Knowable Word - Bible study help

La transición desde la interpretación hasta la aplicación

July 14, 2026 By Peter Krol

This is a Spanish translation of a post from our archive. For the original post in English, please click the “Publicación original” link at the top of the post. For further explanation of why we’re posting articles in Spanish for a season, see this announcement.

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Publicación original de Peter Krol, traducida por Sarah Oiler

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Para estudiar la Biblia, debemos observar, interpretar y aplicar. Necesitamos ver primero lo que dice el pasaje antes de poder descubrir lo que significa. Cuando entendemos su significado, estamos listos para conformar nuestras vidas a la voluntad de Dios.

A veces nos quedamos en la interpretación y nunca continuamos con la aplicación. Jesús dijo que estamos en peligro de ser arrastrados por una riada (Mateo 7:24-27).

Otras veces, nos apresuramos a cambiar pero aplicamos cosas incorrectas (no hemos interpretado cuidadosamente). Jesús dijo que estamos en peligro de perder de vista lo más importante (Mateo 23:23-24).

¿Cómo podemos tener éxito al pasar de la Interpretación a la Aplicación? Aquí hay dos consejos para ayudarte a construir un buen puente.

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

Consejo #1: Usar el propósito principal como guía

Es importante entender el propósito principal de un pasaje antes de empezar a aplicarlo. Usar el propósito principal hace más poderosa tu aplicación porque te enfoca en lo que Dios considera más importante. Tal aplicación es efectiva y satisfactoria.

Nota: Si estás en el Antiguo Testamento, hay un paso extra. Al determinar el propósito principal del autor, recuerda conectar el pasaje a Jesús antes de aplicarlo.

Consejo #2: Hacer buenas preguntas de “¿Ahora, qué?”

Durante la fase de interpretación, hicimos muchísimas preguntas. Los tipos principales son: ¿qué?, ¿por qué? y ¿ahora, qué? Ese tercer tipo de pregunta puede ser lo más difícil pero provee el puente entre la Interpretación y la Aplicación.

Demostremos esta transición mientras continuamos nuestro estudio de Lucas 2:1-21.

Determinamos que el propósito principal es: “Dios envió a Jesús para nacer, para que pudiera salvar a los humildes y reinar sobre ellos con bondad.” Esto glorifica a Dios al máximo.” Ahora preguntamos, “¿ahora, qué?”

Ahora, ¿qué diferencia hace el nacimiento de Jesús? Los humildes se pueden salvar. Su nuevo Rey es un Rey misericordioso.

Ahora, ¿qué tipo de personas se salvarán? Los humildes.

Ahora, ¿qué glorifica a Dios al máximo? Salvar y reinar sobre los humildes. Volver humildes a los grandes y poderosos del mundo.

Ahora, ¿qué tipo de persona soy si Jesús me ha salvado? No he hecho nada para ganar mi salvación. Simplemente soy otro ejemplo de Dios usando a los humildes para avergonzar a los poderosos. Soy un sirviente humilde con un Rey grande y misericordioso.

Ahora, ¿qué debería esperar de la vida cristiana? Porque Dios se dedica a glorificarse a sí mismo al salvar a los humildes, Él constantemente hará más profundo mi entendimiento de mi humildad y su grandeza. Este proceso quizás sea doloroso, pero generará un estilo de vida de alabanza y gratitud. Nada menos de lo que experimentó Jesús durante su nacimiento y vida.

Hemos construido nuestro puente y ahora estamos listos para aplicar el pasaje de una manera más específica. Durante las próximas semanas explicaré cómo hacer esta Aplicación efectivamente.

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Context Matters: Jesus Came to Give Abundant Life

July 13, 2026 By Ryan Higginbottom

Perhaps you’ve heard that Jesus didn’t just come to give life, he came to give abundant life. You may have seen teachers urge that Christians should not be poor, should not be sad, should not be sick, should not be lacking in any blessings God can give. After all, how does a less than existence match up with an abundant life?

When we learn to read the Bible properly—not as a series of isolated words and phrases—we find that some familiar phrases take on entirely new meanings.

