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For More Discipleship Resources, Visit Us on the Web ateastpointchurch.org/discipleship

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Copyright © 2009 by Jeff Kennedy.

Book design and type formatting by Jeff Kennedy All Scripture citations are from the Holy Bible, New International Version - Copyright © 1973, 1978, 1984 - International Bible Society, Used by Permission, or translations from the Original Language.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Scripture taken from The Message. Copyright © 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used by permission of NavPress Publishing Group.

Essentialifepress.comThe Essential Life Curriculum Series15303 E. Sprague AveSpokane Valley, WA 99037

© 2009 by Jeff Kennedy. All Rights Reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without the written permission of the author or EssentiaLife Resources. For more information, contact EssentiaLife Resources at 15303 E Sprague Ave, Spokane Valley, WA 99037.

Jeff Kennedy / EssentiaLife Resources / Release Date June, 2011

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Table of Contents

Introduction...........................................................................5

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Foundations of the Christian Life

1.Be careful what you ____________________ your life on.Jesus was a carpenter (tekton in Greek) – which in that time meant “stone mason” or “craftsman.” Later, the Rabbis would use this term to designate highly trained scholars of Scripture.

2. Jesusʼ “building” metaphor means to ___________________ (v.26).

INTRODUCTION: SETTING A GOOD FOUNDATION

Matt 7:24"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. 25The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. 26But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. 27The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash."

Photos taken by Matt King

The Bible was written on 3 ______________, and in 3 ______________________________. It is a collection, or anthology of 66 _____________ ____________________. Written by __________ different authors. This book containing so much variety, and born of such diversity has one, unmistakable emerging theme: God would save the world by sending the messiah!

The Bible exists in _____________ Greek copies (Greek was the originallanguage). It exists in __________________quotations of the Church Fathers, or early church leaders. It is extent in _________________ early translations (like Coptic, Syriac, Aramaic, Egyptian etc.)

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5,600 Original Greek

Manuscripts

15,000 Early Translations

30,000 Early Quotations

Session I: The Origin & Interpretation of the Bible

1. Understand that we don’t have any _________________

__________________. This means that we don’t have the originals that

Matthew, Mark and Paul wrote.

2. Even though we donʼt have the originals, we do have a ___________________ _________________________ of them in the copies.

• Hebrew was written on vellum or deer skin, and the NT was largely written in Greek on papyrus.

• In the OT, only a scribe was authorized to transmit the holy scriptures. This person was usually a very well educated person, one of the only literate persons around, and was so careful in their transmission, that if they even made one slight error, they would throw the whole copy away and start over.

• In the NT, any and everyone could copy the Gospels and Epistles (letters). Church members would copy the letters and send them to their family members or business associates in other cities, and later the letters were more formally copied as they were recognized to be on par with the OT.

• Most of the NT copies were written down, as one person or scribe read the words from the original, and everyone else transmitted what they were hearing.

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Group Exercise: 2 Timothy 3:14-16In this exercise, weʼll hand copy only two verses from Paulʼs letter to Timothy. Then, weʼll compare notes and see how everyone did.

Write out your observations about this exercise. Were you able to catch all the words being spoken?

Do you think you spelled all the words correctly?

What else might you have missed as you attempted to copy down what was being read aloud?

What does “Inspired” and “Authoritative” mean?

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In the chart above, notice that the New Testament (bottom left column) fairs far better than any other work of ancient history. It has far more hand written copies and a much smaller interval of time between the the original writing and the earliest known copy.

Essentially, if one is to be skeptical of the New Testament, then he would have to be 1,000 times more skeptical of any other work of antiquity.

This doesnʼt mean that one has to accept the testimony of the Scriptures, but it does mean that the Bible should be given as fair of an assessment as the other historical documents.

Ancient Book

Approx Date Written

Earliest Copy Time between original & earliest copy

Number of copies

Caesar 100-44BC 900AD 1000 yrs 10

Livy 59BC-17AD 350AD 400 yrs 27

Plato 42BC-347BC 900AD 1200 yrs 7

Thucydides 46BC-400BC 900AD 1300 yrs 20

Tacitus 5AD-120AD 1100AD 1000 yrs 3

Suetonius 6AD-140AD 950AD 800 yrs 200

Herodotus 484BC-425BC 100AD 400 yrs 1500

Homer’s Illiad

900BC 400BC 500 yrs 643

New Testament

40-90AD 100-150AD 25-50 yrs 5700

How Well Does the Bible Stack Up?In the chart below, youʼll find a comparison between the literature of the ancient world and the Bible. In the left column is the name of the author or ancient work. Column two is the date when the work was likely written (originally), and column three shows the date of the earliest known copy of that ancient work. Column four shows the time interval between the original writing and the earliest copy, and the last column tells how many ancient witnesses there are for this historical book.

The Basic Genres:

A Genre is a particular type of literature. Today, we implicitly recognize a variety of literary genres. Some books are biographies, which tell the life story of a historical figure. Some books are intended to be taken as fantasy literature and not intended to be taken literally, while other books are merely “memoirs” having a personalized message from an author. In the same way, the Bible is full of different kinds of literary genres. Obviously, we wouldnʼt want to interpret The Lord of the Rings the same way that we would approach the morning news paper, or a biography of Abraham Lincoln. Though the Bible is the product of God on the minds of men, it is also the product of men. Men chosen by God to convey a message through forms of literature that were available to ancient people.

So, it may help to view the Bible as a library of books, and each individual book is a piece of the story. Letʼs consider some of the types of literature represented in the Bibleʼs 66 different books, and then weʼll explore some principles that are peculiar to those types of genres.

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The Greek word for “interpretation” is the word hermeneuo meaning “to interpret.” This is where we get the term “hermeneutics.” Hermeneutics is the

science of interpreting and understanding scripture.

Mt 13:13 “Though seeing they do not see, Though hearing they do not understand.”

Facts about Interpretation

1. _______________ interprets.

2. Everyone is _______________ to some degree.

3. There are some _______________ ____________________ that a person needs to understand the Bible.

How to Read and Understand the bible

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1. The Allegorical School

The approach of the allegorical school is to interpret a passage for its

__________________ meaning.

This method tends to see a dual sense in every passage of scripture - meaning that there

is what is right on the surface of the text, and then there is the “spiritual” meaning of the

text.

(For Example: Jesus’ Parable of the Virgins and the Groom in Matt 25).

Note: one must distinguish between allegory and the allegorization of non-allegorical

passages. Allegory is a legitimate literary device which Paul himself uses to describe the

difference between the Old and New Covenants (vis a vis. Sarah and Hagar). But note

that Paul begins by stating, “now this is an allegory...”

2. The Literal-Grammatical-Historical method of interpretation.

This method seeks to establish authors intended meaning by examining the culture, the

context, and the content of the passage in question.

Note: The Literal-historical approach does not seek to interpret every line of scripture in

a wooden literal fashion. Instead, this interpretative method seeks the actual meaning of

a text based on the particular genre (or literary type) that a passage may be found.

The Lit.Gram.Hist. method seeks to export meaning from the text, rather than importing

meaning to the text.

S c h o o l s o f I n t e r p r e t a t i o n

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Let’s now look at some General

principles of Bible Interpretation.

Phil 1:9 “And this is my prayer: that your love will overflow as you grow in knowledge and depth of insight.”

1. Pay attention to the _____________________. Gal. 3:9 “For everyone who has the faith of Abraham will be blessed like Abraham”

Example: interpret this statement: “I was hit.”

