God provides much additional revelation in the NT about OT personages, events, and passages that the OT does not provide. Believers must, therefore, use the NT to interpret the OT in all such cases.

If they do not do so, Christians will lack information and understanding in their views that God intended for them to have.

Numerous Examples

Numerous examples show that the NT illumines our understanding of the OT with information not provided in the OT. The following 13 passages show just how important it is to use the NT to interpret the OT.

Examples in the Gospels

Matthew 6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

The OT speaks of God’s feeding the birds (Job 38:41; Ps. 147:9), but the NT makes clear that it is the Father who does so.

John 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

Readers of only the OT did not know that this divine teaching ministry spoke of what the Father would do.

Examples in Acts

Acts 7:43 Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them.

The OT does not provide any revelation about any god named Remphan or that the Israelites did these things at that time.

Acts 13:33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.

Acts 13:33 tells us that God fulfilled an ancient promise by raising Jesus, as it is written in Psalm 2.  Anyone reading just the statement about the Son in Psalm 2:7 would not have the ability to know that truth.

Examples in the Epistles

1 Corinthians 10:4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

Any believer reading just the OT would never know that the Rock that followed them in the wilderness wanderings was Christ.

Hebrews 11:10 For he looked for a city which hath foundations, whose builder and maker is God.

The OT does not provide any information about Abraham’s seeking for such a city.

2 Peter 2:5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness.

Reading just the OT, a believer would never have known that Noah was a preacher of righteousness.

2 Peter 2:7 And delivered just Lot, vexed with the filthy conversation of the wicked.

Anyone who just reads the OT would not have any confident basis to know that Lot was a just man.

1 John 3:12 Not as Cain, who was of that wicked one, and slew his brother.

Having only the OT, a believer would not have sufficient basis to know confidently that Cain was of the devil.

Jude 1:9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

The OT speaks of God’s burying Moses (Deut. 34:6), but only the NT reveals this battle between Michael and the devil over the body of Moses.

Jude 1:14 Enoch  . . . prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all.

From the OT alone, a reader would not know that Enoch was a prophet who proclaimed a glorious Messianic prophecy!

Examples in Revelation

Revelation 12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

Revelation 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.

Anyone reading just the OT would not know that the devil controlled and directed the serpent who deceived Eve.


These thirteen examples show that it is essential to use the NT to interpret the OT whenever the NT provides information that the OT does not. Only then will we understand properly what God wants us to know about those personages, events, passages, etc.

Furthermore, these examples show how vital it is to read the whole Bible and not just certain parts of it. Only by reading the whole Bible will we have the fullness of understanding that God wants us to have!

Genesis 1-8 provides the inspired record of the events from Creation to the Flood. Genesis 4 records the first instance of a human who engaged in worship that God rejected (Gen. 4:3-7).

We also have a record in Genesis 4 of two instances of two people who originated certain activities:

Genesis 4:20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

Genesis 4:21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.

It’s noteworthy that Scripture does not provide us with any information in Genesis 4-8 about false worship involving idolatry prior to the Flood. In fact, Scripture does not give us any specific information about when humans first made idols and worshiped them.

Considering the information that has been given to us in Genesis 4 about Jabal and Jubal both originating certain things/practices/activities, it is puzzling to me that the Spirit saw fit to give us that information instead of giving us information about when humans first made objects to use in idolatrous worship.

I wonder why God has chosen to give us the revelation that He did in Genesis 4:20-21, but He has not chosen to give us information about the beginnings of idolatrous worship.

Genesis 4:21 provides the earliest recorded information about human musical activity. Consequently, I have been studying it extensively to probe what it reveals to us about music.

Recently, God has provided me with much additional illumination related to interpreting this revelation properly. Therefore, I would like to invite you to profit from this ongoing discussion: What Does Genesis 4:21 Teach Us about Music?

Mount Calvary Baptist Catechism, Question 67: “What is repentance unto life?”

“Repentance unto life is the change of heart whereby out of a genuine grief and hatred of our sin, we turn unto God with the earnest intent to strive after new obedience (Adapted from C. H. Spurgeon’s, A Catechism, Q. 70).”

—Pastor Mark Minnick

One of the most challenging aspects of Spanish grammar is understanding the many different uses of the pronoun se. Using several grammar books and the search capabilities of BibleWorks 10, I have compiled several examples of seven different uses of se in the Bible.

Reflexive Se

R60 Numbers 30:3 Mas la mujer, cuando hiciere voto a Jehová, y se ligare con obligación

KJV Numbers 30:3 If a woman also vow a vow unto the LORD, and bind herself by a bond

R60 Luke 16:19 Había un hombre rico, que se vestía de púrpura y de lino fino

KJV Luke 16:19 There was a certain rich man, which was clothed in purple and fine linen

R60 Revelation 18:7 Cuanto ella se ha glorificado

KJV Revelation 18:7 How much she hath glorified herself


Process Se1

R60 Matthew 25:5 Y tardándose el esposo, cabecearon todas y se durmieron.

