HERITAGE BAPTIST

BIBLE COLLEGE & SEMINARY

COURSE SYLLABUS

I. Course Information

Course Title : Bible Study Methods

Course Code : RW 301
Credit Hours : 3 Credits
Class Days : Semester I (2025)
Class Time : (See Class Schedule)
Professor : Stewart Newmai
Email Address : stewardnewmai91@gmail.com

II. Course Description

This course introduces students to the basic Inductive Bible Study (IBS) method—a
structured approach to biblical interpretation that emphasizes observation, interpretation,
and application. Through practical exercises and guided assignments, students will learn to
study Scripture inductively for personal growth, teaching, and preaching.

III. Course Rationale

Understanding the Bible through inductive methods is crucial for accurate interpretation and
meaningful application. This method avoids personal bias and theological assumptions,
allowing the Scriptures to speak for themselves. The course aims to cultivate disciplined and
Spirit-led study skills in students for lifelong biblical engagement.

IV. Course Objectives

By the end of the course, students will be able to:

o Define and explain the Inductive Bible Study method.

o Apply observation, interpretation, and application principles to biblical texts.
o Develop outlines and thematic studies based on inductive findings.
o Identify and interpret various literary forms in the Bible.
o Employ study tools effectively (e.g., concordances, lexicons, Bible dictionaries).
o Practice and promote a Spirit-filled attitude in Bible study.

V. Course Outline

Lesson 1: Introduction to Bible Study Method

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 o Inductive Method
o Deductive Method
o Differences Between Inductive and Deductive
o Why Inductive Over Deductive?

Lesson 2: How to Do Inductive Bible Study

o The Three Phases: Observation, Interpretation, Application

1. Observation (5 W’s, marking key elements, etc.)
2. Interpretation (Historical, Grammatical, Literal approaches)
3. Application (Questions to apply Scripture meaningfully)

Lesson 3: Studying the Old and New Testaments

o Interpreting the Old Testament

 Five Interpretive Lenses:
1. Context
2. Covenant
3. Canon
4. Character of God
5. Christ

o Interpreting the New Testament

 Basic Genre Awareness: Gospels, Acts, Epistles, Revelation

 Genre-specific tips for:
1. Gospels
2. Acts
3. Epistles (Indicative/Imperative pattern)
4. Apocalyptic Literature

Lesson 4: Knowing the Bible’s Genres

o What Are Biblical Genres?

 Historical/Law Narrative
 Wisdom and Poetry
 Prophecy
 Apocalyptic
 Gospel
 Epistles
o Detailed Discussions:
 Narratives & Histories
 Wisdom and Poetic Writings
 The Gospels
 The Epistles
 Prophetical Books
 Apocalyptic Literature

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Lesson 5: Studying Difficult and Familiar Passages

o Studying Difficult Passages

 Four Steps:
1. Pray
2. Examine the Context
3. Let Scripture Interpret Scripture
4. Ask for Help
 Worked Example: Matthew 12:31–32
o Studying Familiar Passages
 Five Principles:
5. Pray
6. Don’t Assume, Ask
7. Search for Surprises
8. Meditate
9. Express
 Worked Example: Psalm 23:1

VI. Course Schedule

Class 1 Orientation of the Course

Class 2 Lesson 1: Introduction to Bible Study Method
Inductive Method
Class 3 Deductive Method
Class 4 Differences Between Inductive and Deductive
Class 5 Why Inductive Over Deductive?
Class 6 Lesson 2: How to Do Inductive Bible Study
Observation (5 W’s, marking key elements, etc.)
Class 7 Interpretation (Historical, Grammatical, Literal approaches)
Class 8 Application (Questions to apply Scripture meaningfully)
Class 9 Review of the Lessons Ch 1 & 2
Class 10 Class Quiz – 1 - Written
Class 11 Lesson 3: Studying the Old and New Testaments
Interpreting the Old Testament
Class 12 Five Interpretive Lenses: Context, Covenant, Canon, Character of
God, and Christ.
Class 13 Interpreting the New Testament
Class 14 Basic Genre Awareness: Gospels, Acts, Epistles, Revelation
Class 15 Genre-specific tips for: Gospels
Class 16 Genre-specific tips for: Acts

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 Class 17 Genre-specific tips for: Epistles (Indicative/Imperative pattern),
Class 18 Genre-specific tips for: Apocalyptic Literature.
Class 19 Lesson 4: Knowing the Bible’s Genres
What Are Biblical Genres?
Class 20 Historical/Law Narrative, Wisdom and Poetry
Class 21 Prophecy, Apocalyptic
Class 22 Gospel, Epistles
Class 23 Detailed Discussions: Narratives & Histories
Class 24 Wisdom and Poetic Writings, The Gospels
Class 25 The Epistles, Prophetical Books, Apocalyptic Literature
Class 26 Review of the Lessons – Ch 3 & 4
Class 27 Class Quiz –2 - Written
Class 28 Lesson 5: Studying Difficult and Familiar Passages
Studying Difficult Passages
Class 29 Four Steps: Pray, Examine the Context, Let Scripture Interpret
Scripture, Ask for Help.
Class 30 Worked Example: Matthew 12:31–32
Class 31 Five Principles: Pray, Don’t Assume, Ask, Search for Surprises,
Meditate, Express.
Class 32 Worked Example: Psalm 23:1
Class 33 Review of the Lessons – Ch 5
Class 34 Class Quiz –3 - Written
Class 35 Assignment Work at Library
Class 36 Review of all lessons
Class 37 Review of all lessons
Class 38 Review of all lessons
Class 39 Review of all lessons
Class 40 Final Exam

VII. Required Texts

 The Holy Bible (Any reputable translation)

 Kay Arthur, How to Study Your Bible
 Howard Hendricks, Living By the Book

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VIII. Materials and Methods of Instruction

 Lectures and multimedia presentations

 Class discussions and group work
 Assigned readings and reflection papers
 Hands-on inductive exercises
 Bible software or tools (optional but recommended)

IX. Course Requirements

 Class Participation : 10%

 Quiz written : 20%
 Assignments : 10%
 Final Exam : 60%

X. Course Grading
A+ 95-100, A 90-94, B+ 85-89, B 80-84, C+ 75-79, C 70-74, D+ 65-69, D 60-64, F
0 -59

XI. Course Policies

 Attendance: More than two unexcused absences may lower your final grade.
 Late Work: Accepted with penalty unless prior arrangements are made.
 Academic Honesty: Cheating or plagiarism will result in disciplinary action.
 Respect: All students are expected to engage respectfully and thoughtfully.

XII. Selected Bibliography

Selected Bibliography:

Traina, Robert. Methodical Bible Study: A New Approach to Hermeneutics. Wilmore, KY:
Asbury Theological Seminary, 1952.

