Category Archives: hermeneutics

Ryken’s Bible Handbook

Ryken’s Bible Handbook: a Guide to Reading and Studying the Bible

Leland Ryken, Philip Ryken, James Wilhoit

Tyndale House Publishers

Are you overwhelmed at the thought of trying to read and understand the Bible? Maybe you’ve never read any of it and you don’t know where to start. Or perhaps you have been reading the Bible for years, but you are ready to dig deeper and move to a new level of understanding. Either way, Ryken’s Bible Handbook is the tool for you.

Ryken’s goes book-by-book through the Old and New Testaments. A fact sheet—listing the format, purpose, author’s perspective, audience, unifying theme, and special features—gives the reader a quick overview of each book. After that, the authors discuss the challenges of each book along with advice on how to meet those challenges.  The literary form, the story, the characters, the key doctrines, and tips for reading, teaching, and applying each book are just a few of the other topics discussed.

The main purpose of Ryken’s Bible Handbook is to teach students how to study the Bible for themselves. It is “not simply a summary of biblical content,” but a “book of methodology.” A major emphasis of this handbook is the importance of considering the genre of each book of the Bible: “[T]his book can accurately be called an introduction to the genres (types of writing, such as story, proverb, or genealogy) that make up the Bible, along with guidelines for interpreting each genre.” Dispersed throughout the handbook are one-page articles on each of the major biblical genres and keys to understanding them.

Other helpful elements of Ryken’s include: a one year Bible reading plan, articles on various biblical topics, full color maps and charts, and a terrific overview of the entire Bible in a chapter titled, “The Bible as a Book.”

Ryken’s is the best one-volume Bible study tool that I have found. As J.I. Packer said, “All who aim to be discerning biblical Christians will appreciate it enormously.”  I recommend it to students and teachers alike.

Tyndale House Publishers provided me with a complimentary copy of this book.

What did Paul Mean by, “Above Reproach?”

Dr. Benjamin Wolfe gave us the following discussion board assignment in hermeneutics this week:

“Choose any brief passage (verse, paragraph or episode) of Scripture you wish and indicate the following things about it: 1) an important interpretive concern you have about it; 2) a key word, phrase or statement within it…”

Below is part of my answer. I’m posting it with the hopes of generating discussion. This is a passage that has baffled me for a long time. If this were Pyro, this topic might generate over 100 comments. Here, maybe three, but I would still appreciate your thoughts.

“The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach”…(1 Tim. 3:1-2, ESV).

There are important reasons for understanding what Paul was saying when he wrote these words to Timothy. This passage is interpreted in many ways and has caused much controversy; in order for it to be applied correctly we must know the apostle’s intent.

The interpretive concern I have is this: what is the meaning of the key phrase, “above reproach?” Does the phrase refer to the man’s entire life or to his present living? In other words, can a man who lived a notoriously sinful life before conversion hold a position of leadership in the church years later if he is presently living above reproach?

If the answer to the first question, “Does the phrase refer to the man’s entire life or to his present living?” is “present living,” can that be applied to the remaining qualifications that Paul lists?

What do you think that Paul was saying?

* Update: For an answer to these questions, read the interview with Dr. Wolfe here.

Jesus Recognized Old Testament Types

In studying the use of the Old Testament by the gospel writers and Jesus, we see that the use of typology is a legitimate way to interpret Scripture. Let’s examine two occasions where Jesus implied that an Old Testament story was a type of something to come.

During His conversation with Nicodemus, Jesus said, “No one has ascended into heaven except he who descended from heaven, the Son of Man. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (John 3:13-15, ESV).

The Lord was referring to a true historical event which is recorded for us in Numbers 21:4-9. As an act of judgment, God sent “fiery serpents” to the people of Israel. Many were bit and died. God then told Moses to “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live” (vs. 8).

The incident had a true and immediate meaning and application to Old Testament Israel. Jesus did the original meaning no injustice by pointing out a second meaning, or sensus plenior.[1] In fact, it was the original meaning of the event itself that was a type of what was to come; the type was not based upon trivial details.[2] God provides His people with salvation: In the wilderness, they were saved from a natural death by looking at a bronze snake on a pole. Today, they are saved from an eternal death by believing and trusting in a resurrected Christ who was once lifted up on a cross.

