The Bible has a wide range of literary genres and therefore this Guide to literary Bible interpretation methods. Euphemisms, references, imagery, and foreshadowing are examples of literary devices that an interpreter must be familiar with.
A Guide To literary Biblical Interpretation.
The literary context is the widest context in our study. Just as one uses sunglasses on a sunny day and leaves them at home on a rainy day, so the interpreter, upon encountering a unique literature type (be it narrative, poetry, or parables), must “see” it through its particular shades of meaning. However, when the statements made are direct teaching, he has no need to look for unique literature traits. This is another application of the “single-sense” principle of interpretation.
In this lesson we will practice interpreting examples of three of the six literature types studied earlier: the historical narrative, poetry, and parables. Our goal in this lesson is to bring all of the major rules of interpretation of a genre to bear on single passages of scripture. We will conclude with a challenge for you to continue this process in your own study.
An Example of Interpreting a Historical Narrative
Examples of Interpreting Poetry
Examples of Interpreting Parables
An Example From Church History.
When you finish this lesson you should be able to:
- Explain the difference between descriptive and prescriptive elements in a historical narrative.
- Demonstrate how an understanding of the historical setting of a parable is foundational to its interpretation.
- State at least two factors that make interpreting poetry more challenging than interpreting direct teaching.
- Locate the setting, story, and application of a parable.
AN EXAMPLE OF INTERPRETING A HISTORICAL NARRATIVE
One of the most compelling stories in the Bible is the record of Abraham’s supreme demonstration of faith in Genesis 22. As we look at the story, we wonder what it teaches us today. Does God ever demand human sacrifices from modern believers? Does God tempt men to do evil? Could God not have known that Abraham would fear Him without a test that would bring him to the point of sacrificing his own son?
Identify the Parameters of the Story
Our first step in examining this story is to locate its parameters. Where does it start and end? Naturally, the story begins in verse 1 of chapter 22 and ends with Abraham’s return to Beersheba in verse 19. However, note that the first verse begins with the line “Sometime later:……..” The question that comes to mind is: “Later than what? What is the event that brought about the test of chapter 22?” Although the narrator does not tell us directly, he implies that Abraham “had retired” physically and spiritually in Beersheba (21:32-34). He had planted an orchard and called on God regularly. He was not sinning but neither was his faith progressing. Abraham was “already” saved by faith (compare Genesis 15:6 to Romans 4:3), but he still needed to grow in his faith.
To increase his faith, God “tested” Abraham. This word does not imply moral temptation or even a demanding harshness. It means to challenge someone to go beyond previous limits. God’s goal in the challenge was to increase Abraham’s faith, not to play with his emotions. The plot, then, centres around this challenge and follows the basic pattern of a “test conflict.” Abraham is confronted with a test (the choice of offering Isaac or not), he faces the challenge (travels to Mount Moriah and begins the sacrifice); and he overcomes the challenge (God approves his faith and provides a sacrifice)
1 Read the last several verses of Genesis 22 and find a phrase that indicates a shift from the story of “offering Isaac” to a new event.
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Find the Central Theme
The second step is to find the central theme and note how the narrator develops it. The theme can be reduced to one phrase: “The reward of faithful obedience.” Notice how the narrator highlights his theme. Details like rising early and cutting firewood hint at the obedience to come. Abraham leaves as soon as possible, eager to obey God’s command. He takes his own wood so that if kindling is scarce on the mountain he will not be delayed in making the sacrifice.
The story proceeds without comment during the journey, but as the group arrives at the mountain the narrator “zooms in” to give us a “close-up look” at Abraham’s faith. The patriarch tells the servants that he will make a sacrifice, and both he and the boy will return. Hebrews 11:19 explains that he was expecting God to raise Isaac from the dead.
The narrator tugs at our emotions as he lets us listen to the heart-rending conversation between the father and son as they plod up the hill. From the son’s questions about a sacrifice emerges an important statement of faith: “God himself will provide the lamb for the burnt offering, my son” (Genesis 22:8).
