Inter-Varsity Press

Contents

Part 1: Interpreting the Bible

1 Interpreting the Bible: An Introduction, Daniel Doriani

2 Interpreting the Bible: A Historical Overview, John Hannah

Part 2: Reading the Bible

3 Reading the Bible Theologically, J. I. Packer

4 Reading the Bible as Literature, Leland Ryken 37

5 Reading the Bible in Prayer and Communion with God, John Piper

6 Reading the Bible for Personal Application, David Powlison

7 Reading the Bible for Preaching and Public Worship, R. Kent Hughes

Part 3: The Canon of Scripture

8 The Canon of the Old Testament, Roger T. Beckwith

9 The Canon of the New Testament, Charles E. Hill

10 The Apocrypha, Roger T. Beckwith

Part 4: The Reliability of Bible Manuscripts

11 The Reliability of the Old Testament Manuscripts, Paul D. Wegner

12 The Reliability of the New Testament Manuscripts, Daniel B. Wallace

Part 5: Archaeology and the Bible

13 Archaeology and the Reliability of the Old Testament, John Currid

14 Archaeology and the Reliability of the New Testament, David W. Chapman

Part 6: The Original Languages of the Bible

15 Hebrew and Aramaic, and How They Work, Peter J. Williams

16 Greek, and How It Works, David Alan Black

17 The Septuagint, Peter J. Gentry

Part 7: Old Testament and New

18 A Survey of the History of Salvation, Vern S. Poythress

19 How the New Testament Quotes and Interprets the Old Testament, C. John Collins

(Excerpt from Chapter 1)

Interpreting the Bible: An Introduction

Daniel Doriani

The Bible contains sixty-six books, written in three languages over fifteen hundred years by dozens of authors writing in numerous genres for diverse audiences. Scripture is clear enough that anyone can grasp the essentials of the faith. At the same time, extensive reading leads to riddles: Why does Moses apparently condone polygamy and slavery? What is a denarius? Who is Apollyon? Why do the apostles care about meat that is offered to idols?

The Requirements For Interpretation

Skill in interpretation is needed to gain the most from the Bible. When Scriptures are read in the church, leaders can answer questions and orient listeners to its great themes. Still, people rightly desire to read and understand the Bible for themselves (Jer. 31:31–34; 1 John 2:27).

Interpretation of the Bible requires technical skill and spiritual receptivity. Though all God’s people have a significant ability to read and understand the great teachings of the Bible in their own language (see Deut. 6:6–7; Pss. 1:1–2; 19:7; 119:130; 1 Cor. 1:2; Eph. 3:4; Col. 4:16), there also remain more detailed and precise questions about meaning that sometimes require technical knowledge of Greek and Hebrew, as well as of Scripture’s historical, cultural, and intellectual backgrounds. Here interpretation resembles the reading of dense poetry or constitutional documents. Interpretation is also an art, mastered not by rigid adherence to procedures but by long practice conducted under tutors. Interpretation is also a spiritual task. To read the Bible is not to dissect a lifeless text that only contains marks on a page. As people read Scripture, Scripture reads them, questions them, reveals their thoughts (Heb. 4:12)—and it leads to a Person, not just truths. All Scripture points to Jesus’s death and resurrection, to forgiveness, and to personal knowledge of God through him.

To profit from Scripture, one must take the right posture. At one extreme, the skeptic questions and judges whatever he or she reads. At the other, the overconfident believer, convinced that he has mastered biblical or systematic theology, ignores or explains away whatever fails to support his system. Interpreters should come to Scripture humbly, expecting to learn and be corrected and willing to observe Scripture closely and accept whatever they find. All Scripture is breathed out by God (2 Tim. 3:16), so every word counts. If a biblical narrator mentions something as seemingly insignificant as a character’s hair, this detail will probably be important—as the hair of Esau, Samson, and Absalom shows!

Interpreters also need skills. The remainder of this chapter explains the skills necessary to read the Bible in context, to find the main point of a passage, to develop a theme, and to apply Scripture.

Knowing the Context

It is a truism that one must read the Bible in context, but the truism hides a distinction. “Context” can refer to the historical or the literary context. The literary context includes the words, sentences, and paragraphs preceding and following a passage. The literary context locates a passage within the larger purposes of a book. Readers should ask why a particular passage is here and not elsewhere, how it builds upon prior passages, and how it prepares for the next. The disciples once said to Jesus, “Increase our faith” (Luke 17:5). Absent a context, it seems like a godly request (which it may be in some contexts). But here the disciples say it after they hear a difficult command and before Jesus tells them they merely need the faith of a mustard seed. Considering this context, some interpreters have seen “Increase our faith” as an excuse, not a godly request.

One should also locate a passage in the context of its entire book. Paul’s statement “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God . . .” (Rom. 12:1) stands at a hinge in Romans. Paul had just finished recounting God’s mercies in Romans 3–11. His “therefore” summons readers to see that God’s abundant mercies lead them into heartfelt service.

The historical context includes knowledge of the culture, economy, geography, climate, agriculture, architecture, family life, morals, and social structure of the Bible’s actors, authors, and readers. Over the centuries, climate and topography hardly vary, but other factors shift more. For example, Israel was poor and weak under Samuel and Saul, strong and rich under David and Solomon.

Historical contexts help readers make sense of passages like Deuteronomy 22:8, which says a builder “shall make a parapet” around the roof of a new home, lest someone fall from it and “bring the guilt of blood” upon the house. A parapet is a retaining wall around the edge of a flat roof. Since Israelites worked, ate, and slept on their roofs, parapets kept reckless boys and restless sleepers from tumbling off. The law taught Israel how to preserve life and to love neighbors.

Again, in Luke 11:27–28 a woman called out to Jesus, “Blessed is the womb that bore you and the breasts at which you nursed.” The woman’s mind-set explains her odd-sounding speech. In antiquity, women gained honor by marrying a great man or bearing great children. The woman praised Jesus by praising his mother—only a great woman could bear such a great son. Jesus nudges her in another direction: “Blessed rather are those who hear the word of God and obey it.” In other words, a woman finds greatness in discipleship more than in matrimony or maternity.

Interpreters must read carefully to recognize both obvious and hidden riddles. Some matters are less clear than they seem. Do contemporary readers know precisely what judges, elders, and talents are? Study resources include a study Bible, and also, in increasing depth, a Bible dictionary, an encyclopedia, and scholarly commentaries. The quality of sources, not the quantity, is paramount.

Background studies permit more accurate study of a text’s line of thought. The genre of the passage must be noted, since narrative, law, prophecy, visions, wisdom literature, and epistles all have distinct modes of operation, with subtypes within each genre. To simplify, however, the most basic distinction in terms of genre is between narrative and discourse. …