How to Read the Bible for All Its Worth is a guide to understanding the Bible by recognizing that it is not just one book, but a collection of books written in different literary styles. The authors argue that to understand God's Word properly, readers must bridge the gap between the "then and there" (the original context) and the "here and now" (contemporary application). A PDF version of the book can be found here
Key Concepts:
Exegesis ("Then and There"): The first task of the interpreter. It involves discovering the original meaning of the text—what the author intended and what the original audience understood. This requires attention to historical context (time, culture, occasion) and literary context (words, sentences, paragraphs).
Hermeneutics ("Here and Now"): The second task. It involves applying the text's original meaning to the modern reader's life. The authors’ "First Rule" of hermeneutics is: A text cannot mean what it never could have meant to its author or his or her readers.
Genre Analysis: The book is structured around the idea that different biblical genres (letters, narratives, poetry, prophecy) require different rules of interpretation.
Chapter-by-Chapter Outline
1. Introduction: The Need to Interpret
The Problem: Many readers assume the Bible's meaning is obvious ("plain meaning"), but everyone interprets it through their own cultural and personal lens.
The Solution: Conscious, methodologically sound interpretation to avoid reading one’s own ideas into the text (eisegesis) rather than drawing meaning out of it (exegesis).
Chapter 1 serves as the foundational argument for the entire book, establishing why serious study and interpretation are necessary for every Bible reader, not just scholars.
A. The Necessity of Interpretation
The "Plain Meaning" Myth: The authors challenge the common assumption that the Bible needs no interpretation and that its meaning is always "plain" or obvious. This belief is that the Bible's core message is simple and obvious to any modern reader, often leading to a reading that ignores historical context, genre (like poetry or prophecy), and authorial intent. They argue that every reader is already an interpreter. We all bring our own cultural backgrounds, experiences, and assumptions to the text, which color our understanding.
The Reader's Bias: Most readers subconsciously interpret the text as they read. The problem is not that they interpret, but that they often do so poorly or unknowingly. The goal of the book is to help readers interpret consciously and correctly.
The Nature of Scripture: The authors emphasize that the Bible is both human and divine.
Human Side: It was written by real people in real historical contexts (specific times, places, and cultures) using specific literary forms (narrative, poetry, letter).
Divine Side: It is God's Word given through human words in history. Because it is historically conditioned, we must understand the "then and there" to understand God's message.
B. The First Task: Exegesis ("The Then and There") Exegesis is the careful, systematic study of the scripture to discover the original intended meaning. It answers the question: What did the biblical author mean to say to his original audience?
Historical Context: This involves understanding the time, culture, and specific situation that prompted the writing. (e.g., Why did Paul write to the Corinthians? What was happening in that city?)
Literary Context: This involves reading words in their sentences, sentences in their paragraphs, and paragraphs in the whole book. The authors warn against "proof-texting"—pulling a verse out of context to make it mean something it never intended.
The Key to Exegesis: The text cannot mean what it never meant to the original author or audience. If our interpretation would have made no sense to them, it is likely wrong.
C. The Second Task: Hermeneutics ("The Here and Now") Hermeneutics (in this specific book's definition) is the process of applying that original meaning to the contemporary context. It answers the question: What does this text mean for us today?
The Relationship: Good hermeneutics depends on good exegesis. You cannot apply a text correctly if you don't first understand what it actually says.
The "First Rule" of Hermeneutics: A text cannot mean what it never could have meant to its author or his original readers.
The Challenge: The authors acknowledge that while the meaning of a text is singular (the author's intent), the application can be manifold. However, valid application must be tethered to the original intent.
D. The Problem of "Reader Response" The authors critique the tendency of modern readers to ask "What does this verse mean to me?" before asking "What does this verse mean?" This subjective approach often leads to eisegesis (reading one's own ideas into the text) rather than exegesis (drawing meaning out of the text).
E. Summary - the proper way to read the Bible is to:
Identify the literary genre (epistle, gospel, prophecy, etc.).
Perform Exegesis to find the original meaning.
Perform Hermeneutics to apply that meaning faithfully to the modern world.
This chapter is dedicated to selecting and using the most effective tool for Bible study: the Bible translation itself. The authors argue that because most readers do not know the original languages (Hebrew, Aramaic, and Greek), they must rely on a translation. Therefore, understanding how translations work and which one to use is the first crucial step in proper interpretation.
A. Why Translation is Necessary
Language Barrier: The Bible was written in ancient languages that are vastly different from modern English in grammar, syntax, and idiom.
No "One-to-One" Correspondence: There is rarely a single English word that perfectly matches a Hebrew or Greek word in every context.
The Translator as Interpreter: Every translation is, by definition, an interpretation. Translators must make choices about how to render the original meaning into the receptor language. The question is not if they interpret, but how faithfully they do so.
B. The Science of Translation
The authors explain that translation involves two main types of choices:
Textual Choices: Determining the actual wording of the original text. Because we don't have the original autographs (manuscripts), translators must compare thousands of copies to reconstruct the most likely original text. (Note: Most modern translations rely on the same critical text, so differences here are minor compared to linguistic choices).
Linguistic Choices: Deciding how to express that text in the target language. This is where translations differ most significantly.
C. Three Theories of Translation
The authors categorize translations onto a spectrum based on their translation philosophy:
Formal Equivalence (Literal / "Word-for-Word"):
Goal: To keep as close as possible to the form (words and grammar) of the original Hebrew or Greek.
Characteristics: Keeps historical distance; often retains Hebrew/Greek sentence structure; can result in "wooden" or awkward English.
Examples: King James Version (KJV), New American Standard Bible (NASB), English Standard Version (ESV), Revised Standard Version (RSV).
Pros: Good for seeing the underlying structure of the original language; useful for tracing formal word usage.
Cons: Can be misleading if idioms are translated literally (e.g., "cleanness of teeth" in Amos 4:6 means "famine," not dental hygiene); harder to read for long periods.
Functional / Dynamic Equivalence ("Thought-for-Thought"):
Goal: To keep the meaning of the original text but express it in natural English that has the same impact on the modern reader as the original had on its audience.
Characteristics: Translates ideas rather than just words; prioritizes clarity and comprehension; updates grammar and style.
Examples: New International Version (NIV), Today's New International Version (TNIV), New Jerusalem Bible (NJB), Good News Bible (GNB/TEV).
Pros: Much easier to read and understand; accurately conveys the meaning of idioms and complex arguments.
Cons: The translator has done more interpretive work for you, which means you are more dependent on their theological and linguistic decisions.
Free Translation (Paraphrase):
Goal: To translate the ideas from one language to another, with less concern for the exact words of the original.
Characteristics: Often eliminates historical distance; very colloquial; reads like a modern book.