Zuck, Roy B. Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth.
Colorado Springs, CO: David C. Cook, 1991.

Duvall, J. Scott, and J. Daniel Hays. Grasping God’s Word: A Hands-On Approach to
Reading, Interpreting, and Applying the Bible. 4th ed. Grand Rapids: Zondervan Academic,
2020.

Schreiner, Thomas R. The King in His Beauty: A Biblical Theology of the Old and New
Testaments. Grand Rapids: Baker Academic, 2013.

Klein, William W., Craig L. Blomberg, and Robert L. Hubbard Jr. Introduction to Biblical
Interpretation. 3rd ed. Grand Rapids: Zondervan Academic, 2017.

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 Lesson 1

INTRIDUCTION TO BIBLE STUDY METHOD

Bible study generally follows two main approaches: the inductive method and the deductive
method. These methods offer different ways of engaging with Scripture and will be
explained in the sections that follow.

INDUCTIVE METHOD

The term inductive might sound unfamiliar or even a bit confusing—it’s not a word we use
in everyday conversation. However, it simply describes a method of reasoning where we
start with specific observations and then draw broader conclusions based on those
observations.

Inductive reasoning involves collecting specific facts or details and using them to form a
general conclusion. It’s important to note that these conclusions are probable, not
guaranteed to be 100% accurate every time.

Here’s a simple example of inductive method:

o Every time I water my plants regularly, they grow healthy and strong.
o I’ve been watering my new plant regularly.
o Therefore, my new plant will probably grow healthy and strong.

This conclusion is likely true based on repeated observations, but it’s not guaranteed—other
factors could still affect the outcome (like sunlight or soil quality). That’s the nature of
inductive reasoning: it builds a probable conclusion from specific examples.

Inductive Bible Study applies this kind of reasoning to Scripture. It begins by carefully
observing what the Bible text actually says. Instead of approaching the passage with our
own preconceived ideas, we seek to understand what God is communicating.

This method encourages us to:

o Observe what the passage says,

o Interpret what it means, and
o Apply it to our lives.

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In essence, Inductive Bible Study is a faithful way of letting God’s Word speak for itself -
helping us to discover His message, not impose our own.

DEDUCTIVE METHOD

Deductive reasoning works the opposite way of inductive reasoning. Instead of starting with
specific observations and forming a general conclusion, deductive reasoning starts with a
general truth or principle and then applies it to specific situations.

It begins with a premise that is assumed to be true and then reaches a logically certain
conclusion based on that premise.

Here’s a simple example of deductive method:

o All fruits contain natural sugar.

o An apple is a fruit.
o Therefore, an apple contains natural sugar.

The conclusion is certain if the premises are true. That’s the key difference - deductive
reasoning leads to definite conclusions, whereas inductive reasoning leads to probable ones.

Let’s say you start with the general truth:

o "All Scripture is inspired by God and is profitable for teaching" (2 Timothy 3:16).
o This passage in front of me is part of Scripture.
o Therefore, this passage is inspired by God and useful for teaching.

This is deductive reasoning at work—you begin with a theological truth and apply it to a
specific passage.

THE DIFFERENCES- INDUCTIVE vs DEDUCTIVE

Feature Inductive Method Deductive Method

Starting Point Start with the text itself Start with established belief
Goal Discover the meaning by drawing Apply known truth to
conclusions understand or interpret a text
Risk May draw incomplete conclusions May read our own ideas into the
text
Example What does this passage say, and what Since I know this doctrine, how

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 can I learn? does it fit here?
Benefit Keeps us humble and open to God’s Helps apply truth when
truth grounded in good observation
Why use it? It helps us learn what the Bible actually Useful for applying known
says, before forming doctrines truth, but not for discovering it

WHY INDUCTIVE OVER DEDUCTIVE?

Because the Bible Should Speak for Itself

The inductive method starts with observation of the text itself, not with a theological
assumption or personal belief. That helps us:

o Avoid reading our own ideas into the text (eisegesis)

o Let the meaning of Scripture arise naturally from the context (exegesis)

Even though inductive reasoning doesn't guarantee 100% accuracy, it keeps the reader in a
humble, learning posture—discovering rather than declaring truth.

Example: Instead of saying “This verse must mean X because I already believe doctrine Y,”
inductive study asks, “What does this verse actually say? What did it mean to the original
audience?”

Deductive Method Can Lead to Bias and Misinterpretation

When we start with a doctrinal system or assumption (deductive method), we might

unintentionally:

o Force the text to fit our preexisting theology

o Miss what the passage really means in its own context
o Ignore important details that challenge our assumptions

In theology, this is the difference between letting the Bible form our beliefs vs. trying to
confirm our beliefs by the Bible.

Inductive Study Honors the Progressive Revelation of Scripture

The Bible was revealed progressively over time. Inductive study allows us to:

o Grasp the flow of God’s revelation from Genesis to Revelation

o Understand how truth was unveiled step by step
o See how later Scripture builds upon earlier truth (without jumping to conclusions)

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Inductive Study Leads to Better Deductive Thinking Later

Here’s the key: Inductive study comes first, deductive study comes second.

Once we’ve carefully studied and observed many parts of Scripture, we begin to form solid
theological conclusions (doctrines). From there, we can use deductive reasoning more
responsibly—based on what we’ve learned inductively.

So, the best Bible students are those who start inductively (discovery), and then reason
deductively (application of discovered truth).

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 Lesson 2

HOW TO DO INDUCTIVE BIBLE STUDY

First, always begin your bible studies with prayer. We need the Holy Spirit to help us
understand God’s word. In I Cor. 2.14 it says, “The man without the Spirit does not accept
the things that come from the Spirit of God, for they are foolishness to him, and he cannot
understand them, because they are spiritually discerned.”

After that, inductive study can be divided into three distinct phases:
(1) Observation
(2) Interpretation
(3) Application.

Or to phrase it another way:

What does it say?
What does it mean?
What does it mean for me?

The phases are progressive in that you always begin with observation, move to
interpretation, and only then can you move on to application.

OBSERVATION

The goal of observation is to interrogate the text. You want to be able to answer the “5 W’s
” - Who? What? When? Where? Why?

o Who is speaking to whom?

o What are they saying?
o When are they saying it?
o Why do they say they are saying it?
o What is the context, etc.?

Things you can do to answer these questions include marking key persons, words and
phrases, making lists, watching for contrasts and comparisons, as well as noting expressions

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of time, and geographic locations. All of these help us to interrogate the text so that we have
a rich understanding of what the text contains.

INTERPRETATION

If observation tells what the text says, interpretation tells what the text means. As
Conservative Baptists, we follow the literal interpretation of Scripture—meaning we seek to
understand the Bible in its plain, normal sense, as the original author intended, taking into
account the historical context, grammar, and literary form. This approach respects the
authority of Scripture and avoids spiritualizing or reinterpreting the text beyond its intended
meaning.