The Audience

Jesus uses the “abundant life” phrase to a group of Pharisees in John 10. Importantly, these Pharisees gathered after a controversy surrounding Jesus’s healing of a blind man.

In John 9:1–7, Jesus comes across a man born blind. He anoints the man’s eyes with mud, tells him to go wash in the pool of Siloam, and the man comes back with sight. This starts several rounds of questioning from the Pharisees directed at both this man and his parents. No one wants to proclaim Jesus as the Messiah for fear of the Jews (John 9:22).

However, the man’s life has been changed so dramatically, he cannot help himself. He tells the Pharisees that this man is clearly from God, and the Pharisees cast him out (John 9:33–34). Jesus seeks out the man again, and he confesses Jesus as Lord (John 9:38). The purpose of the healing is realized; the miracle points back to Jesus.

Jesus, the Good Shepherd

Jesus launches into an extended figure of speech that leaves the Pharisees confused.

Jesus first tells the Pharisees about the shepherd of the sheep. The sheep will follow the shepherd, because they know his voice. But they will not follow a stranger with a strange voice (John 10:1–6).

Since this first use of a sheep/shepherd metaphor is confusing, Jesus reloads. He uses different metaphors.

So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.” (John 10:7–9)

And then we arrive at the verse in question.

The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. (John 10:10)

It’s quite natural, after hearing this, to ask: What does it look like to have life abundantly? John (and Jesus) anticipates this question, because the answer comes quickly.

I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. (John 10:11–15)

Having an abundant life means having a good shepherd!

Plenty of employees can perform simple tasks for the sheep, but they don’t care for the sheep at all. They will save their own skin when the wolf howls. But Jesus is so, so different. He is the good shepherd. He knows his sheep, and he lays down his life for his sheep.

Notice that nowhere in this passage do we see a discussion of money, large houses, swimming pools, or everlasting youth. The way Jesus uses this phrase has nothing to do with material possessions or anything doctors or therapists can offer. He intends something much better.

The Greatest Treasure

Jesus came to give himself for his sheep. He calls his sheep, and they perk up their ears and follow him because they recognize his voice. With the good shepherd the sheep will find pasture, shelter, and safety.

Jesus is quite comfortable at the center of this metaphor. Both his healings and his figures of speech point people back to him.

Many sheep are used to thieves and wolves in the field. But with a good shepherd, the sheep have a guide and friend who loves them. He knows them, and they know him. And this—this is abundant life.

Context matters.

For more examples of why context matters, click here.

This was originally posted in 2020.

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Don’t Mess with God’s Wife

July 10, 2026 By Peter Krol

The Sower of Discord is the third of Solomon’s three fools in Prov 6:1-19. The first poem (Prov 6:12-15) addressed this fool’s characteristics and fate. The second poem (Prov 6:16-19) focuses on God’s attitude toward this fool. This week I’ll tackle the second poem.

There are six things that the Lord hates,
Seven that are an abomination to him:
Haughty eyes, a lying tongue,
And hands that shed innocent blood,
A heart that devises wicked plans,
Feet that make haste to run to evil,
A false witness who breathes out lies,
And one who sows discord among brothers. (Prov 6:16-19)

In this second poem, Solomon reinforces the characteristics of the Sower of Discord (Prov 6:17-19) so we’ll learn how to recognize them. But his chief concern is to reveal God’s opinion of such fools. God hates the person who sows discord among brothers. “Abomination” is the strongest possible word for God’s loathing; there is no way to downplay this hatred.

Also, let’s not make the mistake of thinking God hates the sin but loves the sinner. Not in this case. “There are six things that the Lord hates…[including] one who sows discord among brothers.”

The church is Christ’s body (Eph 5:23), his household (Eph 2:19, 1 Tim 3:14-15). That means that both those who sow discord and those who support the sowing of discord are murderers and home wreckers. We listen to sowers of discord because it feels like indulging in our favorite desserts (Prov 18:8), but really it’s like swallowing razor blades. It’s like wearing a “suck it up” t-shirt in a military hospital. We might as well paint targets on our chests and think happy thoughts, because the Lord is a crack shot. He is a jealous, avenging husband, who will not stand idle while fools screw with his wife.

