Liberty Theological Seminary

Critique onHow to Read the Bible for All Its Worth

A Paper Submitted to Dr. J. David Stark

In Partial Fulfillment Of the Requirements for the course

HermeneuticsNBST 652

ByBaskin, Deborah M.

21 July 2012

INTRODUCTION

Gordon D. Fee received his BA and MA from Seattle Pacific University and a PhD from

the University of Southern California.1 He has had a distinguished career in academia teaching at

Regent College, Wheaton College, and Gordon-Conwell Theological Seminary.2 Fee has

authored many books and articles on New Testament criticism, and commentaries on First and

Second Timothy, Titus, Galatians, First Corinthians, and Philippians, and some major works on

the Holy Spirit, and the Person of Christ.3 Currently he is the general editor of the New

International Commentary series, and he serves on the NIV revision committee that produced the

TNIV.4 Fee is an ordained minister with the Assemblies of God.5

Douglas Stuart holds a BA from Harvard University, attended Yale Divinity School for

two years, and received his PhD from Harvard University.6 He is a scholar of the Old Testament

and is prolific in languages, both modern and ancient.7 He has published articles in major

journals, anthologies and magazines.8 He is professor of Old Testament at Gordon-Conwell

Theological Seminary and is active in several organizations, serving as co-chair of the Old

Testament Colloquium for the Boston Theological Institute.9

How to Read the Bible for All Its Worth, written by these two gifted Biblical scholars, was

first published in 1981 and is now in its third edition. The main premise of the book is to show

any Christian how to correctly and effectively read the Bible. Fee and Stuart asserted that by

1 “Faculty/03/retired,” Regent College, http://www.regent-college.edu/faculty/retired/gordon-d-fee (accessed July 21, 2012).

2 Ibid.3 Ibid.4 Ibid.5 Ibid.6 “Academic,” Gordon-Conwell Theological Seminary, http://www.gordonconwell.edu/academics/view-

faculty-member.cfm?faculty_id=15891&grp_id=8946 (accessed July 20, 2012).7 Ibid.8 Ibid.9 Ibid.

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applying a few essential insights into studying the Bible many misconceptions could be

eliminated.10 This book explained and illustrated how one can profit in a clearer understanding of

the scripture by utilizing some achievable strategies set forth in the text.

Fee and Stuart wrote this book with both the laity and the clergy in mind. The vernacular

and the syntax make it user friendly for people of any education level. It is in a logical structure

that allows the reader to follow the authors’ thought processes with ease. This critique will give a

succinct summary, followed by an analysis of a few salient ideas presented in the book, and

concludes with a few practical applications acquired from its contents.

SUMMARY OF BOOK

How to Read the Bible for All Its Worth is comprised of thirteen chapters. Chapter one

stated, “The test of good interpretation is that it makes good sense of the text.”11 Two elements

that complicate unpacking the meaning of the scripture include both the reader as the interpreter

and the nature of the Scripture. Good translators consider the differences in language (i.e., the

word flesh as used in the Old Testament compared to its usage in the New Testament) and

recognize that the Bible is both human and divine.12 It is divine in that God’s Word has eternal

relevance; therefore, it speaks to all mankind and every time period and culture.13 The human

element is evident in the transmission of the message through human language.14 In order for

finite man to begin to understand the infinite message of God, good exegesis and good

hermeneutics are essential. To accomplish this, one must “learn to read the text carefully and to

ask the right questions of the text.”15 In the first task of exegesis, one considers the historical and

10 Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 3rd ed. (Grand Rapids, Mich.: Zondervan, 2003), back cover.

11 Ibid., 18. 12 Ibid., 20-21.13 Ibid., 21.14 Ibid.15 Ibid., 26.

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literary context and the question of content. Also, included in the requirements of good exegesis

would be resources such as a good translation, Bible commentaries, and Bible dictionaries.16

Hermeneutics, defined by Fee and Stuart, is “to ask the questions about the Bible’s meaning in

the here and now.”17

In chapter two, Fee and Stuart tackle the question of which is the best type of translation

one should use in Bible study. First, they acknowledge the problems associated with the actual

science of translation that includes: 1) the original language, 2) the receptor language, and 3) the

historical distance.18 Briefly explained are a few types of different methods of Bible translation:

1) formal equivalence, 2) functional equivalence, and 3) free translation.19 Fee and Stuart do state

that more than one type of translation should be utilized during Bible study; however, the bulk of

their argument is to support the use of a dynamic (functional) equivalence translation. Asserted is

the following, “Our view is that the best theory of translation is the one that remains as faithful

as possible to both the original and receptor language, but that when something has to give, it

should be in favor of the receptor language.”20

Chapter three emphasized the nature of the epistles in that they are considered occasional

documents;21 therefore, it is necessary to understand the historical context of them. In helping to

clarify the literary context, the authors suggested that the reader should think in paragraphs when

reading and ask the question, what’s the point?22 Chapter four continued on with the treatise of

the epistles with the main premise stated as, “A text cannot mean what it never could have meant

16 Ibid., 26-29.17 Ibid., 29.18 Ibid., 40.19 Ibid., 41.20 Ibid., 42.21 Ibid., 58.22 Ibid., 64-65.

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to its author or his or her readers.”23 The second rule to hermeneutics is, “Whenever we share

comparable particulars (i.e., similar specific life situations) with the first-century hearers, God’s

Word to us is the same as his Word to them.”24 Fee and Stuart stated that one should consider the

culture of the original people before applying rules and sanctions to modern society.25

Since forty percent of the Bible is in narrative form, the authors explained the purpose

and structure of this literary genre in chapter five.26 Narratives are stories used in the retelling of

historical events that are intended to supply the present hearers with meaning and purpose.