Historical Interpretation

Understanding what the passage meant to its original audience within its context.
Interpretation should be consistent with the theme, purpose, and structure of the book.
Understand the historical and cultural background of the passage.

o Study the OT in view of Jesus and the NT: Ask how an Old Testament passage fits
within the teaching of the New Testament. Ask yourself these questions:
 Where does this passage fit in the timeline of redemptive history?
 How does this passage point to Jesus?
 How does this truth about OT Israel relate to the New Testament idea of the church?
 How is this passage foundational for an understanding of New Testament
Christianity?
 Which New Testament passages help me to answer these questions?

o Adopt the New Testament’s attitude toward the Old Testament: Train your brain to
make connections between NTpassages and what has come before in the Old Testament.
Ask these three questions:
 How is this passage a fulfillment of something promised in the Old Testament?
 How is this New Testament idea different from or similar to an Old Testament
teaching?
 In what way does this New Testament passage clarify, unveil, fulfill or amplify
something from the Old Testament?

Grammatical Interpretation

Understanding the meaning through the structure, language, and flow of the text.

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o Let Scripture Interpret Scripture: Use clear passages to clarify unclear ones. The Bible’s
consistent message must be interpreted through proper grammatical and doctrinal
comparison.
o Never Base Convictions on an Obscure Passage: Give weight to passages where the
meaning is clear through grammar and sentence structure. Avoid building doctrine on
unclear or isolated verses.
o Look for the Main Message of the Passage: Focus on the author’s central idea, revealed
through key words, repeated phrases, and logical flow.

Literal Interpretation

Taking the text at face value, respecting its literary genre and normal use of language.

Interpret Scripture as the Author Intends You to: Read the Bible plainly and naturally unless
the context indicates figurative language. Respect genre (history, poetry, prophecy, etc.) and
avoid overly spiritualizing.

APPLICATION

Application is incredibly important. We may think that if we observe and interpret a biblical
text well, then we’ve necessarily studied well. But unless we apply what we see to our
lives, we’re not actually accomplishing anything of value. A great verse to remind you of
the value of application is found on the very first page of your handout. James 1:22-24

What are some of the things that keep us from applying Scripture? Or applying it well?

o Not understanding it well (need steps 1 and 2 first)

o Not enough time to think hard about how it connects to our lives (or too tired, too
distracted, etc.)
o Unwillingness to consider sin in our lives. We see the Bible’s job as affirming us
rather than changing us.
o We only ever apply Scripture individually rather than doing it with someone who
may see things in our lives that we don’t.
o We’re not very introspective (or honest about ourselves) so we have a hard time
seeing what we’re really like.

How we can apply Scripture well? Ask the following questions:

o Does it point out sin in my life?
o What assumptions does it have that I don’t share?
o Is there a command to obey in the passage?
o Is there an encouragement in this text?
o Is there a promise for me?

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 o Does it teach me something about God?
o Does it teach me something about myself?
o What evidence for my faith does it give me?
o What will I do differently today because of this text?
o How can I model/share/teach this truth to encourage others?
o How could my family or church apply this text?
Lesson 3

STUDYING THE OLD AND NEW TESTAMENTS

INTERPRETING THE OLD TESTAMENT

Mof our Bible is made up of the Old Testament. So let’s walk through five “interpretive
lenses” to help us humbly examine and rightly interpret Old Testament texts. Now, some of
these “lenses” can and should also be applied when interpreting the New Testament. But
these “lens” are particularly useful when interpreting the Old Testament. They are:

1. Context
2. Covenant
3. Canon
4. Character of God
5. Christ

Context
Context is the first interpretive lens through which to examine and understand any Old
Testament text. Understanding any biblical text (OT or NT) begins by reading it carefully in
context. Most errors interpreting a text come from a misunderstanding of the context. Ask
yourself about the: author?, audience?, date?, author’s intent? What genre are you in?
Historical narrative? Prophecy? Wisdom literature? Look at the verses, chapters before and
after the passage you are studying.

Covenant
A covenant is a formal agreement between two or more persons, usually involving
requirements, promises, and stipulations that had to be kept if the covenant were to remain
firm. When we read the OT, we should ask ourselves, what covenant am I in?

Another key concept to understand is the progressive unfolding of God’s plan in the Bible
through covenants. Theologians use the phrase “progressive revelation”, Progressive
revelation is what we observe as we read the bible. God’s plan of salvation is revealed
progressively from the beginning, and culminating with Jesus Christ. The way God reveals
this plan develops sort of like a seed growing into a tree. God’s plan starts out as a meager
seed (Eve’s seed in fact!) but eventually blossoms into the beautiful flower of Jesus’ life,

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death, and resurrection. Along the way, we see snapshots of the progression from seed to
flower, in the form of covenants.

The biblical covenants include:

o The Adamic (Gen. 1-2; Hosea 6:7), - work and tend the garden, don’t touch the tree,
a promise to crush the serpent
o The Noahic (Gen. 9:8-17), a reset after massive sin – a promise never to destroy the
earth like the flood
o The Abrahamic (Gen. 12:1-3; 15:1-21; 17:1-14), a holy nation called out, a promise
of wide spread blessing
o The Mosaic (Ex. 19-25), the law is given, blessing promised for obedience,
judgment for disobedience
o The Davidic (2 Sam. 7), God promises a kingdom in David’s line that would last
forever!
o And the New Covenant (Jer. 31:27-34; Ezek. 36:24-28; Matt. 26:27-30). God says -
I will do it for you.
Stare at your passage through the lens of the relevant covenant. There are 2 other patterns
that help us understand covenants and this concept of progressive revelation.

The first pattern we see in the covenants is:

Creation → Fall → Redemption → New Creation.

The events of Scripture follow this pattern. Adam is created, then falls, but a promise is
made and children are born. The nation of Israel is established, but they sin and are judged,
but a new leader comes and resets their affection for God. That happens over and over. Ask
where your passage is according to this progression.

The 2nd pattern we continue to see as we read our bibles is:

o God’s people,
o In God’s place,
o Under God’s rule (this comes from Graeme Goldsworthy)
The who, and the where, and the nature of the rule all change as we move from Genesis to
Revelation. So as you read the OT, who are God’s people? Where is God’s special place of
rule? What are the terms and conditions of God’s rule?

Eg. Leviticus 19:19, “You shall not… wear a garment of cloth made of two kinds of
material”? We can’t move directly from the text and apply it to our lives for the simple
reason that we don’t live under the Mosaic covenant law concerning apparel. Ask how does
this apply to Christians?

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So, when you interpret an Old Testament text ask the question: Where is this passage within
the covenantal biblical story line?

