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How to Read the Bible for All Its Worth: Fourth Edition

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I suspect the authors do not want to allow this for perhaps two reasons (at least): First, they obviously have a dispensational view of the covenants and OT and NT, so they would not agree that the OT is as strongly related to the NT as those of us who understand covenant theology; second, they have a narrow view of inspiration, believing that the Holy Spirit can only inspire an author to write that which an author can completely understand. These are theological presuppositions that they do not defend at all when they state their rule, and they are presuppositions with which I do not agree, so I cannot fully endorse this book. There are many who might not notice these presuppositions, and then would read the Bible, especially the OT, and miss how it all has Jesus at the center. Such reading of the Bible is what leads many, many preachers to make the OT stories simply moral examples and not gospel-centered. But you also need to study to show yourself approved, meditate and approach it in a humble matter. The Bible was written over 2,000 years ago and in some portions even far longer. It is possible, just possible mind you, that there have been changes in language and culture that require some work on the reader's part to understand what is being said the same way a hearer of that message would have understood it in their day.

Hermeneutics: the study of the methodological principles of interpretation. It is used in the narrower sense of seeking the contemporary relevance of ancient texts.We are all prone to a me-centered meaning of the text, therefore, Fee and Stuart remind us of this central key: “In any biblical narrative, God is the ultimate character, the supreme hero of the story” (Pg. 103 – case in point, the life of Joseph). It’s not about you. It’s not about me. The Word of God is for the glory of God and the joy of God’s people as they follow His Word as their guide for all life, faith, and practice. Sola Scriptura! The parables are some of the most beloved portions of Scripture and also perhaps among the most misunderstood and misinterpreted. This is explicated in the statement "parables are not allegories - even if at times they have what appear to us to be allegorical features." This statement is at the crux of how to exegete parables. Fee and Stuart accurately identify that the hermeneutical task in reference to parables lies in recapturing the "punch of the parables in our own times and our own settings." All elements of the exegesis of parables are subsumed within this concept. The ability of Fee and Stuart to provide a terse yet substantive overview of the benefits and methods of interpreting parables is commendable. Even the appendix is so thorough that its commentary recommendations take into consideration what may be better for the general reader in comparison to the advanced student, which is so helpful when trying to figure out which books may be over my head, or just right for me.

I really appreciated the humility and incredible knowledge of the authors as they lay out a systematic and scholarly way to interpret each section of the Bible based on genre and historical context. They are honest about what the Bible CANNOT tell us and give a lot of excellent examples of how exegesis (determining what the author meant) and interpretation (determining what it should mean to me) should work. They list out guidelines and principles for each section of the Bible and do analysis on a number of challenging passages. As delicately as I can state it ...... Evangelicals need to get over it and enter the field themselves. If the Bible is true, it must be true enough to stand tough scrutiny. The opinion of this reviewer is that it does stand that scrutiny, but as a student of the Bible you must expect over time that your understanding will change and grow. That is called discipleship and growth. It's a good thing! Considering how much has been written on any given book of the Bible, can such a short book cover the subject of biblical study fairly? The authors actually do a superb job of covering the “basics” of reading the Bible. Their explanations are concise, provide examples and is, usually, easy to follow. The fact that the book is so comprehensive while so pithy is certainly a testament to the writers’ expertise.Hebrew narrative as revealed in the Old Testament is the next topic broached by Fee and Stuart. This rather lengthy discussion is necessitated by the prevailing "failure to understand both the reason for and the character of Hebrew narrative." Indicative of this failure is the propensity to treat large sections of Old Testament narrative as allegory resulting in forced interpretations and rejection of the historically accurate nature of the Scripture. While Fee and Stuart's treatment of Old Testament narrative is not as thorough as that provided in works such as "Introduction to Biblical Interpretation" by Klein, Blomberg and Hubbard, it is nevertheless a commonsensical and worthwhile approach. Of particular note is the authors' contention that "narratives are precious to us because they so vividly demonstrate God's involvement in the world and illustrate his principles and calling." This statement articulates, perhaps even more than the discussion of the intricacies of narrative, the need for interpreters to properly evaluate historical genre.

Understanding the Bible isn’t for the few, the gifted, the scholarly. The Bible is accessible. It’s meant to be read and comprehended by everyone from armchair readers to seminary students. A few essential insights into the Bible can clear up a lot of misconceptions and help you grasp the meaning of Scripture and its application to your 21st-century life. First, we must read well (pg. 30). In our reading we must gain understanding of the historical and literary context, as well as the actual content of the passage (pg. 62). We cannot merely seek to “get around” verses that are challenging to our theological presuppositions or traditions, but instead get into the text for all it is worth (pg. 76-77). Simply put, the most important question we will ever ask is: “what’s the point? (pg. 31-32, 67, 120). This strikes at authorial intent or the development of a book’s overall argument (pg. 265). Fee and Stuart providing numerous examples of developing such an argument in both Old Testament and New Testament passages.Contemporary application of the books of the Law has, for many, been absent from their spiritual repertoire. Formulating an understanding of the complexity and sheer number of religious laws outlined in the Torah is difficult and elusive to most believers. This is unfortunate, as the books of the Law possess considerable relevance to the holistic study and understanding of Scripture. As noted by the Fee and Stuart, "even though the Old Testament laws are not our law, it would be a mistake to conclude that the Law is no longer a valuable part of the Bible." It is from this standpoint that Fee and Stuart engage the understanding and application of interpreting Old Testament law. A systematic understanding of the intent of the Law will illuminate the necessity of the discussions between Jesus and the Pharisees revealed in the gospel accounts. Fee and Stuart substantively examine the historical context of the law, in particular, the comparison of the Law of Moses to that of the Code of Hammurabi and other ancient codes of conduct. An awareness of the intention and influence the law had on ancient Israel will only enhance the understanding of the Biblical narrative; a position which Fee and Stuart repeatedly asseverate. Journal of the Evangelical Theological Society . . . Stimulating in helping the earnest Bible student understand the Old and New Testaments better.

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