Examples: The Living Bible (LB), The Message.
Pros: lucid and stimulating; great for devotional reading or getting a fresh perspective.
Cons: Can be too loose for deep study; the translator's personal commentary is often woven into the text.
D. Problem Areas in Translation
The authors highlight specific challenges translators face:
Weights, Measures, and Money: Should a translator use "ephah" (literal but meaningless to most) or "bushel" (understandable but culturally inaccurate)?
Euphemisms: The Bible often uses polite terms for sexual or bodily functions. Should these be kept polite or made explicit?
Vocabulary: Words like "flesh" or "spirit" have huge theological ranges. Translating them consistently with one English word can mislead the reader (e.g., "flesh" can mean meat, body, or sinful nature depending on context).
Wordplay: Poetry and puns (like the play on "almond tree" and "watching" in Jeremiah 1) are almost impossible to translate literally.
E. Recommendations
The authors provide practical advice for selecting a Bible:
For Serious Study: They recommend a Functional Equivalence translation (like the NIV or TNIV) as your primary text because it is the best balance of accuracy and readability.
For Checking/Comparison: Use a Formal Equivalence translation (like the NASB or ESV) to see how the Hebrew/Greek is structured.
For Reading/Devotion: A Free Translation (like The Message) can be excellent for reading large chunks to get the flow of the argument or narrative.
Avoid: Relying on just one translation, especially if it's a paraphrase or an extremely literal one that obscures the meaning. "Reading several translations" is often the best way for a layperson to see the nuances of a text.
This chapter shifts focus to a specific genre: the New Testament Epistles (letters). Since Epistles make up a large portion of the New Testament (Romans through Jude), the authors argue that understanding their unique nature is critical. The central problem is that while Epistles seem easy to interpret because they address direct teaching to churches, they are easily misunderstood if read as abstract theological textbooks rather than real correspondence.
1. The Nature of the Epistles
Not Theological Treatises: The authors emphasize that Epistles are not exhaustive compendiums of theology written for all time. They are "occasional" documents (written for a specific occasion).
The "Occasional" Nature: Every letter was caused by a specific situation—a problem that needed correcting, a question that needed answering, or a crisis that needed managing.
Example: Paul didn't write 1 Corinthians just to teach about spiritual gifts or the resurrection in general; he wrote it because the Corinthians were abusing spiritual gifts and denying the future resurrection.
The First-Century Form: Most NT letters follow a standard Hellenistic (Greek) letter format, which helps in identifying the structure:
Salutation: Author, Recipient, Greeting.
Prayer/Thanksgiving: Usually sets the tone and introduces themes (note: Galatians skips this, signaling Paul’s anger).
Body: The main content/arguments.
Paraenesis (Exhortation): Practical or ethical commands.
Closing: Greetings and benediction.
2. The Historical Context: "Reading Someone Else's Mail"
The Key Difficulty: The authors compare reading an Epistle to listening to only one side of a phone conversation. We hear the "answers" (what the Apostle wrote), but we often have to guess the "questions" (what the problems or opposing views were).
Task 1: Reconstruct the Situation: To interpret correctly, you must reconstruct the historical situation that prompted the letter.
Consulting Outside Help: The authors suggest consulting a Bible dictionary or the introduction of a good commentary after you have read the letter yourself, to verify your reconstruction of the situation.
Authorship and Date: Knowing who wrote it and when matters (e.g., Is Paul in prison? Is he free?).
Recipients: Who are they? (Jews? Gentiles? A wealthy church? A persecuted group?).
3. The Literary Context: "Thinking in Paragraphs"
The Danger of Verse-by-Verse: The authors warn against reading Epistles as a collection of isolated "proverbs" or "verses for the day."
The Argument Flow: You must trace the author's train of thought.
The Crucial Question: "What is the point of this specific paragraph?" and "How does this paragraph contribute to the overall argument of the letter?"
Think Paragraphs: The paragraph (not the verse) is the key unit of thought. If you isolate a verse from its paragraph, you often lose the context (e.g., Philippians 4:13 "I can do all things..." is often quoted as a superpower verse, but in the paragraph, it refers specifically to enduring poverty or plenty with contentment).
4. Practical Steps for Studying an Epistle
The authors provide a concrete methodology for studying a letter:
Read the Whole Letter in One Sitting: Because these are letters, they were meant to be read aloud from start to finish. Breaking them up over weeks (like in a daily devotional) destroys the context.
Tip: Read it aloud to hear the tone (anger, joy, pleading).
Reconstruct the "Other Side": As you read, take notes on what you learn about the recipients and their problems.
What are their attitudes?
What specific issues are mentioned? (e.g., "divisions," "immorality").
Is there an opposing group? (e.g., "Judaizers" in Galatians).
Divide into Logical Sections: Once you grasp the big picture, go back and outline the letter to see how the arguments connect.
5. Conclusion
The chapter concludes that we cannot simply "apply" the words of an Epistle to ourselves without first doing the hard work of understanding what those words meant in their original context. Only by understanding the "occasion" (why it was written) can we understand the "message" (what God is saying).
This chapter moves from the exegesis of the Epistles (what it meant then) to the hermeneutics (what it means now). The authors tackle the most difficult issue in applying the letters: distinguishing between culturally specific commands (which may not apply today) and timeless principles (which always apply).
1. The Common Problem: Inconsistency
Selective Literalism: The authors point out that almost every Christian applies some texts literally while interpreting others as "cultural."
Example: Most Christians take "flee sexual immorality" (1 Cor 6:18) as a timeless command but treat "greet one another with a holy kiss" (2 Cor 13:12) or head coverings (1 Cor 11) as cultural customs.
The Goal: We need a consistent, sound method for making these distinctions so we aren't just picking and choosing based on personal preference.
2. The Basic Rule
Meaning vs. Application: A text cannot mean what it never meant to its author or original readers. However, meaningful application for us might be different from the specific application for them.
Shared Context: Whenever our life situation corresponds directly to the original situation (e.g., humans are still sinful, grace is still needed), God's Word applies to us directly.
3. Guidelines for Distinguishing Principle from Custom
The authors provide specific criteria to determine if a command is culturally relative or trans-cultural:
1. Distinguish the Core Message from Cultural Particulars:
Some situations are clearly bound to the first century (e.g., eating meat sacrificed to idols).
The Principle: While we don't have idol-meat markets today, the underlying principle (don't cause a weaker brother to stumble) remains binding.
2. Distinguish Between Central and Peripheral Doctrines:
Matters of "indifference" (adiaphora) are things that are not essential to salvation or godliness (e.g., foot washing, head coverings).
