BIBLICAL INTERPRETATION

INTRODUCTORY MATTERS
I. A. THE NEED TO INTERPRET

Reading: Chapter 1: The Need to Interpret (pp. 17-31)

Video: Fee, How to Read the Bible (00:00 – 33:00)
Video: Cherian, Responsible Bib. Int. (1) (00:00-32:00)

1. The Reader as Interpreter (Fee & Stuart, 17-21)

Group Work:
In the last two F2F sessions (Sept 14, 16), we briefly looked at most of the following
texts/questions listed below. We looked at their possible meaning/s and applications.

Phil 4:13 Deut 22:5 Lev 11:7

Deut 22:9-11 Matt 18:20 John 15:1, 5
Mark 10:25 Prov 22:28 1 Cor 3:16-17
Rev 13:18 Matt 24: 40 Rev 14:20
John 10:10 1 Cor 14:34 John 2:4
Sos 2:1 1 Cor 11:6 John 10:22
Wisest man in the OT “Good Samaritan” Widow’s 2 coins

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Reflections / Feedback
1. The good news = all of us basically know how
to interpret many things around us. We are
constantly interpreting everyone and everything
around us, including God. Even babies and
children learn to interpret their caregivers and
others around them.

2. The bad news = all of our interpretations of

biblical texts cannot be right – because we
often have multiple “interpretations” and
“applications”.

3. Also, what we understand as the “plain meaning” of a text may not convince other careful
readers.

4. Thus, sincere Christians can and do come to different interpretations of the same biblical
text. We cannot argue for our interpretations from our spirituality.

5. Why is this so? Every Reader is an interpreter. Our presuppositions / pre-understandings /

traditions influence our reading/interpretation of the text.

6. It is not always easy to agree on the present application of the text, even when we may
generally agree on the original meaning of the text.

Examples:
(i) All will agree that the Israelites, living in Canaan, were
commanded not to eat “unclean” pork (Lev 11:7).
(See Fee & Stuart, pp. 177-178)
However, does this command extend today to all
Christians, everywhere? In this matter, all Christians do not
agree.

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(ii) A similar challenge with 1 Cor 11: 2-16, “on head covering”. Does Paul’s instruction to the
Corinthians (in the 1st century culture and context) apply to all Christians, through the centuries,
and even today?

7. There is also the need to discern between literal and non-literal uses of words, phrases,
poetry, and narrative.
Should we take a word or phrase in the text literally
(e.g. Prov 22:28?), or non-literally (e.g. as a literary
device, such as a simile, metaphor, parable, allegory,
typology, hyperbole)?
• Do “the bulls of Bashan” in Ps 22:12 refer to real
animals?
• Does the 300-km long river of blood in Rev
14:20 refer to human blood? Whose? When?
** This is a major challenge – to differentiate between the literal and the non-literal**

8. Sometimes, understanding a biblical text and/or its application, will take much more than
genuine sincerity. It will require study of context, culture, use of language, theology, etc.

9. It is not always easy to be consistent with respect to the use of biblical texts:
Two examples of inconsistency:
• A preacher/church may insist that “women should not wear men’s clothing” (= trousers)
based on a certain understanding of Deut 22:5, and yet allow people to wear clothing of
mixed materials, which Deut 22:11 prohibits.

• Someone (or a church) may insist that women must be

silent in the church (using a verse like 1 Cor 14:34-35)
and not allow women preachers. And yet, at the same
time, not allow for the use of spiritual gifts/tongues in
the church—which is the very context of 1 Cor 12-14
(Fee & Stuart, 19-20).

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10. Recognize the reality that Bible translations are also involved in interpretation.

• John 2:4: Jesus addresses his mother as “Woman” (NIV/KJV).

John used the Greek word gunai (vocative case of gunē = woman),
which in first-century Greek culture and context is a respectful
word (maybe equivalent of “lady”). However, while ‘woman’ may
be correct as an English translation of gunai, it does not convey the
respect in the Greek. And as a result, some people may think
(wrongly!) that Jesus was “putting her in her place” as any
ordinary woman.
• The same problem exists with other languages, such as Stree-a (Tamil/Malayalam) or He
Mahila (Hindi), which does not sound sufficiently respectful. Interestingly, Kannada and
Telugu Bibles choose to translate gunai as “Amma”. No wonder, the Roman Catholic
Tamil translation also uses “Amma”. So, which translation is better?

• What image of “heaven” comes to your mind when you

read John 14:2 in the KJV: “In my Father’s house are many
mansions: if it were not so, I would have told you. I go to
prepare a place for you.”

[We will soon be studying more about Bible Translations, manuscripts, etc. (chapter 2)]

11. Words, numbers, and phrases can have a variety of meanings in differing contexts; sometimes
symbolic meanings.
For e.g., the number 420 in some Indian contexts (especially in
parts of North India) can be used symbolically >> fraud.
Why so?
Because of the Indian Penal Code (IPC) # 420 describes
“Cheating / fraud” etc.
However, there are other parts of India, where no one will
understand you if you say something like, “Beware of that man! He is a 420!” Why is that so?
So, if numbers can be used symbolically, what does the number 666 represent?