Similarly, the narrator slows the story down, like a film in slow motion, as Abraham builds an altar, arranges the wood, binds his son, lays the wood on the altar, takes his knife, and raises it to slay his son. The story comes toward its apex as Abraham lifts the knife and climaxes with the shout from heaven: “Do not lay a hand on the boy.”
The words from the Lord seem strange: “Now, I know that you fear God.” The narrator does not explain the strange words, but it would be foolish to form a doctrine of God’s limited knowledge based on one story alone, especially on an unexplained event. This does not imply that God gained new information. The knowledge here is experiential rather than intellectual knowledge. I believe that the faith of Abraham did not come to the point God desired until that moment. Until that very moment, God could not say these words. When Abraham’s faith reached this point, then God said “Now I know.”
Reflecting back on the narrator’s method, we note that many of the actions and details played only a supportive role in the development of the main theme. I have heard ministers who preached each of these same details as if it taught profound truths when actually it was completely foreign to the context. The error of these preachers was to stress incidental details in the text at the expense of the central theme. Remember these rules:
1) the significance of a historical event must be based on what the context itself gives to it, and
2) some actions, details, and events are important only as they help to develop a broader theme. In such cases, overstressing their “spiritual” importance distorts not only their relative insignificance but also the primary teaching of the passage.
Thus, the details of cutting wood and leaving an early contribution to the overall picture of obedience, but it would be an error to press each for a unique spiritual truth. If the Bible itself does not give evidence for interpreting the meaning of an event, then the interpreter should not be tempted to make wild speculations.
It is true that many secondary truths can be found that do not relate to the central theme, but these “overlapping truths” should not be so exaggerated that they dilute the central theme. Neither should a doctrine be based on the implicit teaching of a remote detail of a story?
2 If someone were to preach a sermon about a son’s obedience to his father or a father-son relationship from Genesis 22, would it be appropriate?
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Separate The Eternal From The Temporal
Is the command to Abraham to offer his son ever to be an example for fathers today? Imagine a father seeking God’s will who opens the Bible with eyes closed and let his finger drop on Genesis 22. Should he conclude that he is to send his son to Bible school as an act of “offering him to God”? Such personalization of the Bible is not a true application; it is presumption. The passage must be translated into truths for all men before it can be applied in a personal, individual sense.
In the cultural setting, the reader needs to understand that it was a common practice among pagan worshippers to offer their firstborn sons as human sacrifices. Such sacrifices were customary in Abraham’s day. Certainly, it was a command Abraham would understand. At the same time, God’s intention was not to teach him the merit of human sacrifice but that only He could provide a sacrifice for sins. Abraham could offer only his faith.
In this text, the truth taught is obedience to God, not human sacrifice. In fact, the story stands out as an apologetic against the pagan practice of appeasing a god with a sacrifice, for it teaches that God provides the sacrifice, not man.
3 In what way is God’s command to Abraham to offer his son as a burnt offering applicable and not applicable to believers of all times?
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Put the Narrative in its Wider Contexts
In the wider context, we see this story as a subplot in a larger heroic epic. The theme of the life story of Abraham is the development of his faith, and it is here in this story that his faith reaches its climax. It is the final test of faith of a man who at times had failed such a test.
The story concludes a multiplot epic that centres on God making a covenant with Abraham. Each time the patriarch’s faith was tested and found true God added details to the covenant of a Promised Land, seed, and blessing. In chapter 22 we see the conclusion to this series of promises.
I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring (seed) all nations on earth will be blessed because you have obeyed me (Genesis 22:17-18).
In the overall story of redemption, we see that this story is foundational to God’s salvation story. Because of Abraham’s faith, God could promise him a land and a descendant who would bless the nations with salvation.
Some people have assumed that Abraham and Isaac are Old Testament types. They see the father as God, the son as Christ, and the sacrifice as the cross. Personally, I feel this abuses the author’s original intention and creates confusion. Abraham did not actually sacrifice his son and he was not sacrificing him for the spiritual needs of others. However, I do feel the story draws a picture of Christ’s sacrifice. The strong words, “God himself will provide the lamb” and “The LORD will provide” look toward God’s ultimate provision in Christ’s sacrifice.
