Tag Archives: Bill Mounce

5 Ways to Understand the Bible Better in 2015

I just finished reading Revelation, and… I confess I don’t understand it all very well. Even in the New International Version, with its goal of “providing the best possible blend of transparency to the original documents and comprehension of the original meaning in every verse,” Revelation has one or two mildly confusing spots.

I know, that’s hardly a news flash. But the non-news comes with a point: I, like you, long to understand the Bible better. The good news is that I think I understand parts of Revelation better than I did five years ago. The other good news is that there is still much left for me to learn!

Brief story: About five or six years ago I was assigned to preach from Matthew 24–that confusing chapter about the signs leading up to Christ’s return… or is it the non-signs that occurred before the destruction of Jerusalem? Anyhow, puzzling over such questions aroused my interest in Bible prophesy, and I started wishing to understand Revelation better. I soon learned that if you hope to understand Revelation, you must first understand the OT prophetic books, where much of Revelation’s imagery comes from. Then I learned that if you hope to understand the OT prophetic books, you must first understand the five books of Moses, for the OT prophets were enforcers of the Mosaic covenant.

These observations shaped my growing interest in serious Bible study. So I listened to the Pentatauch repeatedly while pounding nails at work, and I read some big semi-technical commentaries on [amazon text=Genesis&asin=0805401016], [amazon text=Exodus&asin=0805401024], and [amazon text=Leviticus&asin=0802825222]–straight through, cover to cover. It was very rewarding, but I got bogged down as I began a commentary on Numbers, and I haven’t yet read a commentary on any of the Major Prophets straight through. And my Revelation commentaries… well, I’ve dabbled in them, but not enough to fully defuse my confusion.

Thank God, you don’t need to understand much prophecy to become “wise for salvation through faith in Christ Jesus”! And thank God, he rewards the diligent student of “the sacred writings” so that we can become increasingly “equipped for every good work” as we grow in our biblical understanding (2 Tim. 3:15-16).

