may have been avoided in the Old Testament due to its frequent use in the ancient Near East where it was used in various fertility religions and carried heavy sexual overtones. The avoidance of this description for God can still be found in the intertestamental literature. There its use is also rare: Apocrypha ( Wis 2:16; 14:3; Tob 13:4; Sir 23:1, 4; 51:10); Pseudepigrapha ( Jub 1:24, 28; 19:29; 3 Macc 5:7; 6:4, 8; T. Levi 18:6; T. Judah 24:2); and Dead Sea Scrolls (1 QH 9:35f.).

…

J. Barr, JTS39 (1988): 28-47; R. Hamerton-Kelly, God the Father; J. Jeremias, The Prayers of Jesus; J. Scott Lidgett, The Fatherhood of God; W. Elwell, TAB, pp. 42-44.

The WebBible Encyclopedia also has helpful articles that are usually very concise.

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Lesson 19           False teaching & the One Way           Matthew 7:13-23

The WORD: What does the Bible say?

ID: Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS: Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      ID: List and consider the descriptions of the two ways in verses 13-14? (also see Luke 13:24)

2.      WS-What do life and destruction refer to?

3.      ID: How many is few? This is an especially interesting question in light of the fact that National Geographic recently identified 1/3 of the world’s population as being Christian in some sense. (Matthew 22:14; Luke 13:23-30)

4.      ID: What are the characteristics of false prophets?  How do we spot them? 

5.      CR: What insights to other Scriptures add to (Matthew 24:11; 24:24; Luke 6:26; 1 John 4:1-6; 2 Peter 2:1-9; Jude; Revelation 2:2)

6.      ID/CR:  What does “sheep’s clothing” refer to?  (Ephesians 20:29; Romans 16:17; Ephesians 5:6; Colossians 2:8; 2 Timothy 3:1-5)

7.      CR: What are good fruits?  The Gospels make several references to fruit (Matthew 12:33, 13:7; Luke 6:43-44).  What do other Scriptures say about fruit? (Proverbs 11:30; Galatians 5:22-24; Hebrews 6:7-12; James 2:18)

8.      ID/CR: What does “that day” refer to? (The expression is also used in Matthew 24:36; 26:29; Mark 13:32)

9.      ID: Why do you think these three works chosen as examples? (1 Samuel 19:18-24; John 11:51; 2 Thessalonians 2:8-11; Acts 19:11-14) If these are not good evidences of salvation, what are? (Matthew 3:1-12; 1 Corinthians 13:1-3; Ephesians 5:8-12; Philippians 1:9-14)

10.  ID: What does “I never knew you” imply?  (John 10:14-16; John 10:27; Psalm 1:6; 2 Timothy 2:19; Revelation 2:2, 9; 3:2)

The WALK: What should I do?      

1.       Sometimes our tendency excessive modesty and vanity keep us from taking an honest look at ourselves.  2 Corinthians 13:5 tells us to “test yourselves.”  What fruits do people know you by? 

2.       How do you demonstrate your real heartfelt devotion, commitment, and trust in Christ?  What should you do to further this?

3.       How do we find the balance between being overly suspicious and antagonistic to brothers and being “soft on the truth” and making unbiblical compromises?

4.       Discuss the difference between being religious / active in church work and “doing the will” of the Father in heaven.

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Lesson 9:  Bible Study Tips

“Cross References: Interpret Scripture with Scripture”

Don't base your convictions on an obscure passage which cannot be supported by other more easily interpreted texts.  Interpret Scripture with Scripture.  Clear up problem areas with the clear teaching of other passages relating to the same subject.

As the great Puritan writer Thomas Watson once wisely stated, "The Scripture is to be its own interpreter or rather the Spirit speaking in it; nothing can cut the diamond but the diamond; nothing can interpret Scripture but Scripture."  In his work Analogia Scripturae Martin Luther agreed writing that "Scripture is its own expositor."

The Westminster Confession states that...

The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture... it must be searched and known by other places that speak more clearly.

Develop the practice of comparing Scripture with Scripture because Scripture is always the best commentary on itself. The beauty of using Scripture to interpret Scripture is that when the Bible answers its own questions, then we know the answer is correct. Why? Because the Bible is a unified whole, and God never contradicts Himself. In other words, the great interpreter of Scripture is Scripture. The Bible is unified in its message. Although it sometimes presents us with paradox, it never confounds us with contradiction.

Where do you find the Scriptures to compare to the passage you are studying?  There are several common sources.

·         The cross-references in the margin of your study Bible are usually your first stop.  Many times different study Bibles have different cross references, so sometimes you may want to check more than one.

·         The Treasury of Scripture Knowledge has cross reverences for each verse.  It’s a great source.