I do believe it is more than a coincidence that the mountain of Moriah is identified with Mount Zion, the future site of the temple. Within sight of this mountain is the mountain where God’s Lamb became His provision for all mankind. Although a man could not appease God with the sacrifice of his own children, God Himself ultimately provided the sacrifice that was acceptable to Him.
4 Suggest how the story of Abraham offering Isaac contributes to the grand story of salvation found throughout Scripture.
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EXAMPLES OF INTERPRETING POETRY
For our study of poetry, I have chosen two psalms: Psalm 19, which is perhaps my favourite psalm, and Psalm 137, which is undoubtedly my least favourite one. The first will help us see classical examples of parallelism. Figurative language, and poetic structure. The second will help us understand the purpose of what is called “the vengeance psalm”.
Interpretation of Psalm 19
The Historical Context
Imagine David looking into the predawn sky a few moments before sunrise. The moon, stars, and planets reflect immense evidence of the existence of a divine creator. Then the sun, huge on the horizon, captures his attention. As it rises he senses the splendour and excitement of a bride coming out of her pavilion for her wedding or the pageantry of a champion about to run a race. Again, the evidence of God is confirmed in his handiwork (vv.1-6).
But as the sun begins to expose what the dark had hidden and poured its warmth on every part of the land, he sees another aspect of God’s revelation. As nothing is hidden before the sun, nothing in his heart is hidden from God’s written revelation. Just as the light of the sun reveals what was in darkness, so God is revealed in His word.
After reflecting on the characteristics of God’s written word (vv.7-11), David pleads for God to apply this revelation to his life, shining on his hidden sin and scouring him with conviction when necessary (vv.12-14). The Psalmist who had begun reflecting on God’s revelation in the vast expanse of the universe now reflects on God’s revelation in his own heart.
This analysis is natural from reading the entire psalm as a unit rather than as a string of separate verses. It also reflects an attempt to imagine the writer’s historical situation and to understand what was going through his mind when he wrote.
My own study included the reference to David in the caption. From this, I assumed that at least the ancient scholars attributed the psalm to the shepherd-king. The fact that David is talking so freely about his hidden faults (v.12), his willful sins, and his tendency to commit a great transgression indicates that he is not a young shepherd but a convicted king. In view of God’s glory that is revealed in creation and His holiness that is revealed in His Word, the Psalmist marvels that God would be his “redeemer” (v.14).
5 Read Psalm 19 several times and see if you can divide it into three parts according to the following themes. (Cite only the verse references.)
- a. Creation: …………………………..
- b. Scripture: ………………………….
- c. The Psalmist: …………………………………
6 Read Paul’s quotes from Psalm 19:4 in Romans 10:18 and explain how the apostle used this psalm
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The Structure and Theme
This psalm is one of the most organized in the Bible. It basically moves from the universe to the heart of the poet in three stanzas. Its apparent theme is the revelation of God. Here is an outline suggested by Irving Jensen (1969, 36).
GOD REVEALED IN CREATION vv.1-6 The glory of God
GOD REVEALED IN SCRIPTURE vv.7-10 The holiness of God
GOD REVEALED IN MY ACTIONS vv.11-14 The grace of God
The heavens declare the glory of God;
the skies proclaim the work of his hands.
Day after day they pour forth speech;
night after night they display knowledge.
7 Read the first two strophes (vv.1-2) of Psalm 19 and answer these questions.
- a. In the first strophes (v.1), what is parallel to “heavens,” “declare,” and “glory of God”?
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- b. In the second strophe (v.2), what is parallel to “Day after day,” “pour forth,” and “speech”?
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In the description of the Law in verses 7-9 another type of parallel is used. In this case, the repetition is not exact but the same idea is still paralleled. The parallel, however, adds or explains the first half.
The law of the Lord is perfect,
reviving the soul,
The statutes of the Lord are trustworthy,
making wise the simple.
The precepts of the Lord are right,
giving joy to the heart.
The commands of the Lord are radiant,
giving light to the eyes.
The fear of the Lord is pure,
enduring forever.