So, without further ado and in random order, here are…

Five Ways You Can Understand the Bible Better in 2015

  1. Read, read, and reread the Bible. This is obvious, yet it is exactly here where most of us fail worst. First, most of us read far less than we need to if we are ever going to understand the Bible well. Second, when many of us do read, we read in such a way (poor technique, poor heart condition) that our understanding doesn’t grow as it could. Two excellent blog articles I read recently address both these problems. “How to Change Your Mind” by Joe Carter describes a Bible reading plan that I heartily endorse, based on my own similar short-term efforts while preparing to preach and teach. “What Kind of a Thing Is the Bible? 6 Theses” by Gavin Ortlund reminds us of the forest before we get lost in the trees reading individual Bible passages. He says he’s “naming the obvious,” but this article is packed with pregnant points that invite deep consideration and help make sense of the Bible. Read these articles, then read your Bible–more, and more wisely. Bonus tip: Audio Bibles count, too!
  2. Read a book on biblical interpretation. Don’t let words like exegesis and hermeneutics scare you. They aren’t any worse than words like carburetor (had to check how to spell that one) or hemorrhage (had to look that one up, too). They’re just words that are suited for the job and help us understand how things work. There are books on biblical interpretation suited for every reader, and it’s a shame that more of us aren’t reading them. I’m a case in point: Despite graduating from a four-year Honours English Literature program with a bachelor’s degree, I had never read a single book on biblical interpretation! It wasn’t until Allen Roth assigned Understanding and Applying the Bible (McQuilkin) as reading material for our church leadership team that I opened such a book. Since then I’ve read at least four others through and scanned others, besides reading more specialized books on related topics. You don’t know which one to choose? I have a page (see here) that lists nine such books, with descriptions to help you find the right one for you. None of these books are perfect, but all have proven helpful again and again for hundreds and thousands of people. Better yet: find some friends and read one together!
  3. Listen to free seminary lectures on the Bible. If I had to name a single resource that has been most helpful in my own growth in biblical understanding over the past 5 years, it would probably be the website biblicaltraining.org. This website–the brainchild of Bill Mounce who served as the NT chair of the ESV translation team–aims “to help leaders in the local church become effective ministers of the Gospel by providing them with world-class, Christ-centered educational resources that will allow learning to take place in community. In other words, our goal is to help make fully-formed followers of Christ.” This website has free audio recordings of Bible classes for all levels, from new believers to graduate students. Free lectures from dozens of seminary courses are included. Most of the speakers are well-known evangelical professors and authors. I’ve listened to most of the seminary lectures on this site. I’ve found all the Bible courses helpful for growth in biblical understanding, and several courses like Robert Stein’s excellent “Biblical Hermeneutics” are especially relevant to this post. (By the way, one great thing about this website is that the speakers don’t agree on every point of interpretation or doctrine! This diversity-within-gospel-unity provides excellent training in discernment and nudges you back to the Bible to think things through for yourself.)
  4. Subscribe to some good blogs. The number of scholarly blogs and websites devoted to biblical interpretation and theology is astounding! The best you can do–which can be good indeed–is to pick a handful and begin following. Here are some I’ve been following:
    * http://readingacts.wordpress.com/  Phillip Long, a conservative seminary prof, started a blog on Acts but now writes on all things NT.  Includes helpful book reviews and monthly links to a “Biblical Studies Carnival”–long lists highlighting “the best and the brightest in the world of bibliblogs.”
    * http://zondervanacademic.com/blog/  Jeremy Bouma posts most often, with a wide range of thoughts usually triggered by some book he’s reading. Other blog authors take their turns as well, including Bill Mounce with his “Mondays with Mounce” about NT Greek and Lee Fields with a similar series about Hebrew. A great way to be introduced to lots of big name biblical studies and theology authors.
    * https://bbhchurchconnection.wordpress.com/  Louis McBride, the Bible and academic book buyer at Baker Book House, a Christian bookstore, writes on all things biblical and theological, again usually triggered by a book he’s reading. Lots of good stuff to chew.
    * http://marccortez.com/  Marc Cortez teaches theology and supervises doctoral students at Wheaton College and writes here at Everyday Theology. Thus says Marc: “The purpose of the blog is to connect theology with everyday life. I’m convinced that what we believe matters – it shapes who we are and how we live in the world. So I want to help people access the best that theology has to offer and see how it matters for life today. Having said that, I’m also a bit random. They say that a good blog should have 3-5 categories that provide focus and purpose for the blog. Following that guideline, my three categories are: life, the universe, and everything.” Yup, that’s about right!  🙂
    * http://www.challies.com/   Tim Challies provides a firehose for all things Reformed and conservative, with daily postings that include links to theological blogs and Kindle books on sale. Lots of very good stuff (even if you question his Calvinism and wish he’d include more diversity of voices at times). For example, the two blog articles I recommended in point #1 above were recommended by Challies. If you follow Challies you’ll soon learn of lots more helpful Reformed bloggers that I won’t name here.
    * This list could go on forever, and I know I haven’t even mentioned some of the best. For a dizzying list of helpful and not-so-helpful blogs, see this. I’ve only visited a tiny fraction of the blogs listed there.
    A final caveat is extremely important: Blogs like the ones I’ve listed contain a mixture of truth and error. (So does my blog!) Some others are only helpful as case studies of heresy. Of my five suggestions in this post, this is the one that is least helpful unless you already have some solid biblical grounding. That said, good biblical blogs have prodded my thinking with new insights and perspectives, helped me assess the strengths and weaknesses of popular evangelical scholars (good prep for book buying), and introduced me to valuable online and print resources. The five blogs I mentioned first generally do a good job of achieving these benefits without throwing in intentionally provocative or theologically liberal ideas.
  5. Attend a good Bible conference or training program. I’ll keep this point short by directing you to my page about upcoming events for Bible students: see here. Two things: (a) I recently added a couple more events that will be helpful for some of you; (b) the BMA Ministers’ Enrichment Weekend (end of January and open to everyone) is now open for registration. Go if you can!
    (By the way, thanks to those of you who have been sharing this events page on Facebook and elsewhere. Let’s spread the word and help people–especially our pastors–get some good training.)

So, there you have it: five ways to understand the Bible better in this coming year. My advice would be to pursue #1 and then pick two or three others to supplement it.

What else would you add to this list? What has helped you understand the Bible better? Share your thoughts in the comments below.

 

Should You Desire to Be an Elder?

(Old Facebook Post–Slightly edited and shared November 19, 2015.)

When we seek to understand Scripture, we should ask not only what the words say, but what they were intended to do. It is not sufficient to consider the abstract, factual meaning of words and sentences, as if reading from a dictionary or an encyclopedia. We must also consider why they were written. What difference were they intended to make? Or, to phrase it a bit differently, what actions were the words designed to perform?

(In philosophical discussions of hermeneutics, these questions are the focus of an approach called speech-act theory, but I’ll avoid technical terms.)

I’m thinking of this because I was thinking tonight about 1 Timothy 3:1:

This is a true saying, if a man desire the office of a bishop, he desireth a good work. (KJV)

I have often heard this verse expounded along these lines: Paul is saying that it is good to desire to be a pastor in a church. Being a pastor is a good work, and it is a worthy goal to pursue; those who desire this work are to be affirmed for their desire. In fact, one of the qualifications for being a pastor is that you really should have a desire to be one; if you don’t have a deep inner desire for this office, then you are probably are not qualified to fill it.