Matters of "moral necessity" are inherently right or wrong (e.g., murder, adultery, love for neighbor). The authors argue that moral laws are usually repeated throughout Scripture, whereas cultural customs are often isolated.
3. Note Where the New Testament is Uniform vs. Diverse:
If the NT speaks with one voice on an issue (e.g., homosexuality, divorce, paying taxes), it is likely a permanent principle.
If the NT shows diversity (e.g., Romans 14 allows eating all foods; Acts 15 forbids blood/strangled meat), the command may be situational or cultural.
4. Distinguish Between Principle and Application:
Ideally, we should keep the principle but strictly adapt the application.
Example: The principle of modesty (1 Tim 2:9) is timeless. The application (not braiding hair or wearing gold) was specific to wealthy women in Ephesus showing off. We obey the text by dressing modestly, even if we wear braids or gold wedding rings.
4. The Role of "Task Theology"
Definition: Epistles contain "task theology"—theology written to address a specific task or problem.
Implication: We shouldn't force every verse into a systematic theology without asking why it was written.
Example: Statements about "faith vs. works" in James and Paul might seem contradictory if we don't realize they are fighting two different opponents (Paul against legalism, James against laxity).
5. Problem Areas (The "Gray Areas")
Matters of Indifference: For issues not clearly defined as sin (e.g., alcohol, entertainment), the authors urge "Charity in all things."
The "Weaker Brother": Christians should be willing to limit their own freedom to avoid hurting the conscience of a fellow believer, but legalism (forcing rules on others) should be resisted.
Conclusion of the Chapter
The authors conclude that our goal is obedience. We must work hard to understand the cultural gap so that we can obey the intent of God's Word, rather than just mechanically following (or conveniently ignoring) the words.
This chapter focuses on the most dominant genre in the Old Testament: Narrative. Since narratives (stories) make up over 40% of the Old Testament, understanding how to read them is essential. The authors argue that while narratives are the most interesting parts of the Bible to read, they are also the most frequently misunderstood and misused.
1. The Nature of Narratives
Definition: Narratives are stories retelling historical events of the past that are intended to give meaning and direction for a given people in the present.
Purpose: They are not just "history" in the modern sense (facts and dates). They are theological history. Their purpose is to show God at work in his creation and among his people.
The Protagonist: The authors emphasize that God is the ultimate hero of all biblical narratives. The stories are not primarily about the human characters (who are often flawed), but about what God is doing through them.
2. The Three Levels of Narrative
To understand any specific story, you must see where it fits within the larger structure. The authors distinguish three "levels" of the story:
Level 1 (Top Level): The universal plan of God worked out through his creation. This encompasses the whole Bible—creation, fall, redemption, and restoration.
Level 2 (Middle Level): The story of Israel. This involves the call of Abraham, the Exodus, the Davidic monarchy, the exile, and the restoration.
Level 3 (Bottom Level): The hundreds of individual narratives that make up the other two levels (e.g., Joseph being sold by his brothers, Gideon’s fleece, David and Bathsheba).
The Rule: You must always read the "bottom level" stories with the awareness of how they fit into the "middle" (Israel) and "top" (God's universal plan) levels.
3. What Narratives Are Not
The authors list common misconceptions that lead to bad interpretation:
They are not Allegories: We should not look for hidden spiritual meanings behind every detail (e.g., the five smooth stones of David do not represent "faith, hope, love," etc.; they are just stones).
They are not Moral Lessons (primarily): While we can learn from characters, the stories are not always written to say "Be like this person" or "Don't be like that person."
Example: Jacob is deceitful, yet he is the chosen patriarch. If we read his life merely as a moral example, we miss the point of God's election despite human failure.
4. Principles for Interpretation (The "Dos and Don'ts")
The authors provide a list of crucial principles for interpreting OT narratives:
Descriptive vs. Prescriptive: This is the most important distinction.
Descriptive: Relates what actually happened.
Prescriptive: Relates what should happen (what we ought to do).
Rule: Just because something happened in the Bible doesn't mean God approved of it or that we should imitate it. (e.g., Jephthah’s vow to sacrifice his daughter is recorded as history, but it is not a command for us to do the same).
Implicit vs. Explicit Teaching:
Narratives often teach implicitly (by illustrating what happens when people obey or disobey God) rather than explicitly stating the lesson.
Rule: Implicit teaching in narratives must be supported by explicit teaching elsewhere in Scripture (e.g., laws or epistles). You should not build a major doctrine solely on a narrative without explicit support.
Selectivity: The narrator does not tell us everything. They only include details relevant to the theological point.
Example: We don't know what Jesus looked like because it wasn't relevant to the Gospel message. We shouldn't obsess over "missing" details.
Context is King: Never rip a story out of its context.
Example: The story of Gideon putting out a fleece (Judges 6) is often used to teach "how to discern God's will." However, in context, Gideon is acting out of fear and doubt, not faith. He already knew God's will; he was just too scared to do it. The story illustrates God's patience with a fearful leader, not a method for decision-making.
5. Six Final Errors to Avoid
The authors conclude with a checklist of errors to avoid:
Allegorizing: Turning historical details into spiritual symbols.
Decontextualizing: Ignoring the historical and literary context.
Selectivity: Picking only the "good" parts of a character or story and ignoring the "bad."
Moralizing: Assuming that because a character is "good," everything they do is good.
Personalizing: Reading scripture as if it were written directly to you alone, ignoring its original audience.
Misappropriating: Taking a promise given to specific people (e.g., Israel inheriting the land) and applying it to a modern nation or individual.
Conclusion
The chapter concludes that OT narratives are wonderful for showing us God's character and how he interacts with imperfect humans. They invite us to see our own lives as part of that ongoing "Level 1" story of redemption.
This chapter tackles the specific genre of the book of Acts (The Acts of the Apostles) and the major hermeneutical challenge it presents: Historical Precedent. The central question is: Just because the early church did something, does that mean we are required to do it today?
1. The Genre of Acts
A Theological History: Acts is not a mere chronicle of events (like a modern history book). It is a carefully selected and arranged history written to teach theology. Luke (the author) tells the story of the Holy Spirit's expansion of the church to demonstrate that God's plan is inclusive (Jews and Gentiles).
The Narrative Flow: The book follows a geographical and theological expansion:
Jerusalem (Chapters 1–7)
Judea and Samaria (Chapters 8–12)
The Ends of the Earth (Chapters 13–28)
Key Interest: Luke is primarily interested in the expansion of the Gospel, not the internal organization of the churches or the biographies of the apostles (most apostles disappear from the story early on).
2. The Hermeneutical Problem
The Problem of Precedent: Many Christians look to Acts as a blueprint for church life. They ask, "The early church did X, so shouldn't we?"