Remember that Jesus’ body was broken once before to pay for the sin of the world (Luke 22:19). He won’t suffer it to be broken again. “Do you not know that you [plural in the Greek; referring to a community, not an individual] are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple” (1 Cor 3:16-17).

But for those who set aside the sowing of discord, hope flows from the body once broken.

Jesus died for sowers of discord so he could reunite them with his father. His disciples had their fair share of disputing and jockeying for position. But Jesus paid their debts, gripped their hearts, and gave them a vision for community based not on position or prestige but on mutual service. He gave them an effective method for resolving conflict and offense (Matt 18:15-20), but their motivation to follow through on it wouldn’t come from inside themselves. They had to remember how Jesus loved them and died for them so he could forgive them and heal them.

This is how we do it as well. We remember Jesus’ sacrificial love for us, and we can’t help but to forgive others and speak well of them:

Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you (Eph 4:29-32).

Question: How have you seen Jesus heal his body from discord?

This post was first published in 2013 and is part of a series walking through Proverbs 1-9.

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What ‘Inductive’ and ‘Deductive’ Really Mean

July 8, 2026 By Peter Krol

I’ve written before about why I never use the term “Inductive Bible Study” for what we do on this blog. My problem is not with what inductive Bible study is; my problem is with what it’s called. The conventional definition—that induction means starting with particulars and moving to generalities—is not accurate. So we simply use the label “OIA Bible study” for our method.

In addition to what I’ve cited elsewhere, I now provide further evidence from the apologist William Lane Craig.

Deduction and induction are not about movements between particulars and generalities, but about certainty vs. probability. We use both kinds of reasoning in OIA Bible study.

Check it out!

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4 errores al usar los comentarios

July 7, 2026 By Peter Krol

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Publicación original de Peter Krol, traducida por Sarah Oiler

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Cuando enseño a otras personas cómo estudiar la Biblia (estas cosas de OIA), con mucha frecuencia alguien me pregunta: ¿Puedo usar un comentario o una Biblia de estudio?

Es una buena pregunta porque estamos rodeados de excelentes recursos. Pero cada bendición puede volverse una maldición cuando confiamos en la bendición y no en Dios. Por eso, aquí hay algunos errores comunes en el uso de comentarios.

Error #1: Ignorar lo que otros han dicho

Necesitamos aprender en comunidad con otras personas y las Biblias de estudio y comentarios (al menos los buenos) representan lo mejor del pensamiento cristiano durante miles de años. Necesitamos aprender de la sabiduría de otra gente.

Error #2: Dejar que los comentarios hagan tu estudio de la Biblia

Es tentador leer una sección de la Escritura e ir inmediatamente a las notas de estudio o a un comentario. Al ver lo que dicen los expertos, pensamos que hemos entendido el pasaje.

Esta práctica no es muy diferente de lo que solían hacer los rabinos judíos. Debatían la interpretación citando varias escuelas de pensamiento y haciendo referencia a los comentarios relevantes para apoyar su posición. Cuando Jesús vino, asombró a su generación porque rehusó enseñar de esta manera (Mateo 7:28-29). Volvía a la Escritura y observaba, interpretaba, y la aplicaba a la gente (Mateo 21:16, 42; Marcos 2:25).

Jesús legó su autoridad a sus seguidores, así que ellos podían interpretar su Palabra para las generaciones subsiguientes (Mateo 28:18, 20; Juan 14:12, 25-26; 2 Corintios 5:20). Con la ayuda del Espíritu de Jesús, tú también puedes leer y entender la Palabra conocible de Dios.

Error #3: Acudir a los comentarios demasiado rápidamente

Cuando el significado de un pasaje no es obvio de manera intuitiva, es tentador buscar un comentario de inmediato. Pero recomiendo que observes la Escritura cuidadosamente y trabajes para interpretarla solo. Pasa tiempo pensando en el texto. Aprende cómo hacer preguntas y después contéstalas. Trata de determinar el propósito principal del autor.