The ordinances of the Lord are sure,
and altogether righteous (Psalm 19:7-9).
8 Reread Psalm 19:7-9 and observe that each pair of lines gives a title for the Scriptures, provides a description, and tells what it does (the last strophe has a slightly different pattern). After you have found this pattern, answer the following questions.
a. What are the six titles of the Scriptures?
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b. What are the seven adjectives that describe the Law? (The last strophe gives an additional one).
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c. What are the five things the Law “does”?
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The Psalmist concludes the description of what the Scriptures are like by telling how they affect him. They alert him to righteous living and promise him a great reward for obedience. In view of that, he prays (vv.12-14) that God will help him allow the Scriptures to control his actions and even his thoughts.
By them is your servant warned;
in keeping them there is a great reward.
Who can discern his error?
Forgive my hidden faults.
Keep your servant also from willful sins;
may they not rule over me.
Then will I be blameless,
innocent of great transgression.
May the words of my mouth and the meditation
of my heart
be pleasing in your sight,
O Lord, my Rock and my Redeemer (Psalm 19:11-14).
9 What type of parallel is used in verses 11-13?
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10 To whom is David addressing his words in verses 1-10 and in verses 11-14?
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The mindset of the reader of a psalm is somewhat different from the reader of direct teaching. In the psalm, he expects to see poetic language, including figures of speech and emotional language.
Psalm 19 has abundant word pictures. The heavens declare and the sky proclaims the continual and universal revelation of God. The sun is compared to a bride and a racer, and the scriptures are considered more valuable than gold and more pleasing than honey. God is called a Rock.
C.S. Lewis sees a larger comparison between the heat of the sun that warms everything it touches and enlightens things hidden in darkness and the radiance of the scriptures that shines on every aspect of the believer’s life, reviving his spirits and convicting his conscience (1964, 64).
11 The figure of speech reflected in the statement “The heavens declare the glory of God” is
- a) Personification
- b) A simile
- c) A metaphor
- d) Metonymy.
12 The figure of speech reflected in the statement “In the heavens, he has pitched a tent for the sun” is
- a) An anthropomorphism.
- b) A metaphor
- c) A synecdoche.
- d) Metonymy
13 The figure of speech reflected in the statement “meditations of my heart” is
- a) Irony
- b) An anthropomorphism
- c) A simile
- d) Metonymy
EXAMPLES OF INTERPRETING PARABLES
We learned earlier that no parable is given in a vacuum. Each is a response to a specific historical situation. Beyond this, parables are often grouped in series as if they were points in a sermon. This is true of the six parables of the Passion Week recorded by Mathew. They can be divided into two triads. The first triad has the common historical background of the fig tree withering and a subsequent confrontation with the religious leaders. The second triad has the common historical background of the teaching about the fig tree budding and other prophecies of Christ’s future return. In the next few pages, we will study in-depth one from each of these groups: The Parable of the Two Sons (Mathew 21:28-32) and The Parable of the Ten Virgins (Mathew 25:1-13).
HISTORICAL THE PARABLES
BACKGROUND MATHEW 21-25
The Fig Tree Withers ——- [The Two Sons (21:28-32)
(Mathew 21:18-22) [The Tenants (21:33-46)
The Fig Tree Buds ——- [The Faithful Servant (24:45-51)
(Mathew 24:32-35) [The Ten Virgins (25:1-13)
[The Talents (25:14-30)
As we briefly overview these two triads of parables, keep in mind the following guidelines for interpreting parables:
- 1. Place the parable in the overall ministry of Christ
- 2. Look for the three parts: The setting (problem), the story, and the application.
- 3. Look for the central theme around which the parts of the story revolve
- 4. Recognize what the parable teaches about the Kingdom.
14 Read The Parable of the Two Sons in Mathew 21:28-32 and then answer the following questions. (You will have to read the immediate context to answer the first question.)
a. What historical setting (problem) prompted Christ to tell this parable?
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b. What is the essence of the story?
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c. What is the application Christ makes?