In response to the unbelieving Pharisee’s request for a sign, Jesus told them that “An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matt. 12:38-40, ESV).

Jesus referred to the story of Jonah. It was a great miracle that one could be swallowed by a whale and live. Only by the grace of God did the prophet survive. His being spit out onto dry ground was like a coming to life. John Gill says that the event was “A very eminent type of the death, burial, and resurrection of Christ.” Jesus was saying the same thing. [3]

[1] Latin for “fuller meaning.” This is the belief that within scripture there is not only the original meaning which was intended by the author, but also a deeper meaning intended by God. This deeper meaning may not have been understood by the original author.

[2] “A common mistake is to locate correspondences in trivial details. Some very famous but incorrect examples of types are Rahab’s scarlet cord and the death of Christ; Moses’ smiting the rock twice to get water when Christ was only smitten once; and the axe lost in the river by the sons of the prophets, which the prophet Elisha retrieved from the river by throwing in a stick, corresponding to the cross of Christ” (Walter Kaiser, Introduction to Biblical Hermeneutics, pg. 103).

[3] “Typology has been a somewhat controversial subject, possibly because of strange excesses proposed by certain exponents of the method. But it is clearly a method based in the Scriptures themselves, and it cannot be ignored” (Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture, pg. 77).

Always Literal?

Many of today’s scholars tell us that only the most literal interpretation of Scripture will do. This is not always true. During Jesus’ day, a rigidly literal interpretation of the prophecies concerning the Messiah caused many to stumble. Even John the Baptist began to have his doubts (Matt. 11:3). Jesus and His Kingdom did not fit their literal understanding of Scripture.

A specific example is found in Matthew 17. The disciples understood from prophecy that Elijah would return before the Messiah. Because the prophecy was interpreted literally, they did not realize that John the Baptist had fulfilled it. Jesus corrected them, thus giving them more evidence that He was Christ:

“And the disciples asked him, ‘Then why do the scribes say that first Elijah must come?’ He answered, ‘Elijah does come, and he will restore all things. But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased’…Then the disciples understood that he was speaking to them of John the Baptist” (Matt. 17:10-13, ESV). In another place Jesus said, “If you are willing to accept it, he [John] is Elijah who is to come” (Matt. 11:14, ESV).

In a sense, the prophecy was literally fulfilled; a forerunner to Christ did come in the spirit of Elijah. However, John was not literally Elijah.

“As John the Baptist was to resemble Elijah by restoring the fallen condition of the Church, the prophet Malachi had even given to him the name of Elijah; and this had been rashly interpreted by the scribes, as if Elijah the Tishbite were to return a second time to the world. Christ now declares that everything which Malachi uttered was true, but that his prediction had been misunderstood and distorted from its true meaning.”[1]

Are there some literal interpretations of prophecy today that would keep us from recognizing Christ if He were to return?

[1] John Calvin, Harmony of the Evangelists, ii pg. 319.

A Hermeneutic of Humility: Do we know too much to learn from the Bible?

“How can we grow and mature as interpreters of Scripture? To begin with, we must make it a priority and not take so many things for granted. In effect, we must practice in the same sense in which an athlete or a soldier is constantly engaged in preparation and practice. We practice by focusing on specific passages or issues within Scripture, seeking to construct tentative conclusions about what Scripture teaches, and then subjecting our understandings to constructive criticism from trusted advisers. My primary point here, though, is that we come to assume and take for granted very few matters until years of practice and openness to critique have clarified and sharpened our understanding in a manner consonant with Scripture. In a sense, I am suggesting that a hermeneutic of humility should primarily characterize our understanding” –Dr. Benjamin Wolfe.

Not long ago a family member asked me what courses I was taking at Southwestern. The purpose of a class in hermeneutics was hard for him to grasp. “What’s to interpret about the Bible? It says what it says,” was his response.