Examples:
The early church shared all possessions (Acts 2:44–45). Should we?
They met in homes (Acts 2:46). Should we abolish church buildings?
They cast lots to replace leaders (Acts 1:26). Should we?
Descriptive vs. Prescriptive (Again): The authors reiterate the principle from Old Testament narratives: Descriptions of behavior are not automatically commands for behavior.
Just because Luke describes the church selling possessions doesn't mean he is prescribing it as a law for all time (especially since he never mentions it again, and other NT letters imply private property ownership).
3. General Principles for Interpreting Acts
The authors provide three critical principles to determine if an action in Acts is binding on us:
Intent of the Author:
An action is only normative (binding) if the author intended it to be a pattern.
How to tell: Look for repetition or approval. If Luke shows a pattern occurring repeatedly and links it to spiritual success, he may be setting a precedent. If it happens once (like the "tongues of fire" at Pentecost), it is likely a unique, non-repeatable event.
Positive vs. Negative Examples:
Not everything recorded is good. The conflict between Paul and Barnabas (Acts 15:39) is recorded historically, but it is not a model for conflict resolution.
The Role of Theology:
Theology (what we believe) should be derived primarily from the teaching passages of Scripture (the Epistles, Jesus’ discourses), not primarily from historical narratives. Narratives illustrate theology; they rarely define it entirely on their own.
4. Specific Case Studies
The authors apply these rules to common controversies derived from Acts:
The Baptism of the Holy Spirit:
The Issue: Some groups argue that believers must speak in tongues as evidence of the "Baptism of the Holy Spirit," citing Acts 2, 10, and 19.
The Analysis: The authors argue that Luke’s intent in these passages is to show the incorporation of different groups (Jews, Samaritans, Gentiles) into the church, not to set a rigid "two-stage" formula for salvation (salvation first, Spirit baptism later). In Acts, the Spirit sometimes comes before baptism, sometimes after, and sometimes with the laying on of hands. There is no single "normative" pattern in Acts regarding the timing or specific manifestations (like tongues) for every individual.
Church Polity (Government):
The Issue: Should churches be congregational, presbyterian (elder-led), or episcopal (bishop-led)?
The Analysis: Acts shows a variety of structures (apostles, elders, the "seven," the whole congregation). Luke seems uninterested in prescribing a rigid model. Therefore, no single model can claim to be "the biblical one" to the exclusion of others.
5. Final Guidelines
The chapter concludes with practical rules for "Here and Now":
It is never valid to use an analogy based on biblical precedent as giving biblical authority for present-day actions. (e.g., You can't say "Gideon used a fleece, so I will too" and claim it is biblical authority. You can only say "Gideon did it, and God graciously answered, so maybe I can pray for guidance too.")
Biblical narratives do have illustrative and pattern value. Even if not legally binding, the communal life of Acts 2 challenges our modern materialism. It functions as a call to generosity, even if the method (selling everything) isn't a law.
This chapter shifts focus to the four Gospels (Matthew, Mark, Luke, and John). The authors argue that while these books are the most familiar parts of the Bible to most Christians, they are often read poorly because people ignore their unique literary nature. The central challenge is understanding how four different accounts can tell "one story."
1. The Nature of the Gospels
The authors define the Gospels as a unique genre that is a combination of two things:
Historical Narrative (Memoirs): They are rooted in history. They record the actual life, death, and resurrection of Jesus of Nazareth. They are not mythology.
Theological Documents (Preaching): They are not just neutral biographies written to archive facts. They are written to specific communities for specific reasons. The authors call them "memoirs of the apostles" or "preaching materials" preserved for the church.
Implication: Each Gospel writer (Evangelist) selected, arranged, and shaped the material to address the needs of their specific audience.
2. The Challenge: Four Gospels, One Jesus
Why Four? The authors argue we should celebrate having four distinct portraits of Jesus rather than trying to mash them into one "harmonized" life of Christ.
The Problem of Harmonization: Many Christians try to merge the Gospels (e.g., trying to figure out exactly how many angels were at the tomb by combining all accounts). The authors warn that while harmonization has some historical value, it often destroys the unique theological emphasis of each individual Gospel writer.
Rule: We should respect each Gospel as a literary unit on its own.
3. Reading "Horizontally" (Thinking like a Synopsis)
Definition: This involves comparing parallel passages in different Gospels to see how they differ. This is not to find contradictions, but to see the distinct emphases of each writer.
Example (The Beatitudes):
Matthew 5:3: "Blessed are the poor in spirit" (emphasizing spiritual need).
Luke 6:20: "Blessed are you who are poor" (emphasizing literal poverty/social standing).
Insight: Both are true sayings of Jesus, but Matthew is writing to a Jewish audience about spiritual righteousness, while Luke is writing to Gentiles about God's care for the outcasts and downtrodden. Reading horizontally reveals these different pastoral concerns.
4. Reading "Vertically" (Thinking like a Narrator)
Definition: This involves reading a specific story (pericope) within the context of that specific Gospel alone.
The Two Contexts:
Historical Context of Jesus: What did Jesus mean when he said/did this in 30 AD?
Historical Context of the Evangelist: Why did the author include this story here? What point is he trying to make to his audience (e.g., Rome, Antioch) in 60–90 AD?
Method: Look for how the author groups stories. For example, if Mark places a story about blindness immediately before Peter’s confession of Christ, he is likely using physical blindness to illustrate the disciples' spiritual blindness.
5. The Hermeneutical Challenge: The Kingdom of God
The hardest part of applying the Gospels is understanding Jesus' central message: The Kingdom of God.
The Jewish Expectation: Jews expected the "Day of the Lord" to come all at once—judgment of enemies and salvation for Israel.
Jesus' Teaching: Jesus revealed a Two-Stage Coming:
"Already": The Kingdom has come in Jesus' ministry (Satan is defeated, the Spirit is here, forgiveness is available).
"Not Yet": The final consummation (end of evil, total restoration) is still in the future.
Implication for us: We live in the "overlap of the ages." This explains why we have victory over sin but still suffer sickness and death. We interpret the Gospels correctly only when we balance the "already" (power/healing) with the "not yet" (suffering/endurance).
6. Special Considerations: Parables
(Note: The book dedicates the next chapter specifically to Parables, but here they mention that parables are unique to the Synoptic Gospels and function as "calling for a response" rather than just giving information.)
Conclusion
To read the Gospels well, we must refuse to flatten them. We must appreciate the "stereo" effect of four voices telling the one "Good News," recognizing that Jesus’ teachings were given in a specific historical context and adapted by the Spirit-inspired authors for the early church.
This chapter tackles one of the most beloved but frequently abused genres in the Bible: The Parables. The authors argue that while parables seem simple on the surface, they are often difficult to interpret correctly because we miss the cultural cues that would have shocked the original listeners.