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The Two Sons
The problem behind this parable is symbolized by the fig tree withering. From the other Gospels, we understand that Christ had cursed the tree on Monday on his way to cleanse the temple. The tree did not have the preliminary buds that could be eaten, and it was apparent that it would not have fruit. Returning the next day, the disciples were amazed that it had withered so suddenly (Mark 11:19-26).
When He arrived at the temple, Christ was confronted with a hostile question: “By what authority are you doing these things?” He countered the challenge with a question of His own: “John’s baptism—was it from heaven, or from men?” (v.30). this caught his accusers off guard because if they answered the former, they would condemn themselves for not receiving it. If they answered the latter, they would provoke the people.
15 Read the parable in Mathew 21:28-32. Considering the historical problem this parable responded to, whom do you think the two sons symbolize?
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16 Summarize the central truth of Mathew 21:28-32.
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The withering of the fig tree became a symbol of the nation of Israel. As the tree had much foliage but no fruit, these hypocritical leaders had much religion but no faith. The nation gave evidence of being spiritually healthy, but on close examination, the people’s faith was a religious show without spiritual fruit. They claimed to be obedient sons of God but in reality, they did not obey Him. At the same time, other people who had been in rebellion were now repenting.
The lesson concerning the kingdom of God is clear. The kingdom was rejected by Israel as a nation, but it would continue among redeemed tax collectors, sinners, and Gentiles. Notice how the conclusions to the next two parables elaborate on this theme.
The Conclusion Of The Parable Of The Tenants
Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit (Mathew 21:43).
The Conclusion Of The Parable Of The Wedding Feast
Then he said to his servant, “The wedding banquet is ready, but those I invited did not deserve to come, Go to the street corners and invite to the banquet anyone you find” (Mathew 22:8-9).
17 What is the common historical setting of the three parables in Mathew 21 and 22?
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18 Read The Parable of the Tenants (Mathew 21:33-46) and suggest what each of the following symbolizes.
a. The Tenants: …………………………………………………………………………….
b. The Landowner’s Servants: ……………………………………………………………
c. The Landowner’s Son: ………………………………………………………………..
d. The New Tenants: ………………………………………………………………………
19 Read The Parable of the Wedding Banquet (Mathew 22:1-14) and suggest what each of the following symbolizes.
a. The people originally invited: …………………………………………………………
b. The king’s servants: ………………………………………………………………………
c. The king’s Son: ……………………………………………………………………………..
d. The second group invited: ……………………………………………………………..
The Parable of the Ten Virgins
When we study a parable, it is imperative to understand the historical situation. Who is spoken to? What is the problem the parable answer? To find the answers to these questions, the interpreter must look at the circumstances that precede the parable. Sometimes this requires going back to the beginning of a series of parables to find the background.
20 Locate and summarize the historical setting behind The Parable of the Ten Virgins in Mathew 25:1-13.
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21 Which of the following periods of Christ’s ministry do the parables of Mathew 21-25 fall into?
a) Period One: Following the initial rejection by the nation
b) Period Two: On the way to Jerusalem for the final time
c) Period Three: In the last week before the cross.
In teaching His disciples about His return, Christ uses the illustration of the fig tree budding (24:32). This is undoubtedly a symbol of Israel. The central message is: Be ready, for He will come as a thief in the night when He is least expected. Christ illustrates this truth with three parables about how His disciples are to conduct themselves while they wait for Him.
22 Read the three parables Mathew records (24:45—25:30). What elements do all three stories share in common?
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23 The application of The Parable of the Ten Virgins is directly stated. Locate it and write it in the space below.
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The common theme throughout all of the stories is being faithful and watchful as we wait for Christ. The aspect of the Kingdom in focus is obviously the future return of Christ. Notice how each story illustrates these truths. It is not good exegesis to overstress incidental details at the expense of the central truth.
For example, one might conclude from the story of the ten virgins that 50 per cent of present church members will not be ready for Christ’s second coming. The parable does not teach this. The numbers used are incidental to the overall message of the story. Christ could have used three virgins with only one being foolish, and the principle behind the story would not have changed.