The statement illustrates an attitude that Dr. Wolfe has mentioned as being a barrier to proper interpretation. While it is true that “The Bible says what it says,” our goal as interpreters is to determine what it says accurately. We cannot even begin to do this with the attitude that we “have it all figured out.” What does this attitude lead to? It leads to very little time spent in reflection upon the Word of God. We may quickly skim over a small portion during our five minute “quite time” and fail to see anything more in our passage than what we were taught in a third-grade Sunday school class.

Perhaps this problem grows partly from seeing the Bible as a collection of moral stories, like William Bennett’s Book of Virtues, rather than a unified history of salvation. If we know the gospel (that is, John 3:16) and we know how to be good, moral citizens, then what is left? Only to pass our “wisdom” down to the next generation. (So seems to be the line of thought.)

Dr. Wolfe’s “hermeneutic of humility” seems all important. Am I going to approach the Word of God with a willingness to accept what it says even when it is contrary to what I previously thought it said? If a passage from James or Paul seems to shatter what I previously held so dear, am I willing to accept that? Or will I dismiss it because it contradicts what I take for granted?

Do I have this hermeneutic of humility? I doubt that I can say I do; I am too quick to assume things, even after very little study. But I hope to see it growing. It seems that the more I have studied the less that I assume. In the past few years I have realized that much of my “knowledge” was wrong. Unfortunately, I still see myself quickly passing over a passage as if my mind were saying, “Yeah, yeah—I already know all of this.”

As Dr. Wolfe points out, practice in the Word will help us to develop a hermeneutic of humility. We also need the Holy Spirit to humble us in order for us to be accurate interpreters. “The primary work of the Holy Spirit in exegesis is to abolish the pride and arrogance in us that keep us from being open to the Scriptures. The Holy Spirit makes us teachable because he makes us humble. He causes us to rely wholly on the mercy of God in Christ for our happiness so that we are not threatened if one of our views is found to be wrong. The person who knows himself finite and unworthy and who thus rejoices in the mercy of God has nothing to lose when his ego is threatened” –John Piper, “The Goal of Exegesis and the Rationale for Finding Relationships Between Propositions.” May the Lord grant us the humility necessary to be true students and develop true wisdom.

J.C. Ryle on Old Testament Hermeneutics

“We should always read the Old Testament with a desire to find something in it about Jesus Christ. We study this portion of the Bible with little profit, if we can see in it nothing but Moses, and David, and Samuel, and the prophets. Let us search the books of the Old Testament more closely. It was said by Him whose words can never pass away, ‘These are the Scriptures that testify about Me,’ (John 5:39.)

 

 

–J.C. Ryle, The Gospel of Mark

How to Read a Letter

“Perhaps the most obvious aspect of reading a letter is the one that we ignore most easily when we read the Epistles of the New Testament. All of us, upon receiving a letter from an acquaintance, proceed to read the whole letter at one sitting (often we do not even wait to sit down!). Christians, partly because of the chapter-and-verse divisions in our modern Bibles, seldom take the time to read through a whole epistle. Indeed, we may feel we deserve a pat on the back if we manage to finish an entire chapter.

What would one think of a man who receives a five-page letter from his fiancée on Monday and decides to read only the third page on that day, the last page on Thursday, the first page two weeks later, and so on? We are all aware of the fact that reading a letter in such piecemeal fashion would likely create nothing but confusion.”

–Moises Silva, Introduction to Biblical Hermeneutics

A Moral Lesson in Every Narrative?

Isn’t this a description of most Southern Baptist preaching and teaching, especially when dealing with an Old Testament text?

“Readers too often project some moral or spiritual truth over a biblical character or event, paying more attention to the moral lesson they think they see in the narrative than to the actual point of the story itself. The underlying objection to interpreting the Bible in a moralistic, exemplary fashion for every narrative passage (when such a purpose cannot be sustained on the basis of a fair reading of the text) is that it destroys the unity and the authority of the message of the Bible. Under this method of handling the text, each narrative tends to be cut off from the redemptive history and the promise-plan of God, and this results in a severe fragmentation of the message of the Bible” — Walter Kaiser, Introduction to Biblical Hermeneutics.