2. Seek to discover what scripture ________________ before you jump to what it ______________________.

§ Historical context – what’s the historical situation behind the text.§ Literary context – what kind of literature are you dealing with?§ Immediate context – what directly precedes and follow the passage?

3. Draw out the __________________ where possible.

4. Plain statements explain __________________ ones. “women are to remain silent…” I Cor. 14:34 (see also Romans 15:1-4, 1 Cor. 11, Acts 6)

principles of Bible Interpretation Cont...

5. ____________ statements explain __________________ ones.

Mt 13:18 “Listen then to what the parable of the sower means...”

General rules for interpreting literal statements• Interpret literally, unless the context implies a logical impossibility (Jn 3:3-4 “born again”).

• Interpret literally, unless their is an implied contradiction (Jn 6:53-55 “eat my flesh...”).

• Interpret literally, unless the sense suggests an absurdity (Mt 5:27-30 “gouge it out”).

• Interpret literally, unless the author tells you not to (Rev 1:1 - semaino).

Let’s look specifically at the “Mark of the Beast” in Rev 13:16.

Uses of the term “mark” • Ex 13:9 “And it (sabbath observance) shall serve as a sign to you on your hand

and a reminder on your forehead.”• Eph 1:13 “And you were marked in him with a seal, the promised Holy Spirit.”

• Heb 12:1 “Let us run the race marked out for us.”• Rev 13:16-17 “He also forced everyone...to receive a mark on his right hand or

forehead.”• Rev 14:1 “who had his name and His Father’s name written on their

foreheads.”

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principles of Bible Interpretation Cont...

6. The _____________ interprets the ____________, and the

______________ is the foundation for and anticipates the _______________

(Matt. 5:17-19).

7. The Bible doesn’t always _______________ of what it

___________________.

The Bible records the words of Satan, unauthorized murder, leadership mistakes,

and the false prophecies of false prophets. Be careful what you are quoting.

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G lossary of Terms Pentateuch/Torah: The first five books of the Old Testament. The word “Torah” means “law.”

Inspiration: Inspiration is the act of God’s Spirit “breathing” or inspiring the words of Scripture. The Scriptures are the product of God on the minds of men.

Canon: The word means “ruler” or “measuring stick.” It refers to the official collection of books considered to be inspired by God.

Masoretic Text: This is the oldest Hebrew version of the Bible we possess, next to the Dead Sea scrolls. The Masoretic text dates to the 10th century A.D.

Septuagint (LXX): Is the Greek version of the Old Testament that Jesus and the Jews in his day used.

Imago Dei: Means “the image of God.”

Epic of Gilgamesh: This was an ancient account of the flood. This epic poem is one of the oldest surviving literary works and parallels the biblical account of the flood in some interesting ways. The epic is focussed on Gilgamesh, King of Uruk.

Patriarch: Refers to the leaders of God’s people prior to the nation of Israel being established and delivered from Egypt. Patriarchs include Noah, Abraham, Isaac, Jacob and Joseph.

Primeval: This refers to the pre-flood history in the Old Testament.

Antediluvian: Refers to the post-flood history in the Old Testament.

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Week 1 Reading Assignment

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Week 1 Fee & Stuart Bible Complete

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

pp. 14-33 Gen. 1-4 // 6

Gen. 7-9 // 11-12

Gen. 13-17

Gen. 18-22

Gen. 23-27

Gen. 28-32

Gen. 33-35 // 37-38

Week 1 Beginnings

A New World is BornThe first words of Scripture tell us “In the beginning God...”. The writer of the book of Genesis clearly intends for us to see God as a a transcendent creator. This means that his existence is not dependent on the creation, and all things were made by him.

Overview of GenesisThe Hebrew name for the book of Genesis is bereshith meaning “in the beginning.”The Greek name for the book is geneseos meaning “origins.”

Genesis begins with the beginning and ends with the story of Joseph, setting up the reader for Hebrew captivity at the hands of the Egyptians in Exodus.

DateThe stories of Genesis take place between the beginning of the world and 1600 B.C.

ThemeIt is the story of origins: the origin of the universe, the origin of mankind, the origin of the chosen people of God through the line of Abraham.

OrganizationGenesis is organized into two major sections: Prehistory (chs. 1-11) and the Patriarchal history (chs. 12-50).

Key Moments in Genesis1:1-2:3 - The Prologue of Genesis sets up every major theme that will later be unpacked in the rest of the Old Testament. This “poetic prose” as some have called it, is a sweeping and picturesque creation account.

Some key moments in this prologue are:• The contrast between the God of the Hebrews and the gods of pagan society:

Namely, the God of the Hebrew Bible is a transcendent being who stands outside of creation. This God is not contingent but is the one in whom all things are contingent for their existence and emergence.

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• The use of Ancient Cosmological Language: Genesis one is in the language of ancient cosmology, meaning that it is primarily concerned with addressing the questions of an ancient person, not a modern one. What pressing questions did ancient people have? 1) What is the origin of the gods (cosmogony)? 2) What is the nature and purpose of mankind (anthropology)? 3) Who and how was the world organized and given purpose? 4) Where do the gods dwell--where do they rule from?

" The cosmos is tohu wavohu (disorderly and empty).

• The Perspective: The creation account is clearly told from the perspective of the earthbound observer. This is why the writer mentions the chaotic “waters” in primeval creation. This is also why the priority in the “day” creation account is on agriculture--told from the perspective of an ancient farmer.

• The Image of God: Notice that mankind is made with a special capacity. The “image and likeness of God.” This does not refer to physical likeness.

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2:4-4:26 - “This is the account” of humanity. This “account” (Heb. tolodoth) backs up and retells the story of humanity, showing that the first people disobeyed resulting in the loss of Godʼs manifest presence (3:22-24).

This act of disobedience resulted in an existential threat to humanity. This mortal threat to their very existence resulted from acquiring something and losing something else. The “death” that Adam and Eve experienced (due to the knowledge of good and evil) consigned them and their offspring to a life of disobedience to God. The loss of Godʼs presence represented a relational “death” - being considered anathema by the parent.

Fortunately, God so highly valued mankind that he provided a way back into relationship with himself. This resulted in Godʼs promise to rescue humanity through a “seed” and to renovate his fallen, cursed cosmos through this seed.

The children of Adam and Even fall far, and Cain murders his brother in order to obtain Godʼs favor 4:1-24).

A New Beginning--of SortsThe “account” of Noah. The human race begins to multiply and falls into an increasingly sinful state. The result of this is judgment. From this flood judgment, God brings forth a family--Noah, the ancestor of the people of God. From Noahʼs line comes Godʼs chosen patriarch--Abraham.

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The Promise Set into MotionAbraham is called (Gen 12), and tested, and receives a covenant from God that is unilaterally established and mutually accomplished (chs. 12, 15, 17). From Abraham will come the descendants of the Messiah, who will bring all nations into his family.

Godʼs covenant with Abraham is a unilateral “Suzerain-Vassal” treaty. This type of treaty in the ancient world was always initiated by the patron state or ruler and offered to the subservient state or nation (the vassal). God makes a unilateral grace treaty with Abraham, meaning that God intends to accomplish the terms of the treaty even if Abraham rejects Godʼs election. Abrahamʼs privilege is to mutually accomplish this program of redemption, serving at the Kingʼs pleasure.

Godʼs promise to Abraham comes into sharp focus in chapter 22 where the patriarch is tempted to give up his first born son--the manifestation of Godʼs promise and his lifelong dream. In this account:

God revisits his promise to Abraham (22:15-18)

Abraham never waivers for a second in his obedience to God

God provides a sacrificial lamb in place of Isaac and declares that because of Abrahamʼs obedience to “not withhold your firstborn” God would now bless the earth by making him the father of many nations.

