Hermeneutics Notes Students 2021

Course: Biblical Hermeneutics 1
Instructor: Dr. Nicky Joya
COURSE DESCRIPTION
This course is a study of the principles and procedures of the interpretation of the Bible. Its
emphasis is on arriving at the meaning of the biblical text and its modern significance.
OBJECTIVES
1. To examine historical methods of biblical interpretation and have a basic understanding of

the various issues in hermeneutics.
2. To distinguish the different genres of biblical literature and understand the basic rules
governing the interpretation of these genres.
3. To expound on a biblical text and use it in the context of preaching or teaching.
NOT THE OBJECTIVES
1. To ensure that everybody agrees on the same thing. Rather, the objective is to agree on the
process of interpretation.
2. To debate controversial passages of Scripture. Rather, it is to evaluate issues in light of the

process of interpretation.
3. To be critical of my pastor’s preaching. Rather, to foster a discerning mind.
SCHEDULE
Session 1 Syllabus;
Initial Definition of Terms;
Interpretation Readiness: Establishing the right mindset in interpretation (Pre-
understanding; Establishing Facts; Observation; Author’s Intent; Words).
Session 2 The Necessity of Interpretation

Historical Approaches to Interpretation
The Goal of Hermeneutics
Session 3 Pre-understanding
The Process of Bible Study
Session 4 General Guidelines of Biblical Interpretation: The Principle of Genré and the
Principle of One Meaning
EVANGELICAL LEADERSHIP INSTITUTE ASIA

BIBLICAL HERMENEUTICS 1
1
Session 5 General Guidelines of Biblical Interpretation: The Principle of Literal Interpretation,
the Principle of Original Meaning and the Principle of Context
Session 6 General Guidelines of Biblical Interpretation: The Principle of Historical and Cultural
Background, the Principle of Progressive Revelation and the Principle of the
Harmony of Scripture
Session 7 An Exercise in Context: Epistle to the Philippians
Session 8 Interpreting Epistles
Session 9 Interpreting Narratives
Session 10 Interpreting Parables and Acts
REQUIREMENTS
1. Attendance. We will be interacting on various biblical passages that require your presence
and active participation. (25 %)
2. Two quizzes. You will only be tested on the material discussed in class, not on your reading
assignments that we did not discuss in class. (25%)
3. Post-Module Interpretive Paper. Interpret an assigned biblical passage (Maximum of 3

pages, single-spaced, 12-font max, Times New Roman). See passages below. (25%)
4. Pre-Module Reading and Paper. Read the book, How To Understand Your Bible by T. Norton
Sterrett. Using the format you have learned, critique the book. (25%)
Matthew 11:25-30
Matthew 27:45-56
Matthew 28:19-20
Luke 14:15-24
Luke 15:11-32
John 1:1-2
John 1:29
John 3:3
John 3:14-15
John 4:5-6
John 6:53-59
Romans 13:1-7
Ephesians 1:3-10
Ephesians 2:8-10
2 Thessalonians 2:1-11
Hebrews 10:1-18
James 2:14-26
1 John 3:4-10

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BIBLIOGRAPHY
Dockery, David S., Kenneth A. Matthews and Robert S. Sloan. Foundations for Biblical Interpretation:
A Complete Library of Tools and Resources. Nashville, Tenn.: Broadman and Holman
Publishers, 1994.
Fee, Gordon D. and Douglas Stuart. How to Read the Bible for All Its Worth (Second Edition). Grand
Rapids, MI: Zondervan, 1981.
Hendricks, Howard G. and William D. Hendricks. Living By the Book. Chicago, IL: Moody Press, 1991.
Johnson, Elliot E. Expository Hermeneutics: An Introduction. Grand Rapids, MI: Guardian Press, 1975.
Kaiser, Walter C. and Moisés Silva. An Introduction to Biblical Hermeneutics. Grand Rapids, MI:
Zondervan, 1994.
Osborne, Grant R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation.

Downers Grove, IL: IVP, 1991.
Ramm, Bernard. Protestant Biblical Interpretation (Third Revised Edition). Grand Rapids, MI: Baker
Book House, 1970.
Sproul, R.C. Knowing Scripture. Downer’s Grove, Ill: IVP, 1977.

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I. INTERPRETATION READINESS: ESTABLISHING THE RIGHT MINDSET IN
INTERPRETATION
A. A Look at a Painting: Interpret the painting below. Write your interpretations on the
space provided.

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B. What is true about the photo? Write “T” for those statements that are definitely true,
“F” for false, “+” for most probably true and “?” for cannot be absolutely sure.
1. _____ The persons on the photo are siblings.
2. _____ The man is the eldest.
3. _____ They are not happy about having their picture taken!
4. _____ They are children of Nicky Joya.
5. _____ They are all wearing pants.
6. _____ The girl being carried is mad.
7. _____ The photo was taken at a studio.
8. _____ They are named Patrick, Paula and Pamela.
9. _____ They came from a dysfunctional family.
10._____ The girls have pleasing personalities.

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C. What questions can you ask in order that you may understand the following letter?
Cite five questions that you feel are pertinent to determine the meaning of the letter.
My dear brother Nicky,
Of course I remember you—very well and with great affection. Thank you for sharing the news about
great open doors the Lord seems to be placing before you. God has given you great gifts and a great
heart to serve Him. May He now give you grace for every opportunity and challenge.
As you say, it has been quite a while since we have had a chance to talk. Perhaps I will be coming back
to the RP in Feb or March—though nothing is settled yet. The Lord knows that my heart is there, so I
am praying for the opportunity; but only as He wills. Meanwhile, I think often of you and other
brothers and sisters there. You will be especially in my prayers these days of decision. May God give
you perfect peace in every case.
You are loved in Him,

Richard Wells
1.
2.
3.
4.
5.
II. Initial Definition of Terms

Hermeneutics – is the science and art of textual interpretation. It uses principles of viable
interpretation and develops a strategy for methodical study of the Bible in the use of the
principles.1
Exegesis - is the careful and systematic study of the Scripture to discover the original,
intended meaning.2
Pericopé - a complete section of teaching.
Genré - type, form; a type of literature with distinctive features, including rules or
procedures, conventions and language usage that influence the composition and expression
of meaning.3
Pre-understanding – The aspect of the task of interpretation that describes what the reader-
interpreter brings to the task of interpretation.4
1
Elliot Johnson, Expository Hermeneutics: An Introduction (Grand Rapids, MI: Zondervan, 1990), p. 309.
2
Gordon Fee and Douglas Stuart, How to Study the Bible for All Its Worth (Grand Rapids, MI: Zondervan, 1981), p. 19
3
Elliot Johnson, p. 308.
4
Ibid., p. 310.

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I. THE NECESSITY OF INTERPRETATION
Ancient Text Modern Reader
Exercises:
 Read John 10:1-5. Try to answer the following questions:
1. Of what genré is this portion of the book?

2. Who is the “shepherd” Jesus is referring to?
3. Who are the “sheep”?
4. Who is the “thief and robber”?
5. Who is the “watchman”?
6. What is the point to what Jesus is saying?
 Read Jonah 1. What questions should you ask to determine the meaning of the text?
II. HISTORICAL APPROACHES TO BIBLICAL INTERPRETATION
A. __________________________ Method of Interpretation—Scripture hides its true meaning

behind the literal words. Since through the allegorical method, people can make the
Bible say what they want it to say, there must be an authoritative person/institution
that will determine its true interpretation—Church, councils. The Roman Catholic
Church subscribes to this method.
1. Alexandrian school
2. Clement of Alexandria, ca. 150-215

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3. Irenaeus, ca. 200 – Introduced the idea of authoritative exegesis—the true meaning
of Scripture is invested in the church where apostolic authority is preserved. This
led to the Roman Catholic error of true interpretation is what the Church says rather
than in careful study of the Bible. The Reformers opposed this error vehemently,
while the Council of Trent affirmed ecclesiastical infallibility.
4. Origen, ca. 185-245—He systematized the allegorical method.
5. Augustine, ca. 354-430—He tended towards excessive allegorizing. For instance, In

Genesis 3 concerning the Fall, the fig leaves represent hypocrisy, the coverings of
skin represent mortality, and the four rivers represent four virtues.
B. __________________________-__________________________ Method of Interpretation

(Evangelical)—This method insists that the plain, literal or most normal sense of the
text should take precedence over the spiritual, hidden meaning. It seeks to derive the
meaning of the biblical text through a historical, grammatical and literary study of the
given passage. “The Christian community was influenced by the Jewish community and
the result was a hermeneutical theory which avoided the letterism of the Jews and the
allegorism of the Alexandrians.”5
1. Theodore of Mopsuestia, ca. 350-428
2. This was the groundwork for the Reformation (ca. 1500-1600).
3. Luther, ca. 1483-1546—He believed that the church should not determine what the
Scripture teaches. He taught the perspicuity (clarity) of Scripture (Scripture is its
own interpreter; the Bible is clear enough to be understood by everyone).
4. John Calvin, ca. 1509-1564—The greatest exegete of the Reformation. He rejected

allegory in favor of literal interpretation. He further promoted the return to the
study of the original languages in exegesis.
C. __________________________—Interprets the Bible from a naturalistic and rationalistic

viewpoint (everything can be explained through natural laws and human reasoning).
This rejects the inspiration and inerrancy of the Bible.
1. The intellectual movement in the 1700-1800’s gave rise to this idea. It says that the
human mind is an independent authority and capable of determining truth.
Rationalism became a tool against the Bible. Scripture became subject to the mind
rather than the other way around.
2. __________________________—This view rejects the absolute authority of Scripture. It

further denies all forms of supernatural events (everything has a rational and
natural explanation) such as miracles, the virgin birth, vicarious death and
resurrection of Jesus Christ.
5
Bernard Ramm, Protestant Biblical Interpretation, Third Revised Edition (Grand Rapids, Michigan: Baker Book House, 1970), p.
48.

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It attempts to remove any biases that the interpreter might have. The
biblical text must be read to critically interpret what the author meant.
Freidrich Schleiermacher, ca. 1768-1834 (Father of Modern Liberalism)—

identified two sides to understanding the biblical text: grammar and
technical (attempts to get into the mind of the author).
3. __________________________—God can only be known in personal encounter. The Bible

contains examples of personal encounters with God. The Bible is not God’s
revelation but a mere record of God’s involvement in history. (Karl Barth, ca. 1886-
1968; Rudolph Bultmann, ca. 1884-1976)
D. __________________________—If the modernist relies on the mind to determine absolute

truth, the postmodernist has given up on any and every absolute truth. In relation to
biblical interpretation, what is important is not what the author meant, but what it
means to a particular community. “The final arbiter of what a text means is no longer
the rational control of method but the political control of a community” (Elliot Johnson’s
notes).
Thought: In what ways can evangelicals fall into some of these erroneous approaches to biblical
interpretation?
III. THE GOAL OF HERMENEUTICS
The goal of interpretation is two fold:
A. Determine the a/Author’s __________________________ __________________________.
A text cannot mean what the author never

intended it to mean!
B. Determine its __________________________ __________________________.

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THE NEED FOR HERMENEUTICS
(Klein, William W. ; Blomberg, Craig ; Hubbard, Robert L. ; Ecklebarger, Kermit Allen:
Introduction to Biblical Interpretation. Dallas, Tex. : Word Pub., 1993, S. 3)
Correctly understanding Scripture is an arduous and often puzzling task. Consider some of the
difficult tensions we face in this task:
• The Bible is God’s Word, yet it has come to us through human means. The commands of God
appear to be absolute, yet they are set in such diverse historical contexts that we are hard-pressed
to see how they can be universally normative.
• The divine message must be clear, yet many passages seem all too ambiguous.
• We acknowledge the crucial role of the Holy Spirit, yet scholarship is surely necessary to
understand what the Spirit has inspired.
• The Scriptures present the message God wants us to hear, but that message is conveyed within a
complex literary landscape with varied genres and over a huge span of time.
• Proper interpretation requires the interpreter’s personal freedom, yet that freedom comes with
considerable risks of bias and distortion. Is there some role for an external, corporate authority?
• The objectivity of the biblical message seems essential to some readers, yet on the one hand,
presuppositions surely inject a degree of subjectivity into the interpretive process, while, on the
other, post-modernity calls the very concept of objectivity into question.1
No doubt every student of the Bible could add his own list of troublesome and perplexing
issues. How can we be successful in our attempts to understand the Scriptures correctly? We
need a well-thought-out approach to interpreting the Bible. And that is precisely where
hermeneutics comes in.
Hermeneutics describes the task of explaining the meaning of the Scriptures. The word
derives from the Greek verb hermeneuein that means “to explain, interpret or to translate,” while
the noun hermeneia means “interpretation” or “translation.” Using the verb, Luke informs us that
Jesus explained to the two disciples on the Emmaus road what the Scriptures said about him (Lk
24:27). Paul uses the noun in 1 Cor 12:10 to refer to the gift of interpretation of tongues. In
essence, then, hermeneutics involves interpreting or explaining. In fields like biblical studies or
literature, it refers to the task of explaining the meaning of a piece of writing. Hermeneutics
describes the principles people use to understand what something means, to comprehend what a
message—written, oral, or visual—is endeavoring to communicate.
WHY HERMENEUTICS?
But what does hermeneutics have to do with reading and understanding the Bible? Haven’t
God’s people through the millennia read and understood the Scriptures without recourse to
hermeneutics? Actually, the answer to this second question is, no. For though we might not
1
Adapted from M. Silva, Has the Church Misread the Bible? (Grand Rapids: Zondervan, 1987), 37–38.