Canon
The next OT interpretive lens is the lens of canon. Canon is term used for the collection of
books of the OT/NT and the bible. The Old Testament is full of itself. So, for example, the
Psalms often refer to events recorded in the Pentateuch (ex. Psalm 95 “do not harden your
hearts, as at Meribah, as on the day at Massah in the wilderness”). The latter portion of the
book of Daniel (Daniel 9-12) is a vision that Daniel received that helps interpret a prophecy
given originally to Jeremiah. (Daniel 9:2; Jeremiah 25:1-12).

So when you are reading any Old Testament text, ask yourself: What, if any, connections
are made to the rest of the canon?

The book of Hebrews is one big guide to interpreting the OT. Jesus helps us understand the
point of the 10 commandments in the Sermon on the Mount. Christ declares all previously
forbidden food clean (Mark 7:19).

As you make these canonical connections, you’ll begin to see what the Biblical writers
themselves are highlighting. You’ll begin to see prophecies and promises given in early
portions of the canon that are fulfilled in latter portions of Scripture.

The Character of God

The next interpretive lens is the character of God. The God of the Old Testament is the God
of the New Testament. The God and Father of our Lord Jesus Christ is the God of Abraham,
Isaac and Jacob. Therefore, take special note when reading OT texts that speak of who God
is and what God is like. We can be tempted to rush to life application, but often the right
thing to do is just meditate on what the passage is saying about the almighty God.

Another error is to wrongly humanize God. To wrongly assume that God is like us in every
way when he’s not. Ask the question, “What does this text teach me about the character of
God?”

For example, much of Psalm 90 is simply a reflection by Moses on God’s unchanging

character. God is eternal and everlasting (vv.2, 4); He is sovereign over life and death as the
might creator (vv. 2, 3, 5-6); He is a God of holy wrath (vv. 7-8, 11); and He is a God of
mercy, pity, and steadfast love (vv. 13-14) who is gloriously powerful and beautiful (vv. 16-
17).

Christ
The final interpretive lens is the most important. The OT is Christian scripture. The OT
points to, foretells, lays the ground work, teaches about, sets up, and previews Christ. When
we interpret an Old Testament text, we want to ask questions like:

o How does this text point forward to Christ?

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 o How is this text fulfilled by Christ?

So look at Luke 24.25-27, here the resurrected Jesus secretly joining two of his disciples as
they walk the road to Emmaus: 25 He said to them, “How foolish you are, and how slow of
heart to believe all that the prophets have spoken! 26 Did not the Christ have to suffer these
things and then enter his glory?” 27And beginning with Moses and all the Prophets, he
explained to them what was said in all the Scriptures concerning himself.

Now skip down to verse 44, where Christ appears to the rest of his disciples: 44 He said to
them, “This is what I told you while I was still with you: Everything must be fulfilled that is
written about me in the Law of Moses, the Prophets and the Psalms.”

Here Jesus teaches that He is present and central to understanding the Old Testament. In
fact, he chastises his followers for not seeing this. So as you read the Old Testament, ask
how the passage that you’re interpreting predicts, prepares for, points to, reflects, or results
from the person and/or work of Christ.

Reading the Old Testament this way was taught by Jesus himself. In Luke 24, Jesus tells his
disciples on the road to Emmaus that the Old Testament is all about Him. The Old
Testament is given to us primarily as context for understanding who Jesus is and what Jesus
has done. If Jesus does not come and give his life as a ransom for God’s people, then the
Old Testament is nothing but a bunch of un-kept promises, unfulfilled prophesies and a
history of an unimportant nation. If, however, Christ is the promised messiah, then studying
the Old Testament is essential for those who claim to follow Jesus because it is in the Old
Testament that we see glimpses of Christ and where we learn how he has worked for the
salvation of His people from the beginning.

INTERPRETING THE NEW TESTAMENT

Basic things to remember:

In the New Testament, Remember the Basic Genres

The New Testament can be divided into four sections or genres: the Gospels (Mathew,
Mark, Luke, and John) are a historical narrative account of the life of Jesus; the gospels
present Jesus as the fulfillment of the OT promises of God to send a savior for his people.
Following the gospels is Books of Acts- historical account of the early church’s
development and the apostles ministries, and the next is the Epistles, or Letters, and these
were written in general to teach Christians what it means to follow Christ, and the last genre,
apocalyptic writing, consists of the book of Revelation, which was meant to offer a vision of
the end times to prepare believers for that day.

In the Gospels, Remember to Keep Your Eyes Fixed on Jesus

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The New Testament begins with four Gospels which are a particular kind of historical
narrative. They are not exactly biographies of Jesus. They are intentionally shaped to
highlight the life, teaching, death, and resurrection of Jesus—especially His death and
resurrection. Sinclair Ferguson reminds us: “When you read the Gospels, don’t lose sight of
Jesus; keep your eyes fixed on Him.”

This principle guards against the tendency to first ask: “What does this passage tell me
about me?” Or, “Who am I like in this story?” Instead, we should ask, first and foremost,
“What does this passage tell me about the Lord Jesus?”

Take, for example, the account in the Gospel of Luke about Jesus being tempted by the devil
in the wilderness at the outset of His earthly ministry (Luke 4:1-13). The primary truth
taught in this passage is not “How to Fight Temptation Like Jesus Did.” Fighting temptation
is a secondary implication of the text. But the main point is that unlike Adam and unlike
Israel, Jesus is the faithful Son of God (see Luke 3:38; Exodus 4:22; Luke 3:22). Adam, the
son of God, was tempted in the garden and proved unfaithful. Israel, the son of God, was
tempted in the wilderness and proved unfaithful. But Jesus, the eternal Son of God made
flesh, after going through the waters of baptism, was led out into the wilderness for forty
days and nights, was tempted and proved Himself to be faithful! Jesus is not first and
foremost or model, but our substitute!

So in this text, we keep our eyes on Jesus and we see that we have reasons to glorify Him as
the faithful and obedient Son, who from the outset of His ministry endured temptation and
yet did not sin. We, like Adam and Israel, have disobeyed and failed. But where we have
been tempted and given in to sin, Jesus has not. His obedience is credited to us through
faith.

When you read any passage in the Gospels, make sure that you take careful note of:

o What Jesus did;

o What Jesus taught;
o Who Jesus is; and
o What it means to be His disciple.

In the Book of Acts, Remember It Is a Historical Narrative with Theological Purpose

The Book of Acts is not just a record of the early church’s history—it is divinely inspired
history with a theological agenda. Luke, the author, continues the story from his Gospel,
showing how the risen Christ works through the Holy Spirit to build His church. While it
describes many miraculous events and unique occurrences in the apostolic age, not
everything in Acts is meant to be directly prescriptive (what we must do), but often
descriptive (what God did).

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For example, while the early church shared all things in common (Acts 2:44–45), that does
not necessarily mean all believers today must do the same. Instead, we must ask: What is the
historical and theological significance of this passage? What did Luke intend to
communicate about the spread of the gospel, the work of the Spirit, or the growth of the
church?