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An Extension for the PromiseGod ultimately fulfills the first installment of Abrahamʼs promise, to give him a son who will become a great nation. Isaac marries and has two sons. God chooses Jacob over Esau and from Jacob come the twelve tribes of Israel.

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Week 1 Homework

Identifying Key Themes

(To do at Home)

Identify the following themes, list the chapters pertaining to them and reflect on their

significance:

Creation / New Creation_______________________________________________

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Fall / Loss of Presence_______________________________________________

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Redemption /Restored Presence_______________________________________

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Week 2 Discussion Questions

Quiz Questions:

Session 2:

1. When did God create everything?

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2. How does God refer to himself?

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3. Who is hovering over the face of the deep?

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4. What did God create first?

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5. What day did God create the stars?

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6. What is so special about mankind?

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7. What is so significant about eating the forbidden fruit?

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8. What is the lie that the serpent sold to mankind?

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9. What were the curses because of their sin?

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10.Between Genesis 4 and 9, what is the recurring failure of mankind?

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11.Looking at Genesis 12, 15 and 17, what is the covenant God makes with

Abraham?

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12.How does God renew the Abrahamic Covenant with Isaac and Jacob?

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13.How many sons does Jacob have?

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14.Which of these sons does God renew the covenant with?

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Week 2 Reading Assignment

Week 2 Fee & Stuart Bible Complete

Monday

Tuesday

Wednesday

Thursday

Friday

Saturday

Sunday

Gen. 39-43

Gen. 44:1-46:7 // 46:28-50:26

pp. 34-42 Ex. 1-5

Ex. 6-10

Ex. 11-15

Ex. 16-20

Ex. 32-34 // 39:32-40:38

Week 2 Homework

Identifying Key Themes

(To do at Home)

Identify the following themes, list the chapters pertaining to them and reflect on their

significance:

Creation / New Creation_______________________________________________

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Fall / Loss of Presence_______________________________________________

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Redemption /Restored Presence_______________________________________

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Week 2 Discussion Questions

1. What started Josephʼs crisis, what did God give him?___________________________________________________________________

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2. How did God preserve Joseph?___________________________________________________________________

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3. What was Josephʼs conclusion about his situation after his reunion with his brothers?

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4. How did God preserve the people of Abraham, Isaac and Jacob?___________________________________________________________________

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5. What were the circumstances surrounding Mosesʼ birth?___________________________________________________________________

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6. In Exodus 2:11, does it appear that Moses is aware of his own ethnicity?___________________________________________________________________

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7. How does God reveal himself to Moses?___________________________________________________________________

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8. By what name does God refer to himself in Exodus 3:14?___________________________________________________________________

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9. What do you make of this unusual name?___________________________________________________________________

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10. In what way is Joseph and Moses a type of the future Messiah? (That is, Messianic saviors started in the OT).

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11.Repeatedly God answers the cries of his people and comes to their rescue. In what ways do you see God doing this in Exodus 3:7-10?

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12.How did the Messianic figures (Joseph and Moses) suffer for Godʼs people?___________________________________________________________________

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13.How is the choosing of Moses a continuation of the Abrahamic Covenant?___________________________________________________________________

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14. In what ways does Moses show himself to be a reluctant hero?

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15.Between chapters 5 and 11, how does God confront the false idols of Egypt?___________________________________________________________________

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16.What are the important elements in the Passover event? ___________________________________________________________________

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17.How does God test Israelʼs faith?___________________________________________________________________

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18.According to Exodus 19:3-6, what does God promise to make Israel? How would this further the story of Godʼs salvation of the nations in Genesis 12, 15 and 17?

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19.List the 10 commands God gave Moses in Exodus 20.___________________________________________________________________

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20. In Exodus 25, how is the Tabernacle a symbol of Godʼs presence, more specifically the arc, the table and the lamp stand?

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21.How does God temporarily restore his presence in the Tabernacle?___________________________________________________________________

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Promise

Read: Genesis 12; 17; 21; 25; 32:22-32

Genesis 12 & 17: What does God promise to do for and through Abraham? How did God amend the initial promise made in Genesis 12?_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Genesis 21: How is Godʼs promise to Abraham fulfilled (vv. 1-14)?_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Genesis 25: What is the promise made, and how does it come about?________________________________________________________________________________________________________________________________________________________________________________________________________________________

Genesis 32:22-32: How is the covenant reaffirmed for Jacob/Israel?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Promise

Read: 1 Sam 16:1-13; 2 Sam 7:1-17; 23:5; Deut 18:14-19 & 34:1-121 Samuel 16:1-13: What are the standards God chooses David by (vv. 6-7), and how does God mark David as the chosen (v. 13)?_______________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

2 Samuel 7:1-17: What does God promise to David (vv.11-16)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

2 Samuel 23:5: What does David say God has done?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Deuteronomy 18:14-19 & 34:1-12: What is the promise God made in 18:14-19? What view does chapter 34 take (what is still to happen)?________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Law & Prophets

Read: Exodus 20; Leviticus 26; Deuteronomy 6; 31:14-32:47

Exodus 20: Who does God identify himself as in relationship to the people of Israel (v. 2), and what does this mean for the people of Israel?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Leviticus 26: What does God promise for adherence to the Law (vv.1-13)? What does God promise for disobedience to the Law (vv. 14-46)? What relationship to Israel does this mean God has?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Deuteronomy 6: What does God say is the requirement to be part of Godʼs people (vv. 4-5)? Can you think of anywhere else in the Bible that this, or a statement like it, is made?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Law & Prophets

Deuteronomy 31:14-32:47: What does Moses say God is going to do when Israel rebels? What is God eventually going to do for his rebel people?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Read: Isaiah 1; Jeremiah 31; Ezekiel 10; 34-38; Daniel 7; 9; 12; Nehemiah 8-10

Isaiah 1: What is Godʼs charge against his people (vv. 2-3)? What has God carried out against his people (vv. 4-9)? How does this line up with the curses God pronounced in Leviticus 26? What is Godʼs requirement for his people (vv.10-20)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Law & Prophets

Jeremiah 31: What is the problem God has with his people? What is Godʼs answer to fixing the problem (vv. 31-34)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Ezekiel 10: What action does God take in this chapter? Why does God take this action?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Ezekiel 34-38: What specific charge does God make against the “shepherds” (leaders) of Israel (34:7-10)? How does God say his is going to fix the problem of obedience in his people (37:11-14; especially v. 14)? What is Godʼs ultimate plan for his people?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Law & Prophets

Daniel 7; 9; 12: After the rule of the four kingdoms, what does God say he is going to establish (7:26-27)? What has God carried out on Israel based on their disobedience (9:11-14)? When does God say restoration will happen and the Anointed One will come (9:24-27)? What is the end going to be like (12)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Nehemiah 8-10: What does Ezra bring before the people in chapter 8? What is the response of the people in chapter 9? What do the people vow to do in chapter 10?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Fulfillment

Read: Matthew 1; 5:17-20; 7:24-27; 8:17; 12; 13; 17; John 19-20

Matthew 1: What title is given to Jesus (v. 1)? What is the significance of Jesus in the story of God (v. 23)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Matthew 5:17-20: What does Jesus call Godʼs people to?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Matthew 7:24-27: On what basis does Jesus say people will be judged? How does this line up with what we saw in the Law and Prophets?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Matthew 8:17: How does this statement line up with Isaiah 53?________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Fulfillment