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always be conscious of it, without an organized approach or means to understanding we would
not be able to comprehend anything.
Think of normal everyday life. We engage in conversations or read a newspaper, and we
unconsciously interpret and understand the meanings we hear or read. When we watch a
television program, listen to a lecture, or read an article about a familiar subject in our own
culture and language, we interpret intuitively and without consciously thinking of using methods.
Though unaware of it, we employ methods of interpretation that enable us to understand
accurately. This explains why normal communication “works.” If there were no system,
understanding would occur only randomly or occasionally, if at all.
But is reading the Bible like this? Can we understand the Bible correctly merely by reading
it? Some Christians are convinced that we can. One seminary professor tells how a crying
student once interrupted a seminar on principles for understanding the Bible. Fearful that he
might have offended the student, the teacher asked if anything was wrong.
Sobbing, the student responded, “I am crying because I feel so sorry for you.” “Why do you
feel sorry for me?” The professor was perplexed. “Because,” said the student, “it is so hard for
you to understand the Bible. I just read it and God shows me the meaning.”
While this approach to biblical interpretation may reflect a commendable confidence in God,
it reveals a simplistic (and potentially dangerous) understanding of the illumination of the Holy
Spirit and the clarity of Scripture. As we will see, the role of the Spirit in understanding God’s
Word is indispensable. The Spirit convinces God’s people of the truth of the biblical message,
and then convicts and enables them to live consistently with that truth. The Spirit does not
inform us of Scripture’s meaning. That is, the Spirit’s help does not replace the need to interpret
biblical passages according to the principles of language communication. Through the centuries,
if people have correctly understood God’s Word, it is because they have employed proper
principles and methods of interpretation. That does not mean, of course, that they all had
“formal” biblical training. Rather, they were good readers—they used common sense and had
enough background to read accurately. What this book aspires to do, then, is to surface and
clarify what makes a “good reader” and to provide the principles to enable Bible-readers to read
well and avoid mistakes.
The need for such principles becomes more obvious in an unfamiliar domain—such as a
lecture on astrophysics or a highly technical legal document. Terms, expressions, and concepts
are strange and perhaps incomprehensible. We immediately perceive a need for help in
deciphering the message. How are we to make sense of antiquarks, the weak anthropic principle,
or neutrinos? Who can tell us how to distinguish a habeas corpus from a corpus delicti? It will
not do simply to make up our own meanings, nor merely to ask anyone who might be readily at
hand. We need the help of a specialized dictionary. Taking a physics class might help in the first
situation, while consulting a lawyer would be helpful in the second.
At times even the most straightforward communication is not so straightforward. For
example, to understand a father’s statement to his daughter, “You will be home by midnight,
won’t you?” will probably require decoding various cues beyond the simple meanings of
individual words. To determine whether this is an inquiry, an assumption, or a command will
require a careful analysis of the entire situation. How much more complicated this task is when
one seeks to decode an ancient text written by people in centuries past! What does Gen 1:2 have
in mind when it says, “Now the earth was formless and empty, darkness was over the surface of
the deep”? What lies behind John’s words when he writes the simple words, “Jesus wept” (Jn
11:35)? Just think of the great distances of time and culture between those ancient writers and us.

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If the goal is correct understanding of communication, we need an approach and methods
that are appropriate to the task. Hermeneutics provides the means for acquiring an understanding
of the Scriptures. To avoid interpretation that is arbitrary, erroneous, or that simply suits personal
whim, the reader needs methods and principles for guidance. A deliberate attempt to interpret
based on sensible and agreed-upon principles becomes the best guarantee that an interpretation
will be accurate. When we consciously set out to discover and employ such principles, we
investigate hermeneutics. Thus, the basic goal of this book will be to establish, explain, and
demonstrate guidelines and methods to guide those who want to understand Scripture correctly.
HERMENEUTICS DEFINED
The Art and Science of Interpretation
Interpretation is neither an art nor a science; it is both a science and an art. Every form of
communications uses “codes” of some sort—cues in sounds, spelling, tone of voice, etc.—to
convey meaning. We use rules, principles, methods, and tactics to “decode” them when we enter
the worlds of the historian, sociologist, psychologist, and linguist—to name a few. Yet, human
communication cannot be reduced solely to quantifiable and precise rules. No mechanical system
of rules will ever help one understand correctly all the implications or nuances in the three words
“I love you” as spoken by a teenage girl to her boyfriend, a husband to his wife of twenty-five
years, a mother to her child, or an aging baby boomer to his mint-condition ’54 Chevy. This is
where the “art” of interpretation enters in. Adults may think they understand the words
“awesome,” “sweet,” or “dude”2 (or any popular teenage word), but without knowing the codes
of a specific youth subculture, they may be wide of the mark. Similarly, youth may find words of
their parents like “far out” or “smashing”—words common in their youth—unintelligible.
In light of this, how much more must modern biblical interpreters seek to bridge the
linguistic, historical, social, and cultural gaps that exist between the ancient and modern worlds
so that they may understand what texts mean. We assume that people communicate in order to be
understood, and this includes the authors of the Scriptures. Hermeneutics provides a strategy that
will enable us to understand what an author or speaker intended to communicate.
Of course, this presumes that there is only one possible meaning of a text or utterance, and
that our goal is to understand the author’s intention in writing that text. But it is not that simple.
Perhaps, given a specific text, we must ask whether it has only one correct meaning or whether it
may accommodate several or even an infinite number of possible meanings (perhaps at different
levels). On one end of the spectrum, some say that the only correct meaning of a text is that
single meaning the original author intended it to have.3 On the other end stand those who argue
that meaning is a function of readers, not authors, and that any text’s meaning depends upon the
2
Is a “dude” a cowboy, a guy, or merely a sentence starter akin to “man” in “Man, is that a cool
shirt”? It all depends on the context.
3
The name often associated with the stress on meaning as a function of authorial intention is E. D.
Hirsch. He articulates and defends this view in Validity in Interpretation (New Haven: Yale University
Press, 1967) and The Aims of Interpretation (Chicago: University of Chicago, 1976). An early proponent
in the field of biblical studies was K. Stendahl, “Implications of Form Criticism and Tradition Criticism for
Biblical Interpretation,” JBL 77 (1958): 33–38.

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readers’ perception of it.4 Readers, they say, actually “create” the meaning of a text in the
process of reading it. Between the two stand other options. Perhaps meaning resides
independently in the texts themselves, regardless of what the author meant or of what later
readers understand from them. Or perhaps meaning results from some dynamic, complex
dialogue between a reader and a text. These issues arc crucial because our definition of the task
of hermeneutics will depend on our answer to where meaning resides—in a text, in the mind of
the reader, or in some combination of the two?5
The Role of the Interpreter

What role does the interpreter play in the hermeneutical process? We must realize that just as
the biblical text arose within historical, personal processes and circumstances, so interpreters are
people in the midst of their personal circumstances and situations. For example, the phrase
“white as snow” may strike a resident of Colorado as comprehensible but rather inconsequential;
more important are details about packed snow on wintry ski slopes. In contrast, the phrase will
be totally incomprehensible to a tribesman from Kalimantan who has no idea what snow is,
much less what color it is. Then the resident of Chicago will have another perspective, wistfully
recalling what used to be white while grumbling about the dirty, rutted, frozen snow that
impedes the commute to work. In other words, people understand their world on the basis of
what they already know or have experienced. Does this mean that because we live in an age and
location far removed from people of the Bible we are doomed to misunderstand its message? No,
we simply need approaches and tools that will guide us to interpret it as accurately as possible—
4
A key figure among the several we could mention is S. E. Fish. See his seminal work Is There a Text
in This Class? The Authority of Interpretive Communities (London and Cambridge, MA: Harvard
University Press, 1980).
5
Two points require clarification here. First, in this volume we are using the term hermeneutics in
what might be called its traditional sense: a systematic study of principles and methods of
interpretation. Seminal thinkers like Schleiermacher, Dilthey, Heidegger, Fuchs, Ebeling, Gadamer, and
Ricoeur use hermeneutics in a more philosophical sense to identify how something in the past can
“mean” today or become existentially significant in the modern world. The term “new hermeneutic”
describes this program to move hermeneutics from mere rules for understanding texts to a more far-
reaching understanding of understanding. Its practitioners would say they have shifted hermeneutics
out of the realm of merely explaining, to providing an in-depth understanding of human existence. To
fathom the intricacies of the “new hermeneutic” requires a separate discussion that lies beyond our
scope here. Some further perspectives will be presented in the chapters that follow. We refer readers to
A.C. Thiselton, The Two Horizons: New Testament Hermeneutics and Philosophical Description with
Special Reference to Heidegger, Bultmann, Gadamer, and Wittgenstein (Exeter: Paternoster; Grand
Rapids: Eerdmans, 1980); id., New Horizons in Hermeneutics (Grand Rapids: Zondervan, 1992); E.V.
McKnight, Meaning in Texts (Philadelphia: Fortress, 1978); and K. J. Vanhoozer, Is There a Meaning in
This Text? (Grand Rapids: Zondervan, 1998). Second, readers will sometimes encounter the singular
term “hermeneutic.” Typically, this refers to a specific and self-acknowledged standpoint or frame of
reference that an interpreter adopts to interpret a text or utterance. Usually this approach implies an
established ideology, specific attitudes, and a definite approach. Thus, a “feminist hermeneutic” will
adopt a way of reading a text that conforms to the premeditated confines of a feminist ideology.
Substitute “womanist,” “African-American,” “Marxist,” “mujerista,” “liberation,” “homosexual,” or
“Freudian” for the word “feminist” and you can see how adopting a frame of reference will program a
reading or hermeneutic of the text.

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that is, to become better readers—and we need to take into account the presuppositions and
preunderstandings we bring to the task of interpretation. To fail to do so leaves us open to
distortion and misunderstanding.
Thus, while hermeneutics must give attention to the ancient text and the conditions that
produced it, responsible interpretation cannot ignore the modern context and the circumstances
of those who attempt to explain the Scriptures today. No one interprets in a vacuum: everyone
has presuppositions and preunderstandings. Dr. Basil Jackson, a leading Christian psychiatrist,
learned this hermeneutical lesson during his youth when a Plymouth Brethren elder in Ireland
told him, “Wonderful things in the Bible I see, most of them put there by you and me.”6 To what
extent is this a problem?
On the other hand, no one can interpret without some preunderstanding of the subject.7 Yet
no one should approach biblical interpretation with only preunderstanding. Those who read the
Bible only from the perspective of their immediate personal circumstances, who forget that the
passage was originally written to somebody else, cut short the interpretive process and, thus,
miss some of what the text says. They understand the message strictly in terms of the events
going on in their own lives and ignore the perspective of the text and its original recipients. This
results in serious misunderstanding like that reported by a Christian counselor. A woman
explained to her therapist that God had told her to divorce her husband and marry another man
(with whom she was romantically involved). She cited Paul’s command in Eph 4:24 (KJV), “Put
on the new man,” as the key to her “divine” guidance. As humorous as this sounds, she was
absolutely serious.8 Although modern translations clarify that Paul was instructing believers to
replace their sinful lifestyle with a Christian one, this woman, preoccupied with her marital
problems, read her own meaning into the passage. Is what she did wrong? Can’t we discover our
own meaning in the Bible, and if not, why not?
Is an accurate analysis of the Bible, then, simply a matter of applying with absolute honesty
and accuracy certain precise techniques? Things are not so simple. When we try to understand
each other’s communication, scientific precision seems to elude our grasp. In fact, even the so-
called objective or hard-science researchers recognize the influence of values. D. Tracy observes,
Former claims for a value-free technology and a history-free science have
collapsed. The hermeneutical character of science has now been strongly
affirmed. Even in science, we must interpret in order to understand.9
No one comes to the task of understanding as an objective observer. All interpreters bring
their own presuppositions and agendas, and these affect the ways they understand as well as the
conclusions they draw.10 In addition, the writer or speaker whom the interpreter wishes to
6
B. Jackson, quotation from a lecture at Denver Seminary, March 1991.
7
On these points see the classic article by R. Bultmann, “Is Exegesis Without Presuppositions
Possible?” in Existence and Faith, ed. S. Ogden (London: Hodder and Stoughton, 1961), 289–96.
KJV King James Version (Authorized Version) (1611)
8
H. L. Bussell, Unholy Devotions (Grand Rapids: Zondervan, 1983), 119.
9
D. Tracy, Plurality and Ambiguity: Hermeneutics, Religion, Hope (San Francisco: Harper, 1987), 33.
10
Those who believe that women can be ordained ministers have no difficulty detecting those
biblical passages that emphasize the crucial role women played in biblical history. Yet those who argue
for the traditional understanding of the role of women in the Church that precludes ordination point to
those passages they believe teach the subordination of women. Presuppositions and agendas clearly
influence what evidence interpreters value more highly. A classic documentation of this phenomenon
occurs in W. Swartley, Slavery, Sabbath, War, and Women (Scottdale, PA: Herald Press, 1983).