1. The Nature of Parables
Not Just "Simple Stories": A common misconception is that Jesus used parables to make deep truths simple for simple people. The authors argue the opposite: Jesus used parables to call for a response, often in a way that was enigmatic or confrontational to those who were not open to his message.
Variety of Forms: "Parable" (from the Greek parabole) is a broad term covering several types of speech:
True Parable: A story with a plot, beginning, and ending (e.g., The Good Samaritan, The Lost Sheep).
Similitude: Illustrations taken from everyday life that are always true (e.g., "The kingdom of heaven is like leaven..." or "Like a mustard seed...").
Metaphor/Simile: Short, punchy sayings (e.g., "You are the salt of the earth").
2. The History of Misinterpretation (The Allegory Trap)
The Problem of Allegory: For centuries, the church treated parables as allegories—stories where every detail corresponds to a hidden spiritual reality.
The Classic Example: The authors cite Augustine’s interpretation of the Good Samaritan, where the man = Adam, Jerusalem = Peace, Jericho = Mortality, the thieves = the devil, the inn = the church, and the innkeeper = the Apostle Paul.
The Correction: The authors argue (following scholar Adolf Jülicher) that parables are not allegories (with few exceptions, like the Sower). They usually have one main point or a focal point for each main character, rather than a hidden code in every detail.
Rule: If you find yourself decoding details that have no relevance to the main punchline (e.g., "What does the donkey represent?"), you are likely allegorizing.
3. The Key to Exegesis: Finding the "Points of Reference"
To understand a parable, you must recover the "triangular" relationship between:
Jesus
The Audience (Pharisees, disciples, or the crowds)
The "Points of Reference" (Cultural details that create the meaning)
Steps for Exegesis:
Identify the Audience: A parable spoken to the Pharisees (e.g., The Prodigal Son) has a different emphasis than one spoken to the disciples (e.g., The Laborers in the Vineyard).
Example (Prodigal Son): This story wasn't told to teach "God forgives sinners" (though true); it was told to rebuke the Pharisees for grumbling that Jesus ate with sinners. The older brother represents the Pharisees. The point is: You should be rejoicing that the lost are found, not sulking.
Identify the "Twist" or Shock: Most parables contain an element that would have shocked the original listeners or caught them off guard. This is the key to the meaning.
Example (The Good Samaritan): The shock is not that a man was helped, but who helped him. In a Jewish context, the audience expected the hero to be an Israelite layperson (after the Priest and Levite failed). Jesus shocked them by making the hero a hated Samaritan. The point is not just "be nice," but that your "neighbor" includes even your enemy.
4. The Kingdom Context
The Central Theme: Almost all parables are vehicles for proclaiming the Kingdom of God. They explain the nature of the Kingdom:
The Urgency: The Kingdom is here; decide now! (e.g., The Rich Fool).
The Cost: It requires everything (e.g., The Pearl of Great Price).
The Reversal: The last shall be first; outsiders are invited (e.g., The Great Banquet).
Eschatology: They often capture the "Already/Not Yet" tension—the Kingdom is growing like a mustard seed (now) but will result in a great separation/judgment (later).
5. The Hermeneutical Task (Translation)
How do we preach or apply parables today?
Don't Just Retell, Retranslate the "Punch": The problem with reading the Good Samaritan today is that "Samaritans" are not our enemies, so the story feels safe.
The Challenge: We must find a contemporary analogy that creates the same feeling of shock or conviction.
Example: To recreate the impact of the Good Samaritan, you might have to retell it with a figure your specific audience despises or mistrusts acting as the hero.
Warning: The authors caution against turning the parable into a general moral truth (e.g., "God is love"). We must preserve the specific call to action or decision that Jesus intended. The parable is not just conveying information; it is an attempt to capture the listener and force a decision.
Conclusion
We must read parables not as secret codes to be deciphered, but as urgent calls to decision. We need to listen to them until we feel the same anger, joy, or shock that the original audience felt—only then have we truly understood them.
This chapter addresses one of the most difficult parts of the Bible for Christians to apply: The Old Testament Law (found in Exodus, Leviticus, Numbers, and Deuteronomy). The authors tackle the confusion many believers feel—why do we ignore the laws about not eating pork or wearing mixed fabrics, but strictly follow the laws against murder or adultery?
1. The Problem: Christians and the Law
Inconsistency: The authors note that Christians often have no consistent hermeneutic for the Law. We tend to pick and choose based on tradition or preference.
The Key Distinction: The authors argue that the Old Testament Law is not our law. It was a covenant between God and Israel.
Analogy: It is like the laws of a foreign country (e.g., France). While some laws in France (like "do not murder") are the same as in the US, an American citizen is not under French law. We are under a "New Covenant."
2. The Nature of the Law
Covenant Stipulations: The Law was the "terms of the contract" (covenant) between Yahweh and His people, Israel. It defined how they were to live as His loyal subjects.
The Format: The laws follow the pattern of ancient Near Eastern suzerainty treaties (treaties between a Great King and a vassal state).
Preamble: "I am the Lord your God..."
Prologue: "...who brought you out of Egypt." (Historical background).
Stipulations: The actual laws/commands.
Sanctions: Blessings for obedience, curses for disobedience.
3. Two Types of Law
The authors distinguish between two forms of legal material found in the Pentateuch:
Apodictic Law:
Definition: Absolute, direct commands. "You shall..." or "You shall not..."
Characteristics: These are broad, categorical principles. They do not mention exceptions or specific penalties. (e.g., The Ten Commandments).
Function: They set the standard for the community’s relationship with God and each other.
Casuistic Law (Case Law):
Definition: "If... then..." laws. They describe specific situations and the required legal response.
Characteristics: These make up the vast majority of the 600+ commandments. They are often based on ancient civil codes but modified by Israel’s theology.
Function: They provide legal precedents for judges. They are not exhaustive (they don't cover every possible scenario) but give examples of justice.
Example: "If a man strikes his servant..." (Exodus 21:20).
4. The Law and the Christian: The Solution
How do we know which laws apply to us?
The Traditional Categories (A Helpful but Imperfect Guide):
Civil Laws: Laws governing Israel's state/judicial system (penalties for crimes). Status: Not binding (we are not the theocracy of ancient Israel).
Ceremonial Laws: Laws governing worship, sacrifices, and ritual purity (food, priests, festivals). Status: Not binding (fulfilled in Christ).
Moral Laws: Laws reflecting God's absolute character (justice, love, sexual purity). Status: Still binding (often restated in the NT).
The Authors' Guidelines:
The OT Law is not directly binding on Christians. (Galatians 3:24-25; Romans 6:14). We are under the Law of Christ.