Matthew 12: The quotation Matthew makes in vv. 18-21 comes from Isaiah 42 and was traditionally applied to Israel as a nation as being Godʼs servant. Who does Matthew say Jesus is by applying this to Jesus the Messiah?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Matthew 13: What do the disciples do to understand the parables Jesus speaks? What does this say about who is King of the Kingdom?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Matthew 17: How is Jesus revealed to the three disciples? How does this comport with Ezekiel 34 and Daniel 7, 9 and 12?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Fulfillment

John 19 and 20: How does the crucifixion fulfill Isaiah 53? How does the resurrection fulfill 2 Samuel 7:11-16? How does John 20:19-22 fulfill Jeremiah 31:31-33 and Ezekiel 37:14?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

What is your conclusion about who Jesus was and is in light of what weʼve looked at here?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Explanation

Read: Romans 1-8; 12; 1 Corinthians 12-14; Ephesians 5:18-20; Philippians 2; Colossians 3:15-17

Romans 1: Who is Jesus according to the flesh (v. 3)? Who is Jesus according to the resurrection (v. 4)? How are people included in Jesusʼ family (vv. 5-6)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Romans 1-3: What is the state of the entire human race apart from Jesus (1:18-3:20)? What is the answer to the problem (1:16-17; 3:21-26)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Romans 4: What is the example of Abraham that is held out for believers to follow (see Genesis 12:1-4)? What is the faith required of you?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Explanation

Romans 5: How does Jesus differ from Adam (vv. 12-21)? What does this mean for everyone who is in Jesus (has devoted their lives to Jesus)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Romans 6: Since those who are in Jesus are a part of a new race, what does that mean for the way believers live now?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Romans 7: What is the result of trying to live Godʼs new way of living by merely living according to the Law?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Romans 8: What has God given those who are in Jesus so that they can live the new life he requires (vv.1-17)? What does this gift mean for those who are in Jesus (vv. 14-17)? ________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Explanation

Romans 12: How do those in Jesus practically live out the new life (vv.1-2)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

1 Corinthians 12: Who gives the needed gifts (vv. 4-11)? What is the purpose of the gifts (vv. 12-26)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

1 Corinthians 13: What is the mark of those who have the Spirit?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

1 Corinthians 14: What is the rule of life regarding using the gifts of tongues and prophecy?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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Explanation

Philippians 2: What is the apologetic commended to believers (vv. 1-18)?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Ephesians 5:18-20: How is it believers are filled with the Spirit?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Colossians 3:15-17: How is it believers are filled with the Spirit?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

How does all of this fill out the picture of the promises and fulfillment we have looked at in this class?________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

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About the AuthorJeff Kennedy is the Pastor of Discipleship at Eastpoint Church in Spokane Valley, WA. In addition to a B.A. in Biblical Literature, Jeff has earned a Master of Religion, Master of Religious Education, and is currently enrolled in the Doctoral Program at Talbot School of Theology.

Jeff has had nearly twenty years of experience in ministry and has had the pleasure of discipling scores of individuals and groups to Jesus.

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AppendixHow to Read the Bible for All Its worth.Jeff Kennedy

Book Critique of How to Read the Bible for All Its Worth

Fee, Gordon D., and Stuart, Douglas. How to Read the Bible for All Its Worth. Third Edition.

Grand Rapids, MI: Zondervan, 2003.

At the outset of his ministry, Jesus made it clear that the hallmark of true discipleship was the

commitment to put his teachings into practice (Mathew 7:15-27). Application of his teaching was the

distinguishing feature between those who were considered “wise” and those who were considered

“foolish.” Since it is impossible to apply what one fails to understand, the commitment to apprehend

the meaning of scripture is the disciple’s highest priority. In it’s third edition, How to Read the Bible for

All Its Worth offers the serious student of scripture a road- map to accurately understanding the plain

meaning of the biblical text. Authors Gordon Fee and Douglas Stuart offer a scholarly but accessible

approach to the craft of interpretation. The book delineates two essential approaches to interpretation:

general rules that apply to all biblical books, and specific rules that are particular to a given genre.

SUMMARY AND ANALYSIS

The first part of the book presents the dilemma for the modern interpreter. The plain meaning of

scripture is often obscured by all that the interpreter imports to the text, and by the nature of scripture

itself (Fee, 14). Fee and Stuart assert that because God’s word to us first comes as his word to “them”

we must not bypass the step of discovering the historical peculiarities of the biblical text (Fee, 17).

Therefore, one must begin with a commitment to the methodological constraints of exegesis.

Exegesis is the attempt to draw out the intended meaning from the text. The authors commend the

student to thinking exegetically as second nature. The key to doing this, according to Fee and Stuart,

is to engage the text methodically and skillfully, paying close attention to the historical, literary and

immediate contexts. This can be done with a few simple tools, and by developing a

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few simple reading habits.

The second task, according to the authors, is to move from exegesis to hermeneutics. In this

book, hermeneutics specifically refers to the current relevance of the ancient text and its meaning

(Fee, 25). Therefore, the goal is to translate the intended meaning of scripture to our contemporary

lives. In stating this, Fee and Stuart stress again that the meaning of scripture and its bearing on our

modern life cannot be arrived at by the interpreter without the controlling factor of the author’s original

intent (Fee, 24). However, this definition of hermeneutics seems to be too restrictive and narrow. It is

preferable to view hermeneutics as the overarching framework in which all the disciplines and

interpretive approaches should fit.

The book commends the student to picking up a reliable translation, and specifically advocates

the NIV, the NRSV (with caution) and possibly the GNB. There is a brief explanation of the

differences between literal translations such as the NASB and the KJV, and the dynamically

equivalent translations of the NIV and NRSV (Fee, 28-30). Additionally, chapter two gives the student

a basic primer in textual criticism designed to explain the importance of reading the textual notes in

the footnotes of modern translations.

After first addressing the need to interpret along with the foundational discipline of exegesis, as

well as the essential tools involved in the task, the authors turn their attention to a discussion of

genre. Chapter three begins with the New Testament epistles. Fee asserts that, in spite of the

epistles’ apparent ease of interpretation, the epistles are embedded with many cultural phenomena

that can present difficulty for the average interpreter. The answer to this difficulty in interpretation is a

contextual approach. The first priority is to take into consideration the historical context. Reading

carefully through the text will typically help the interpreter to recover the original situation, the

recipients, and the purpose of the letter. Fee and Stuart recommend beginning with a reliable Bible

dictionary or reference work that will give the student much information about the

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original situation. After establishing the original context, the authors recommend reading the entire

document while making observations of the text. After these initial observations, the student is to

outline the epistle. Fee and Stuart then walk the reader through a passage from 1 Corinthians and

Philippians, using the method of historical and literary context. They advocate that the student

should learn to think in paragraphs (Fee, 54).

Lastly, the authors note the difficult passages such as Paul’s words the to the Thessalonian

believers that they should recall all that he taught them while he was with them (59-60). The

difficulty here lies in the fact that we do not have access to Paul’s teaching when he was with them,

and he assumes they already understand the issue in question. This is where the interpreter must

come to the text with great humility and must refrain from being dogmatic.

Chapter four explores the hermeneutical problems that the interpreter faces. Fee raises the

question about whether it is appropriate to practice extended application of a text granted that there

is contextual parallel and a specific parallel to our modern situation. His answer is emphatically –

no! If we amplify our application of the text to many situations beyond the direct parallel, he argues,

then why bother with exegesis at all (Fee, 66-67)? He then addresses the issue of contexts and

situations that have no parallel in our modern culture such as the relative silence of women and the

worship of objects as gods. The authors suggest that in these cases, the interpreter should start

with solid exegesis of the passage so that the principle may be transferred to its modern day cultural

equivalent (Fee, 68).