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understand also operates with a set of presuppositions. We humans mediate all our understanding
through a grid of personal history and bias. Our prior experiences and knowledge—our total
background—shape what we perceive and how we understand. So can we study Scripture texts
objectively and accurately? Though we will argue that objective certainty in interpretation will
always elude our grasp, we do propose a critical hermeneutical approach that will provide
standards and tactics to guide us in navigating through the variable and subjective human factors.
The Meaning of the Message

Any type of oral or written communication involves three expressions of meaning: (1) what
the speaker or writer meant by what he or she said; (2) what the recipient actually understood by
the statement; and (3) in some abstract sense, what meaning is actually encoded in the text or
utterance itself.11 Another helpful way to define a text occurs in Vanhoozer: “A text is a complex
communicative act with matter (propositional content), energy (illocutionary force), and purpose
(perlocutionary effect).12 Authors may occasionally unconsciously convey more than they
intended, but the point is that they normally determine what they will say, how they will encode
their message, and what results they hope to achieve. Of course when we seek to understand the
meaning of a biblical text, all we have is the text itself. The author’s intended meaning cannot be
fully uncovered since he or she is no longer available to explain what was “meant.” The first
hearers or readers remain equally inaccessible, so we cannot ask them to tell us how they
understood the message. Only by means of the written text itself can we reconstruct the meaning
the author most likely intended and the meaning the first recipients most likely understood. Any
appraisal of “meaning,” then, must take into consideration this complex coalition of text, author,
and audience.
The Text
How can the utterance or text itself help in discovering the message the author intended to
convey or the message the hearers understood? Clearly, one basic factor is to determine the
meanings of the terms that are used. We must adopt an approach to understanding the meaning
of words that considers precisely their referential, denotative, connotative, and contextual
meanings. Briefly, referential meaning specifies what some words or terms “refer to.” In other
words, part of the meaning of the word “tree” is a large leafy plant growing outside that bears
apples in the fall. Denotative and connotative meanings speak of complementary aspects of a
word’s meaning. Words may denote a specific meaning. A biologist could provide a specific,
scientific definition of tree13 that would represent its denotative meaning. But in a specific
11
Following a more semantically based model, G. B. Caird investigates the phenomenon of meaning
in some detail in The Language and Imagery of the Bible (Philadelphia: Westminster, 1980),
especially pp. 32–61. Under “meaning” he assesses referential meaning, sense, value, entailment, and
intention. The overlap with our three categories is clear. The meaning encoded in the text itself probably
relates most closely with referential meaning, though that in no way exhausts what a text “means.” For
valuable discussions of these semantic relations see J. Lyons, Semantics, 2 vols. (Cambridge: Cambridge
University Press, 1977) and id., Linguistic Semantics: An Introduction (Cambridge: Cambridge University
Press, 1996).
12
Vanhoozer, Is There a Meaning? 228.
13
For example, a tree is a woody perennial plant at least several feet high that has a single erect
main stem and side branches growing out of the stem.

15
instance the word “tree” might take on special definitive meanings or connotations, as when
Peter observes that Jesus died on a tree (1 Pet 2:24). In that instance the term comes to have a
unique significance for Christians for whom “tree” warmly recalls what Jesus did for them in
giving his life. Connotations, then, are a word’s emotional overtones—the positive or negative
associations it conjures up beyond what the word strictly denotes. The “hanging tree” used for
executing criminals also conveys connotative meaning—a sad, sober feeling for crimes and their
victims. In these uses, tree means more than the biologist’s explanation, just as that scientific
explanation pales before the picture or view of a mighty oak tree in the yard. Peter’s use also
illustrates contextual meaning, for when we read his words we quickly conclude that he does not
refer to a literal tree at all. In the context, tree means “cross.”
Of course words do not occur in isolation in a text. All languages present their words in a
system of grammatical and literary structures—sentences, paragraphs, poems, discourses, and
whole books. We must understand how the biblical languages function if we are to understand
what the writers meant to say. A larger dimension involved in understanding an utterance is the
specific literary genre or writing style the author employed to convey his or her message
(illocutionary force). We interpret the words in a poem differently from those in a letter when we
know we are looking at a poem rather than a letter, or vice versa. We expect ambiguity or figures
of speech to convey a meaning in poetry that is different from the more concrete sense of words
in a historical narrative.
In fact, much recent study has focused upon the literary dimensions of the Bible, of both
individual passages and whole books, and any responsible procedure to interpret Scripture must
address this dimension.14 When we receive a letter in the mail, we expect it to follow a fairly
standard format. For the most part, the biblical writers also used and adapted literary forms and
conventions that were standard at the time they wrote. Thus, in order to understand the books of
the Bible as literary documents and to appreciate the various dimensions—both cognitive and
aesthetic—of what God has given us in the Scriptures, we need to employ the insights and
methods of literary criticism. The use of literary critical (or historical) methods to understand the
biblical writings need not diminish our conviction that they are the divine Word of God. Their
uniqueness as Scripture pertains to their content as God’s revelation and to the process God
employed to convey his truth. Part of that process included the specific and varying literary
features.
What does it mean to study the Bible from a literary standpoint? L. Ryken provides some
help. Speaking of the literary dimensions of the NT, he argues that we must be “alive to the
images and experiential concreteness of the New Testament” (and the OT, we would hasten to
add) while resisting “the impulse to reduce literary texts to abstract propositions or to move
beyond the text to the history behind it.” Further, “this means a willingness to accept the text on
its own terms and to concentrate on reliving the experiences that are presented.”15 To take a
literary approach to the Bible means entering, living, and understanding its world before we
move beyond it to abstract meaning. It also means that we study the texts in terms of their
genres, that is, in keeping with their own conventions and intentions. It requires that we
appreciate the artistry and beauty of texts, that we savor the nuances of language, and that we
apply appropriate techniques for teasing out the meaning in the extensive poetic sections. Ryken
14
For an introduction to the Bible’s literary features, see our later chapters on prose, poetry, and
genres.
15
L. Ryken, Words of Life: A Literary Introduction to the New Testament (Grand Rapids: Baker, 1987),
22–23.

16
summarizes his principle in the formula “meaning through form.” This simply confirms that “we
cannot derive the meaning of the New Testament (or the OT) without first examining its
form.”16 Part of the meaning recorded in the Bible derives from the forms the authors employed
in their writing. We risk missing much of significance if we attempt merely to formulate abstract
propositions from the texts we analyze. As we noted above, the meaning of a text embodies not
merely “content” but also how it is constructed and to what end. How much of the artistic
elegance of passages such as Psa 23 or 1 Cor 13 we will miss if we extract only theological
statements. To grasp the text fully—and, more important, to be grasped by it fully—means to
enjoy the “pleasure of the text,” to engage it joyfully and adventurously with our mind, emotions,
and imagination.17
The Author and the Audience

Although we cannot ask the authors directly for a clue to the meaning they intended to
convey, an examination of their respective contexts (general living conditions and specific life
circumstances), when known, can provide helpful information for interpretation. Knowing all the
conditions that surround the recipients of the original message provides further insight into how
they most likely understood the message,18 as does the relationship between the author and
recipients at the time of writing.19
Of course, if we are seeking the meaning intended by the author to the original recipients,
that meaning must be the meaning they could understand at that time, not the meaning we would
determine based on our position of advanced historical developments. Obviously, we have access
to the full canon of Scripture. We know how the whole story turned out, so to speak. However, in
seeking to understand the meaning of a given text, we cannot impose insight that is based on
later revelation. For example, it would be out of bounds to apply information known from
the NT in interpreting an OT text. The first readers could never have known that information. At
16
Ryken, Words of Life, 24.
17
We borrow the phrase from R. Barthes, The Pleasure of the Text (New York: Hill & Want, 1975).
18
Through his analysis of Mark’s Gospel, R. H. Stein, “Is Our Reading the Bible the Same as the
Original Audience’s Hearing It?” JETS 46 (2003): 63–78, identifies six key features that describe its
intended readers. One crucial finding, one that interpreters often forget, is that Mark’s audience
originally consisted of hearers; they did not read the gospel silently (as you are now reading this
footnote). Of course this is true for most of the books in the Bible: they were composed to be heard
aloud. How might this affect how we interpret? Among other points, Stein suggests that this likely
precludes all the very elaborate structures that scholars sometimes “find” in the biblical books (e.g.,
book-length chiasms). Normal, unlearned, common believers in the first century had “to process the
information being read to them, as it was being read ” (p. 74). See also, id., “The Benefits of an Author-
Oriented Approach to Hermeneutics,” JETS 44 (2001): 451–66. On the other hand, Stein may be overly
cautious here. If books were designed to be read and reread repeatedly, the author could choose to
embed more subtle structures.
19
For example, the situation of some NT epistles is simpler than, say, that of OT prophetic oracles. In
the former we may be able to isolate such information to aid our understanding of the written text. In
the latter we may have little or nothing to help us understand the relationship between a prophet and
the original audience who heard his or her spoken message. Likewise, we may be able to discover little if
anything about the relationship between the author or editor of the final form of a book of the Bible and
the readers—whether an OT prophecy or one of the Gospels. These points illustrate the larger problem
with which we must deal as interpreters.

17
least we must admit that the human author could not have intended in his message what we know
only from subsequent revelation. Further, almost two millennia of history have passed since the
last NT book was written. Again, we cannot impose on a biblical author information that we
possess because of our accumulated current knowledge. If we read into the biblical texts
information the authors could not possess, we distort their meaning. For example, when a
biblical writer speaks of the “circle of the earth” (Isa 40:22), he may well employ a flat earth
model (that is, as seen from God’s heavenly throne, the earth looks like a flat, round disk). To
hear him on his terms requires that we resist the temptation to impose our scientific, global
worldview upon the text. That is, we must not assume that the word circle implies that the author
believed the earth was completely round. Because we know “the rest of the story,” we have to
make a special effort to recreate how the writers understood things and the impact their words
had on their original recipients who lacked our knowledge.
This works on another level as well, because the Bible contains not only the words of the
final authors or editors of each book but also the words of people whose stories they report. We
may be intensely interested in what the historical Jesus said on specific occasions, but we do not
have transcripts of the actual words he spoke (probably in Aramaic).20 We have only the
Evangelists’ Gospels, originally written in Greek and now translated into modern languages. To
achieve their purposes for writing, they selected and recast Jesus’ words and actions in their
unique ways. We do not mean that the Evangelists distorted or misconstrued what Jesus said, nor
as some Bible scholars aver, that the Evangelists actually attributed words to Jesus that he never
said. Our point is simply that we must take the Bible as it is.
The report that God sent Saul an “evil spirit” (1 Sam 16:14–16, et. al.) illustrates how easily
we may read later information into our reading of the Old Testament. In the NT an “evil spirit” is
a demon (e.g., Mk 1:26 par.), so we naturally assume that the same term identifies the tormentor
of Saul as a demon. This assumption overlooks two points of background: to read the OT phrase
as “an evil spirit from God” implies that God sends demons on people, a theological assumption
unsupported by Scripture because it conflicts with the biblical teaching that God does not
associate with “evil.” In addition, it wrongly assumes that the OT has an awareness of the
demonic world, which does not seem to be the case. Instead, we might better translate the
Hebrew as “bad spirit” (i.e., “foul mood” or “depression”; cf. Judg 9:23). Jesus’ parable of the
Good Samaritan also illustrates our tendency to read a later understanding into our interpretation
of biblical texts. When we call the Samaritan “good,” we betray how far removed we are from
sensing the impact the parable had on the Jewish legal expert who first heard this memorable
story (Lk 10:25). We must remember that the Jews despised the Samaritans as half-breeds. How
shocked the lawyer would be when Jesus made a hated Samaritan the hero of his story—as
shocked as Jews of today would be if one of their storytellers portrayed a Palestinian as more
heroic or sympathetic than leading Jewish figures! Accurately understanding the Bible requires
that we take into account any preconceptions we carry that could distort the text’s meaning. Our
goal remains to hear the message of the Bible as the original audiences would have heard it or as
the first readers would have understood it.
We must avoid the tendency to regard our own experience as the standard for interpreting
what we see and read. All of us seem to suffer from the same malady: to view our own
experiences of the world as normative, valid, and true. Naturally, we are inclined to read the
Bible through the lens of this tendency. For example, though today we readily see slavery as an
20
Unfortunately, “red letter” editions of the Gospels may give the (mistaken) impression that we
have direct quotes.

18
abhorrent evil, it is amazing how many leading Christians defended this inhuman institution prior
to the U.S. Civil War. Using the book of Philemon, Hopkins defended slavery in the nineteenth
century saying:
He [Paul] finds a fugitive slave, and converts him to the Gospel, and then sends
him back again to his old home with a letter of kind recommendation. Why does
St. Paul act thus? Why does he not counsel the fugitive to claim his right to
freedom, and defend that right … ?
The answer is very plain. St. Paul was inspired, and knew the will of the Lord
Jesus Christ, and was only intent on obeying it. And who are we, that in our
modern wisdom presume to set aside the Word of God?21
Based on his own worldview and experiences, Hopkins believed slavery was a commendable
and biblically sanctioned institution.
Like Hopkins, we may unconsciously assume that our own experiences parallel those of the
ancients—that life and landscape are the same now as then. In one sense no one can avoid this
outlook. But when we simply allow our unchallenged feelings and observations to distort or
determine what the Bible means, our experiences have become the measure for what a text can
mean.22 We must adopt an approach to interpretation that confronts this danger, for Scripture
alone constitutes the standard of truth for Christians, and we must judge our values and
experiences based on its precepts, not vice-versa. It follows, then, that any valid approach to
interpretation must concern itself with two crucial dimensions: (1) an appropriate methodology
for deciphering what the text is about, and (2) a means of assessing and accounting for the
readers’ present situation as we engage in the interpretive process. We must account for both
ancient and modern dimensions. In our view, historical and grammatical methods offer us the
best means to understand the contours of the ancient world of the text. At the same time, we must
somehow delineate the impact that interpreters themselves produce in the process of
interpretation.
SOME CHALLENGES OF BIBLE INTERPRETATION

Distance of Time
One word summarizes some of the greatest challenges (and frustrations) the Bible interpreter
will face—distance. Consider first the distance of time that exists between the ancient texts and
our modern world. The writings and events recorded in the Bible span many centuries, but more
than 1900 years have passed since its last words were written. Simply put, the world has changed
in substantial ways since then. Further, most of us lack essential information about the world as it
was when the Bible was written. We may be at a loss to understand what a text means because it
21
J. H. Hopkins, A Scriptural, Ecclesiastical, and Historical View of Slavery, from the Days of the
Patriarch Abraham, to the Nineteenth Century (New York: W. I. Pooley & Co., 1864), 16, as quoted in
Swartley, Slavery, Sabbath, War, and Women, 37.
22
We in the West face the danger of reading the Bible through our experience of prosperity and
technology. Is not the “health and wealth gospel”—that God wants all his children to be healthy and
wealthy—a prime example of this bias? How many so-called Third World Christians would assume the
Bible taught this? Are there no godly and faithful believers in the poverty-stricken areas of the world?
Yet the phenomenon is real: consider the differing impact the story of the abused concubine (Judg 19)
has on men versus women due to what they bring to the text.