Unless an OT law is renewed in the NT, it is not binding. (e.g., The Ten Commandments are all renewed in the NT, except the Sabbath).
Whatever is not renewed is still "God's Word" for us. Even if we don't obey the Levitical laws, they still teach us valuable truths about God's holiness, the seriousness of sin, and the need for atonement.
5. The "Paradigm" Approach
The authors suggest reading the laws as paradigms (models/examples) rather than direct rules.
Example (Deut. 22:8): "Build a parapet (railing) around your roof so you don't bring bloodguilt on your house."
Direct Application: We don't have flat roofs where people hang out, so we don't build parapets.
Paradigmatic Principle: God cares about the safety of our neighbors.
Modern Application: We should have fences around swimming pools or safe brakes on our cars.
Conclusion
The Law is a gift that reveals God's character. While we are free from the "Curse of the Law," we are still called to live out the righteousness of the Law (loving God and neighbor) through the power of the Spirit.
This chapter addresses the Prophetic Books (Isaiah through Malachi), which make up a massive portion of the Bible (about as long as the entire New Testament). The authors argue that while these books are often quoted, they are rarely read or understood as whole books because most modern readers misunderstand the prophet's primary job description.
1. The Nature of Prophecy
Forth-telling vs. Fore-telling: The most common misconception is that prophets were primarily "futurists" predicting events centuries in advance. The authors clarify:
Fore-telling (Prediction): Less than 2% of OT prophecy concerns the Messiah; less than 5% concerns the New Covenant age; and less than 1% concerns events still future to us.
Forth-telling (Preaching): The vast majority of their message was speaking God's word to their own generation about their own immediate situation. They were preachers of righteousness, not crystal-ball gazers.
The Prophet's Role: They were "covenant enforcement mediators."
God had a covenant with Israel (the Law).
Israel broke the covenant.
God sent prophets (mediators) to warn them of the consequences based on the terms of the original contract.
2. The Function of Prophecy: Covenant Enforcement
The Source Material: The authors argue that the prophets were not innovating new theology. They were essentially quoting Deuteronomy 28-32 (The Blessings and Curses) back to the people.
Blessings: Life, health, agricultural abundance, and safety for obedience.
Curses: Death, disease, drought, defeat, and exile for disobedience.
The Pattern: When you read a prophet warning of a "sword" or "famine," they are not inventing new threats; they are citing the "Curses" clause of the Mosaic Covenant.
The "Covenant Lawsuit" (Rib): Many prophetic oracles take the form of a courtroom scene where God sues Israel for breach of contract. (e.g., Micah 6: "Stand up, plead your case before the mountains...").
3. The Exegetical Task: Thinking Historically
Because prophets spoke to specific historical situations, we cannot understand them without knowing the context.
The Three Great Crises: Most prophets cluster around three major historical events. Knowing which crisis a prophet addressed is key to understanding his book:
The Assyrian Crisis (8th Century BC): Amos, Hosea, Isaiah, Micah. (Warning the Northern Kingdom of destruction).
The Babylonian Crisis (7th-6th Century BC): Jeremiah, Zephaniah, Nahum, Habakkuk. (Warning Judah of the coming exile).
The Post-Exilic Crisis (6th-5th Century BC): Haggai, Zechariah, Malachi. (Rebuilding the nation and dealing with spiritual apathy after the return).
Forms of Prophetic Speech:
The Oracle of Judgment: "Because you have done X... Therefore I will do Y."
The Woe Oracle: An announcement of doom (like a funeral lament).
The Oracle of Salvation: A promise of restoration (usually for the future remnant).
4. The Hermeneutical Challenge: The "Sensus Plenior"
The Problem: The New Testament authors often quote OT prophecies and apply them to Jesus or the Church in ways that seem unrelated to the original historical context.
Example: Matthew quoting Hosea 11:1 ("Out of Egypt I called my son") to refer to Jesus, even though Hosea was clearly talking about the Exodus of Israel.
Sensus Plenior (Fuller Meaning): The authors acknowledge that God (the divine author) sometimes intended a fuller meaning than the human author understood.
The Rule for Us: While the NT authors (inspired by the Spirit) could see this "fuller meaning," we are not inspired authors. We should generally stick to the plain historical meaning (exegesis) unless the NT explicitly reinterprets a passage. We should be very cautious about finding "hidden meanings" on our own.
5. Christians and the Prophetic Message
Prophecy is NOT typically "Predictive" for us: The curses (exile/destruction of Jerusalem) have already happened. We shouldn't read Amos and think, "God is going to destroy America in exactly this way."
Prophecy IS "Paradigmatic" for us:
Orthodoxy (Correct Belief): They remind us that God controls history and hates idolatry.
Orthopraxy (Correct Action): They passionately reveal God's hatred of social injustice, religious hypocrisy, and the oppression of the poor. If God hated those things in Israel, He still hates them today.
Conclusion
To read the prophets well, we must read them as ancient preachers holding their nation accountable to God's Law. Their message of social justice and heart-felt worship is a timeless challenge to the modern church.
This chapter focuses on the book of Psalms, the most commonly read and loved book in the Old Testament. The authors argue that while Psalms are popular for devotion, they are often misunderstood because readers forget their primary nature: they are poems and prayers to God, not doctrinal essays from God.
1. The Nature of the Psalms
Words to God: The authors emphasize a crucial distinction: most of the Bible is God's word to us, but the Psalms are essentially humanity’s word to God.
Inspiration: They are still inspired Scripture, but their function is different. God inspired them as models for how His people should communicate with Him. They give us language for our own prayers and worship.
Musical Poetry: The Psalms were the hymnal of ancient Israel. They were meant to be sung, not just read silently.
Emotional Honesty: They cover the full range of human emotion—joy, praise, thanksgiving, but also anger, doubt, despair, and vengeance. They teach us that we can bring all of our feelings to God.
2. The Literary Form: Hebrew Poetry
To understand the Psalms, one must understand Hebrew poetry. It doesn't rely on rhyme or meter (like English poetry), but on Parallelism (logical rhythm).
Synonymous Parallelism: The second line repeats the thought of the first in different words.
Example: "The heavens declare the glory of God; / the skies proclaim the work of his hands." (Ps 19:1)
Antithetic Parallelism: The second line contrasts with the first (often using "but").
Example: "For the Lord watches over the way of the righteous, / but the way of the wicked will perish." (Ps 1:6)
Synthetic Parallelism: The second line completes or expands the thought of the first.
Example: "I will not be afraid of ten thousands of people / who have set themselves against me all around." (Ps 3:6)
Importance: Recognizing parallelism stops us from over-analyzing minor differences between the two lines. The author isn't usually making a new point in the second line; they are reinforcing the first point for emphasis.