Fee and Stuart then give guidelines for situations that are culturally relative, and how to

distinguish between something that is culturally relative and instruction that is binding for all

generations and cultures. For example, it is crucial to distinguish between the timeless “sin lists” of

Paul which apply to all cultures in all times, with those peripheral issues that only affect a culture,

and are not morally binding e.g. the role of women in ministry. Next, the interpreter must

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take note of those places where the New Testament presents a unified and consistent witness

(Fee, 72). Lastly, the interpreter must be content with the relative silence from scripture on matters

of theology. Since the epistles are all occasional in nature, their theology is what Fee and Stuart

refer to as “task theology” (76-77). The implication for the modern interpreter is that we must be

content with the limits of such task theology. In my view, there are no flaws in the reasoning and

logic of this chapter.

Chapter five addresses the genre of historical narrative. Contrary to pure history or myths that

are meant to be taken allegorically, Fee and Stuart insist that the stories in the Old Testament are

divine narratives in which God himself is the hero in the story (Fee, 81). Because these narratives

present God as the hero, Fee and Stuart assert that they do not always teach us an immediate

lesson about ourselves (Fee, 82). Instead, many of the Old Testament narratives function simply

as connecting links that illustrate lessons that are taught elsewhere in scripture (Fee, 82). Fee and

Stuart claim that the danger in approaching biblical narratives is to approach them as if each

individual unit can yield specific points of application for our modern lives. In other words, the

narrative’s greatest point is found as the reader zooms all the way out and takes in the full breadth

of the story being told.

The authors provide us with several keys or guidelines for understanding narratives. It is

critical, they assert, that we not confuse what the Bible records for what it approves. Or that we not

press the narratives for theology the way we might Paul’s epistles, or the laws. In essence, most

narratives teach implicitly a lesson that can be found elsewhere. Although some stories teach

explicitly about God, their primary purpose is not to communicate the gamut of theological truth

about a given subject, but instead refer to specific issues that the story touches (Fee, 84).

Fee and Stuart then proceed to walk the interpreter through the stories of Joseph and Ruth

(briefly). They caution the reader against making the common mistake of wringing a specific moral

lesson(s) from the narrative.

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Fee and Stuart’s argument seems to be that we should be careful about what scripture intends for

us to take as normative behavior, or a typical experience for the modern believer and reader (Fee,

85). They end the section with some additional cautions about the abuse of narratives such as

allegorizing, decontextualizing, selectively citing, falsely combining, and redefining texts.

Though the point is well argued, one wonders if the reader should not draw out general

principles from narratives that demonstrate how God interacts with people. Though it is true that

one should not press the narratives for a moral that it doesn’t intend to convey, it seems clear that

God has a certain pattern of interaction. Though the details of each event may vary, general

principles of how God interacts with his people can be very beneficial. As well, it seems that the

mistakes and victories of each biblical character should also to be taken into account.

Chapter six addresses the question of the book of Acts and historical precedent. The authors

suggest that what has plagued the restoration movement’s interpretation of Acts has been whether

the narratives are descriptive or prescriptive. Fee and Stuart suggest that the reader learn to

distinguish between what happened and what must happen (Fee, 106). Their general principle is

that unless the Bible explicitly prescribes belief or behavior, then the interpreter must refrain from

making that narrative a normative pattern for church life and doctrine. One is to pay attention to

the details in the narrative that are incidental and inconsistent. These details serve to accentuate

the main point, and should not be forced to yield meaning where there is none.

The point is well taken that a text describing how first century Christians behaved does not

necessarily prescribe that behavior. However, it is also true, that if that practice is beneficial to a

modern church or group, the scripture is not explicitly forbidding that practice either. This issue

does not seem to be addressed in the chapter.

Chapter seven touches on the genre of Gospel. The Gospels tell one story with an apparent

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patchwork of genres contained within them, and therefore qualify as a unique literary category

altogether (Fee, 114-115). Several peculiar oddities surface as one compares the Gospels to

each other.

Fee and Stuart suggest that the reader is not to be put off by their apparent lack of

exactness with regards to chronology and the specific wording of the same narrative found in

each (Fee, 114). Fee and Stuart commend the interpreter to return to the basics of exegesis,

which is to establish the historical context above all. They begin with the general historical

context and move to the specific context of Jesus’ world. The authors caution against viewing the

moral imperatives as cultural and viewing them as law. They are neither (Fee, 130).

Additionally, the narratives do not primarily teach a moral lesson. Those lessons are

secondary to their purpose. Instead, the narratives, particularly the signs and miracles, teach us

about the power and importance of the Kingdom (Fee, 130). Fee and Stuart impress upon the

interpreter the need to grasp Jesus’ Kingdom message. Understanding the overarching Kingdom

idea will keep the reader from arbitrarily assigning meaning to the passages (Fee, 131-134).

Again the same criticism for historical narrative can be adapted for the Gospels. Even though the

individual narratives should not be forced to yield doctrinal content, we should examine them to

understand how Jesus interacted with disciples, Pharisees, Roman soldiers, Samaritans, and

women etc.

Fee and Stuart devote an entire chapter to parables and their use. Jesus used a variety of

similitudes, metaphors and short stories (true parables) to illustrate his truth (Fee, 137). The

authors assert that the parables only have one major point, and are designed for reader response

(Fee, 136; 138-139). Parables are very much like jokes. To over-examine a parable and wring too

much out of it causes one to miss the punch line. Interpreting a joke will of course ruin the joke.

Similarly, one should not explain parables. Instead, the reader should become familiar with the

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referents to which the first century audience would have been so familiar. The details are there to

give the final twist, or the pithy ending of the parable its “punch” (Fee, 139).

Additionally, parables are not allegories (Fee, 140). In an allegory, every specific detail has

independent meaning all its own. The entire story serves as a vehicle to convey those particular

meanings that are encoded in the details of the story. However, a parable functions much the

opposite way. The many details are mere scenery so that the speaker may lead the listener to the

turn around, or the twist which is surprising and illicits response. In my view, Fee and Stuart have

done the body of Christ a great service in establishing these guidelines, and helping the modern

interpreter to understand this specific rhetorical device, and the differences between analogous

material, true parable, and “kingdom” parables (Fee, 144-146).

Chapter nine addresses the role of the law for New Covenant people. The authors offer six

guidelines that will help the reader of scripture to understand the role of the law. First, the

interpreter should understand that the Old Testament law is a covenant, or a contract in which God

as the suzerain unilaterally establishes benefits for covenant observance and the consequences of

noncompliance (Fee, 150-151). Secondly, the Old Testament is not our Testament. It is critical for

the New Covenant person to understand that Israel’s Testament is theirs not ours. Thirdly, some

stipulations have not been renewed in the New Covenant. Fourth, part of the Old is renewed in the

new. Particularly many of the timeless ethical demands that are rooted in God’s character. Fifth, all

the Old Covenant is still the word of God for us, even though it is not the word of God to us. Sixth,

only that which is explicitly renewed in the New Testament from the Old will be considered

applicable for us (Fee, 150-154).

Beyond this, Fee and Stuart explore the role of the law. It is incorrect to assert that possession

of the law was a badge of membership for Old Covenant people. Instead, it was God who saved

them, not their law. Fee and Stuart mention two kinds of laws, apodictic (general laws) and

casuistic (case by case) laws (Fee, 154-158).

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All of these laws serve as the kind of standards that we should expect from God as his New

Covenant people (Fee, 158).