In studying Acts, we remember:

o It is history with purpose, not just a chronology.

o It highlights the fulfillment of Jesus’ promise in Acts 1:8—the gospel spreads from
Jerusalem, to Judea and Samaria, and to the ends of the earth.
o We interpret it historically—considering the context of the early church—and
theologically—recognizing the sovereign hand of God in building His church.

In the Epistles, Remember the Indicative / Imperative Pattern

These letters represent one side of a two-way conversation between the apostles who wrote
them and their first audience. These letters are written for us but they were not written to us.
So, one of the key questions when interpreting an epistle is, “What did this passage say to its
first recipient(s)?”

As we read and reread the NT epistles, you might notice a pattern. The commands and
exhortations of the gospel (imperatives: ‘You need to do that’) always arise from the
exposition of God’s grace in the gospel (indicatives: ‘God has done this’). “Imperatives flow
from indicatives, indicatives gives rise to imperatives, i.e. Because of this, do this.

You have been forgiven (indicative), therefore forgive (imperative). You have been made
Holy through Christ (declaration), therefore be Holy in your conduct (command).

We see this in the 1 Peter passage in your handout. “As obedient children, do not be
conformed to the passions of your former ignorance, 15 but as he who called you is holy,
you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am
holy.” (1 Peter 1:14-16)

This indicative/imperative pattern is also common in the structure of entire epistles. Both
Romans and Ephesians generally follow the pattern of “This is what God has done for you
in Christ!” followed by “Since God has done all this for you in Christ, here is how you
should live in the power of the Holy Spirit!” In Ephesians 1-3, Paul expounds the riches of
God’s grace towards us in Jesus. That’s indicative. And in Ephesians 4-6, the Apostle draws
out implications and applies and exhorts his readers to holiness. Paul’s letter to the Romans
is generally understood as indicative (chs. 1-11) followed by imperative (chs. 12-16). Learn
this pattern and look for it in the epistles.

In Apocalyptic Literature, Remember to Interpret Symbolism Carefully and Theologically

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The Book of Revelation is a unique genre known as apocalyptic literature, which uses vivid
imagery, powerful symbols, and visionary language to reveal God’s ultimate purposes—
especially His final judgment and the eternal reign of Christ. Unlike historical or epistolary
texts, Revelation is highly symbolic and must be approached differently.

Here’s how to interpret it rightly:

o Literal Interpretation Doesn't Always Mean "Non-Symbolic"

Literal interpretation means taking the author’s intended meaning seriously—not just taking
every word at face value. Revelation is filled with symbols (like beasts, horns, trumpets,
seals, numbers, and colors), and these should be interpreted literally as symbols. That is,
interpret the symbols according to their intended symbolic meaning.

For example, the "seven lampstands" in Revelation 1:20 are clearly said to represent seven
churches—not literal candlesticks.

o Understand the Old Testament Background

Revelation echoes and builds upon Old Testament apocalyptic imagery, especially from
Daniel, Ezekiel, Zechariah, and Isaiah. A faithful interpretation must consider how those
symbols were first used in the Old Testament, since John's visions often quote or allude to
them.

Example: The “Son of Man” vision (Rev. 1:13–16) echoes Daniel 7.

o Recognize the Message of Hope and Victory

Despite its judgment themes, Revelation is ultimately a message of hope to persecuted

believers. It reminds Christians that:

 Christ is reigning now.

 Evil will not win.
 God's justice will prevail.
 Believers will triumph through the blood of the Lamb.

o Historical and Future Elements

Revelation includes real historical context (like the churches in Asia Minor) but also looks
forward to future fulfillment in the return of Christ and the final judgment. A balanced
interpretation avoids the extremes of:

 Making everything past (preterism).

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  Making everything future (futurism). Instead, it’s best to see Revelation as:
 Past (in its original context)
 Present (spiritually relevant now)
 Future (with final fulfillment yet to come)

In Application, Remember What Scripture Is For

Studying the New Testament (and the Old Testament!) is profitable for your life and for
your doctrine. We conclude with a reminder that our study of the New Testament should
have the aim of obedience. Jesus commanded his disciples to make disciples and to teach
them to “observe everything that I have commanded you.” (Matthew 28:19-20) God forbid
that we would be those who study the New Testament and gaze into the mirror of God’s
perfect word, only to walk away unchanged and unaffected. We should strive to be doers of
the word and not just hearers only. (James 1:22)

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 Lesson 4

KNOWING THE BIBLE’S GENRES

Genre is a way of classifying something according to its type or style rather than its specific
content or storyline. 1 Biblical genres are normally identified by examining a book’s style,
structure, form, tone, context, and literary techniques.

WHAT ARE BIBLICAL GENRES?

GENRE BOOK

Genesis, Exodus, Leviticus, Deuteronomy, Numbers, Joshua, Judges, Ruth, I

Historical/Law
and II Samuel, I and II Kings, I and II Chronicles, Ezra, Nehemiah, Esther,
Narrative
Jonah, and Acts

Wisdom and
Job, Proverbs, Ecclesiastes, Psalms, Song of Solomon, Lamentations
Poetry

Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Micah, Nahum,
Prophecy
Habakkuk, Zephaniah, Haggai, Zechariah, Malachi

Apocalyptic Daniel, Revelation of John

Gospel Matthew, Mark, Luke, John

Romans, I and II Corinthians, Galatians, Ephesians, Philippians, Colossians, I

Epistle and II Thessalonians, I and II Timothy, Titus, Philemon, Hebrews, James, I and
II Peter, I, II and III John, Jude

NARRATIVES & HISTORIES

As we walk through these notice how we spot the genre. One would think that a religious
text would be all about dogma and rules. Yet a substantial part of the Bible is history. Why

1Beynon, Nigel and Andrew Sach, Digging Deeper: Tools to Unearth the Bible’s Treasure, Inter-Varsity Press,
Leicester, England, 2005, pp. 111

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is that? Because the Christian faith is all about things that happened in real life. In fact, if
specific historical events didn’t happen, the whole thing falls apart. Christianity isn’t simply
a philosophy; it is a faith based on history. So we believe that Jesus was a real man in time
and space. Even though he was not limited by those realities, he did live on earth at a certain
time. Jesus was born, he lived, he died, and he was resurrected and all of these things are
historical facts. If any of these facts were found to be untrue, the Christian religion would no
longer be valid. Paul says this about the fact of the resurrection in 1 Corinthians 15.

The book of Acts in NT literally picks up where the Gospels leave off and records how this
rag-tag group of disciples becomes the Christian Church. Acts is the story of the Gospel
penetrating the Roman Empire, despite stiff opposition, through the boldness of witnesses
drawing on God’s Spirit. In Acts, we find missionary speeches: a call to believe the gospel
and defense speeches: explanations of the Christian faith.