3. The Types (Genres) of Psalms
The authors categorize the Psalms into several distinct types. Identifying the type is the key to understanding the context (the "Sitz im Leben" or "setting in life").
Laments (The Largest Category):
Context: Prayers of distress, crying out to God in times of trouble.
Structure: They usually follow a pattern: 1) Address to God, 2) Complaint (the problem), 3) Trust in God, 4) Petition (ask for help), 5) Assurance/Praise.
Function: They teach us that it is okay to complain to God and express pain honestly.
Thanksgiving Psalms:
Context: Prayers expressing gratitude for specific answers to prayer or deliverance.
Function: They express joy after the lament has been answered.
Hymns of Praise:
Context: Praising God for who He is (Creator, King, Savior), rather than for a specific answer to prayer.
Structure: They focus on God’s attributes (Greatness, Holiness, Steadfast Love).
Salvation-History Psalms:
Context: Retelling the history of Israel (Exodus, Wilderness, Conquest) to teach a lesson.
Function: To remind the people of God's faithfulness and their own frequent unfaithfulness.
Royal Psalms:
Context: Focused on the King of Israel (Davidic line).
Christian Use: These often function as messianic psalms for Christians, as Jesus is the ultimate Davidic King.
Wisdom Psalms:
Context: Reflections on the value of living a godly life (similar to Proverbs).
Example: Psalm 1 ("Blessed is the man...").
4. The Problem of Imprecatory (Curse) Psalms
The Issue: What do we do with Psalms that ask God to destroy enemies or dash babies against rocks? (e.g., Ps 137).
The Explanation:
Honesty: They reflect intense human emotion and outrage at injustice.
Judgment: They are not personal vendettas but appeals to God's justice against evil. The writers aren't taking revenge themselves; they are leaving it to God (the correct biblical stance).
The "Old" Context: They function under the Old Covenant, where justice was often temporal (earthly defeat of enemies).
Christian Response: We do not pray these against people today (since Jesus taught us to love our enemies), but we can use them to express our outrage at evil itself (Satan, sin, injustice).
5. Hermeneutical Principles
Don't Build Doctrine on Details: Since Psalms are poetry and metaphors, they shouldn't be the primary source for building systematic theology. (e.g., "I was sinful at birth" in Ps 51 is a poetic expression of deep guilt, not necessarily a precise biological statement on the origin of the soul).
Use Them for Worship: The best "application" of a Psalm is usually to pray it or sing it.
The Messianic Connection: While many Psalms point to Christ, we must first read them in their original context (David's life) before jumping to Jesus.
Chapter 12: "Wisdom: Then and Now"
This chapter focuses on the "Wisdom" books of the Old Testament: Proverbs, Job, and Ecclesiastes (and briefly, Song of Songs). The authors argue that this genre is frequently misused because readers treat the practical advice in these books as if they were absolute legal promises or direct commands from God, rather than general observations on how life usually works.
1. The Nature of Wisdom
What is Biblical Wisdom? It is the discipline of applying truth to life in light of experience. It is the ability to make godly choices in life.
The Goal: It is not intended to teach history or high theology (like the Prophets or Epistles). Its goal is to develop character.
Two Types of Wisdom:
Practical Wisdom (Proverbs): Optimistic maxims about how to live successfully.
Speculative/Reflective Wisdom (Job, Ecclesiastes): Deep philosophical reflections on the problems of life (suffering, meaning) that "practical wisdom" can't solve.
2. Proverbs: General Truths, Not Promises
The authors spend the most time here because Proverbs is the most misinterpreted.
The Crucial Distinction: Proverbs are generalizations about life, not absolute promises or guarantees.
The Error: Taking a proverb like "Train up a child in the way he should go, and when he is old he will not depart from it" (Prov 22:6) and reading it as a contract. If a child strays, parents feel guilt (thinking they failed) or anger (thinking God failed).
The Correction: This proverb states a probability. Generally, good parenting leads to good children. However, it does not override the child's free will or the complexities of life.
Literary Nature: Proverbs must be brief and catchy to be memorable. Because they are brief, they cannot state every exception or condition. They state the "norm," not the universal rule.
Example: "The sluggard does not plow in the autumn... so he begs during harvest" (Prov 20:4). This is generally true (laziness leads to poverty). But it doesn't mean every poor person is lazy (Job was poor but not lazy).
3. Job: The Counterbalance to Proverbs
The Context: If Proverbs teaches "Life is fair (Good leads to success)," Job teaches "Life is often unfair (Bad things happen to good people)."
The Retribution Principle: Job's friends represent the "Proverbs" mindset gone wrong. They argue: "You are suffering, therefore you must have sinned." The book of Job exists to refute this simplistic theology.
Reading Strategy: You must read the dialogue carefully. The speeches of Job's friends (Eliphaz, Bildad, Zophar) are in the Bible, but they are not true. They are recorded accurately as history (this is what they said), but their theology is condemned by God at the end of the book.
4. Ecclesiastes: The Cynical Wisdom
The Voice: The "Teacher" (Qoheleth) looks at life "under the sun"—life lived without considering God's eternal perspective.
The Message: From a purely human perspective, life is hevel (vapor, meaningless, vanity). Wisdom, wealth, and success all end in death.
The Purpose: It serves as a foil. It shows that wisdom alone cannot save you or satisfy you. It drives the reader to the conclusion that the only stability is found in fearing God, despite life's apparent futility.
5. Song of Songs: The Wisdom of Love
Genre: It is a lengthy love poem (or collection of poems).
Interpretation:
Historically: It was often allegorized (God loves Israel, or Christ loves the Church) because the explicit sexuality was embarrassing to interpreters.
Correctly: It is a celebration of romantic love and human sexuality within marriage. It is "Wisdom" because it acknowledges that sexuality is God’s creation and should be enjoyed, not shunned.
6. Guidelines for Application
The authors provide rules for applying Wisdom literature today:
Read the books together: Don't just read Proverbs; balance it with Job. Proverbs gives the "rules"; Job and Ecclesiastes give the "exceptions."
Don't treat proverbs as legal guarantees: Use them for advice, not for arguing with God when things go wrong.
Recognize the context: Wisdom literature is often "secular" wisdom (how to have a good reputation, how to handle money) that is sanctified by the "Fear of the Lord."
Acknowledge the poetic language: These books use hyperbole and imagery. Do not force literal interpretations on poetic figures of speech.
Conclusion
Wisdom literature helps us to be responsible, godly people in the practical matters of daily life, while reminding us that true wisdom begins with the fear of the Lord and acknowledges the mystery of God's ways.