The selfishness of the wise virgins is another incidental that should not be taken as an independent doctrinal truth. Christ was not teaching believers not to share; He was merely using an illustration appropriate to the culture of His day. Similarly, the purchase of oil does not imply that salvation can be purchased. It would be absurd to overstress these details past the primary point Christ was making.
24 One preacher used the story of the ten virgins to argue that only 50 per cent of those claiming to be Christians would be raptured at Christ’s return. Do you agree or disagree? Explain your answer.
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AN EXAMPLE FROM CHURCH HISTORY
Jude, the last epistle written to the church, has a strange introduction. The writer admits that he had intended to write on “the salvation we share” but the Holy Spirit changed his subject. Instead, he was compelled to write an impassioned appeal for us to “contend for the faith,” not for our personal faith but for the body of doctrine given by inspiration to believers (vv.3).
The reason for the urgency to maintain true faith was that the false teacher’s Peter had prophesied would come to the church (2Peter 2:1-3) had come, even as Jude wrote. “I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. For certain men. . . . have secretly slipped in among you” (Jude 3-4).
I have been amazed at how suddenly an antibiblical concept can infiltrate the church. We are faced with a generation in which wordily philosophies and church heresies can spread worldwide in a matter of days—even hours—through television. What is more, they can be instantly “legitimized” by the printed page. As never before, we must grasp the unchanging truth that the church cannot be healthy and pure without leaders committed to the accurate and systematic explanation of the scriptures.
The word Jude chose to describe how we are to meet this challenge is “contend.” In Greek it is agonizomai, a word derived from the athletic competition called the agon. The agon was the struggle Olympic competitors endured to win glory for their city-states. The word also describes gladiator-type fights in which two slaves were pitted against each other. Huge gambling stakes were negotiated in these matches. Slaves were often motivated by the offer of freedom or even riches for winning. The loser, by contrast, gained nothing except the wrath of his owner. He might even lose his life as the brutal fights were often fought to the death. It is no wonder that the word “agonize” comes from the intensity of the competition in an agon.
Just as these athletes trained and contended intensely for their cause, so should you determine to defend God’s Word. But you are not involved in a struggle without rules. That is why we have prepared this course on the “rules” that should guide interpretation.
The foremost rule and the first task of the interpreter are to determine the author’s original intent. This understanding is the interpretation of the text. It is singular, not because it cannot be validly expressed in many ways, but because its focus is the intention of one person—the original writer. Allowing for anything else would subject the Bible to as many meanings as there are interpreters studying it.
I should hasten to add that although historical interpretation is the major consideration of your study, it should not dominate your teaching or preaching. I strongly recommend that the historical situation not be overstressed so that the audience misses the eternal principles it illustrates. Although the principles must be based on historical interpretation, they are not to be smothered by it. The interpretation is primarily for the teacher or preacher, not the congregation. It is much like a foundation of a house. Very little of it is seen when the building is complete, but it directly dictates the basic size and shape of the home.
From an understanding of the writer’s original intent, we can draw principles: timeless truths that are lifted directly from the interpretation. I usually look for from two to five major principles in each passage. Looking at these principles helps one make personal applications by asking questions such as these recommended by an able Bible expositor:
- 1. Is there a sin to confess?
- 2. Is there an example to follow?
- 3. Is there an error to avoid?
- 4. Is there a promise to accept?
- 5. Is there a truth to believe?
- 6. Is there a command to obey?
- 7. Is there a prayer to pray?
- 8. Is there a motive for worship?
- 9. Is there counsel to follow?
Finally, when the interpretation is summarized, the principles are discovered, and the applications are chosen they should be “packaged” attractively for the audience. Put them into an outline form that can easily be understood and easily preached, and support each abstract truth with concrete illustrations from the listener’s culture.
As you begin your task of Bible study based on the principles of interpretation, I recommend that you regularly refer to the principles of interpretation cited and the interpreter’s chart in the appendix. Another said that you might recopy to put on your desk or refrigerator is the following condensation of all the rules we have studied. I call it “The Ten Commandments for Interpreters.”