Beyond simply telling us what happened, God tells us why it happened—the event’s
importance to the grand storyline of redemption history.

WISDOM AND POETIC WRITINGS

The poetic books of the bible are Job, Psalms, Proverbs, Ecclesiastes and Song of Songs.
They all largely have elements of poetic structure, and contain much in the way of what we
call wisdom literature, so they’re a mix of both. But we should ask ourselves:

What is “wisdom literature?”

Wisdom literature is essentially instructions for successful living; or reflections upon the
reality of human existence. Broadly speaking, we see two types of wisdom literature in the
bible:

o Proverbial wisdom - short, pithy sayings that state rules for personal happiness
and welfare (e.g. Proverbs, see 15:1 for specific example).
o Speculative wisdom - monologues (e.g. Ecclesiastes, see 1:16-17 for specific
example) or dialogues (e.g. Job, see 15:1-6; 16:1-5 for specific example) which
attempt to delve into such problems as the meaning of existence and the
relationship between God and man.

The wisdom literature contains both the moral substance of true wisdom (e.g. Proverbs) and
the intellectual explorations of wise men seeking to understand the fundamental problems of
human existence (e.g. Job, Eccl).

What is Poetic Literature?

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Much of the OT is poetic in spirit and structure—we often find passages of elevated poetry,
and the use of powerful imagery. One way in which you can quickly tell if Scripture is
poetic is by noticing an overlooked feature in our English bibles. If you look at the book of
Psalms, for example, you will see that the typeface and spacing is different to the rest of the
books of the bible—as a result, you see wider margins. This formatting is deliberate—the
parallel lines help us to see the flow of the text, especially since Hebrew poetry is unlike
English poetry in significant way.

The Hebrew language was an ideal instrument for expressing poetic speech. Its simplicity of
form allowed for a combined intensity of feeling and pictorial power, and allowed great play
of imagination.

Poetry conveys greater meaning beyond simple facts. Consider the information in the
following statement: Jesus Christ, who never sinned; died for sinners, to pay the penalty
they deserved.

THE GOSPELS

All four Gospels together provide a comprehensive understanding of Jesus, and His life. Yet
each of these books were originally written to stand on its own as independent and sufficient
accounts of Jesus ministry.

Genre?

Bios -The Gospels mirror a genre from the ancient world called bios, an ancient biography.
Unlike modern biographies that trace physical, psychological, and personal development,
ancient biographies focused on key events in a person’s life and his teaching.

Chronology -The Gospels are historical accounts, they are not always arranged
chronologically. Some are organized topically. For example, Mark tells of five controversies
in a row (2:1-3:6) that are spread out between chapters 8-12 in Matthew. This is the way
bios were often written at that time. If we assume the gospels are written like 21 st century
histories, we will likely be confused.

Harmony -While each of the Gospels offer varying points of view, they all make the same
point, that Jesus is the promised Messiah who died for our sins. The Gospels are also
typically divided into two groups. Does anyone know what these groups?

Synoptics (overlap at many places)

Matthew, Mark, and Luke. These three tell the story of Jesus “from the ground up,”
gradually revealing the evidence that Jesus is the Messiah.

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John

John, however, tells the story “from heaven down.” How does John begin his Gospel? In
the beginning was the Word—He directly and explicitly presents the pre-incarnate Word
becoming flesh!

John differs from the Synoptics because it approaches the question of who Jesus is from a
different point of view.

EPISTLES

Epistles deal with established churches and their issues. What is an Epistle? Just another
word for “letter.” Understanding how to study these letters is significant since they
constitute 21 out of the 27 NT books! Paul wrote 13, John wrote 3, Peter wrote 2 and James
and Jude (Jesus’ brothers) each wrote 1.

Epistles are generally structured in three parts: an opening, a body, and a closing. The parts
vary widely depending on which letter we’re looking at, so what we need to do is carefully
trace the flow of thought in each individual letter

The key thing about the epistles is that they were all written after Jesus died, rose, and
ascended into heaven. So they are looking back on all of these events as completed—which
no other books in the Bible save Revelation can do. As a result, they’ve played a major role
in the formation of Christian Theology throughout Church History. They’re also crucial to
our understanding of the OT. By studying OT allusions/citations in the Epistles, we come to
see how God fulfills his OT promises in Christ!

PROPHETICAL BOOKS

When people think of “prophecy,”they tend to think of foretelling the future. But that’s
actually not the bulk of prophesy in the Bible. Instead, prophecy begins with forthtelling,
being forthright with God’s people.

Prophets function to shine a light on Israel’s disobedience, and highlight how their sins are
against God’s law, and in some cases tell how their sins were predicted by previous
prophecies. In other words, the prophets are the prosecutors of God’s covenant.

The prophets DO turn to foretelling the future, looking forward and promising one of either
salvation or judgment.

Admittedly, prophecy can be a difficult genre to read, given its numerous literary forms and
writing styles. Also, their predictions can be difficult because they have multiple levels of
fulfillment (e.g., Isaiah 7’s virgin giving birth seemed to be fulfilled short term in Isaiah’s
fiancé eventually having a child, but we also know that it is fulfilled in the virgin Mary

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bearing Jesus.) In this sense, prophecies are like a mountain range—what looks like one
range, will actually have several mountains behind it!

APOCALYPTIC LITERATURE

While portions of Daniel are apocalyptic, John’s Revelation is by far the best example of
this genre. Revelation is probably subject to more commentary, speculation, and
interpretation than any other book of the Bible. In this book we find everything from angels
to the lake of fire and dragons.

Some fearfully read Revelation as the book where God finally unleashes his wrath on
mankind, while others simply avoid it because it’s too confusing or just not important
enough to be deliberately studied—but Revelation is God’s word, which is “useful for
teaching, rebuking, correcting, and training in righteousness” (2 Tim. 3:16). Three tips to
help you understand Revelation:

Understand background

By the time John writes Revelation, the gospel has been preached throughout the whole
Asian province, as well as much of the Roman Empire! Many have believed and are now
Christians.

Apocalypse is Greek for “to unveil.” Revelation was not written to confuse, but to serve as a
clear unveiling of God’s plan to bring judgment on the wicked and to bring the faithful in
Christ into His eternal kingdom.

Also, apocalyptic literature functions as prophetic, speaking of what will happen in the
future. While OT prophecies tend to foretell using realistic and literal language, apocalyptic
literature tends to use highly symbolic language to foretell future events. So we need to be
careful to read this book according to its genre, not interpreting symbolic language too
literally. This is not history. Many read it as if it were tomorrow’s newspaper printed in
advance. But when you do that, you risk taking conclusions out of it that God never
intended.