This chapter addresses the final and most controversial book of the Bible: The Revelation to John. The authors note that while many people are fascinated by Revelation, it is often treated as a "fortune-telling" device for the end of the world rather than a pastoral word of encouragement to a suffering church.
1. The Nature of the Book
The authors argue that the key to understanding Revelation is recognizing that it is a unique hybrid of three literary genres. If you miss one, you misread the book.
1. It is an Apocalypse:
Definition: A genre common in Judaism from 200 BC to 200 AD (e.g., Daniel, 1 Enoch). It was born out of persecution.
Characteristics: It uses rich symbolism (beasts, dragons, numbers, colors) to describe a cosmic battle between Good and Evil. It is "dualistic"—seeing the present age as evil and under Satan's dominion, and the age to come as God's perfect Kingdom.
Purpose: To encourage God’s people that despite their current suffering, God is in control and will intervene to destroy evil.
2. It is a Prophecy:
Correction: It is not primarily "history written in advance." Like OT prophets, John was "forth-telling" (speaking God's word to his generation) more than "fore-telling."
Message: It is a call to loyalty. The prophecy warns against compromise with the world (the "Beast") and encourages endurance.
3. It is an Epistle (Letter):
Context: It begins and ends like a letter. It is addressed to seven specific churches in the Roman province of Asia (modern Turkey).
The First Rule: Because it is a letter, the "First Rule" of hermeneutics applies: It cannot mean what it never could have meant to the original readers. If your interpretation involves 21st-century technology (helicopters, computer chips) that John’s readers couldn't possibly understand, it is incorrect.
2. The Historical Context
The Occasion: The book was likely written during the reign of Emperor Domitian (approx. 90-95 AD).
The Crisis: The Roman state was demanding "Emperor Worship" (calling Caesar "Lord and God"). Christians were facing a choice: say "Caesar is Lord" and live, or say "Jesus is Lord" and suffer.
The "Tribulation": The authors emphasize that "tribulation" was not just a future event for us; it was the present reality for John (who was in exile on Patmos) and his readers. The book is written to help them endure their suffering, not just to map out ours.
3. The Hermeneutics of Symbolism
The biggest errors in reading Revelation come from reading the symbols literally (e.g., expecting actual multi-headed locusts). The authors provide guidelines for handling apocalyptic imagery:
Images as Wholes: You must look at the vision as a whole picture, not dissect every detail.
Analogy: If you read political cartoons, you know a "Donkey" represents Democrats and an "Elephant" represents Republicans. You don't ask, "Does the elephant have a trunk? Does the donkey eat hay?" The symbol conveys a concept (identity), not biological reality.
Fluidity of Images: The symbols change rapidly. The "Lion of Judah" turns around and is a "Lamb that was slain." The "Dragon" is Satan. The "Beast" is the Roman Empire.
Numbers: Numbers in apocalyptic literature are usually symbolic, not mathematical.
7: Perfection/Completion.
12: The people of God (12 tribes, 12 apostles).
1,000: A very long time / immensity (not necessarily exactly 365,000 days).
666: The number of man (falling short of 7) or a gematria (number-code) likely referring to Nero Caesar (the archetype of the persecuting beast).
4. Guidelines for Interpretation
Read with the Original Audience in Mind: Ask, "How would a Christian in Ephesus in 96 AD understand this?" They would have recognized "Babylon" as code for Rome (the city on seven hills).
Don't Chronologize Everything: The visions are likely not a strict linear timeline (Chapter 6 happens, then Chapter 7, etc.). They often repeat the same story from different angles (called "Recapitulation")—like instant replays of the same touchdown from different cameras.
Distinguish Between the Picture and the Reality:
The Picture: A dragon sweeping stars from the sky.
The Reality: Satan attacking the people of God.
Rule: We affirm the reality (Satan is real and attacks us) without requiring the picture to materialize physically (we won't see a literal red dragon in the sky).
5. Summary of the Theology
God Wins: The central theme is not a puzzle to be solved but a promise to be trusted: God is Sovereign.
Warning and Hope: It warns comfortable Christians not to assimilate into the corrupt culture ("Come out of her, my people"), and it comforts suffering Christians that their martyrdom is not in vain.
The End: The goal of the book is the New Heaven and New Earth—not us flying away to heaven, but God coming down to dwell with us.
Conclusion of the Book
Fee and Stuart conclude their entire book by reiterating that the Bible is God's Word given in history. Whether it is a narrative, a psalm, a letter, or an apocalypse, our task is always the same: to listen to the text on its own terms ("then and there") so that we can hear God speak to us today ("here and now").
The authors conclude the book by addressing the tools needed for Bible study. After emphasizing that the primary tools are a good translation and good observation, they argue that commentaries are the final, necessary check to ensure you haven't missed the historical or literary context.
1. Why Use Commentaries?
The Function: Commentaries serve as a "teacher" to help you understand what you might miss on your own. They provide historical background, linguistic analysis, and explain difficult concepts.
The Timing: The authors insist you should consult a commentary only after you have done your own study (observations, notes, and tentative conclusions). If you read the commentary first, you stop thinking and just let the scholar do the work for you.
The Goal: Use them to verify your findings or to correct your misunderstandings, not to find "sermon ideas" (though those may come).
2. Types of Commentaries
Not all commentaries are the same. The authors categorize them by depth and purpose:
Exegetical Commentaries (Technical):
Target: Scholars and those who know Greek/Hebrew.
Focus: Critical issues (textual variants, grammar, syntax). They answer what the text says.
Expository/Homiletical Commentaries (Preaching):
Target: Pastors and teachers.
Focus: Explaining the flow of thought and bridging the gap to application. They answer what the text means.
Devotional Commentaries:
Target: General readers for daily encouragement.
Focus: Spiritual application. (The authors warn these are often weak on actual meaning and context).
3. How to Evaluate a Commentary
The authors provide a checklist for choosing a good commentary:
Does it prioritize exegesis? Does it explain the author's original intent, or does it just preach at you?
Does it discuss the "problem" passages? Check a difficult verse (e.g., 1 Corinthians 11:10 on head coverings). If the commentary skips it or gives a vague answer, it's not helpful.
Does it offer alternatives? A good commentary will say, "Some scholars think A, others think B, but C seems most likely because..." rather than just asserting one view as fact.
Is the introduction thorough? It should cover authorship, date, recipients, and the historical situation.
4. Recommendations
(Note: The specific book recommendations in the Appendix are often updated in newer editions of the book, but the principles for choosing them remain the same.)
Get Single Volumes: Avoid buying whole sets (like "The Entire Bible Commentary" by one person). It is better to buy the best individual commentary for each book of the Bible, as no single author is an expert on everything.