Chapter ten unpacks the purpose and nature of prophetic literature. The first caution that

the authors address is the tendency to view the prophets as mere predictors of the future. The

authors remind us that only 1 percent of all Old Testament prophecy deals with future events, 2

percent relate to the Messiah, and only 5 percent refer to the New Covenant at all (Fee, 166).

Instead of seeing the prophets as prognosticators of the future only, we should view them as

God’s spokesman, covenantal mediators who most often speak back into the Torah to remind

Israel of their roots and restorative promises (Fee, 165-172).

Fee and Stuart assert that without some external helps (commentaries and a Bible

dictionary) the student will find it nearly impossible to understand the prophetic oracles (Fee,

172-176). The individual oracles are a collection of oral prophecies and are difficult to read

without a knowledge of the historical background. Additionally, one must understand the various

rhetorical devices in which the prophets engage. The prophet can use lawsuit, promise, and

poetry. The hermeneutical key to understanding their message to us, according to Fee and

Stuart, is to draw out the principle where possible (Fee, 181).

The authors go on to give the reader a caution about collapsing “temporal” predictions into

future ones. In certain cases e.g. passages in Ezekiel, the prophecy was fulfilled within decades

of its utterance. However, there may be passages that speak of the future New Covenant (Ez.

37), but we must be careful not to amplify temporal passages with a future application (Fee,

181-183). In the same way, the interpreter should not look for second meanings (sensus

plenior) in all prophetic passages. When New Testament writers see fuller meanings in Old

Testament passages, it is because they are being given a prerogative that we do not have.

Seeing the Old Testament passage as analogous to our New Testament experience was an

inspired perspective that does not continue in perpetuity for all believers (Fee, 183-186).

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Though the authors caution the interpreter to refrain from this approach altogether, I do not think

that using the text illustratively is a problem as long as the interpreter is not asserting that the

analogy they have drawn is the one interpretation of the text. Indeed, the fact that the biblical

writers use the Old Testament this way can not invalidate the use of allegory altogether.

Chapter eleven sheds light on the Psalms and their usage. Fee and Stuart instruct the reader

to refrain from over-exegeting the psalm. Instead, the psalms are messages about God primarily

in poetic form. The various prosaic truths understood from the psalms are communicated

poetically, and are not intended to teach doctrinal content. The “vocabulary” of poetic literature is

intentionally metaphorical, and should not be literalized (Fee, 190).

As literature, there are various types of psalms that the Israelites were aware of that the

modern reader may not understand. Bridging this “type” barrier for the modern reader is therefore

critical (Fee, 191). Each of these types of psalms serve a particular function, have a specific form,

and demonstrate various patterns. The psalms should always be taken as a literary unit. The

authors suggest that the modern reader learn to become familiar with several of these types:

laments, thanksgiving psalms, hymns of praise, salvation history psalms, celebration and

affirmation psalms, wisdom psalms, psalms of trust, and imprecatory, or negative psalms.

The Psalms serve as a prayer book, helping us to worship God, to express our feelings and

thoughts, and to meditate on God’s ways (Fee, 204-205). Psalms are to be used in devotional

commitment to and reflection upon God, not as guarantees of future blessing (Fee, 205).

Chapter twelve introduces us to wisdom literature. Wisdom literature is often misunderstood

because the reader doesn’t understand the nature of ancient sources of wisdom as well as the

role wisdom played in ancient cultures. It is the wise application of knowledge. Ancient cultures

often employed wise teachers known as “wise men” (i.e. the satrapi of Babylon). These men were

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instrumental in composing and collecting wise sayings (Fee, 210- 212). Similarly, the biblical order

of wise men emerged at the same time as the monarchy and instructed Israel regarding the wise

application of its laws to daily affairs. Job presents historical wisdom (narrative wisdom), Proverbs

presents poetic wisdom, and Ecclesiastes communicates cynical wisdom. Fee and Stuart provide

the modern reader with various cautions against the abuse of ancient wisdom literature such as

pressing proverbs for promises, or transposing a particular narrative to modern life (Fee, 225-230).

Fee and Stuart end the book with some specifics on how to approach apocalyptic literature,

particularly the book of Revelation. The problem with the book of Revelation is that it uses

unfamiliar symbols, it speaks of the future, it is set in history, and it presents an apocalyptic vision

of God’s coming kingdom (Fee, 231). The authors strongly caution the interpreter to approach the

book with a degree of humility and to become as familiar with the historical background as

possible.

There are several distinguishing features of apocalyptic literature. First, the “taproot” of

apocalyptic is Old Testament prophetic literature (Fee, 232-234). Second, apocalyptic is a literary

work from stem to stern. They are not intended to be spoken and collected (as oracles were), but

are intended to be written and read. Third, the material of apocalyptic is presented in highly

charged visions, cryptic dreams and symbolic activity. Fourth, the imagery of apocalyptic is most

often that of fantasy imagery rather than that of reality. Fifth, because it is primarily literary, the

“sets” of images do not necessarily follow each other, or communicate a sequential reality.

Though Revelation is apocalyptic literature, it is also prophetic. This distinguishes it from

Jewish apocalyptic in that it intends to present a message from God to the recipient (and the

reader), instead of being just an allegorical re-telling of a particular historical event. Therefore, God

has a message to the churches of that time, and his temporal message to these churches

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has application for ensuing generations of believers (Fee, 233-235).

Lastly, the Revelation is also an epistle. It has both an epilogue and salutation, which

distinguishes it from typical apocalyptic literature. The significance here is that like Paul’s letters,

the Revelation is “occasional.” That is, a particular circumstance has prompted the need for the

vision and the letter. In this case, the church is facing corrosion from within, and persecution from

without.

Fee and Stuart suggest the following guidelines for interpreting this genre: first, the reader

should appreciate the rich background of the various symbols. John pulls from the Old Testament

as well as mythical and extra-biblical apocalyptical imagery. Second, one must distinguish

between constant images and specific ones. Third, John’s own interpretations of the images must

be the starting point for any subsequent interpretation. Fourth, one must see the visionary content as a whole

and refrain from pressing the details for meaning (Fee, 236-238).

Lastly, Fee and Stuart draw attention to the clear distinction within the text between tribulation

and wrath. To view these two critical themes as interchangeable will leave the modern reader in a

state of hopeless confusion (Fee, 239). Additionally, the modern reader must learn to distinguish

between the various genres contained within Revelation.

In my view, though the book clearly deals with future events, it would be a violation of the

literature to ignore the literal churches and the literal threats they faced in the first century or early

second century. To immediately extrapolate to a future perfected church during a “tribulation”

would be to ignore the original recipients and the implication of the prophetic message to them.

One may be able to get there, but you have to get there from the past, not in blatant disregarding

of it.

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CONCLUSION

How to Read the Bible for All Its Worth is one of the most critical books for our postmodern

era of interpretation. The “worth” of scripture, according to author’s Fee and Stuart, is found in the

biblical author’s original intention to his original audience. Its message to us must be first be found

in his message to them. Fee and Stuart rightly suggest that there is a right way and a wrong way

to interpret scripture. The right way is to be thoroughly acquainted with the general rules that

apply to all forms of literature, and the specific rules that apply to various genres. This book offers

many practical insights to help the serious student to understand the contents of scripture. These

insights will assist the modern interpreter to extract as much as possible as they learn to “take up

and read” the biblical text as it was intended.

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Ways People Misread Or Mishandle The Scriptures

Adapted from Dr. James Sire’s book, Scripture Twisting, Intervarsity Press. Below are some common ways that cults, skeptics an the garden variety critic will mishandle scripture.