19
involves subjects beyond our time span. Even a cursory glance at Hos 10 points to many
references that remain incomprehensible to most modern readers: calf-idol of Beth Aven (v. 5);
Assyria (v. 6); Ephraim (v. 6); “ashamed of its wooden idols” (v. 6); “the high places” (v. 8);
“Did not war overtake the evildoers in Gibeah?” (v. 9); “as Shalman devastated Beth Arbel on
the day of battle” (v. 14). What was a calf-idol? Where was Beth Aven, or Assyria, or Ephraim
located? What’s this about Gibeah? How do we determine the meaning behind historical features
that are so far removed in time?
Another time span that must be considered in interpreting the Bible involves the gaps that
existed—more or less in various places—between the time the Bible events occurred and the
time when those events were actually written down in the texts we now possess. Since the
chronology in Genesis goes all the way to the death of the patriarch Joseph, earlier sections like
Gen 12–25 probably were written long after their main character, Abraham, died. When God
created the universe (Gen 1), he was the only one there the first five days, and since Hebrew as a
distinct language probably emerged ca. 1000 B.C., obviously someone wrote the report later than
that. We may date the ministry of the prophet Amos to the mid-eighth century B.C., but it is very
likely that his words were collected into the biblical book known by his name by someone else at
a later date. Though Jesus’ ministry probably spanned the years A.D. 27–30, our Gospels were
not written until at least several decades later. This means that our interpretation must reckon
both with the situation on the day Amos or Jesus originally spoke and with the situation (i.e.,
date, purpose) in which later people wrote down and compiled their words. Certainly, both the
Jewish and Christian traditions cared deeply about preserving and transmitting information
accurately. Yet the authors’ unique perspectives and their goals for writing would influence what
they felt was important, what deserved emphasis, or what might be omitted. In this process the
writers would consider their readers and the effects they hoped to produce in them.
Certainly, some of the biblical authors were eyewitnesses and wrote strictly out of their own
experiences. Others incorporated additional sources into their own accounts. Still others had little
or no personal contact with the people and events about which they wrote.23 Once we recognize
that many of the biblical writers employed or edited preexisting materials (and sometimes,
several renditions alongside each other), we must evaluate the roles and motives of these editors.
So, for example, after learning from one biblical historian that Solomon, not David, would build
the temple (2 Sam 7:12–13), and reading that he in fact did so four years after David’s death (1
Kgs 2:10; 6:1), the Chronicler’s long report of David’s extensive preparations for the temple’s
construction and worship system comes as a complete surprise (1 Chr 22–26; 28–29; cf. 2 Chr
8:14; 29:25; 35:15).24 Apparently, while the editor of Kings omitted David’s temple preparation,
the Chronicler makes David the virtual founder of temple worship, in our view, to root restored,
23
Luke admits this last category in his introduction to the third Gospel (Lk 1:1–4). There he informs
Theophilus that he “carefully investigated everything from the beginning.” In our estimation, the “we”
sections in Acts (16:10–17; 20:5–15; 21:1–18; 27:1–28:16) indicate that Luke participated with Paul in
some of the incidents recorded there. If we adopt the commonly accepted explanation of the origin of
the Gospels, we must conclude that when writing their Gospels both Luke and Matthew employed
several sources. See R. H. Stein, Studying the Synoptic Gospels: Origin and Interpretation, 2d ed. (Grand
Rapids: Baker, 2001) for a sane appraisal of this issue.
24
Notice also that the Chronicler, writing two centuries after the completion of Kgs (ca. 350 B.C.),
seems aware that his portrait of David differs from that of the latter because he twice takes pains to
explain that David made those preparations because of Solomon’s youth and experience (1 Chr 22:5;
29:1).

20
post-exilic temple worship in the Davidic covenant. Similarly, if we are aware that Matthew
hoped to persuade Jews in his locale not to repeat the mistake of Jesus’ Jewish contemporaries,
we have a better understanding of his constant use of OT quotes and allusions. His message to
that particular audience shouts: Jesus is the Messiah, and you must acknowledge him. The books
of the Bible are literary pieces, carefully crafted to sound their themes, not transcripts or merely
scissors-and-paste collections put together naively, haphazardly, or even chronologically.
Cultural Distance
Another challenge of distance that must be considered is the cultural distance that separates
us from the world of the biblical texts. The biblical world was essentially agrarian, made up of
landowners and tenant farmers using machinery that was primitive by our standards and methods
of travel that were slow and wearying. On the pages of the Bible we encounter customs, beliefs,
and practices that make little sense to us. Why would people in the ancient world anoint priests
and kings, and sick people, with oil? What is the sandal custom for the redemption and transfer
of property mentioned in Ruth 4:6–8? What was the point of the Levitical purity laws or the
many other seemingly pointless requirements? For example, Lev 19:19 seems to rule out most of
the garments we wear today: “Do not wear clothing woven of two kinds of material.” What
about today’s polyester and wool blends? And why were tattoos forbidden in Lev 19:28? Are
they still?
In addition, our understanding of ancient customs might be so colored by what we think they
mean that we miss their significance. For example, what does “head covering” mean in 1 Cor
11:4–16? Are we to understand this in terms of a hat? It is possible that after reading some
translations we will instinctively assume that Paul refers to veils, so we envision the veil that
Middle Eastern Muslim women wear today. Yet hats or veils may not be in view at all. We may
need to research further to properly understand the subject and its significance. Likewise, a
western concern for cleanliness might not help (it might even hinder) our understanding of the
Pharisees’ practice of ceremonial washing (Mk 7:3–5). We must discipline ourselves to
determine carefully the significance of the customs and concepts of the biblical world that are
foreign to us. We cannot simply pick up the Bible and read it like today’s newspaper.
Finally, we must be aware that the grid of our cultural values and priorities sometimes may
inadvertently affect our interpretation and cause us to establish a meaning that may not be in the
text at all.25 For example, in the West individualism so pervades our thinking that even in the
Church we encounter interpretations that focus on individuals and never think about testing
whether the text may actually have more corporate intentions.26 For instance, readers familiar
with modern contests between individuals might view the battle between the boy David and the
Philistine Goliath as simply two enemies going “one-on-one” (1 Sam 17). In fact, the episode
follows the ancient custom of “representative combat” in which armies let a winner-take-all
contest between two soldiers decide the victorious army rather than slaughter each other on the
25
For a handy introduction to the cultural values of the U.S. in the latter decades of the twentieth
century, see R. Bellah, et al., Habits of the Heart. Individualism and Commitment in American Life,
2d ed. (Berkeley: University of California Press, 1996).
26
For further insight on corporate elements in the Bible see, e.g., E. Best, One Body in Christ
(London: SPCK, 1955); B. J. Malina, The New Testament World, 3d ed. (Louisville: Westminster John
Knox, 2001); R. Shedd, Man in Community (London: Epworth, 1958); H. W. Robinson, Corporate
Personality in Ancient Israel (Philadelphia: Fortress, 1964); and W. W. Klein, The New Chosen People: A
Corporate View of Election (Grand Rapids: Zondervan, 1990; Eugene, Oregon: Wipf & Stock, 2001).

21
battlefield. Each contestant competes as if he were the whole army. Similarly, some readers
conclude that in 1 Cor 3:16–17 Paul’s reference to God’s temple indicates instructions to
individual Christians. Hence they explore how Christians can build proper qualities in their
personal lives. They read individualism into the passage despite clear references in the context
that Paul is referring to the corporate Body of Christ as a temple in which God’s Spirit dwells.
Individual Christians form one temple—on a local or worldwide level—not many individual
ones.27 In the metaphor, Paul cooperates in building the Church (3:10). As in this instance, a
cultural value has inadvertently produced an interpretation that is not inherent in the text at all.
Geographical Distance
Another challenge to correct Bible interpretation is geographical distance. Unless we have
had the opportunity to visit the places mentioned in the Bible, we lack a mental, visual data bank
that would aid our understanding of certain events. Of course, even if we could visit all the
accessible sites (and many Christians have), few of them retain the look (and none, the culture)
they had in biblical times. In other words, we have difficulty picturing why the NT speaks of
people going “up” to Jerusalem from Caesarea (Acts 21:12) or “down” from Jerusalem to Jericho
(Lk 10:30) unless we know the differences in elevation. Perhaps less trivial, though in many
parts of the world we dig graves “down” into the earth, in Palestine graves were often dug into
limestone outcroppings (or existing caves were used and were sealed with a stone). So the
phrase, “he was gathered to his people/fathers” (Gen 49:29, 33; 2 Kgs 22:20), may have
originated from the practice of collecting the bones of the deceased after the flesh had
decomposed and putting them in a location with those of the ancestors. Likewise, knowledge of
geography helps us understand why Jonah, in seeking to avoid God’s call to prophesy against
Assyria (way east), headed for Tarshish (way west).
Distance of Language
The task of biblical interpretation is further challenged by a language gap between the
biblical world and our own. The writers of the Bible wrote in the languages of their day—
Hebrew, Aramaic, and Greek—languages that are inaccessible to most people today. Hebrew has
different forms for masculine and feminine nouns, pronouns, and verbs, so English “you” hides
whether the Hebrew word it translates is singular or plural and masculine or feminine. The plural
“they” is expressed in one gender or the other. We are also relatively unfamiliar with the literary
conventions of the ancient authors. We depend upon trained biblical scholars to translate the
biblical languages and their literary devices into our native tongues, but their work is necessarily
interpretive. Note, for example, the difference in translations of 1 Cor 7:1 in a variety of
versions. The NIV renders the final clause, “It is good for a man not to marry.” Compare this
with the KJV/RSV, “It is good (or well) for a man not to touch a woman”; Philips, “It is a good
principle for a man to have no physical contact with women”; and NEB, “it is a good thing for a
man to have nothing to do with women.” Finally, the revision of the NIV, the TNIV, puts forward
what is probably the most likely meaning: “It is good for a man not to have sexual relations with
a woman.”28 The verb translated “touch” is a euphemism for sexual intercourse (cf. “sleep with”
27
See A. C. Thiselton, The First Epistle to the Corinthians, NICNT (Carlisle, UK: Paternoster; Grand
Rapids: Eerdmans, 2000), 316.
28
On this point see G. D. Fee, The First Epistle to the Corinthians, NICNT (Grand Rapids: Eerdmans,
1987), 275.

22
today), so the versions that capture that point are likely to be correct. Since these versions
diverge so markedly, how would an English reader understand what Paul really meant apart from
some help with the cultural situation? In addition, the desire to supply “gender neutral” versions
makes the translation process even more complex. In both Hebrew and Greek the word translated
“man” (masc., sing.) often refers to both males and females. For example, when Paul says, “if
any man be in Christ” (2 Cor 5:17 KJV), he clearly does not mean that only males can be saved.
So one may rightly translate the phrase, “if anyone is in Christ” (e.g., NIV, NRSV; cf. Deut
19:16; 21:1). The distances between the various biblical worlds and our own require careful
historical study if we are to understand those worlds and what people wrote in the Bible.
ETERNAL RELEVANCE—THE DIVINE FACTOR

Though the Bible originates through human agents in the most human circumstances of life,
it is first and foremost God’s word to his people; it has an “eternal relevance.”29 While we have
demonstrated the humanness of the Bible and have emphasized that we must treat it in many
ways like other books, this does not diminish in any way its quality as a divine book. We assert
that critical methods of interpretation alone will never do complete justice to Scripture if they
exclude its theological and spiritual dimensions from consideration. To affirm that the Bible is
God’s Word does not mean we believe God dictated a series of propositions out of heaven for
people simply to receive intact and obey. The presence of the many writing styles and genres
within its pages refutes any such conclusion. Historically, Christians have affirmed that God
inspired human authors to compose the Scriptures as a means to convey his truth, albeit through
the matrix of human words reporting human circumstances and events and through diverse kinds
of literature. Paul speaks of the Scriptures as “God-breathed” or inspired (2 Tim 3:16), while
Peter avers that in Scripture people spoke God’s message as they were “carried along” by the
Holy Spirit (2 Pet 1:21). Verses like these assert the Bible’s “divine factor,” God’s sovereign
shaping of all its dimensions—human, theological, and spiritual. Historical and rational methods
of interpretation have a proper place in unfolding its human dimension; however, they can take
us only so far in the interpretive process. We must consider in more detail below, when we
discuss the qualifications of the interpreter, those factors we believe will enable readers better to
appreciate and understand the “spiritual dimensions” of the biblical text.
No doubt, the mere mention of historical and rational methods of interpretation raises
questions in the minds of many sincere Christians. They may feel with some justification that the
scholars and their historical-critical methods have done great damage to a high view of the Bible
and to the faith of countless people. They may view scholarship as a subtle threat or even as a
hostile enemy. At best, they perceive it as largely irrelevant to the faith of believers and the
mission of the Church in the world. No doubt, many academics contribute to this perception, for
they do their work with no concern for the faithful who believe that the Bible is God’s Word.
They may even leave the impression that their mission is to dispel religious myths and to show
that the Bible is merely a human book that records the religious beliefs and aspirations of a
disparate array of ancient Jewish and Christian writers.30
29
G. D. Fee and D. K. Stuart, How to Read the Bible for All It’s Worth, 2d ed. (Grand Rapids:
Zondervan, 1993), 17.
30
One of the avowed objectives of the “Jesus Seminar” is to wrest the Bible from dogmatic
interpretations. It seeks to determine using critical scholarly methods which of the 176 events in the