THE TEN COMMANDMENTS FOR FOR BIBLE INTERPRETERS
1. Thou shalt not seek any interpretation other than the one intended by the original author.
2. Thou shalt not replace the word of God with personal experiences, church creeds, or traditions of man.
3. Thou shalt not misuse the name of the Bible by dogmatically calling any doctrine biblical that is not clearly taught in scripture.
4. Remember Sunday to keep for prayer and final thoughts on the sermon. Six days are available to prepare for Sunday’s sermons.
5. Honour the interpretations of your godly predecessors and contemporaries so that you can have balance in your own exegesis.
6. Thou shalt not destroy the power of the word of God by overemphasizing the secondary truths in a passage, but must strive to find the primary truths taught to the original audience.
7. Thou shalt not adulterate the word of God with thine own wisdom, psychology, or personal revelations.
8. Thou shalt not steal the truth from one passage and artificially impose it on a second. Each passage has one historical interpretation, and this does not have to be “spiritualized”.
9. Thou shall not bear false witness against the Bible by purposely ignoring rules of interpretation in order to make it appear to teach something it does not.
10. Thou shalt not covet thy neighbour’s sermons nor his exegesis of scripture. Learn from him, but do not let his work replace your own.
25 Circle the letter preceding each TRUE statement.
a. The application of a passage refers to the original intent of the writer.
b. Principles are timeless truths that are clearly drawn from the original writer’s intent.
c. In teaching or preaching, the historical meaning of the text should dominate, even if it is at the expense of not sharing principles from the text.
d. Peter warned the church of the possibility that false teachers would come to the church while Jude demonstrates the fulfilment of that warning.
e. Each passage of the Bible can be said to teach only one principle.
26 Which one of “The Ten Commandments for Interpreters” is the most difficult for you to keep?
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In conclusion, my prayer is that you will make the principles of interpretation you have studied the basis for your preaching and teaching ministry, as well as your devotional reading. May they enrich your ministry and bring enjoyment to your study. If you are diligent in your task and give yourself wholly to it, doubtless many wills “see your progress” (1Timothy 4:15) and be blessed.
SHORT ANSWER. Briefly answer the following questions.
1. List three rules for determining if the phrase is to be considered figurative or literal.
a. …………………………………………………………………………………………………….
b. …………………………………………………………………………………………………….
c. ……………………………………………………………………………………………………
2 Mathew 14:20-21 says Jesus fed five thousand people with one lunch. Is this to be taken as literal or figurative? Explain what rule you would use to make your decision.
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3 Read this phrase from Mathew 18:21-22 and answer the questions related to it.
Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” Jesus answered, “I tell you, not seven times, but seventy-seven times.”
Did Jesus have a specific number of times in mind or was He speaking figuratively of an extremely generous attitude toward forgiveness?
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b If Jesus’ number were to be taken literally as the absolute limit on forgiveness, how would this affect our doctrine of forgiveness?
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4 Read this phrase from Mathew 19:23-26 and answer the questions related to it.
Then Jesus said to his disciples, “I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” When the disciples heard this, they were greatly astonished and asked, “Who then can be saved?” Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
a Use a rule of interpretation to decide if the camel going through the eye of a needle is figurative or literal. Explain your answer by stating the rule.
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b How does the immediate context help us to understand if “the eye of a needle” phrase was to be taken literally or figuratively?
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a. What is the historical setting (see Mathew 19:28-30)?
5 Read the Parable of the “Workers in the Vineyard” (Mathew 20:1-16) and answer the following questions.
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b Where does the story end and the application begin? Summarize the application.
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c How do the historical situation and application work together to help us understand the parable?
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d The IST divided the parables into three periods of Christ’s life. Since the parable “The Workers in the Vineyard” is followed almost immediately by the triumphal entry, into which period does this story fit?
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6 First Samuel 15 gives the story of Saul’s disobedience in not killing Agag, the Amalekite king, as well as some livestock. It also tells how Samuel chided Saul for his disobedience. Give one example of an element that is descriptive.
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7 In the story of 1Samuel 15 the major theme of the passage is given in verses 22-23. Summarize this theme in six words or less.
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8 If a preacher preached a message from 1Samuel 15 and stressed the fact that Saul had stolen sheep and not camels, what would you say was his error?