KJV Matthew 25:5 While the bridegroom tarried, they all slumbered and slept.

R60 Acts 11:21 Y la mano del Señor estaba con ellos, y gran número creyó y se convirtió al Señor.

KJV Acts 11:21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.

R60 1 Peter 1:24 La hierba se seca, y la flor se cae;

KJV 1 Peter 1:24 The grass withereth, and the flower thereof falleth away:


Impersonal Se

R60 Ecclesiastes 6:10 Respecto de lo que es, ya ha mucho que tiene nombre, y se sabe que es hombre.

KJV Ecclesiastes 6:10 That which hath been is named already, and it is known that it is man:

R60 Isaiah 45:24 Y se dirá de mí: Ciertamente en Jehová está la justicia y la fuerza;

KJV Isaiah 45:24 Surely, shall one say, in the LORD have I righteousness and strength:


Passive Se

R60 Ecclesiastes 7:21 Tampoco apliques tu corazón a todas las cosas que se hablan

KJV Ecclesiastes 7:21 Also take no heed unto all words that are spoken;

R60 Matthew 10:29 ¿No se venden dos pajarillos por un cuarto?

KJV Matthew 10:29 Are not two sparrows sold for a farthing?


Indirect Object Pronoun Se

R60 Genesis 38:18 Entonces Judá dijo: ¿Qué prenda te daré? Ella respondió: Tu sello, tu cordón, y tu báculo que tienes en tu mano. Y él se [‘to her’] los [‘them’] dio.

KJV Genesis 38:18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her.

R60 2 Kings 10:7 Cuando las cartas llegaron a ellos, tomaron a los hijos del rey, y degollaron a los setenta varones, y pusieron sus cabezas en canastas, y se [‘to him’] las [‘them’ = the heads] enviaron a Jezreel.

KJV 2 Kings 10:7 And it came to pass, when the letter came to them, that they took the king’s sons, and slew seventy persons, and put their heads in baskets, and sent him them to Jezreel. 

R60 Mark 9:19 Y respondiendo él, les dijo: ¡Oh generación incrédula! ¿Hasta cuándo he de estar con vosotros? ¿Hasta cuándo os he de soportar? Traédmelo. 20 Y se [‘to him’] lo [‘him’] trajeron;

KJV Mark 9:19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. 20 And they brought him unto him:

R60 John 2:8 Entonces les dijo: Sacad ahora, y llevadlo al maestresala. Y se [‘to him’] lo [‘it’ = the wine] llevaron.

KJV John 2:8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.

R60 Acts 7:4 Entonces salió de la tierra de los caldeos y habitó en Harán; y de allí, muerto su padre, Dios le trasladó a esta tierra, en la cual vosotros habitáis ahora. 5 Y no le dio herencia en ella, ni aun para asentar un pie; pero le prometió que se [‘to him’] la [‘it’ = the land] daría en posesión

KJV Acts 7:4 Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell. 5 And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession


Reciprocal Se

R60 2 Kings 14:11 Pero Amasías no escuchó; por lo cual subió Joás rey de Israel, y se [‘each other’] vieron las caras él y Amasías rey de Judá, en Bet-semes, que es de Judá.

KJV 2 Kings 14:11 But Amaziah would not hear. Therefore Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Bethshemesh, which belongeth to Judah. 

R60 Psalm 85:10 La misericordia y la verdad se encontraron; La justicia y la paz se [‘each other’] besaron.

KJV Psalm 85:10 Mercy and truth are met together; righteousness and peace have kissed each other.


Unplanned or Unexpected Occurrence/ “No-Fault” Se2

R60 Deuteronomy 22:3 Así harás con su asno, así harás también con su vestido, y lo mismo harás con toda cosa de tu hermano que se le perdiere y tú la hallares;

KJV Deuteronomy 22:3 In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found

R60 Isaiah 5:27 No habrá entre ellos cansado, ni quien tropiece; ninguno se dormirá, ni le tomará sueño; a ninguno se le desatará el cinto de los lomos, ni se le romperá la correa de sus sandalias.

KJV Isaiah 5:27 None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:

R60 Acts 12:7 Y las cadenas se le cayeron de las manos.

KJV Acts 12:7 And his chains fell off from his hands.

1 “The Process Se” (Pasajes Lengua Quinta Edición, 241).

2 “No-Fault” Se Constructions The passive se construction is also used with a group of Spanish verbs to indicate unplanned or unexpected occurrences” (Pasajes Lengua Quinta Edición, 270).

Tertullian, a Latin Church Father, wrote about how the believers in his day cared for the poor with money that they gave regularly. He specifies that money was used “to support and bury poor people.”