23
However, the fact that some scholars employ critical methods in what many Christians
perceive as destructive ways should not drive us to reject such methods. The culprit (if there is
one) is not historical or rational methods per se, but rather the presuppositions of some of those
who use them. Believers, we assert, must not ignore the insights that accurate and precise critical
methods bring, for Christians are committed to the truth. Biases that distort the texts’ meaning
have no place in our work. Admittedly, some scholars have biases that do not allow for
supernatural occurrences, while others have biases that accept them. Some seem to exclude any
role for a God who interacts with his creation and with his people, while others strongly affirm
such a deity. As we will examine in more detail below, all interpreters come with
preunderstandings and presuppositions. None comes to interpret with “disinterested objectivity.”
The danger, however, is that some believers may refuse to acknowledge the usefulness of any
scholarly achievements.31 Instead, we suggest that they should welcome valid historical and
rational methods that properly control the impact of unwarranted and truth-distorting biases.
When the methods of scholars uncover what is true, as believers we are committed to
welcome and incorporate these findings into own interpretations.32 On the other hand, we may
deem unacceptable other conclusions or conjectures where an interpretation simply accounted
for historical and literary dimensions of the text in purely rationalistic terms. We believe valid
interpretation must account for the “divine factor” of the text (i.e., all its dimensions) and accept
what God says through it to his people. Though we never will condone believing what is untrue,
we affirm that rationalistic scholarship alone cannot fully discover truth in the Bible.
The Goal of Hermeneutics

We would be misguided if we limited hermeneutics to the factors and issues that concern our
understanding of the ancient text. People do not usually seek to understand the Bible as a mere
intellectual exercise. Certainly, the biblical authors never intended their writings to be objects of
such study. Nor do historians who aspire to understand the causes or the results of the ancient
Punic Wars attempt to apply what they discover to their personal lives.33 However, Christian
Gospels that record words and deeds of Jesus actually occurred. Their consensus is that only 16% of the
deeds and 18% of the words did. See R. W. Funk, The Acts of Jesus: The Search for the Authentic Deeds
(San Francisco: HarperCollins, 1998).
31
Some conservative scholars appear to decry the very presence of historical criticism: R. L. Thomas
and F. D. Farnell, ed., The Jesus Crisis: The Inroads of Historical Criticism into Evangelical Scholarship
(Grand Rapids: Kregel, 1998). We think this is misguided.
32
Admittedly, a key question arises: how do we determine what is true? Surely a scholarly
consensus contributes to assurances that results are true or correct. When accepted historical or literary
methods display results that honest and thoughtful scholars acknowledge, we can have confidence that
they are true. But we must remain aware of the influence of presuppositions (discussed more fully
later). In other words, when some scholars say that the miracles attributed to Elijah in 1 Kgs 17–18 can
only be myths or legends, we must protest. Similarly we object when some form critics conclude that
Jesus could never have said the words that Matthew attributes to his lips in 28:19–20, because they
reflect the Church’s later concerns and thus could only have been formulated in subsequent decades.
Given our presuppositions, we believe genuine history can include miracles and genuine prophecy of
future events can occur, even though others with rationalistic commitments will not accept the validity
of such phenomena.
33
Of course, later strategists may indeed study the tactics of previous military generals and apply
useful principles of warfare.

24
believers study the Bible precisely because they believe it does have something to say to their
lives. Indeed, we intend to argue that one cannot thoroughly understand the Bible’s message
simply through the exercise of historical and grammatical methods that disclose the original
meaning of a text. We insist that the goal of hermeneutics must include detecting how the
Scriptures can affect readers today. This means that true interpretation of the Bible combines
both an exercise in ancient history and a grappling with its impact on our lives. Indeed, to truly
understand what a text meant to its original recipients requires that we apprehend something of
that original impact ourselves.
At the same time, if we admit that “applying” the Bible is a primary reason people read or
study it, then we must answer a crucial question: how do we know what to apply and how do we
apply it? In other words, if Christians believe that the Bible is God’s Word to all people (see our
discussion of this presupposition below), then to say to ourselves or to those we teach, “The
Bible says … ,” carries the implication that this is what God says. And if so, we must believe it
and do it or reject God’s will to our own peril. This is no inconsequential matter. It becomes
exceedingly critical to understand as well as we possibly can what God means by what he says in
the Bible. We must understand correctly so we can believe and act correctly. There is no benefit
to following—even with great and earnest sincerity—a mistaken point of view. To paraphrase a
line from a recent movie, we prefer not to lie to ourselves to make ourselves happy.
Because proper hermeneutics helps us understand God’s will, it is crucial to faithful
application. Satan tried to convince Jesus to misapply Scriptures in one of the temptations (Lk
4:9–12). Quoting from Psa 91:11–12, he urged Jesus to apply the Scriptures literally and throw
himself down from the Temple mount with the assurance that God’s Word promised divine
protection. In response, Jesus accused Satan of bad hermeneutics. Jesus showed that Satan did
not understand the full context of God’s promise but needed to understand Psa 91 in light of the
principle of not putting God to the test (see Deut 6:16). Neither extraordinary faith nor great
sincerity will necessarily save a person who jumps from a tall building from a tragic death. Psa
91 promised God’s protection when unexpected or accidental harm threatened (and even then not
always), not from self-inflicted foolishness. Since Satan misconstrued the intention of Psa 91, the
application of a bad interpretation would have had unfortunate—even deadly—results. Thus,
since we desire to obey God’s will, we need to understand how to interpret the Scriptures, which
reveal his will, correctly.
CONCLUSION
Hermeneutics is essential for a valid interpretation of the Bible. Instead of piously insisting
that we will simply allow God to speak to us from his Word, we contend that to insure we hear
God’s voice rather than our culture’s voice or our own biases we need to interpret the Scriptures
in a systematic and careful fashion. We need to practice proper hermeneutics. Why?
1. To discern God’s message. If we are to understand God’s truth for ourselves (and to teach or
preach it to others), we must discover precisely what God intended to communicate. A careful
system of hermeneutics provides the means for the interpreter to arrive at the text’s intention, to
understand what God intended to communicate through human minds and hands. A careful
approach to hermeneutics provides the means for the interpreter to arrive at what God intended
to communicate. Some conservative Christians abuse the Bible by their “proof-texting.” They
use the Bible like a telephone book of texts they cite by chapter and verse to prove their
viewpoint. This can lead to many distortions and errors that could be avoided by using

25
hermeneutics. Hermeneutics safeguards the Scriptures against misuse by people who,
deliberately or not, distort the Bible for their own ends. Proper hermeneutics provides the
conceptual framework for interpreting correctly by means of accurate exegesis.34 Exegesis puts
into practice one’s theory of interpretation. Thus good hermeneutics will generate good
exegetical methods.
2. To avoid or dispel misconceptions or erroneous perspectives and conclusions about what the
Bible teaches. Ideally, correct interpretation would undermine erroneous teachings that people
use to support aberrant beliefs and behavior. One reads all too often in our newspapers of sincere
and well-meaning parents who withhold medical intervention for their children because with the
best of motives they believe they should trust God for healing. Though we do not deny God’s
ability to heal today or his invitation to pray for what we need, we believe that a correct
interpretation of the relevant biblical texts mandates prayer for healing and medical intervention.
God can use a variety of means to effect healing. Failure to seek appropriate medical help may
be akin to jumping from the Temple. Or to go in another, more controversial direction, ought
Christians be more concerned to support the nation of Israel (based on such texts as Gen 12:3;
27:29) or Palestinian Christians who happen to live in that land today (Mt 10:42; 25:40, 45)?
How one interprets these texts drives one’s concerns. Gen 12:3 does not mention the political
state of Israel, only Abraham’s seed or descendants, and Paul clearly equates Abraham’s seed
with Christians (e.g., Rom 4:16; Gal 3:29)! A huge percentage of Christians in Israel today
happen to be Palestinian.35
3. To be able to apply the Bible’s message to our lives. God has chosen to reveal most of his
truth through the medium of written language, and this message is both univocal and analogical.
As Carnell puts it, “terms may be used in one of three ways: with but one meaning (univocally),
with different meanings (equivocally), and with a proportional meaning—partly the same, partly
different (analogically).”36 In other words, in places the Bible speaks to us univocally. That is,
though its message was written to ancients, many features remain the same—human existence,
the realities of angels, demons, God, and Jesus as God’s Son, to name a few. As Paul notes
concerning truth in the Scriptures, certain factual affirmations about past events always remain
true (1 Cor 15:3–5). These statements are univocal, having the same meaning for Paul as for us,
though we may apply that single meaning in a variety of ways.
At the same time, the Bible conveys truth to us analogically in its didactic sections, poetry,
apocalypses, and narratives though they were uttered or written to people long ago. We learn by
analogy when we discover that truth in the Bible applies to life and situations in the modern
world. Jesus told his followers, “You are the light of the world” (Mt 5:14). Since people in Bible
times and people today both have an understanding of how a light functions to provide
34
From the Greek word exēgeomai, exegesis means to “lead out” the meaning of a text or passage.
Here we agree with G. R. Osborne (The Hermeneutical Spiral [Downers Grove: InterVarsity, 1991], 6)
who says, “Hermeneutics is the overall term, while exegesis and ‘contextualization’ (the cross-cultural
communication of a text’s significance for today) are the two aspects of that larger task.”
35
On this controversial point see, C. Chapman, Whose Promised Land? 2d ed. (Grand Rapids: Baker,
2002) and G. Burge, Who Are God’s People in the Middle East? (Grand Rapids: Zondervan, 1993).
36
E. J. Carnell, An Introduction to Christian Apologetics (Grand Rapids: Eerdmans, 1948), 144.
Univocal meaning is single, having only one sense. We learn by analogy when we make inferences from
what we learn or know in one sphere and apply it to another sphere.

26
illumination to everyone in the house (whether by means of candles, lamps, torches, electric or
battery-operated lights), we understand the analogy. We learn that Jesus wants his followers to
“brighten up” their world, which Jesus elaborates to mean, among other things, doing good deeds
(5:16).
Today we can only read about God’s actions and those of his people in the past, but because
parallels and commonalities link the worlds of the ancients and ours, we can comprehend the
analogies and learn from them. Our task is more difficult in places where an author or speaker
does not clearly spell out the lesson to be learned or the nature of the analogy. For example, what
precisely should we learn from the story of Joseph’s life and his exploits in Egypt? Or from the
inspiring narratives about David’s friendship with Jonathan? What are the points of analogy
between Israel’s circumstances and ours? What does God expect us to learn from psalms written
by an ancient king to express his frustrations or joys in life? How can we profit from the erotic
love poems in the Song of Songs? The basic goal of this book is to help readers discover God’s
message to Christians today from the teachings and stories “back then.”37
37
Indeed, we wish to take seriously Paul’s words to his Roman readers, “For everything that was
written in the past was written to teach us, so that through endurance and the encouragement of the
Scriptures we might have hope” (Rom 15:4)

27
I. PRE-UNDERSTANDING
A. Understand and be conscious of what you bring with you as you interpret a particular
passage of Scripture.
1. __________________________
2. __________________________
3. __________________________
4. __________________________ __________________________
 About the Bible

 About God
 About Jesus Christ
 About Salvation
 About the Church
 About the Last Days
5. __________________________ and __________________________
B. Be open to __________________________ some of your pre-understandings. There are some

aspects, however, that should remain non-negotiable (God, Scripture, Jesus Christ,
Salvation).
II. THE PROCESS OF BIBLE STUDY
A. Read by __________________________. Get the entire picture first. Try to determine the theme
of the book. Ascertain the way the book is divided into sections (the various sections
usually point to the overriding theme of the book).
B. Read __________________________.
C. Read with complete __________________________ on God. Pray! The Holy Spirit is our Resident
Teacher (Jn. 14:26; 16:13; 1 Cor. 2:9-14; 1 Jn. 2:20, 27). We must depend upon Him for
our understanding.
D. Read __________________________. Be open to the Holy Spirit for change.

28
E. Read __________________________. Read with a view to put biblical principles into immediate
practice (James 1:22).
F. Read __________________________. Be observant of genre and other literary devices, words

and phrases (repetition or reiteration, connecting, signals, theological), plot or
progression, characters/names, time, mood (tone) and other details significant to the
text.
G. Read __________________________. Put yourself in the shoes of the writer, recipients, and/or
characters.
H. Read __________________________. Ask the right questions.
WORKSHOP
An Exercise in Observation: Read Acts 1:8 and the observations drawn from it. Notice how the
observations are drawn from the verse alone. After this, do the next exercise.
but you shall receive power when the Holy Spirit has come upon you; and you shall be
My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the
remotest part of the earth.
OBSERVATION EXAMPLES FROM ACTS 1:8
1) The verse begins with “but” implying this is in opposition to something previous. It shows
contrast.
2) This verse is addressed to “you”. If this is implying the reader, then the verse is addressed
to all who read this passage. If the “you” is address to the people in the story, then it is
specifically for them.
3) The word receive is used to describe what they are about to get. It appears that this is a gift
and there has not been a cost. Otherwise a word like “earned” could have been used.
4) This gift that they are to receive is “power”. It would therefore seem that without this gift,
they are powerless.
5) The means by which the Holy Spirit enables is to “come upon you”. The Holy Spirit will not
simply be near, or work amongst them. The Holy Spirit will in fact be “upon” them.
6) The act seems to be receiving the power through the Holy Spirit. The result is to become a
witness.
7) The word is “witnesses” is more than just one person. It implies that the “you” is plural and
that all who receive the power will be the witnesses.
8) The location of the witness is in more than one place at a time. The word “both” does not
imply one first, then the other.
9) The locations seemed to be moving from the specific to the general.
10) Judea and Samaria are the areas surrounding the city of Jerusalem. It is an inclusive
statement rather than exclusive.

29
11) The “remotest part of the earth” seems to reaffirm that all areas are to be witnessed to.
12) The verse is a command and not an option. “You shall” does not give anyone the option of
not receiving the power.
13) The result is also a command and not an option. “You shall be My witnesses” does not give
anyone the option not to witness.
14) Because this verse begins with “but”, this seems to suggest that whatever came previously
would not occur.
15) Because they are receiving power as a gift, it would appear that they have no way of earning
it themselves.
16) The verse mentions nothing of the Holy Spirit leaving. It would seem that once the Holy
Spirit is upon them, he would stay upon them.
17) In the same sense, the power also does not leave. It seems like at this specific point they
will become permanently empowered to witness.
18) The verse does not specifically say when this will happen. It only confirms that it will in fact
happen.
19) The verse makes no mention of where it will happen. It could be thought that once they
start on their way, this will happen.
20) The verse also does not say how long they will witness for. It would seem that this is
ongoing and open-ended.
Read and make 20 observations of Philippians 1:6. Draw all observations from verse 6 only. While
you can read the verses before and after for personal understanding of the text, do not draw any
observations from anything other then verse 6. Do not use any other helps other then the class
notes and your powers of observations. If 20 observations comes easily, why not try for more? Do
not interpret - just observe!