Después lee algunas notas de estudio o comentarios para revisar lo que has hecho. Ve si otra gente saca conclusiones similares del texto. Si es similar, fantástico. Si no, quizás quieras reconsiderar tus propias conclusiones. De cualquier manera, recibirás la ayuda que necesitas sin saltar el proceso de aprender cómo manejar las Escrituras a ti mismo (2 Timoteo 2:15).

Error #4: Creer todo lo que lees

Recuerda que el papel no puede decir “no” a la tinta. El internet no excluye a los tontos. Solo porque algo se ha publicado no significa que sea la verdad.

El propósito del método OIA de estudio bíblico es enseñarte cómo pensar y cómo acercarte al Señor. Mientras comparas tu estudio de la Escritura con el estudio de los expertos, sé humilde pero también sé sabio. Siempre pregunta si lo que estás leyendo en el comentario es fiel al texto o no.

Que habite en nosotros la palabra de Cristo con toda su riqueza, instruyámonos y aconsejémonos unos a otros con toda sabiduría (Colosenses 3:16).

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How to Recognize Sowers of Discord

July 3, 2026 By Peter Krol

There is no foolproof formula for recognizing sowers of discord, but Solomon wants to train us to be discerning.

A worthless person, a wicked man,
Goes about with crooked speech,
Winks with his eyes, signals with his feet,
Points with his finger,
With perverted heart devises evil,
Continually sowing discord;
Therefore calamity will come upon him suddenly;
In a moment he will be broken beyond healing (Prov 6:12-15).

1. Take note of crooked speech (Prov 6:12b)

Do they twist words to win sympathy? Do they label their complaints as “concerns,” their anger as “frustration,” or their bitterness as “misunderstanding”? Have they failed to forgive? Do they always have questions but never any answers?

2. Consider body language (Prov 6:13a)

When around people who offend them, do they roll their eyes, grimace, or shake their heads? Do they make eye contact with you when the other person turns away? Does their posture communicate disrespect or defensiveness?

3. Refuse to join the gang (Prov 6:13b).

The Sower of Discord “points with his finger” in an effort to persuade others to join his team. He’s a sneaky communicator, and his destructive power lies in his ability to recruit. Whenever someone has a complaint against another person, your best response is, “did you talk to that person about it?”

Sowing discord is one of the most prevalent and most disregarded sins in the church today. We think of gossip as something that happens on daytime talk shows, and we ignore it in the fellowship hall. We think slander deserves discipline only if it’s intentionally and overtly false. Perhaps we’ll confront those who purposefully spread untrue reports about others, but Proverbs is just as concerned to confront those who endorse those reports by giving them a hearing (Prov 26:20-28).

This passage convicts me thoroughly. I am as guilty as anyone of speaking ill, sowing discord, and fighting unity. I have shared details I didn’t need to share. I have discussed the failings of my supervisors with my subordinates. I have asked for the low down on specific people, and I have entertained conversations that went in the wrong direction. I have asked Jesus to change me, and I wrestle my self-importance daily.

If you are broken by this text, there is much hope for your repentance and healing. You can act as glue to reunite the shards of your once-vibrant community. You can unleash Christ’s redemptive glory in your church, and he can restore his body to full and proper functioning. Learn to recognize the characteristics of the Sower of Discord, and exterminate them from your heart and your church.

But if you find yourself still making excuses for sowing discord (or for aiding and abetting others to sow discord), you’ll be ruined before you know what hits you (Prov 6:15). God doesn’t like it when people mess with his wife.

Question: What else helps you to recognize sowers of discord?

This post was first published in 2013 and is part of a series walking through Proverbs 1-9.

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Hebrews: A Sermon on Psalm 110

July 1, 2026 By Peter Krol

Dennis Johnson explains something I’ve been considering for many years: Could the book of Hebrews be a transcribed sermon based on Psalm 110?

Many scholars have pointed out the fact that Hebrews is more sermon than letter (the author self-identifies his work as a “word of exhortation” – Heb 13:22, Acts 13:15). The funny thing is that references to Psalm 110 come up over and over again. Could it be that the sermon to the Hebrews was expositing the implications of that psalm for the new covenant community?