Whether or not the above statements are all true—and I think evangelicals tend to err here on one side while conservative Anabaptists tend to err on the other—I that think such an exposition is missing the point of this verse.

It always makes me nervous, however, when I find myself reading a passage of Scripture in a unique way, without finding confirmation for my reading from any other interpreters. After all, here are a few prominent explanations of this verse:

An obvious but not insignificant qualification is the shepherd’s personal desire to love and care for God’s people. Paul and the first Christians applauded such willingness by creating a popular Christian saying [1 Tim. 3:1]… In brief, this early Christian saying declares the great value of the work of the office of overseer (eldership) while also encouraging those who desire this work… The first matter to consider in appointing elders is the candidate’s personal desire.” —Alexander Strauch, Biblical Eldership,1 emphasis added.

Before he lists the qualifications for overseers, Paul affirms the importance of their work… Those who desire to serve in this way are to be encouraged, perhaps as those who build the church with valuable materials as in 1 Corinthians 3:12-14, a task that is indeed “noble.” —Walter Liefeld, 1 and 2 Timothy, Titus,2 emphasis added.

Why does this statement warrant the solemn introduction of a faithful saying? Most answer that the church placed its greatest esteem on the more visible, ecstatic gifts, and the Ephesians needed to be reminded that the more practical functions such as overseer were also significant and worthy of honor… It seems, rather, that any hesitancy to accept positions of leadership by members of the Ephesian church was the result of the excess of the opponents. They were bringing reproach not only upon the church itself but also upon anyone in leadership. Perhaps as well people were hesitant to accept positions that would bring them in direct confrontation with the opponents… The church needed leaders who would do their job well, and it was therefore a good thing to aspire to the office of overseer… The word [ὀρέγεται, “desire”] describes an ‘ambitious seeking’...; whether the aspiration is good or bad is determined by the context. In our text it must be good since Paul is recommending it.” —William D. Mounce, Pastoral Epistles,3 emphasis added.

Notice how all three commentators above make the same exegetical slip (most clearly in the 1st and 3rd example): They slip from the biblical words about a “good work” to talking about a “good desire.”

Read 1 Timothy 3:1 again; it does not actually say that the desire is good. True, presumably the desire is good—or at least it could potentially be, since the object of the desire is explicitly affirmed as being good. But the main point of the verse, even on an abstract, factual meaning, has nothing to do with “good desires,” but with a “good work.”

(My point here is not to belittle these commentators; I have been helped immensely by them, especially by Strauch and Mounce.)

When we consider the question of what this verse is intended to do, then the real message of the verse becomes clearer.

But before we do that, let’s consider another hurdle: A concordance search for the Greek phrase behind “good works” would seem, at first reading, to affirm the commentators I’ve quoted above. This exact phrase is used elsewhere in the Pastoral Epistles to describe:

  • What widows should be doing if they are to be considered eligible for the “widows list” (1 Tim. 5:10).
  • The behavior that potential elders should be demonstrating before they are appointed (1 Tim. 5:25).
  • What rich Christians should be “rich” in (1 Tim 6:18).
  • What Titus should show himself to be a pattern of (Tit. 2:7).
  • What all the Cretans should be eager to do (Tit. 2:14; 3:8, 14).

In all these cases (and elsewhere in the NT, such as in Heb. 10:24), God’s people are urged to be pursuing “good works.” So doesn’t it make sense that here, too, in 1 Timothy 3:1, Paul is urging people to pursue a “good work”—this time the “good work” of an overseer?

I don’t think so. Here context is key, and two aspects of context bear consideration:

(1) First, and most importantly, notice how the following verse begins: “A bishop then must be blameless…” (KJV). Do you notice the word “then”? This word links the first two verses of 1 Timothy 3. Verse one says that the office of overseer involves a good work; verse two says that, because that office involves a good work, the overseer must be blameless. Or, to say it in reverse: Why must an overseer be blameless (v. 2)? Because he is doing a good work (v. 1).

The NASB and NET read much like the KJV. The ESV makes the connection even clearer: “If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach…” The NIV hides the connection almost entirely: “Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach…”

This link suggests something of why Paul wrote verse 1; he was not trying to lift up the office of overseer so that everyone would start filling out applications for the pastorate. Rather, he was lifting up the office of overseer in order to demonstrate why such high qualifications were required for those who filled it. Perhaps we could paraphrase: “If anyone is reaching for the chance to be an overseer, he’s reaching very high indeed!”