30
General Guidelines of Interpretation
I. THE PRINCIPLE OF GENRÉ
Identify the literary __________________________ of the text—both specific (the genré of the text to be
treated) and overall (the genré of the book where the text is contained).
Biblical Genrés6
Different literary genrés (kinds of literature) are interpreted in different ways, so the first
question to ask is: “To which category of literature does the text you are interpreting
belong?” Below are brief descriptions of the different genres found in the Bible:
1. Historical Narrative: These describe actual historical events from God’s perspective.
They tell us what God is like (His character and nature), what God likes/dislikes,
how He deals with people who obey and honor Him, and how he deals with those
who disobey and hate Him. Narratives give us principles and lessons, not
commands, patterns or laws. Historical Narratives are found in Genesis, Exodus,
Deuteronomy, Joshua, Judges, Ruth, 1-2 Samuel, 1-2 Kings, 1-2 Chronicles, Ezra,
Nehemiah and Esther. In the New Testament, they can be found in parts of the
Gospels, and the book of Acts.
2. Parables: Parables are stories with a punch-line. Parables are not so much
illustrative, but rather, provocative. They are designed to draw people in and hit
them with something unexpected, in the same way a joke does. Most parables have
only one message or central idea, and even if multiple messages are present, one of
them will be the chief idea. Note also that they are not perfect analogies! Parables
are also found in parts of the Gospels.
3. Letters (epistles, letters): These are generally occasional documents i.e. they were
written with a clear purpose to a well-identified audience. However, some letters
(called epistles) were written to a larger people group. The letter/epistle writer
presents arguments to correct, rebuke, defend, instruct, praise and encourage their
readers. Letters/epistles form the vast majority of the New Testament from Romans
to Jude.
4. Poetry and Songs: These are expressions of emotion to God. They allow us to
express to God our feelings of happiness, joy, trust, hope, security, as well as feelings
of discouragement, guilt, suffering, fear, anger, despair and repentance. They also
assist us in expressing our love and appreciation for God or our need for
forgiveness. Poetry and Songs allow us to relate to God on our own level. They show
6
Andrew S. Kulikovsky, A Short Guide to Biblical Interpretation. Accessed from
http://www.kulikovskyonline.net/hermeneutics/introherm.htm

31
us how to communicate with God and how to honor and worship Him. In the Old
Testament, these writings are found primarily in the Psalms and Song of Songs.
5. Wisdom/sayings: These writings indicate God’s view of wisdom as opposed to
man’s view of wisdom. They contain wise sayings, and practical advice on how to
live life and avoid trouble and hardship. Wisdom literature can be found primarily in
Proverbs, Ecclesiastes and Job.
6. Legal writings: These writings indicate God’s high moral standard, His idea of
justice, principles of common sense government, principles of common sense health
and safety, and His pattern and order for acceptable worship. These laws are NOT
directly applicable to Christians today i.e. they are not meant to be legalistic
instructions and commands to Christians. Such legal writings can be found in
Exodus, Leviticus, Numbers and Deuteronomy.
7. Prophecy — Prophecy is God’s message to a particular person, a particular group of

people and sometimes to all humanity. It is not necessarily foretelling the future – in
fact the vast majority of prophecy in the Bible speaks of the present. Prophecy is
found primarily in the Old Testament, from Isaiah to Malachi.
8. Apocalypse: This includes the book of Revelation, and also large parts of Ezekiel and
Daniel. Revelation is a vision of warning and encouragement to the early church as it
was going through immense persecution.
II. THE PRINCIPLE OF ONE MEANING
Generally speaking, a biblical text has only __________________________ meaning. Therefore, we

should seek to determine the passage’s one correct meaning.
A. It should be noted however, that a passage might have numerous valid

interpretations. In such a case, the passion for pursuing the one meaning must be
there, but without necessarily being too dogmatic.
Examples: What are the possible interpretations to the following passages?
John 3:5—Jesus answered, “I tell you the truth, no one can enter the kingdom
of God unless he is born of water and the Spirit.
1 Timothy 2:15—But women will be saved through childbearing—if they

continue in faith, love and holiness with propriety.
B. There are cases wherein a text (prophetic in nature) may have an immediate future
reference and a far future significance. The tendency is to see the far-future meaning
without considering the near one (Example: The Day of the Lord).

32
C. Similarly, Old Testament symbols with New Testament meanings are also an
exception to the rule (“Type”—an OT picture or a pattern of something in the NT.
The corresponding NT meaning is called an “antitype”).
Jesus and the New Testament authors pointed out many types of
Christ including the high priest (Hebrews 5), the priest’s duties
(Hebrews 10:1-22), the blood from animal sacrifices (Hebrews 13:11-
13), the Old Testament sacrifices (Hebrews), the red heifer (Hebrews
9:13-14), the Passover lamb (1 Corinthians 5:7), the brazen altar
(Hebrews 13:10), the bowls of bronze (Ephesians 5:26-27), the Mercy
seat (Hebrews 4:16), the veil (Hebrews 10:20), the manna (John 6:32-
35), cities of refuge (Hebrews 6:18), the bronze serpent (John 3:14-
15), the tree of life (John 1:4, Revelation 22:2), Adam (Romans 5:14, 1
Corinthians 15:45), Abel (Hebrews 12:24), Noah (2 Corinthians 1:5),
Melchizedek (Hebrews 7:1-17), Moses (Acts 3:20-22, 7:37, Hebrews
3:2-6), David (Philippians 2:9), Eliakim (Revelation 3:7) and Jonah
(Matthew 12:40).7
7
Andrew S. Kulikovsky, The Interpretation of Parables, Allegories and Types. Accessed from
http://www.kulikovskyonline.net/hermeneutics/ allegory types.htm

33
III. THE PRINCIPLE OF LITERAL INTERPRETATION
Read __________________________. Don’t try too hard to uncover some mysterious meaning while
overlooking its most obvious meaning. Someone has said, “If the literal sense makes good
sense, be careful not to make it nonsense.”
A text should not to be taken literally if:
A. There are signposts that tell you if the passage is not to be taken in its literal sense (Matt.
13:13; Mark 12:1; Gal. 4:24).
B. The meaning would be contrary to other portions of Scripture. This is especially true in
passages using anthropomorphic language. Many interpretive problems can be avoided
if we remember that God has scaled down his communication of truth to man’s level.
The Bible is anthropomorphic, i.e., God’s eternal truth is brought down to human level
and expressed in human terms…So when we read “God repented” in Exodus 32:14, we
understand that he is speaking in man’s terms, and from our viewpoint he seems to have
changed his mind. But if we review the character of God as revealed in the Scriptures,
we find that he knows everything before it happens and never has to change his mind.
He has all the information on any subject and never needs to second-guess himself like
we do. And when we read “God came down” as Exodus 3:8, we recognize this as the
language of appearances. Since he is omnipresent, he was always there, but he uses this
expression to convey the idea that now he is giving his full attention to the matter in
question. These are anthropomorphisms.
C. The meaning would be absurd if taken literally. Many times, common sense tells us that
a certain passage is to be taken figuratively (Examples: Eph. 6:11-17; Ps. 23).
WORKSHOP
An Exercise in Figures of Speech: Identify the idea that each of the following figurative passages
conveys:
1. And I tell you that on this rock I will build my church, and the gates of Hades will not
overcome it. Matthew 16:18
2. Do not think that I have come to bring peace on earth, I did not come to bring peace, but a
sword. Matthew 10:34
3. When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. Psalm
68:14

34
4. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness
will be your shield and your rampart. Psalm 91:4
5. Let the rivers clap their hands, let the mountains sing together for joy; let them sing before
the Lord, for he comes to judge the earth… Psalm 98:8-9
6. At noon Elisha began to taunt them, “Shout louder!” he said. “Surely he is a god! Perhaps he
is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened.” 1
Kings 18:27
7. If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose
one part of your body than for your whole body to be thrown into hell. Matthew 5:29
8. Let them know that it is your hand, that you, O Lord, have done it. Psalm 109:27
9. This is what the Lord says: “A voice is heard in Ramah, mourning and great weeping, Rachel
weeping for her children and refusing to be comforted, because her children are no more.”
Jeremiah 31:15
10. My shield is God Most High, who saves the upright in heart. Psalm 7:10
11. Dogs have surrounded me, a band of evil men has encircled me, they have pierced my hands
and my feet. Psalm 22:16
12. The Lord is my light and my salvation - whom shall I fear? The Lord is the stronghold of my
life - of whom shall I be afraid? Psalm 27:1
13. The Abraham spoke up again: “Now that I have been so bold as to speak to the Lord, though
I am nothing but dust and ashes. Genesis 18:27
14. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We looked
like grasshoppers in our own eyes, and we looked the same to them. Numbers 13:33
15. Do not be afraid, O worm Jacob, O little Israel, for I myself will help you, declares the Lord.
Isaiah 41:14
IV. THE PRINCIPLE OF ORIGINAL MEANING
Understand the meaning of the words according to its __________________________ usage.
The Language Gap—The Bible was written in Hebrew (OT) and Greek (NT). We must refer
at times to a Bible Dictionary or Concordance to verify the meaning of a certain word.
(a) How we understand a word may not necessarily be the way the original readers of the
biblical text might have understood it (Examples: bishop; baptize; “first born” in Col. 1:15,
18). (b) Further, how a word is used in one book in the Bible may not necessarily be the way
another book uses the same word (“saved”/“salvation” in 2 Tim. 3:15, 1 Pet. 1:5 and Acts
27:20).

35
WORKSHOP
An Exercise in Lexical Studies:
1. Read the book of John. Using a concordance, note down the number of times the
terms “faith” and “believe” are used. What is the original term used? What do the
terms mean?
2. Using an exhaustive concordance and a dictionary, find out the original word used
for the following biblical terms in the book of Romans, and their corresponding
meanings. Moreover, cite any interesting discoveries about the word.
 Propitiation (3:25, NASB)
 Justification (5:16, NASB)
 Redeem (3:24, NASB)
V. THE PRINCIPLE OF CONTEXT
Recognize __________________________. The Bible is not a collection of disordered ideas. It has

flow of thought and is to be read as a unit. Avoid reading verses in isolation.
Circles of Context:
A. The ___________________ immediately before and after the text being treated (Examples:
Phil. 4:19— “And my God will meet all your needs according to his glorious riches in
Christ Jesus”; Matt. 18:18-20 — “I tell you the truth, whatever you bind on earth will be
bound in heaven, and whatever you loose on earth will be loosed in heaven. Again, I tell
you that if two of you on earth agree about anything you ask for, it will be done for you
by my Father in heaven. For where two or three come together in my name, there am I
with them.”)
B. The __________________________ of the book or its pericopé (Examples: Read Jms. 2:14; Rom.
3:28. Do these two passages contradict each other? How does context help you resolve
the seeming contradiction?).
C. The __________________________ book.
D. The entire __________________________.

36
WORKSHOP
An Exercise in Literary Context: Discover the larger context of the following passages:
1. Matthew 18:20 - For where two or three come together in my name, there am I with them.
2. Luke 21:2 – He also saw a poor widow put in two very small copper coins.
3. 1 Corinthians 14:2 – For anyone who speaks in a tongue does not speak to men but to God.
Indeed, no one understands him; he utters mysteries with his spirit.
4. Ephesians 2:8-9 – For it is by grace you have been saved, through faith--and this not from
yourselves, it is the gift of God-- not by works, so that no one can boast.
5. Philippians 2:12 – Therefore, my dear friends, as you have always obeyed--not only in my
presence, but now much more in my absence--continue to work out your salvation with fear
and trembling,

37
6. Philippians 4:19 – And my God will meet all your needs according to his glorious riches in Christ
Jesus.
7. James: 2:14 – What good is it, my brothers, if a man claims to have faith but has no deeds? Can
such faith save him?
8. Revelation 3:20 – Here I am! I stand at the door and knock. If anyone hears my voice and opens
the door, I will come in and eat with him, and he with me.

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VI. THE PRINCIPLE OF HISTORICAL AND CULTURAL BACKGROUND
Understand biblical __________________________ and __________________________ to discern how

people then would have understood a particular passage of Scripture. A good Bible
Handbook would help us in this (Examples: Samaritans, Pharisees, Sadducees, Zealots; John
4:4— “Now he had to go through Samaria”; John 13:4-5, washing of feet; John 13:26—
dipping a piece of bread).
We are prone to interpret everything we read in terms of our twentieth

century Western culture, since that’s the sphere in which we live. It takes a
conscious effort to research and absorb some of the data that will make our
thoughts conform to the time and culture of the writer. Much of this can be
accomplished through the use of Bible Dictionaries, and books on the history
and archeology of Old and New Testament times. Edersheim’s Life and Times
of Jesus, the Messiah is a classic work on the cultural features of biblical times.
Old and New Testament introductions also help us get the feel and flavor of
life in Bible times.8
WORKSHOP
An Exercise in Historical Context: Discover the historical and/or cultural context of the following
terms.
 “Magi” in Matthew 2
 Samaritan
 Pharisee
 Sadducee
 Synagogue
8
Bob Smith, Basics of Bible Interpretation (Waco, Texas: Discovery Publishing, 1997), Accessed from
http://www.pbc.org/dp/smith2/ch4.html

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VII. THE PRINCIPLE OF PROGRESSIVE REVELATION
Interpret a given text in light of __________________________ revelation. The Bible did not come
down from heaven as a single book. Rather, God gave His revelation in progressive or
maturing portions.
A. Interpret the Old Testament by using the New Testament. A great deal of the Old
Testament is puzzling to many people. This is understandable since the Old Testament
contains a lot of things that are symbolic and temporal in nature. However, these are
fully brought to light by the New Testament. The danger lies in basing our
understanding on the Old Testament alone (sacrifices, ceremonial and civil laws,
Sabbath).
Extremes to avoid in interpreting types:
 To see the historic meaning of an OT passage without seeing its NT usage or

meaning.
 To see the NT meaning of an OT passage without considering its historic meaning. In

this case, the original context is completely ignored.
 To “see” NT meaning in every or most of the OT passages.
B. Interpret the Gospels and Acts in light of the more complete and instructive teachings of
the Epistles.
WORKSHOP
Read the following passages: Matthew 10:5-6 and Acts 1:26. Are these principles/commands still in
effect today? Why or why not?
VIII. THE PRINCIPLE OF THE HARMONY OF SCRIPTURE
Harmonize __________________________. Certain passages that may be difficult to understand

could be explained if we use another passage of Scripture.
The Bible is one interrelated and integrated book. It relates one story– that of God and His
relationship with his creation.
This means that we must strive to read and understand the Bible as a whole, and not just
bits and pieces of it.
For instance, we cannot understand the New Testament apart from the Old Testament and
vice-versa.