Biblical narratives, inspired by the Holy Ghost, tell God’s story which “becomes ours as he

writes us into it.”27 However, the authors strongly stated that Old Testament narratives are not to

be considered allegories and they were not written to teach moral lessons.28 The job of the reader

is “to read things out of the narrative rather than into it.”29

Chapters six through eight discuss the best ways to interpret Acts, the Gospels, and the

parables found in the New Testament. The nature of the parables that Christ told to his followers

was clear in that he wanted them to be understood. The authors warned against looking for

hidden meanings and gave the example of Augustine’s interpretation of the parable of the Good

Samaritan.30

Chapters nine and ten related specifics about the giving of the laws (covenant) to Israel

and how the prophets enforced the covenant. In chapter eleven, the authors made the point that

while most of the Bible contains Words from God to His children, Psalms contain words spoken

23 Ibid., 74.24 Ibid., 75.25 Ibid., 79-86.26 Ibid., 89-90.27 Ibid., 90.28 Ibid., 92.29 Ibid. 99.30 Ibid., 150.

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to or about God.31 They instructed the readers not to over-exegete poetry or hymns because the

Hebrew authors’ intention in this genre was “intentionally emotive.”32 Fee and Stuart asserted

that wisdom literature is often misunderstood and that a simple definition of it is as follows,

“Wisdom is the ability to make godly choices in life.”33 The final chapter deals with Revelation.

The authors make point that when attempting to understand this book one must realize that

Revelation is unique in that it is a blend of apocalypse, prophecy and letter.34 This makes the task

of hermeneutics difficult with this book. However, while the reader faces some ambiguities in the

task of interpretation, one must realize the certainty that God will work it out.35

ANALYSIS

As earlier stated, the authors wrote this book with the objective of helping anyone read

the Bible with more insight and clarity. They did not assume that all readers had intimate

knowledge of Hebrew, Greek, or Aramaic, and therefore they provided some specific guidelines

in choosing a Bible translation that the reader will understand. For this reason, they propose that

a functional equivalent translation (i.e., the TNIV or NAB) is an excellent choice for the average

Bible reader. Here, there is evidence of Fee’s affection for the TNIV as expected from his work

with the revision committee that produced this translation. While one can see prejudice towards

this translation, the authors make an excellent case as to their reasoning. Admittedly, a formal

equivalence does give the reader confidence in the actual look of the Hebrew or Greek. However,

the authors also emphasized that these translations keep distance at the wrong places in language

and grammar, which often make the English ambiguous.36 They do suggest using a formal

31 Ibid., 205.32 Ibid., 207.33 Ibid., 225.34 Ibid., 250.35 Ibid., 264.36 Ibid., 42.

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equivalence as a second Bible when reading. Their rationale and support of using a dynamic

equivalence are sound; however, a case (using their own methodology) for utilizing a formal

equivalence translation can also be suggested. If the reader were using commentaries, lexicons

and other reference books, he would have no problem in understanding the text and meaning of a

formal equivalent translation.

Fee and Stuart make a strong and well-documented argument in regard to understanding

the Bible in the culture of the day. Their case in regard to obsolete requirements of head

coverings, or the holy kiss to illustrate the need to determine cultural relevancy is thoughtful and

appreciated. They further illustrate this point when they speak of how some, “evangelicals wince

when a woman’s teaching in the church (when men are present) is also defended on these

grounds.”37 The point that is made is that the same standard of culture should be used in similar

passages of scripture. When one looks at the role of women in the entirety of the text, one sees

that women were used as leaders of both men and women. The authors were correct in their

assessment of this fact.

The need to understand the literary genres and to use appropriate interpretative strategies

was well substantiated throughout the book. Chapter eight’s discussion on how to interpret

parables was beneficial. There are preachers looking for a new meaning or mystery, which at

times can change the direction of a text. This is a dangerous occupation. Two points that are

needful to remember include: 1) Christ told parables with clear implications that were

understood by his audience, and 2) parables are not allegories.38 The purpose of the parables is to

clarify a doctrine not to make it less coherent. Any good teacher knows that illustrations will

often aid students with hard concepts. The main objective of the teacher is to teach in a way that

37 Ibid., 81.38 Ibid., 150.

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brings comprehension to her students.

CONCLUSION

How to Read the Bible for All Its Worth provided some admirable, germane advice. If one

regularly reads from a formal equivalency Bible, the incorporation of a dynamic equivalency

translation in daily use will help to bring the text to a more culturally relevant application and

consideration. Thinking in paragraphs is another excellent strategy that would aid most people in

Bible reading because it will help the reader appreciate the flow of the text and the thoughts of

the author.

This book is excellent in a beginning study of hermeneutics. Therefore, any serious

layperson or Bible scholar would benefit from the strategies set forth in this text. Fee and Stuart

did an excellent job at communicating the need to study the Bible on a deeper level without

neglecting the Holy Spirit’s helping a reader in her understanding. This is a book that any

theologian would be able to recommend to those wanting to develop their relationship with

Christ and deepen their knowledge of the Bible.

BIBLIOGRAHY

“Academic.” Gordon-Conwell TheologicalSeminary. http://www.gordonconwell.edu/academics/view-faculty-member.cfm?faculty_id=15891&grp_id=8946 (accessed July 20, 2012).

“Faculty/03/retired.” Regent College. 

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http://www.regent-college.edu/faculty/retired/gordon-d-fee(accessed July 21, 2012).

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All Its Worth. 3rd ed. Grand Rapids, Mich.: Zondervan, 2003.

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