Chapter XXXIX.

I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good.131 We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation.132 We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful.133 However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more stedfast; and no less by inculcations of God’s precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure-chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day,134 if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety’s deposit fund.  For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God’s Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one135another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death.

—ANF03. Latin Christianity: Its Founder, Tertullian; http://www.ccel.org/ccel/schaff/anf03.iv.iii.xxxix.html; accessed 3/26/19, 8:05 pm; bold and underlining added to the original

As the followers of Jesus Christ in our day, we should display our love for our brethren by setting aside money in our churches specifically to help with burial costs for our needy brethren in our churches so that as many as possible of them may have a proper burial at the end of their earthly lives.

I recently analyzed every chapter of the Bible in the KJV for how many words there were per verse in the chapter. Based on that analysis, I compiled the top 30 Bible chapters by words per verse in two categories: (1) Most Words per Verse; and (2) Fewest Words per Verse.

The charts below show the top 10 chapters in both categories. My chart, Top 30 Bible Chapters by Words Per Verse, presents the data for all 30 top chapters in each category.

Most Words per Verse

Most Words Per Verse
Chapter Words Verses Words/Verse
1 Jer 40 681 16 42.56
2 Ezr 3 547 13 42.08
3 2 Ki 7 824 20 41.20
4 1 Chr 28 864 21 41.14
5 Ezr 9 617 15 41.13
6 Jer 44 1228 30 40.93
7 Lam 2 883 22 40.14
8 2 Ki 23 1477 37 39.92
9 Jos 22 1321 34 38.85
10 1 Sam 29 421 11 38.27


Fewest Words per Verse

Fewest Words Per Verse
Chapter Words Verses Words/Verse
1 1 Chr 8 491 40 12.28
2 1 Chr 1 683 54 12.65
3 Ps 120 92 7 13.14
4 Ps 114 106 8 13.25
5 Lam 3 876 66 13.27
6 Lam 5 296 22 13.45
7 Ps 136 353 26 13.58
8 Ps 119 2445 176 13.89
9 Ps 105 632 45 14.04
10 Prov 2 309 22 14.05



Unsurprisingly, the top 30 chapters in the Bible with the most words per verse are all in the OT. In fact, the top 158 chapters with the most words per verse are all in the OT. These findings confirm the general perception that the OT is harder to read than the NT because of more words per verse in the chapters of the OT.

I was surprised to find, however, that all but one of the top 30 chapters in the Bible with the fewest words per verse were also in the OT. Moreover, only two NT chapters rank in the top 100 Bible chapters with the fewest words per verse.

Using some advanced capabilities of BibleWorks 10 and Excel, I discovered today that the ten* longest verses (by the number of words) in the Bible are all in the Old Testament.

Book Words
1 Esther 8:9 90
2 Jeremiah 21:7 83
3 Ezekiel 46:9 81
4 Joshua 8:33 80
2 Chronicles 2:14 80
Jeremiah 44:12 80
Ezekiel 48:21 80
5 2 Kings 16:15 79
6 Daniel 5:23 78
7 Jeremiah 33:11 77
Daniel 4:23 77
8 1 Samuel 29:4 75
2 Kings 1:6 75
Ezra 3:8 75
Esther 3:12 75
Ezekiel 45:7 75
9 Esther 4:11 74
Ezekiel 43:11 74
10 Deuteronomy 13:5 73
1 Kings 2:5 73
2 Kings 6:32 73
1 Chronicles 29:2 73

*Because many verses have equal numbers of words, this list actually has 22 verses.

Verse ranks and word totals are for the KJV.

The longest verse in the NT is Revelation 20:4, which has 68 words and ranks as the 42nd longest verse in the Bible.

Among non-divine biblical characters, Stephen and Barnabas are noteworthy for their excellence. They are the only two believers that Scripture specifically says were full of the Spirit and full of faith:

Acts 6:5 And they chose Stephen, a man full of faith and of the Holy Ghost . . .

Acts 11:24 For he was a good man, and full of the Holy Ghost and of faith . . .

Scripture even says of Barnabas that he was a good man!

Because God has given us this revelation to profit us, by the grace of God, let us strive for such excellence in our own lives.

The early Christian writers aimed no polemic at the nobler art music or the folk music of their day. Had they been opposed to it, they would no doubt have spoken against it. Their denunciations of music were not general; rather, they were aimed at a few well-defined targets: the music of the popular public spectacles, the music associated with voluptuous banqueting, the music associated with pagan weddings, and the music of pagan religious rites and festivities. As we have already seen, they were not alone in their denunciations. They joined their voices with those of pagan Romans who were painfully aware of the decay of their civilization.

—Calvin R. Stapert, A New Song for an Old World: Musical Thought in the Early Church, 145