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WORKSHOP
An Exercise in Context: The Epistle to the Philippians
I. On the context of the Bible: What is the historical setting upon which the book was
written?
 Acts 16 on the establishment of the church in Philippi.
 Acts 28 on Paul’s first imprisonment in Rome.
 2 Corinthians 8:1-4 on the reliability and generosity of the Philippians in their giving.
 2 Thessalonians 2:2 on the condition of the Philippian church.
II. On the context of the Book:
 Who was the author? Cite some facts about the author from the epistle and the
corresponding references.
 Who were the recipients? Cite some facts about the recipients from the epistle and the
corresponding references.
 What is the purpose of the writing of the book? Cite the corresponding references.
 What is the overriding theme of the book?
 What is the logical flow of the book? How is it divided into sections?
WORKSHOP
Using the blank space provided, outline the book of Philippians. Divide the epistle into major
sections (I, II…) and the sub-sections (A, B…). Write down a sentence description for the different
sections. Identify the overriding theme of the book. Write it down in sentence format as well.

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THEME:
OUTLINE:

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INTERPRETING EPISTLES
I. IDENTIFY SPECIFIC GENRE WITHIN THE EPISTOLARY LITERATURE
A. Is it a command?
B. Is it relating a teaching or explaining a truth?
C. Is it showing how to do something?
D. Is it narrating a story?
II. DETERMINE THE HISTORICAL AND CULTURAL BACKGROUND
A. Ascertain if there is anything from the political, economic and/or social situation of the
author and the audience that has special bearing on the meaning of the text.
B. Check for idioms, sayings and terms that have cultural allusions.
C. Check for historical and/or Old Testament references by the author.
III. DETERMINE THE LITERARY CONTEXT
A. Identify the following:

1. The author and recipients
2. The occasion (circumstances surrounding the writing of the letter)
3. The purposes of writing the letter
4. The problems addressed in the letter
B. Determine the main theme of the epistle.
C. Determine the section in which the text is contained.
D. Determine how the text fits into the immediate context, and points to the main theme of the
book.
IV. LEXICAL STUDIES—STUDY OF THE MEANING OF WORDS TO DETERMINE MORE

ACCURATELY THE AUTHOR’S INTENDED MEANING.
A. Look for repeated words.
B. Look for theological words.

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C. Consider how a word is used in its context.
D. Use a Bible dictionary and concordance in ascertaining the meaning of a word.
V. GRAMMATICAL STUDIES—UNDERSTANDING HOW WORDS INTERTWINE TO GIVE

SENSIBLE MEANING.
A. Identify the verbs and verbal words in the sentence.

1. Person and number – 1st, 2nd, or 3rd person singular or plural
2. Tenses – present, past, aorist, perfect, future
3. Voice – active, middle, passive
B. Identify the various connectives/prepositions to determine the relationships between

terms, clauses and phrases.
1. Temporal: time occurrence (before, until, now, as, when, while, after, then)
2. Spatial: location (where)
3. Causal: reason for being, the ground or source of facts (because, for, since)
4. Result: outcome (so, then, therefore, thus)
5. Purpose: intention (in order that, so that, so)
6. Comparison: describes how one is like the other (also, as, as… so, just as… so, likewise,
so also)
7. Contrast: describes how one is opposed to the other (but, much more, nevertheless,
otherwise, yet)
8. Concession: how one is the unexpected cause or condition in the other (although, even
though, despite, in spite of)
9. Conditional: preliminary to another (if)
VI. PRINCIPLYZING—FORMING PRACTICAL PRINCIPLES BASED ON THE AUTHOR’S

INTENDED MEANING.
A. It must be based on the author’s intended meaning. “A text cannot mean something to us
that it could not have meant to its original readers” (Fee and Stuart).
B. Cite similar specific life-situations we share with the ancient readers.
C. If there are differences in situations, determine underlying general principles.
VII. CROSS-REFERENCING—CITE PARALLEL PASSAGES THAT WILL ELUCIDATE, ILLUSTRATE

OR REITERATE THE VARIOUS PRINCIPLES THAT WERE DRAWN FROM THE TEXT.
VIII. CHECKING—WHAT DO COMMENTARIES SAY ABOUT THE PASSAGE? DO THEY CONFIRM

OR CONTRADICT YOUR INTERPRETATION? BE SURE TO CHECK AT LEAST THREE
COMMENTARIES.

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SAMPLE INTERPRETIVE PAPER ON ROMANS 12:1-2
Romans 12:1-2 (New American Standard Bible): 1 I urge you therefore, brethren, by the
mercies of God, to present your bodies a living and holy sacrifice, acceptable to God,
[which is] your spiritual service of worship. 2 And do not be conformed to this world,
but be transformed by the renewing of your mind, that you may prove what the will of
God is, that which is good and acceptable and perfect.
A. ITS GENRE: A hortatory text within a book of exposition
The book of Romans is by and large, expository in genre. It is primarily concerned with
explaining basic doctrines to believers who did not receive apostolic instructions (1:11).
However, the exhortation, “I urge you” at the start of the passage, indicates that the text is
hortatory. In fact, this is the beginning of an extensively hortatory section, chapters 12-16. The
pattern is typical of the Apostle Paul who often follows doctrinal teaching with practical
commands.
The implication of the pattern: Orthodoxy is the basis of orthopraxy. The only way right behavior
can be produced is through possessing a right belief system. On the other hand, theology finds
its ultimate fulfillment in practice. Unless changed behavior is produced, our beliefs mean
nothing.
B. ITS HISTORICAL CONTEXT
The Apostle Paul wrote this letter during his third missionary journey when he was in Corinth
on his way to Palestine in the year 57 or 58 AD. According to 15:25-27, the apostle was on his
way to the Jewish capital to bring the financial contributions of the churches in Macedonia and
Achaia to the suffering saints of that city.
Paul addressed this letter to believers in Rome who apparently had no doctrinal teaching from
any certified apostle. Thus, his purpose, as stated in 15:11, was to tell them about his desire to
minister to them and encourage them in their faith.
The implication on meaning: It is quite appropriate for the letter then to contain teachings on
basic Christian beliefs and behavior—foundational teachings that are crucial for the progress of
their lives and ministry. The instructions in Romans 12:1-2 are of that nature. Heeding them
will mean abundant growth and blessing for the believer, and great advancement for the cause
of Jesus Christ!
C. ITS LITERARY CONTEXT
1. Contained in the section of service: The central theme of the letter is “the
righteousness of God is by faith in Christ Jesus” (1:16, 17). Making use of a familiar outline of
the letter, the particular passage being treated is included in the section of “Service:
Righteousness revealed by the corporate body of believers” (chapters 12-16).
Outline of Romans
A. Sin: Righteousness refused to all because all have sinned (1-3:20)

B. Salvation: Righteousness reckoned to those who have faith in Jesus Christ alone
(3:21-5)

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C. Sanctification: Righteousness progressively reflected in the life of believers (6-8)
D. Sovereignty: Righteousness rejected by unbelieving Israel and accepted by
whosoever would believe (9-11)
E. Service: Righteousness revealed by the corporate body of believers (12-16)
Its position at the beginning of this practical section on service is very appropriate since it
serves as the basis of the believer’s service to God. Consider the sub-outline of this particular
section:
1. The Dedication to Serve (12:1-2)

2. The Demonstration of Service (12:3-21)
a. Within the Body (12:3-13)
b. Outside the Body (12:14-21)
3. The Duty to Civil Government (13:1-14)
4. The Devotion to Fellow Believers (14-16)
The implication on meaning: The attitude of being totally given to God is vital to a lifestyle of
service. How does this abiding mindset impact one’s Christian service? When one recognizes
that he is God’s possession…
(a) His priority shall be to serve Him, he will always be at God’s disposal and God’s
concerns, not his, shall reign supreme in his life.
(b) In addition, his service will not be an empty religious exercise. Imagine a
Christian serving God without being given to him. The Lord is concerned, not
only with the external act of service but primarily, the inward impetus.
2. The passage prior to the text being treated: The word, “therefore” in the text
demands that we consider the passage that precedes it. Romans 11:30-36 speaks of the riches
of God’s mercy which He bestowed to those who are in Christ:
The author brings his readers to great awe over the undeserved mercy the Lord has extended to
those in Christ. In full consideration of the tremendous “mercies of God,” Paul urges them to
act accordingly— “to present (their) bodies a living and holy sacrifice.” This seems to be the
only legitimate response to understanding such a marvelous truth.
D. LEXICAL AND GRAMMATICAL STUDIES
I urge you – It is an urgent plea of immense importance, which demands an immediate and
decisive action.
therefore – Heeding the urgent call is a logical consequence of what has been previously said.
brethren – The plea is directed to Christian brethren and not to the lost. Believers are the
subjects of the exhortation since they are the ones equipped to heed it.
by the mercies of God – The reflective consideration of the various ways God manifested His
mercy (as seen in Chapters 1-11) to believers serves as the motivation for the urgent command.
to present – Denotes a decisive action. Paul is calling believers to make a decision where they
must burn the bridges.

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a living and holy sacrifice – “sacrifice” – the term, which has reference to the Old Testament
animal sacrifices, involves death—a dying to self whereby we refuse to live to gratify our fleshly
desires. Yet, at the same time, the sacrifice is also said to be living —we live for the pleasure of
God, and holy —set apart for His use.
acceptable to God —“pleasing” NIV. This act of consecration pleases God. The implication is
that this act is of significant value to God for Him to take great pleasure in it.
which is your spiritual —or “reasonable”. Bible versions differ in translating this phrase. Both
“spiritual” and “reasonable” are possible translations, but considering the context, “reasonable”
is a more preferred rendering. What Paul is saying is that our consecration to God is the only
logical response to His magnificent mercy to us.
service of worship – I believe the NASB captures the full meaning of the Greek text for both
ideas of “service” and “worship” are imbedded in the term. Our service to God is a means by
which we render worship to Him.
do not be conformed – This is better rendered, “Make it a practice not to allow yourselves to
be conformed.”
be transformed —“As a matter of practice, allow yourselves to be transformed”. The word

“metamorphosis” originates from this Greek word which implies more than a cosmetic change,
but rather a complete change which begins from the inside and radiates to the outside.
by the renewing of your mind – The means by which this total transformation can take place
is through the renewing of one’s mind. W. E. Vine defines “renewing” as the “adjustment of the
moral and spiritual vision and thinking to the mind of God, which is designed to have a
transforming effect upon the life”.
E. STRUCTURE
The appeal “I urge you” in the first clause of verse 1 is
1. To do the action in the second clause, which is “to present (an infinitive with a verbal
command function) your bodies a living and holy sacrifice”. Heeding the exhortation is both
“acceptable to God” and our act of “spiritual service of worship”.
and
2. To do the action in verse 2, which is to allow one’s self to be transformed, rather than
allowing one’s self to be conformed by the world.
F. PRINCIPLYZING
The urgent appeal of the Apostle Paul is seen as two-fold.
Paul’s urgent appeal to believers is…
I. To make a decisive presentation of their bodies to God (v. 1).

This act of presentation…
1. Is a living and holy sacrifice
2. Is acceptable to God
3. Is our act of worship to God

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II. To refuse being conformed to the world but rather be transformed by the
renewing of the mind (v. 2)
1. Continuous transformation takes place when we constantly renew our
minds.
2. Continuous transformation results in proving out the will of God.
The will of God is that which is…
a. Good to believers
b. Acceptable or pleasing to God
c. Perfect or complete
G. CROSS REFERENCES
1. World – The Bible contains numerous passages that refer to the world. The Bible…
Defines the world: “For all that is in the world, the lust of the flesh and the lust of the eyes and
the boastful pride of life, is not from the Father, but is from the world” (1 Jn. 2:16).
Tells us under whose principle the world operates: “in which you formerly walked according to
the course of this world, according to the prince of the power of the air, of the spirit that is now
working in the sons of disobedience” (Eph. 2:2); “in whose case the god of this world has
blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory
of Christ, who is the image of God” (2 Cor. 4:4).
Commands us not to fellowship with the world: “You adulteresses, do you not know that
friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of
the world makes himself an enemy of God” (Jms. 4:4).
Commands us not to love the world: “Do not love the world, nor the things in the world. If
anyone loves the world, the love of the Father is not in him” (1 Jn. 2:15).
Reveals the fleeting state of the world: “and those who use the world, as though they did not
make full use of it; for the form of this world is passing away” (1 Cor. 7:31); “And the world is
passing away, and [also] its lusts; but the one who does the will of God abides forever” (1 Jn.
2:17).
2. Renewing your mind – The mind is the control center of the person. What governs the
mind, greatly influences the actions of the person. Of course, the Bible is God’s primary
instrument in renewing our minds. As we saturate our minds with His precepts, we learn to
behave accordingly. Various passages exhort us, believers to…
Protect our minds: “But I am afraid, lest as the serpent deceived Eve by his craftiness, your
minds should be led astray from the simplicity and purity [of devotion] to Christ” (2 Cor. 11:3).
Focus our minds on the right virtues: “Finally, brethren, whatever is true, whatever is honorable,
whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is
any excellence and if anything worthy of praise, let your mind dwell on these things” (Phil. 4:8).
Love God with our minds: “And He said to him, ‘YOU SHALL LOVE THE LORD YOUR GOD
WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND’” (Mt.
22:37).
Take captive every thought and bring it to obedience to Christ: “[We are] destroying speculations
and every lofty thing raised up against the knowledge of God, and [we are] taking every thought
captive to the obedience of Christ” (2 Cor. 10:5).