1. Inaccurate quotation – make sure that you are accurately citing the text before you build doctrine on it.

Example: The Bible does not say that “money is the root of all evil” instead it states that the “love of money is the root of all evil.”

2. Inaccurate translation – avoid any non-standard translations such as the NWT (New World Translation), the Philips and Living Bible (which are paraphrases), and the KJV (the KJV is a good translation based on very late manuscripts and contains about 12 verses and other stories that do not belong in the scriptures). Lastly, avoid quoting from Bibles with the Apocrypha (books such as Judith, Tobit, Baruch, etc.) which contains non-inspired writings (note: these writings are fine sources for understanding certain things about the literary environment of the first century, but are not on par with scripture).

3. Proof Texting – Proof texting is the practice of surgically removing a passage from its original paragraph in order to prove one’s case. When the context is examined, the original paragraph does not support or may even explicitly deny one’s doctrine.

Example: Jesus told the Pharisees, “you search the scriptures because in them you think you have eternal life (Jn. 5:39).” This text has been used to support the claim that Jesus chastised the religious Jews for relying too much on the historical record of the OT, and not enough on their “feelings.” However, the passage makes it clear that they have given the historical record concerning the messiah too little attention, not too much.

4. Practicing Bate and Switch – This is also known as the “Biblical Hook.” This occurs when someone quotes a passage, then pours non-Christian teaching into it.

Example: Mormons use James 1:5 which states, “If any man lacks wisdom, let him ask God who gives generously.” This text is quoted and then they immediately make it say that Joseph Smith did this, and was given special “wisdom” of the Mormon message. However, this passage is not referring to asking God for special revelation, rather it is simply telling us to ask for wise counsel regarding how we live.

5. Collapsing contexts – This occurs when a person fuses several non-related passages together into a patchwork of texts that appear to make a case for them.

Example: James 1:23 and 1 Cor. 13:12 both use the imagery of the “mirror” in relation to the scriptures. Some have collapsed these contexts to be referring to the same thing. However, Paul’s context in 1 Cor. is spiritual gifts and the imperfect nature of the gifts (“seeing dimly through a mirror”) and James’ context is the perfect and sufficient nature of God’s word to make one wise for salvation. Same imagery, different contexts.

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6. Overspecification – This is where we wring too much out of the authors stated or implied purpose in writing.

Example: What are the last words of Jesus?

Matthew 27:46 (Mark agrees) states, “About the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"—which means, "My God, my God, why have you forsaken me?"

Luke 23:46 states, “46 Jesus called out with a loud voice, "Father, into your hands I commit my spirit." When he had said this, he breathed his last.”

John 19:30 When he had received the drink, Jesus said, "It is finished." With that, he bowed his head and gave up his spirit.”

These three passages together make a circumstantial case that the writers were not in agreement about what the last words of Jesus were. However, capturing the last words of someone was not the concern of an ancient writer. That is a modern concern that is being superimposed on the text. We must not mistake “last words” for the “last recorded words.”

Also, there is only one passage that claims to have the last recorded words of Jesus and that is in Acts 1 after his resurrection from the dead.

7. Word Play Fallacies – This is the practice of taking a modern translation of a biblical term and building doctrine based on a clever but misguided word play or word association approach.

Example: Joseph did not play tennis because he “served in Pharoah’s court” and Jesus was not expecting the disciples to put him back together as they “re-membered” him in communion. These are silly and not serious approaches and should be avoided.

8. “Code” Cracking Fallacies – When someone alleges that they can read an anachronistic (after the fact) code, back into scripture to find hidden and esoteric messages, that person is flirting with what the scriptures refer to as “divination.” This is a completely inappropriate means of uncovering the meaning of scripture.

Example: Many like Michael Drosnin, Grant Jeffries and Chuck Missler dabble with the “Bible Codes” trying to apply a complex algorithm to scripture in order to surface a hidden meaning. Unfortunately, the Hebrew Language can be putty in the interpreters hands with a few carefully placed vowel points. Also, the messages are always after the fact, therefore have no prophetic value whatsoever because they are self-validating.

9. Practicing Hyper Typology – The NT reveals that much of the OT sacrificial system particularly the feasts, the temple, the sacrificial proceedures and the priesthood was a type that has been fulfilled in the person and work of Jesus. However, we can not press the OT for more “types” than it is prepared to yeild.

Example: Though it perfectly appropriate to see the temple and tabernacle as a foreshadowing of Christ’s work and his taking residence in the hearts of people (the new living temples cf. 1 Cor. 3; 6), pressing the chambers and the hallways and every little emblem to allegorically represent something in your life is not necessary.

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J. KennedyNov 18th, 2009Essay on the Williams Article: “The Reliability of the Scriptures”

Essay on the Williams Article: “The Reliability of the Scriptures”

The article by Jimmy Williams is a fairly standard presentation of the general evidence for the

reliability of Scripture. I found much of the information in the article to be dated and most of the

arguments were oversimplified probably due to space constraints. In spite of this, I did find the

opening question to be compelling. Williams asks, “Haven't copyists down through the centuries

inserted, deleted and embellished the documents so that the original message of the Bible has

been obscured?” This is a fair question but does seem to conflate two issues: the facts regarding

manuscript transmissional practices, and the implications of that data. The first part of William’s

question is simply not in dispute. However, the second part of the question is an implication that is

hotly disputed by scholars such as Bart Erhman and Daniel Wallace (two ends of the textual

criticism spectrum).

First, virtually no scholar would disagree that the New Testament copyists have made many

errors, blunders, and interpolations into the New Testament manuscripts (and some of these errors

are quite embarrassing). Bart Erhman, a popular skeptic and textual critic who studied under Bruce

Metzger (author of Misquoting Jesus, The Lost Scriptures, etc.), regularly challenges the inspiration

of scripture based on the many discrepancies between synoptic narratives, and the widening gap of

uniformity between the earliest and oldest manuscripts. Thus, Bart’s approach is to tether the issue

of biblical inspiration to the historical trustworthiness of the documents. If the scriptural narratives

can be shown to have serious or even minor discrepancies that are of an irreconcilable nature and

if the manuscripts themselves contain errors, then according to Bart and skeptics like him, this is

evidence that God could not have preserved the text. Therefore, it follows that he would not have

originally inspired something that he ostensibly had no interest in preserving perfectly. This line of

reasoning is what is known as the fallacy of a false criteria. Imposing a modern concern on ancient

people when it wasn’t their own concern is simply unwarranted by the evidence.

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J. KennedyNov 18th, 2009Essay on the Williams Article: “The Reliability of the Scriptures”

On the other end of the spectrum, Dan Wallace at Dallas Seminary has vigorously argued that

the mistakes between the manuscript copies (particularly the earlier ones), though they number in

the hundreds of thousands (Wallace actually cites 400,000 variants), do not alter any core belief of

the Christian faith. In fact, the vast majority of these “errors” can be blamed on the movable nu in

Greek composition and other incidental changes. The preservation of the text, though imperfect, is

relatively quite good. This is hardly a reason to impugn the message of the New Testament text.

So the answer to the opening question in the Williams essay is partly, “yes, the copies have

many (but statistically negligible) textual variants which include everything from the movable nu, to

interpolated stories, to interpolated verses (e.g. the Comman Johaneum 1 Jn 5:7-8).” The obvious

implication of this is that we have not been left with perfect copies. Yet, because we have been left

with so many of them we may be able to approximate the original material through comparative

analysis. Though scholars will never be able to reconstruct the originals through the manuscript

witnesses, they can at least have a reasonable confidence that the copies we have been left with

are statistically similar to the original texts.