Check it out!

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La importancia del contexto, Parte 2

June 30, 2026 By Peter Krol

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Publicación original de Peter Krol, traducida por Sarah Oiler

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Vimos lo fácil que es sacar versículos fuera de su contexto, un poco como Pinky, sacando las preguntas de “¿Estás pensando…?” de Cerebro fuera de su contexto. Hoy, me gustaría mostrarte cómo el contexto hace que la interpretación tome vida.

Considera esta colección de verdades gloriosas:

Alégrense siempre en el Señor.
No se preocupen por nada; más bien, en toda ocasión, con oración y ruego, presenten sus peticiones a Dios y denle gracias.
La paz de Dios, que sobrepasa todo entendimiento, cuidará sus corazones y sus pensamientos en Cristo Jesús.
Consideren bien todo lo verdadero, todo lo respetable, todo lo justo, todo lo puro, todo lo amable, todo lo digno de admiración, en fin, todo lo que sea excelente o merezca elogio.

Todos estos versículos vienen de Filipenses 4 (NVI). Mira el contexto: “Ruego a Evodia y también a Síntique que se pongan de acuerdo en el Señor. Y a ti, mi fiel compañero, te pido que ayudes a estas mujeres” (Filipenses 4:2-3 NVI).

En general, la iglesia filipense estaba bien, pero una controversia entre dos mujeres prominentes amenazaba con destruirla. El conflicto estaba tan serio que otra gente tenía que involucrarse para resolver el problema (un poco como Mateo 18:20!). Pablo dio a estos ayudantes instrucciones específicas para ayudar a resolver el conflicto:

Alégrense en el Señor (y no en la aprobación de otras personas) – versículo 4
Mantengan la calma – versículo 5a
Recuerden que Dios ve todo y que Jesús está volviendo – versículo 5b
No estrésense por la tensión incómoda. Pidan que Dios dé la paz – versículo 6
Dios dará la paz, aunque desde la perspectiva del mundo no debería haber paz – versículo 7
Asegúrense de encontrar algo bueno, cualquier cosa buena, sobre la otra persona. Piensen en estas buenas cosas, y no en lo que la otra persona hizo para hacerse daño – versículo 8
Sigan el ejemplo de Pablo en estos asuntos – versículo 9

El contexto importa. Lee los libros de la Biblia como libros y no como colecciones de perogrulladas espirituales. Cuando haces esto, el Señor te dará una mayor comprensión de todo esto (2 Timoteo 2:7, NVI), porque conoces la verdad (1 Juan 2:20, NVI), y no necesitas que nadie te enseñe (1 Juan 2:27, NVI).

Ahora, ¿se usaron en contexto esos últimos versículos?

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Context Mattered to Jesus, part 3

June 29, 2026 By Ryan Higginbottom

In the third and final temptation of Jesus, the devil takes him to a high mountain. He promises Jesus “all the kingdoms of the world and their glory” if Jesus will simply fall down and worship him.

On one hand, this sounds like an easy trap to avoid. Temptations don’t get much more obvious than worship the devil.

But for Jesus, this temptation is real. As the Son of God who will ascend to heaven, Jesus is destined for kingship, power, and glory. But the path is incredibly hard. It involves humiliation, suffering, betrayal, and a horrendous death.

Satan is proposing a way around the hardship, a back door to the main stage.

Resisting with Scripture

In response to the devil’s offer, Jesus counters with clear teaching from Scripture.

Then Jesus said to him, “Be gone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve.’” (Matthew 4:10)

This command is found in Deuteronomy 6:13. Here’s the larger context.

And when the Lord your God brings you into the land that he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you—with great and good cities that you did not build, and houses full of all good things that you did not fill, and cisterns that you did not dig, and vineyards and olive trees that you did not plant—and when you eat and are full, then take care lest you forget the Lord, who brought you out of the land of Egypt, out of the house of slavery. It is the Lord your God you shall fear. Him you shall serve and by his name you shall swear. You shall not go after other gods, the gods of the peoples who are around you—for the Lord your God in your midst is a jealous God—lest the anger of the Lord your God be kindled against you, and he destroy you from off the face of the earth. (Deuteronomy 6:10–15)

In response to his first temptation, Jesus’s use of Scripture showed that he was putting himself in the place of Israel. This raised the question, Will Jesus obey?