Understand purpose

Finally, Revelation is also an Epistle, written to specific congregations (see Rev. 1:10-11),
so we need to understand its purpose. John’s letter was meant to be distributed to 7 specific
churches, addressing the particular problems of those churches. It’s not an abstract treatment

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of the end times, but a practical book for local churches facing persecution. Its message is
that we should understand our present trials, not in light of this earth, but in light of heaven.

Lesson 5

STUDYING DIFFICULT PASSAGES AND FAMILIAR PASSAGES

STUDYING DIFFICULT PASSAGES

Name some difficult passages in the Bible. Why are they difficult? Passages of Scripture
can be difficult for various different reasons:

o First, there’s the Culture Gap. Sometimes we simply don’t understand the cultural
setting of passages.
o Second, there’s the Apparent Contradiction. I say ‘apparent contradiction,’ because
these aren’t true contradictions. They simplyappear to contradict.
o Third, there’s the Mystery. These passages are nearly impossible for anyone to
understand.
Here are four steps we should take when studying difficult passages:

1. Pray.

Don’t underestimate the power of pouring over the Scriptures in prayer. Some of the
clearest thinking is done after prayer. Martin Luther once wrote in a letter to his barber,
“Many times I have learned more from one prayer than I might have learned from much
reading and speculation.” God’s Spirit has spoken through God’s Word and it takes God’s
Spirit to understand and apply it to ourselves. So pray.

2. Examine the context.

Start with asking, “What is the larger context?” Read the book to know the author, the
audience, and the purpose.Then, even more specific, zoom in to the immediate context.
What comes before? What comes after? What words are repeated? How does this passage
fit in structurally? If the passage is like a puzzle piece, context is like the picture on the box
cover. It is so much easier to fit the puzzle piece into the puzzle when you look at the
picture. Examine the context.

3. Let Scripture Interpret Scripture.

The Bible is the best “fence” for interpreting the Bible. It creates boundaries so that we
aren’t led into false doctrine. We must let the clear passages govern the unclear passages.

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That’s so important, I’m going to repeat it: let the clear passages govern the unclear
passages. This is key for understanding difficult passages.

(a) Diagnose the difficulty. Ask yourself the question, “What is confusing in this passage?”
Like a doctor, you need to diagnose the difficulty before you can find the answer.

(b) Find relevant passages. Now, go to other Bible passages that are relevant to the
difficulty. Start with the same book, and then branch out. One of the best ways to do this is
to use a cross-reference tool. You can find these using the center-reference column in your
bibles, or with an online bible website, such as biblegateway.com

(c) Synthesize. Try to synthesize your passage and other relevant passages together. Which
passages are clearest? Let those govern your understanding of the passages that are less
clear. This can be hard work. Don’t feel like you need to look at absolutely every possible
passage on a given subject. But, take a few similar passages and see how they fit together.
Let Scripture interpret Scripture.

4. Ask for Help.

You need help! God created us to need each other. He has composed the church so that we
aren’t sufficient in ourselves, but need each other’s gifts. So, go to a brother or sister in
Christ and ask them, “Can you help me to understand this passage? I’m having trouble.”
Or, “I think this is what this passage says. But, can you tell me what you think?” This is
also the place where study bibles or commentaries can be useful. In a way, they can be like
godly Christians in written form. Instead of talking in person, you are talking by reading.
Ask for help.

So, those are four principles for studying difficult passages: Pray, Examine the Context, Let
Scripture Interpret Scripture, and Ask for Help. Any questions before we apply this to a
passage of Scripture?

Worked Example of a Difficult Passage: Matthew 12:31-32

“31 Therefore I tell you, every sin and blasphemy will be forgiven people, but the
blasphemy against the Spirit will not be forgiven. 32 And whoever speaks a word against
the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be
forgiven, either in this age or in the age to come.”

What questions come to mind as you read this passage?

1) Pray
Pray briefly. Here is an example: O Father, we come to you and ask you to open our eyes to
understand your Word. We are beggars before you. So, please help us. Please feed us with
your Word. In Jesus’ name, Amen.

2) Examine the context.

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What is the larger context? What is the book of Matthew about? (Answer: the book of
Matthew is a Gospel which was written to show us Jesus’ ministry so that we might know
that he is the Messiah. He came to save Israel from their sins by dying and rising again.)

What is the immediate context? (Answer: The Pharisees are claiming that Jesus casts out
demons by Satan and his kingdom. But Jesus says that he casts out demons by the Spirit of
God and his kingdom. Jesus begins v. 31 with “Therefore,” showing us that his teaching on
the blasphemy against the Holy Spirit is in reference to the Pharisees. This helps us to
understand that Jesus is speaking about a particular situation and a particular people who
are blaspheming against the Holy Spirit: the Pharisees who claim Jesus’ works are of
Satan.)

3) Let Scripture Interpret Scripture

First, let’s diagnose the difficulty. What is the difficulty that we are trying to solve in these
verses? (Answer: What is the blasphemy against the Holy Spirit and how does it apply
now? And, why is it worse than blaspheming Jesus, the Son of Man?)

Second, let’s find relevant passages. For the sake of time, I’m going to give you some
passages. Starting with the book of Matthew, remember Jesus’ audience. Jesus is speaking
specifically about the Pharisees who claimed that his ministry was of Satan. In Matthew 23,
Jesus calls out these Pharisees as hypocrites, blind guides, greedy, self-indulgent, lawless,
and murderers of the prophets.

Then, let’s look at passages in other books of the Bible. In Mark 3:29 and Luke 12:10, Jesus
speaks about the blasphemy of the Holy Spirit. In this case, Matthew is actually the clearest
Gospel on what the blasphemy of the Holy Spirit is, so we won’t spend more time in Mark
and Luke today. But, perhaps the most helpful passage on understanding what Jesus doesn’t
mean by blasphemy of the Holy Spirit is 1 Timothy 1:12-16. In 1 Timothy 1:13, Paul says,
“I was a blasphemer, persecutor, and insolent opponent. But I received mercy because I had
acted ignorantly in unbelief.” Now, this passage is crucial in understanding Matthew 12. If
anyone could have been charged with blasphemy of the Holy Spirit, it was Paul! BUT, he
received mercy.

Now, we can synthesize these passages. In light of God’s mercy on Paul, what does this
passage not mean? (Answer: blasphemy of the Holy Spirit cannot apply to those who repent
and believe in Jesus. If you are a Christian, you have not committed the blasphemy of the
Holy Spirit!)

So what is blasphemy of the Holy Spirit then? (Answer: In light of the context of the
Pharisees in Matthew’s Gospel, it does apply to those who live in unrepentant, obstinate,
continual opposition to the Holy Spirit’s work through Jesus. In other words, a person who
only speaks a word against Jesus (like Paul) has not blasphemed the Holy Spirit. But a
person who is unrepentantly hardened to the Holy Spirit (the Pharisees in Matthew 12) has
blasphemed the Holy Spirit. This is a person who never repents and believes in Jesus.
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Blasphemy of the Son of Man is temporary, while blasphemy of the Holy Spirit is
unrepentant.)