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9 Would it be proper to preach a sermon on tithing based on the story of Saul in 1Samuel 15? (Saul did take what should have belonged to God.)
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10 List at least two characteristics of Bible poetry that make it difficult to interpret.
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11 David’s great confession in Psalm 51 is preceded by a historical note. Read it in your Bible and suggest how this note could help you understand the psalm.
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Answer to study questions
14 a Christ returns to the temple after cleansing it. On the way, He curses the fig tree. At the temple, the Pharisees question His authority and Christ asks a counter-question about John.
b The father asks his two sons to do some work. The first says “yes” and does not go. The second says “no” but later repents.
c The tax collectors and sinners are more obedient than the religious leaders who did not obey John’s message.
1 The phrase, “Sometime later” at the beginning of verse 20 marks the beginning of a new story.
15 The repentant son represents past sinners who were returning to God while the first son represents the leaders who pretended to be religious but refused John’s message of repentance.
2 Although secondary truths may now be taught in this passage that happens to touch on father/son relations, this is not the central point; therefore, such preaching would be superficial at best.
16 The central point is that it is not the show of religion that pleases God, but obedience.
3 The actual command is descriptive, recording the historical event as it took place. It is not a command for human sacrifices. However, the event does teach an eternal principle of the rewards for faithful obedience to God’s word.
17 All three are a direct result of Christ cursing the fig tree and the rejection of Christ by the Jews in the temple. The fig tree stands as a symbol of the nation’s rejection.
4 Your answer. For me, it shows that man can never please God with his own efforts. Even the sacrifice of his son is not sufficient. Ultimately, God, Himself would provide the sacrifice—His own Son.
18 a The Jews as a nation.
b The prophets, John the Baptist.
c Christ
d Repentant sinners, Gentiles.
5 a Verses 1-6.
b Verses 7-10 (7-11 is also acceptable.
c Verses 11-14.
19 a The Jews as a nation
b The prophets, John the Baptist.
c Repentant sinners, Gentiles. (Notice that one man is rejected for not having a wedding robe. This reminds us that God’s grace does not result in lower standards of obedience.)
6 Paul is speaking about the heathen who have not had a direct witness of God but know He exists through His revelation in nature. Although this is not sufficient to save a man. It is sufficient to reveal the existence of God and motivate him to seek further knowledge of Him. (Compare Romans 1:18 which is almost certainly based on Psalm 19.)
20 Christ is talking to his disciples privately on the Mount of Olives (24:3). The subject of the conversation is the future, especially the return of Christ.
7 a Heavens to skies: declare to proclaim, and glory of God to work of His hands.
b Day after day to night after night; pour forth to display; and speech to knowledge.
21 c) Period Three: In the last week before the cross.
8 a, The scriptures are given the titles: the law of the Lord, statutes of the Lord, precepts of the Lord, commands of the Lord, fear of the Lord, and ordinances of the Lord.
b The adjectives that describe the scriptures are: perfect, trustworthy, right, radiant, pure, sure, and the added one, righteous.
c The effects of the scriptures are: reviving the soul, making wise the simple, giving joy to the heart, giving light to the eyes, and enduring forever.
22 Each of the stories involves waiting. In each, someone is faithful and wise as he waits, and someone else is wicked or negligent. In all, someone returns to judge.
9 I consider them synthetic parallels because the second line, although a parallel idea, changes the first by advancing the thought of the first.
23 “Therefore keep watch because you do not know the day or the hour” (Mathew 25:13).
10 In verses 1-10 David is speaking to an unknown audience (his readers in general). In verses 11-14 he calls himself “your servant” and continues to speak to God directly in prayer.
24 I disagree. First of all, it is dangerous to base a doctrine on a parable alone since parables are symbolic stories. Second, I believe that oil is no more symbolic in this story than talents are in the next story.
11 a) personification. (A nonhuman or inanimate thing is given human-like characteristics.).
25 Statements b and d are true.
12 b) a metaphor. (This is an implied comparison.)
26 Your own answer.
13 d) metonymy (name change—a heart for inner person).
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