In the second temptation, Satan tempts Jesus to test the Lord, to call forth an unnecessary, dramatic rescue. Jesus turns this away as well, knowing that God is with him and that his delivery will come after the grave.

In this final temptation, Satan continues the pattern. He asks Jesus to claim now what he will receive later. To avoid the pain and rejection associated with his upcoming ministry, and to end up with glory, Jesus only needs to worship the tempter.

But Jesus refuses. He obeys. He will not forget the Lord, who brought his people out of the house of slavery and who will once again liberate his children. He will not go after another god, for he knows the Lord is in his midst—the Lord is with him. Jesus knows that the Lord is jealous and that his anger can be kindled to destruction.

Jesus is the Better Israel

We know what happened to Israel after Egypt. They grumbled, they didn’t obey the Lord, and they followed after other gods. Eventually, they went into exile because of their rebellion and idolatry.

Jesus stands where Israel fell. He walks the path from his baptism to his cross and he trusts the Lord with every step. In this encounter with the devil, Matthew shows Jesus’s intentions and first steps, and he invites careful attention to the Savior’s life and words.

This was originally posted in 2020.

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Fool #3: The Sower of Discord

June 26, 2026 By Peter Krol

Richie Diesterheft (2007), Creative Commons

The Sower of Discord is the third of Solomon’s three fools in Prov 6:1-19. This person knows what’s good for God’s people better than God himself does. This person is a fighter, a crusader. This person suffers tremendous persecution at the hands of those who don’t understand (or won’t receive) the mission. This person believes every point of theology is worth dying for. This person is always right.

There are times when I am this fool. Could it be that there are times when you are as well?

But watch out. Solomon addressed the Savior as “my son” (Prov 6:1). He also addressed the Sluggard personally, although not as a “son” (Prov 6:6). The Sower of Discord, however, is almost beneath his dignity. He does not address this person directly; instead, he warns his readers against this person. He does not hold out much hope for this person. The Sower of Discord is an “abomination” (Prov 6:16), one hated by God with utmost hatred. We must not allow this fool to multiply in our churches. We must not allow this folly to multiply in our hearts.

Solomon divides this section into two poems. The first poem (Prov 6:12-15) addresses this fool’s characteristics and fate. The second poem (Prov 6:16-19) focuses on God’s attitude toward this fool. This week I’ll tackle the first one.

A worthless person, a wicked man,
Goes about with crooked speech,
Winks with his eyes, signals with his feet,
Points with his finger,
With perverted heart devises evil,
Continually sowing discord;
Therefore calamity will come upon him suddenly;
In a moment he will be broken beyond healing (Prov 6:12-15).

Let’s be honest. This person is a great friend to have because he always has inside information about people. He’s good at making you feel like you’re on the inside and others are on the outside. He’ll welcome you in and give you a prominent seat in the clubhouse. He’s not a gossip; he just really cares about what’s best. He wants truth, and not injustice, to reign.

But he is worthless. He is wicked (Prov 6:12a). Nothing good will come of your friendship with him. Perhaps that sounds harsh, but it’s what Proverbs teaches.

This person continually sows discord while devising evil with his perverted heart (Prov 6:14). Of course, he doesn’t think of what he does as “evil.” He just has “concerns.” He has a few questions about the leadership. He wants to understand the church’s direction, and he wants to know if you understand it any better than he does. By discussing his concerns with you, he can gain some valuable advice on how to address his concerns and offer help. He offers you “the real story” behind a certain event in the church’s history. He’s full of insight and compassion, and he’s like a magnet for those who really care about people.

Watch out.

Question: Why do you think Solomon is so hard on the Sower of Discord?

This post was first published in 2013 and is part of a series walking through Proverbs 1-9.

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