But, the answer to the second part of William’s question is that it simply doesn’t follow that the

message of the New Testament text has been hopelessly obscured because one can demonstrate

that there are errors in minor details. This is not a standard that we apply to any other book of

antiquity. It is simply a false dilemma to say that one has to choose between believing in the

absolute preservation of the text and all its copies, or the absolution corruption of the text and all

its copies. These are not the only two options on the table.

Of course, the skeptic will cite that the Bible makes supernatural claims and therefore we need

some kind of extraordinary evidence to support it. Here I find that the skeptic simply cannot have it

both ways. Most of the time skeptical scholars take pains to show that the New Testament is just like

any other book of antiquity – filled with the same kinds of miracle stories and extraordinary claims

regarding its ancient hero.

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J. KennedyNov 18th, 2009Essay on the Williams Article: “The Reliability of the Scriptures”

But, then to assail the scriptures on the basis that they make an extraordinary claim that needs to be

supported by extraordinary evidence I find to be a dubious assertion. For example, the manuscript

evidence chart in the William’s article lists many ancient works that are riddled with supernaturalism.

Therefore, the Scriptures should be adjudicated on the same basis that historians use to verify the

record of say, Caesar crossing the Rubicon. This story is also found in four ancient and varied

sources, and some are even filled with extra-natural phenomena. Yet, most generally accept that

Caesar did cross the Rubicon. Since the New Testament is based on qualitatively superior

documents, we should not view them with more skepticism than we do other ancient biographies or

witnesses.

Lastly, Williams points out in the article that the New Testament boasts an avalanche of ancient

manuscript witnesses (he cites 4000, and to date there are actually about 5900 and counting). Not

only are there far more and earlier texts that attest to the Scriptures, but the stories in them contain a

high degree of agreement when judged against the Jewish and Greco-Roman literary standards of the

day. The alleged discrepancies between the Gospel accounts cannot all simply be lumped into one

category (i.e. “error”). This is a critical factor to take into account when assessing historical reliability.

In this respect, the Christian faith does not even need the doctrine of inerrancy to demonstrate that the

New Testament text is a relatively good and reliable source for the historical Jesus – a first century

miracle worker and exorcist who claimed to be divine. As Wallace maintains, we may be able to

establish that doctrine inductively (going where the evidence leads us), but we do not need to hold to

inerrancy presuppositionally in order to determine anything at all about the general reliability of the

biblical record. Wallace maintains that when we are discussing the issue of the scripture’s inspiration,

we are actually talking about its authority in our lives as the Word of God. But, the authority of the

scriptures is simply a separate issue from its general reliability as a historical source. Though, I

believe that once a person is willing to concede that the scriptures are reliable then they will naturally

be open to the notion that the scriptures are authoritative as well.

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J. KennedyNov 18th, 2009Essay on the Williams Article: “The Reliability of the Scriptures”

In summary, it is true that most believers do begin with a commitment to the Bible before

encountering the evidence for its inspired status. Belief in the scriptures as God’s authoritative and

inerrant Word is a theological commitment on the part of the believer. It is true that there are many

assumptions about God that the believer makes before he has any empirical evidence to verify his

faith. In the final analysis, it turns out that the best argument for God is God himself, and the best

argument that his Word is authoritative is the immediate application of its principles and doctrines to

ones life.

However, as Philosopher William Lane Craig has noted, there is a difference between knowing

God and showing God. We may directly encounter him through the person of the Holy Spirit, and we

may be fully convinced that he has left an authoritative and inspired written record of his Word. Yet, as

we encounter those without faith we must be ready to give an answer having understood the

bibliographic, internal, and external evidences for Scripture as a reliable source. Our goal with the

skeptic is not to convince them that the Bible is the authoritative infallible Word of God. A better

approach with skeptics like Erhman, Borg, Chilton et. al. would be to start with some common ground.

This common ground can be reached if we refuse to accept absolute propositions as the criteria for

authenticity. Instead, we should agree on the minimal facts and then follow those facts in the trajectory

that they lead us. If it can be shown that the Scriptures meet and exceed the general criteria for the

authenticity of an ancient document, then this warrants an investigation of the documents theological

claims. But to bind the issue of its general historical trustworthiness to the theological commitment of

inerrancy is simply a false dilemma. We should give the Bible at least the same benefit of the doubt as

we give any other historical source, especially considering that the Scriptures boast an embarrassment

of riches in textual evidence to support it. But, asking the skeptic to believe that the Bible is the error-

free Word of the Living God is a bit like asking a hardened atheist to believe in the Trinity. Before the

atheist can accept a Trinitarian God, he must first commit to believing in some kind of God or a super

intelligent prime reality. Likewise, it is best to get the skeptic of the Bible to meet us where we can all

agree and on the ground that is indisputable: the general historical reliability of the ancient text.

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Inerrancy:The Scriptures are free from intentional and

unintentional errors

Infallibility:This means that since the Scriptures are historically reliable and since they are God’s Word to us, then the

Scriptures are infallible in all they command, commend, and compel us to. They are infallible in all they purport to say

and teach.

Inspiration:This is a theological commitment on the part of the

believer. It means that the Bible is the product of God on the minds of men.

Historical Reliability:The general historical reliability of the NT text based

on the criteria for authenticity

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RESOURCES:

v Beginner Level:Concordance – helps you find verses by key words (NIV Exhaustive Concordance).Bible Dictionary – gives you definitions of Bible words (Smith’s Bible Dictionary, Nelsons New Illustrated Dictionary, Vines Bible Dictionary of Greek Words)Study Bible – gives you references and some notes to help (NIV Study Bible, Thompson Chain)Haley’s Bible Handbook

v Intermediate Level:A Bible Handbook – gives you background info and cool pictures to reference (Eerdmans Handbook, Holman Handbook, Zondervan Handbook)Commentaries – (NIBC, Jewish NT Commentary, Wuest Word Studies, Zondervan Illustrated Background Commentary)More Advanced Study Bible – (Archaeology Study Bible, Apologetics Study Bible)Encyclopedia – Topical and Alphabetical arrangement of subjects (ISBE, Zondervan Illustrated Encyclopedia).Sketches of Jewish social life (Alfred Edersheim)Life and Times of Jesus the Messiah (Edersheim)

v Advanced Level:Bible Language Interlinear – Has original language and English underneath.Fritz Reineker’s Linguistic Key to the NTVincent’s Greek Word StudiesAnalytical Greek LexiconKittel’s Dictionary of TheologyLiddel and Scott’s Lexicon (the gold standard)Walter Bauer’s Lexicon (the silver standard)

v Online Resources:blueletterbible.org - bible search and study tools.jewishencyclopedia.com – a truck load of background on Jesus’ world.

biblegateway.com – online concordance, versions and Hebrew and Greek textsntwrightpage.com – Collection of historian NT Wright’s material and lectures.

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End Notes

Introduction:

Session 1:

Session 2: 1The description of biblical genres in this session are taken directly from Dr. William Klein, Dr. Craig Bloomberg and Dr. Robert Hubbard, Jr., Introduction to Biblical Interpretation (Nashville: W Publishing Group, 1993).

Session 3:

Session 4: 1The principles of application discussed in this session are taken directly from Jack Kuhatschek, Applying the Bible (Grand Rapids: Zondervan, 1990).

ObservationsFact SheetThis section will observe basic facts about the text. Adding to your knowledge will increase your understanding.

Thematic ElementsIdentifying ThemesMajor thematic elements: Creation, New Creation, Fall/Loss of Presence, Presence/Restored Presence, Redemption.

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