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INTERPRETING BIBLICAL NARRATIVES
Narrative is a story. It does not imply fiction. The stories related in Scripture are often historic
events unless otherwise noted (parables). The Bible, both Old and New Testaments, is filled with
such narratives. Everyone enjoys a good story. It is therefore an effective way of teaching God’s
principles.
I. FEATURES OF A BIBLICAL STORY
The hermeneutical principles we have already studied should always be taken into great
consideration (Genre, literary context, historical context, etc.). However, the following features
peculiar to a narrative should be considered as well.
A. Characters, Narrator, dialogue, timeline
B. Plot—There has to be progress of action; there has to be enough explanation for people to
follow the progress of the story.
C. Tension—if there is no type of conflict to cause tension or to be resolved, then there is no

interest and purpose to the story.
D. The Main Point—The point of the story is what is ultimately theologically important. Don’t
get bogged down in details.
II. CONTEXTS OF A BIBLICAL STORY
A. Each book of the Bible is the context for the stories in the book. We must determine how
that story fits into the scheme of the book or fulfills the purpose of the author. We call this
the remote context.
B. Each story in the book has adjacent stories that make up the immediate context.
C. Each story has a point in its remote and immediate context.
III. THE MEANING OF THE BIBLICAL NARRATIVE
A. Seek to know the remote contexts of the Bible and the book in which the narrative takes
place.
B. Seek to find the point of the narrative, and that will relate to a truth about God. Do not be
sidetracked by details of the story which were meant to support the story, not replace its
point as the important part of the message.

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C. Seek to understand how the point of the narrative contributes to the adjacent narratives
and the message of the book.
SAMPLE INTERPRETIVE PAPER ON GENESIS 22:1-19

A. Genre: Narrative
B. Literary Context:
1. Basic Theme: God is the sovereign Lord who will establish His will. Genesis
shows God’s selection of Israel as God’s covenant people tasked with showing to
all who He is.
2. The text being treated falls on the following section: “The account of or tôledôt
Terah” (11:27-25:11)—The story tells of what happened to Terah, and traces his
son’s life (Abram). This is the key section of the book and the covenant of God
with Abraham serves as the basis for the entire Old Testament.
3. We must understand that the covenant was accepted by faith. This test validates
the faith of Abraham.
C. Historical Context: This event happened during the era of the Patriarchs, before the
giving of the Law; it was during the time when God initiated a plan to set apart a people
for Himself. He did this by making a covenant with Abraham—that he would have a
son, and that through his son, a nation with many descendants would proceed (Genesis
15:4-6).
D. Characters: God, Abraham (father), Isaac (son), two servants, the Angel of the Lord,
donkey, ram and the narrator of the story.
E. Setting: region of Moriah in one of the mountains there. Very secure, comfortable.
Sarah’s absence is notable.
F. Dialogue:
· God speaks to Abraham (1-2)

· Abraham instructs his two servants (5)
· Abraham and Isaac dialogues (6-8)
· Angel speaks to Abraham (11-12)
· Abraham speaks (13-14)
· Angel speaks to Abraham a second time— declares the message of God (15-18)
· Abraham returns and speaks to servants (19)
G. Plot: God tested Abraham on whether he would sacrifice his son in obedience to Him.
It was a test of obedience. Abraham, without hesitation, obeys.
H. Time line: the day God spoke to Abraham (1-2); next morning— trip to Moriah; third
day— his arrival. These time-phrases signal the start of the major sections of the story.
I. Added Note: Your only son (vv. 1, 12, 16)—repeated phrase. This adds tension to the
story.

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J. Cross References:
1. Consider the covenant promise of God to Abraham where He promised that

Abraham will have a son and through him, Abraham will be the father of many
nations (Genesis 15:4-6: 4 Then the word of the LORD came to him: “This man
will not be your heir, but a son coming from your own body will be your heir.” 5
He took him outside and said, “Look up at the heavens and count the stars—if
indeed you can count them.” Then he said to him, “So shall your offspring be.” 6
Abram believed the LORD, and he credited it to him as righteousness.) Either
God will resurrect Isaac or He will provide a substitute for Isaac, which He did
(14).
2. The story reveals the plan of God to provide a substitute lamb that will take
man’s place (Cf. John 1:29).
3. Hebrews 11:17-19 reveals to us that this was a test of faith: 17 By faith

Abraham, when God tested him, offered Isaac as a sacrifice. He who had
received the promises was about to sacrifice his one and only son, 18 even
though God had said to him, “It is through Isaac that your offspring will be
reckoned.” 19 Abraham reasoned that God could raise the dead, and figuratively
speaking, he did receive Isaac back from death.
K. Principlyzing
1. God is faithful to fulfill His promise no matter what the situation may seem to
say.
2. God blesses those who trusts and obeys Him.
3. Faith in God is revealed by one’s obedience to His commands.
4. Typological Interpretation: God provided a sacrifice in the person of Christ to

take the place of sinful man.

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INTERPRETING PARABLES
I. THE PURPOSE OF A PARABLE: Parables were told to provoke a response - to address the
audience, capture their attention, show them up and cause them to decide and act… The basic
danger with interpreting parables is mistaking their function and context. Often, too much is
read into the details of the story and instead of functioning to provoke a response it becomes an
allegory which is essentially a vehicle for truth…Therefore it is far more likely that parables will
be overinterpreted than underinterpreted.9
II. GETTING THE CENTRAL IDEA
A. A particular parable or set of parables may be placed in a specific portion of the book, not
necessarily because it follows the sequence of events, rather because it fulfills the writer’s
agenda. The context of the book and how the parable fits into the entire plot are the keys to
interpreting parables.
Exercise: What is the central theme of the book of Matthew? Where do the parables in
Matthew 13 fit in the scheme of the book (What major section)?
B. The point of the parable is designed to speak to the situation at hand. Therefore, we must
try to discern how the parable addresses the issue revealed by the context.
Exercise: What was the situation in which the parable was given in Luke 14:15-23? 14:25-
35? 15:1-7?
C. Try to find if the speaker or the events surrounding the delivery of the parable has anything
to say about its interpretation. (Example: Parable of the Four Soils in Matthew 13:1ff)
D. Co-relate the features of the parable to spiritual implications. Understand customs and
culture in order to grasp how the original audience would have understood and reacted to a
particular parable.
Seek to discern the significance of people, places and objects to the audience— “For example,
most people are not aware of the dangers of putting new wine into old wineskins or the
dangers of traveling the Jericho road. The interpreter must also be aware of any Old
Testament allusions in parables (Examples: Mark 12:1-12 and Isaiah 5).”10
9
Kulikovsky, Parables.
10
Ibid.

52
E. Discover whom the teacher of the parable is talking to. Try to discern how they would have
understood a parable. Note that in Jesus’ parables, He may have been speaking to various
groups of people and each would have reacted in different ways (Examples: Luke 7:40-48;
Parable of 10 minas - Luke 19:10-26 and Parable of 10 talents - Matthew 25:14-28).11
INTERPRETING THE BOOK OF ACTS

I. GENRÉ: The book of Acts falls under the classification of historical narrative. However, it is also
a personal letter (Cf. 1:1) with an agenda. The summary account of the events in the book has a
purpose—to convince the reader (Theophilus)/readers about the authenticity of Christ’s work
in the life of the early church.
The interpreter should expect the record to be a summation, and not a blow-by-blow (day-by-
day) account of events. A long span of time may have taken place between passages, unless a
time frame is indicated.
II. THREE-FOLD FOCUS
A. Since it is a historical book, it helps the reader to look back. It relates to us events about the
establishment and expansion of the early church.
Thus, we must be careful of saying to everything we read, “Because it happened then, it

should happen now.” We have to discern if what is mentioned is to be repeated (if event) or
practiced (if commanded).
B. The letter, however, since it was written to convince the readers about Christianity,
challenges them to look within. It urges us to dare compare and pattern ourselves to the
early church.
The other extreme the interpreter must avoid is to look at the record of events as purely
historical. For instance, the fervor the early Christians displayed is not something we should
just look at and applaud. It was written so that other generations of believers would
emulate it.
The Key: The guiding principle must be, “Unless we see any command or principle from the
epistolary (teaching) letters that tells us that such event or practice should be repeated, we
must consider it as for that time alone.”
C. Acts also causes the reader to look forward. It makes us anticipate with much excitement
what God will do in and through His church. The book shows us how God sovereignly
controlled events and used these to advance His cause. Today, God is still in control of
11
Ibid.

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events. The interpreter must be sensitive to what God is doing at present to fulfill His divine
purposes.
Exercise: Judge what is to be repeated, and what is a one-time event. Justify your answer.
 Casting of lots (1:26)
 The Pentecost experience (2:1-12)
 Speaking in tongues immediately after baptism of the Holy Spirit (2:6)
 Devoted to the Apostles’ teaching, fellowship, breaking of bread and prayer (2:42)
 Apostolic authority to perform signs and wonders (5:12)
 Peter’s shadow heals (5:15)
 All were healed by the apostles (5:16)
 Paul’s vision of Christ (9:12)
 Paul’s handkerchiefs and aprons heals sick (19:12)
III. TRANSITORY PERIOD: Acts records the birth of the early church. It was a time of establishing
the foundation of the church. The transitory nature of the book of Acts should prevent us from
being too hasty in basing our doctrines solely on it.
A. New revelation was being given and signs and wonders served as a confirmation of the
divine origin of the revelation (Heb. 2:3-4). These, however, should not be seen as
normative.
 Revelatory gifts were present
 Sign gifts were manifested
B. The Baptism of the Spirit was in some instances dramatic and visible, and subsequent to
salvation. This was meant to show to the Jewish-dominated church that God’s salvation is
the same to all.
 2:1-4 - Disciples of Christ (subsequence, visible; speaking in tongues—Descent of the

Spirit to initiate the church; John 7:38-39 & Acts 1:5)
 8:16-17 - Samaritans (subsequence; visible; speaking in tongues)
 10:45 - Gentiles (no subsequence; visible; speaking in tongues)
 19:2-7 - Followers of John the Baptist (no subsequence; visible; speaking in tongues) 12
12
Acts 19:2-7 cannot prove subsequence since these people were not New Testament believers but believers in the Old
Covenant. They were disciples of John the Baptist who have not yet heard about Jesus Christ. When they accepted Him, then
the Spirit came upon them. They were in transition between the Old and New Covenants.

54

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Course: Biblical Hermeneutics 1

Instructor: Dr. Nicky Joya

1. To examine historical methods of biblical interpretation and have a basic understanding of

3. To expound on a biblical text and use it in the context of preaching or teaching.

NOT THE OBJECTIVES

2. To debate controversial passages of Scripture. Rather, it is to evaluate issues in light of the

3. To be critical of my pastor’s preaching. Rather, to foster a discerning mind.

Session 2 The Necessity of Interpretation

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Session 7 An Exercise in Context: Epistle to the Philippians

Session 8 Interpreting Epistles

Session 9 Interpreting Narratives

Session 10 Interpreting Parables and Acts

3. Post-Module Interpretive Paper. Interpret an assigned biblical passage (Maximum of 3

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Osborne, Grant R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation.

Sproul, R.C. Knowing Scripture. Downer’s Grove, Ill: IVP, 1977.

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1. _____ The persons on the photo are siblings.

2. _____ The man is the eldest.

4. _____ They are children of Nicky Joya.

5. _____ They are all wearing pants.

6. _____ The girl being carried is mad.

7. _____ The photo was taken at a studio.

8. _____ They are named Patrick, Paula and Pamela.

9. _____ They came from a dysfunctional family.

10._____ The girls have pleasing personalities.

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My dear brother Nicky,

You are loved in Him,

II. Initial Definition of Terms

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Ancient Text Modern Reader

 Read John 10:1-5. Try to answer the following questions:

1. Of what genré is this portion of the book?

II. HISTORICAL APPROACHES TO BIBLICAL INTERPRETATION

A. __________________________ Method of Interpretation—Scripture hides its true meaning

2. Clement of Alexandria, ca. 150-215

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4. Origen, ca. 185-245—He systematized the allegorical method.

5. Augustine, ca. 354-430—He tended towards excessive allegorizing. For instance, In

B. __________________________-__________________________ Method of Interpretation

1. Theodore of Mopsuestia, ca. 350-428

2. This was the groundwork for the Reformation (ca. 1500-1600).

4. John Calvin, ca. 1509-1564—The greatest exegete of the Reformation. He rejected

C. __________________________—Interprets the Bible from a naturalistic and rationalistic

2. __________________________—This view rejects the absolute authority of Scripture. It

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Freidrich Schleiermacher, ca. 1768-1834 (Father of Modern Liberalism)—

3. __________________________—God can only be known in personal encounter. The Bible

D. __________________________—If the modernist relies on the mind to determine absolute

III. THE GOAL OF HERMENEUTICS

The goal of interpretation is two fold:

A. Determine the a/Author’s __________________________ __________________________.

A text cannot mean what the author never

B. Determine its __________________________ __________________________.

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B. - Method of Interpretation

A. Determine the a/Author’s .

B. Determine its .

5. and

Understand biblical and to discern how