·         The list of New Testament quotations and allusions to the Old Testament in the Blue Letter Study Bible helps you locate places where the NT uses the OT.

·         Naves Topical Bible also has references of verses on a similar topic.

(Tip:  You can usually copy a set of references, paste them into the Bible Gateway search box, select your version, click on update, and see all the verses together.  It’s a time saver.)

Adapted from http://www.preceptaustin.org/the_key_inductive_study_(pt2).htm

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Lesson 20           Wise & Foolish Foundations           Matthew 7:24-27

The WORD: What does the Bible say?

ID: Inductive Questions (Asking the text, “Who, what, where, when, why, & how?”) 

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.) 

WS: Word Study (Understanding grammatical and theological definitions and usages in other locations.)

1.      CR/ID: Look up the parallel passage, Luke 6: 46-49, and make a list of similarities and differences between the two passages.  What is the significance of the way Matthew relates the parable to the context in the Sermon on the Mount?

2.      ID: What is the significance of the preceding context of Matthew 7:13-23?

3.      ID: Look at the passage and identify the similarities and contrasts between the two builders and their work in Matthew 7:24-27.

4.      ID: What are the differences between the wise and foolish in these verses?

5.      WS/CR: fool (Strong’s G3474) What does the Bible say about fools in the New Testament (Matthew 23:12-22; 25:1-8) and Old Testament (Psalm 14:1; 74:22; Proverbs 10.23; 13.20; 17.16; 28:26)?  Write a short definition of a fool that emphasizes the truths in Matthew 7:24-27.

6.      WS/CR: wise (Strong’s G5429) What does the Bible say about the wise in the New Testament (Matthew 10:16-20;24:44-50; 25:1-9;1 Corinthians 10:15) and Old Testament (Psalm 107:43; Job 34:2; Ecclesiastes 7:19; Proverbs 3.7;10.8; 14.16;18.15;  29.11)? Write a short definition of a wise man that emphasizes the truths in Matthew 7:24-27.

7.      ID: How do we build on the rock?

8.      ID: What is the “big idea” or the main point of this parable?  Can you think of other scriptures that echo that point?

The WALK: What should I do?      

1.       Verse 24 makes a specific reference to the person who hears these things.  What is you plan and practice for being regularly exposed to the Word?

2.       What Biblical imperative are you currently working to put into practice in your life?

3.       What gets in the way of you building your life on the rock?  Discuss and then look back at the passage to see how your reasons square with the parable.

4.       Have you seen or experienced a life that collapsed or stood strong in the storms or life?  Tell about it.

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Lesson 20    Bible Study Tips

Hermeneutics and Interpreting Parables

The Merriam-Webster defines Hermeneutics as “the study of the methodological principles of interpretation (as of the Bible).”  The principles we use to interpret the Bible have a dramatic effect on what we will understand the Bible to mean.  It can seem like a lot of trouble to read about something that seems as academic a hermeneutics, but not understanding how to interpret the Bible can have disastrous consequences.  Since we use principles of hermeneutics every time we read the Bible, it is time well spent to understand the correct rules or principles.

 “The Chicago Statement on Biblical Hermeneutics” with commentary by Normal L. Geisler is a more concise summary of good interpretation principles. “The Chicago Statement on Biblical Inerrancy was formulated in October 1978 by more than 200 evangelical leaders at a conference sponsored by the International Council on Biblical Inerrancy, held in Chicago. The statement was designed to defend the position of Biblical inerrancy against a perceived trend toward liberal conceptions of Scripture. The under signers came from a variety of evangelical Christian denominations, and include James Montgomery Boice, Carl F. H. Henry, Kenneth Kantzer, J. I. Packer, Francis Schaeffer, and R. C. Sproul.”¹

Parables present some unique challenges to accurate interpretation.  Dr. Mark Bailey addresses many of them in his article, “Guidelines for Interpreting Jesus’ Parables,” that was published in the Dallas Seminary publication, Bibliotheca Sacra 155 (Jan.-Mar. 1998) 29-38.  Archbishop R. C. Trench’s 1902 classic, Notes on the Parables, is available for free online and discusses the interpretation of parables and comments of the parables of Christ.

There are also a lot helpful books on hermeneutics ranging from the classic by Benard Ramm, Protestant Biblical Interpretation, to newer titles like Roy Zuck’s Basic Bible Iterpretation and Henry Virkler’s Hermeneutics: Principles and Process of Biblical Interpretation.  The book by Howard and William Hendricks that combines principles of hermeneutics with Bible study tips, Living By the Book: The Art and Science of Reading the Bible, is a good place to start.

¹http://en.wikipedia.org/wiki/Chicago_Statement_on_Biblical_Inerrancy

© by Phil Martin and David Sargent