(2) Second, the context of the entire letter (and of all three Pastorals) is that Paul is writing to churches wracked by false teachers. Both 1 Timothy and Titus begin abruptly; after brief greetings, Paul skips the customary prayer/blessing found in most letters, and jumps right into the topic of the need for proper leadership. Here in 1 Timothy we read of false teachers who were “desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions” (1 Tim. 1:7). Similarly, in Titus 1:16 we read of false teachers who were “unfit for any good work” (“good work” here is a different, but similar Greek phrase).

This context suggests that Paul was facing a situation where unqualified people were serving as leaders in the church. In such a situation, Paul was concerned to elevate the office of the elder/overseer, reminding people of the high qualifications that were required of those who would fill it. The first and overriding qualification in both 1 Timothy and Titus is that leaders must be “above reproach.”

The problem facing Paul was not simply a lack of leaders (“Let’s lift up the office of overseer so we receive more applications!”) but a multiplication of bad leaders (“Let’s lift up the office of overseer so that only qualified persons will be allowed to lead”).

I have read this verse along these lines for quite a while, so I was delighted tonight to find a commentator who affirmed my reading:

Why does Paul cite a trustworthy saying (1)? Since this appears to be a commonly known saying, he was probably here using it to underline the importance of the overseer’s office for the benefit of those who were underestimating it. Paul sees the work as a noble task. Such an office needs the right kind of people to fit it. —Donald Guthrie, The New Bible Commentary,4 emphasis added.

(To be fair, both Strauch and Mounce also say similar things, but only after being temporarily derailed by first emphasizing the points quoted above; Guthrie never gets similarly derailed.)

Does this all matter? Well, suppose I say, “The saying is trustworthy: If anyone aspires to the hand of my daughter, he desires a noble lady.” Would I be content if all the young ruffians in town thought I was urging them to aspire to marry my daughter? Or might I be happier if one of them took a good look at how noble my daughter really is, then refocused his gaze inward to become the man truly qualified to win her hand?

May we read God’s Word not only to discover God’s truth, but also to discover God’s desires.


What do you think? Am I reading Paul well here? Do we need a renewed sense of how noble the task of overseeing is? (I sometimes think some conservative Anabaptists are a little too afraid of possessing a desire to shepherd–or at least of anyone saying they possess the desire.) Are there other Scripture passages where we might be understanding the words but missing the point? Share your insights in the comments below.

  1. Alexander Strauch, Biblical Eldership (Colorado Springs, CO: Lewis and Roth, 1995), 83, 187, 281.
  2. Walter Liefeld, 1 and 2 Timothy, Titus, NIV Application Commentary (Grand Rapids, MI: Zondervan, 1999), Kindle location 2487.
  3. William D. Mounce, Pastoral Epistles, Word Biblical Commentary (Nashville, TN: Thomas Nelson, 2000), 167-68.
  4. Donald Guthrie, The New Bible Commentary, 21st Century Edition (Downers Grove, IL: InterVarsity Press, 1994), note on 1 Timothy 3:1-7 (Logos Bible Software edition, page unknown).

Do you “believe into” Jesus?

(Old Facebook Post)

Do you really believe in Jesus? Do you “believe into” him? This blog post is a description of true Christian belief (faith), from one of my favorite Bible teachers, Bill Mounce. Keep reading for a good insight into John 3:16:

“Biblical belief means that you no longer believe or trust in yourself but rather have moved that trust out of yourself and “into” Jesus. Biblical belief is leaving self-sufficiency behind and embracing Christ-sufficiency. Biblical belief is throwing yourself into the merciful arms of Jesus, believing that he will catch you. Biblical belief is trusting him for everything: forgiveness, salvation, life.

To state it more theologically, biblical belief is believing that Jesus is who says he is, and that he will do what he said he will do. It is to believe that he does for you what you could not do for yourself. What did he do? He provided the means by which our sins could be forgiven and we could be brought into fellowship with God. God’s love and Jesus’ death built the gate at the cross so that by faith the door could swing open and we could walk through.

But the Bible doesn’t just say “believe in,” it says “believe into.” The New Testament was originally written in the Greek language, and one of the frustrating parts in being a translator is that certain things simply cannot be restated in English. This is one of those passages.

John wants to make a point, and to do so he breaks Greek grammar. And he doesn’t just kind of break grammar; he makes a horrible “blunder” that is so bad we have no record of anyone else in all Greek literature making the same blunder. Of course, he is doing it intentionally to make a point. John doesn’t say we should respond by “believing in” but rather “believe into.” It is the “into” with the verb “believe” that is such bad Greek grammar.

Saving faith is a trusting in the person and work of Jesus (who he is and what he has done) such that we move our self-reliant trust out of ourselves, flinging ourselves into the merciful arms of God, believing and trusting that he will catch us, care for us, provide for us, protect us, and eventually bring us home to live with him forever.

So what do you think? How is this as an explanation of “believe”?”