4) Ask for Help.

So, what do you all think? Anything that you would add to what I’ve already said? (Allow
a couple responses.)

The ESV Study Bible sums it up well in its comments on the blasphemy of the Holy Spirit
in Luke 12. It calls blasphemy of the Son of Man, “disrespectful words hastily spoken
against Jesus.” Then it calls blasphemy of the Holy Spirit, “the persistent and unrepentant
resistance against the work of the Holy Spirit and his message concerning Jesus.” The
Study Bible ends with an encouraging note: “Christians often worry that they have
committed this sin, but such concern is itself evidence of openness to the work of the
Spirit.”

STUDYING FAMILIAR PASSAGES

The danger with studying difficult passages is that we are left in confusion. But the danger
with studying familiar passages is that we are left with assumption. Assumption kills our
study of the bible. It can lead to dry bible studies, or even worse, distortion of what the
Bible actual says.

Now, familiar passages are often familiar for good reasons. I want to stress that. I am not
saying that familiarity is a bad thing. It is a good thing to be familiar with the Bible. Here
are 5 principles that keep us from assuming unhelpfully at God’s Word in familiar passages:

1) Pray.
Yet again, the first step we need to take in studying the Bible is prayer. Familiar passages
grow dull, not because the passages are dull, but because our hearts are dull. So, how do
you soften a heart that is growing hard? Pray.

2) Don’t Assume, Ask.

“Don’t assume, ask” is a phrase that is often used in counseling people through conflict.
The best interpreters are those who ask the most questions. Questions like the ones we
asked about difficult passages. What is the context? What is the structure of the passage?
What do the words mean? How does it compare or contrast with other passages in the
Bible? How does this apply to me? Treat every passage of the Bible like it’s the first time
you’ve read it. “Don’t Assume, Ask.”. And then try answer your questions by yourself. Give
your best answer before you turn to a commentary or other study tool.

3) Search for Surprises.

Assumption almost always settles in when a person ceases to be surprised by God’s Word.
A surprise is something that is said or done that goes against our expectations. So, another

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way to search for surprises in the Bible is to ask the question, “What would I expect God to
say here?”

Examine your expectations. How does the passage challenge or bring clarity to how you
view God, yourself, the culture, the world, etc.? At the heart of every major Christian
doctrine is paradox: the trinity, the incarnation, the cross. These are all paradoxes—or
another way of saying it is, these are all surprises. How can God be three in one? How can
God become a man? How can the God-man die for sinners? Search for surprises.

4) Meditate.
Prayer is foundational to meditation. When you pray a passage, you are meditating on it.
Throughout a passage, turn your reading into prayers of praise, confession, thanksgiving,
and prayer for yourself and others. At the same time, repetition is also required for
meditation. Sometimes, it takes a long time for a passage to sink in. Read a passage over a
second time. Or perhaps, read the same passage once a day for a whole week. The longer
you sit in the passage, the more you will see that it is full of riches you may not have
initially seen. So, meditate.

5) Express.
Expression deepens impression. You tend to remember things better when you express
them verbally. Moreover, you tend to be impressed, or moved, by things when you express
them verbally. For example, the more you share the gospel with others, the more you
remember and are impressed by the gospel. Have you ever noticed that? Expression
deepens impression.

One way to express a passage is to share it with your friends, your family, and your fellow
church members. Another way to express is by journaling. Writing helps thinking.
Expression deepens impression. Express the passage.

Worked Example of a Familiar Passage: Psalm 23:1

“The LORD is my shepherd; I shall not want.”

1) Pray
Pray briefly. O Father, we come to you and ask you to open our eyes to understand your
Word. We are beggars before you. So, please help us. Please feed us with your Word. In
Jesus’ name, Amen.

2) Don’t Assume, Ask

What are some good questions for us to ask about this passage? Who is the author? What is
the context?

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First, who is the author? (David). Why is this important? (David was the King of Israel).
Psalm 23 is the prayer of King David. And he is praying this Psalm about himself: he says,
“The LORD is my shepherd” not “our shepherd.” Therefore, in this verse, David is
speaking of God as his own personal shepherd.

Now, this perspective totally changes the way we read this verse! Before Psalm 23 can ever
be about us, it must first be about the King. King David died. But Jesus is our King. He is
described as the “son of David” in the New Testament (cf. Matt. 1:1). He is the eternal
King. Therefore, the best application of this passage today isn’t first to us, but to Jesus.

So, what does that mean for us? (Answer: It means that God can never be your shepherd
unless you are under the reign of King Jesus. A non-Christian on their death-bed can’t take
confidence in this verse until they repent and believe in Jesus. But if you have repented and
believed in Jesus, you can take great comfort in this verse.)

Second, what is the context?

(a) Provision in v. 2: God leads David like a sheep having access to grass and water.

(b) Spiritual provision in v. 3: God leads David spiritually so that his soul is restored and he
goes down paths of righteousness.

(c) Protection through death in v. 4: God protects David in the face of death.

(d) Victory over enemies in v. 5: “table” implies that he is sitting comfortably with his
enemies around him. Moreover, he is ‘anointed’ which shows that he is established as the
King of the land.

(e) Temporal and Eternal Hope in v. 6: God will be with David throughout his life and
David will dwell with God forever.

So, what does that mean for us? (Answer: If we are in Christ, our King, then we know that
God will take care of every single want we might have in this life: he will give us what we
need physically, spiritually, and in the face of death and enemies, and we will be with God
forever. Now, that changes the way you see “want”! If you are a Christian, God will take
care of every need you have. “I shall not want.”)

3) Search for Surprises

What is surprising about this verse? (Answer: (1) King David is calling God his shepherd.
The King, the most powerful person in Israel, is calling himself a weak and helpless sheep
who depends on God as his shepherd. (2) The God of the universe cares for King David
personally. The God of the universe takes interest in individual people.)

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The implications of these surprises are wonderful. No matter how great our status is in this
world, we are always mere sheep depending on God our shepherd through Christ our King.
In every season of your life, you are a sheep. Even greater, God is your personal shepherd
in Christ. God cares intimately for every single sheep in his fold. He cares for you. Isn’t
that wonderful? He knows you personally and knows your struggles and he is your
shepherd.

4) Meditate
We’ve basically been meditating this whole time through repetition. But, one way we
haven’t meditated yet on the passage is through prayer. What are some ways that you can
pray this passage? (Answers: Praise God for Jesus, our great King! Confess your
dependence on God as a sheep. Thank God that he cares for you personally. Pray for
others to know him as their Shepherd.)

5) Express
What are some ways that you can express this verse this week? (Answers: share it with a
loved one, etc.).

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