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12. What then is the role of the Holy Spirit in the interpretation of the Bible?
Does not the Holy Spirit give us the right interpretation?
• Yes, the Holy Spirit is always present to assist us when we seek to understand Scripture.
The true and full significance of the biblical revelation can be understood only by a
believer. (cf. 1 Cor 2:6-16; 2 Cor 3:15-18).
• We also accept the fact (which is plain in the writings of the New Testament) that the
Holy Spirit often leads us to learn from bona fide pastors / teachers / books etc. This is
true, even while we recognize that none of these pastors / teachers etc. are infallible, i.e.
they may be incorrect or inaccurate, sometimes.
• However, the Holy Spirit does not necessarily bypass our God-given reasoning processes
to help us understand the meaning of biblical texts.

13. It is not fair to claim divine “revelation” or authority for one’s interpretation of passages
in Scripture.
• Someone could also claim that they have an “anointing” and so “they do not need anyone
to teach them” (as per 1 John 2:27). Yet, the irony is, they too want to teach others!
• What is this “anointing” that 1 John 2:27 is speaking about, that does not need further
teaching?
• Also, if two persons claim rival interpretations (sometimes using words like “rhēma), and
both as coming from the same Spirit, how are we to decide between these two different
views?
• All this reveals why we need group discernment, or to learn in community (both local and
in a larger global community, that could transcend denominational borders).
• All pronouncements in the name of the Spirit are not automatically to be accepted. See 1
Cor 14:29.

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14. We may need to unlearn some things so as to learn healthy ways to interpret Scripture.

15. “The antidote for bad interpretation is not no interpretation but good interpretation, based on
commonsense guidelines.” (Fee & Stuart, 21)

❖ Conclusion:
• There is a great need to learn good and responsible interpretation of Scripture.
• Remember that though the word “Bible” means “book,” the Bible is not one book, but
rather a small library / collection of varied types of writings which God’s people have
traditionally valued and held on to as Scripture (= The Writings), that record his dealings
with his people over the centuries.
• “Bible” is a transliteration of the Greek word biblos, which means “a book.” It is more
accurate to use the word “writings” rather than “books” – for some of the contents of both
the Old and New Testaments (such as Obadiah, Philemon, and 2 John) cannot be
appropriately termed as “books.”
• Interpretation and Illumination: The Holy Spirit enables believers to perceive spiritual
truth.
• However, for a fruitful understanding of Scripture, we need a unique blend of proper
interpretational methods and the creative work of the Spirit.
“This illuminating work of the Spirit does not circumvent nor allow us to dispense
with the principles of hermeneutics and the techniques of exegesis. It does mean
that a dynamic comprehension of the significance of Scripture and its application to
life belongs uniquely to those indwelt by the Holy Spirit. Though scholars possess
an arsenal of methods and techniques with which to decipher the meaning of the
biblical texts, interpretation falls short of its true potential without the illumination
of the Spirit. Neither methodology nor the Spirit operates in isolation from the
other. Neither is sufficient in itself.”
(Klein, Blomberg, Hubbard, Introduction to Biblical Interpretation, 1993, p. 84)
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A. 2. The Dual Nature of Scripture (Fee & Stuart, 21-23)

• Why do we have to learn how to interpret Scripture correctly?
• The main reason: The dual nature of the Bible demands it.

• JESUS is . . . the divine –human living Word of God (John 1)

• The BIBLE is . . . the human-divine written word of God
• The Incarnation can help us understand the Inspiration of Scripture.
• The Bible is God's Word given to us in human language and words, in history, time and
space.
• It is as crucial to recognize this dual nature of the Bible – just as we need to hold on to the
divine mystery that Jesus, though the eternal Son of God, came into history in real human flesh.
• Some early Christians had a problem with the humanity (rather than the divinity) of Christ;
these were called "antichrist/s" (1 John 2:22; 4:2-3; 2 John 7. By the way, there are no other
texts in the NT that specifically mention the word/s “antichrist/s”).
• Similarly, today, many Christians struggle with the various aspects of the humanity of the Bible.

"Interpretation of the Bible is demanded by the “tension” that exists between

its eternal relevance and its historical particularity." (Fee & Stuart, 21)

• We as readers bring to the text, all that we are: our previous and present experiences,
culture, prior understanding of words/ideas, traditions, denominational biases, etc. We look at
the text with "our glasses" (e.g. the story in John 2, from Protestant and Roman Catholic
viewpoints).
• Thus the reader of the Bible has to bridge certain gaps, such as:
*Language *Different Genres *History *Geography
*Cultures *Literary styles *Translations *Tradition
Biblical Interpretation | Sept – Nov 2020 / JC & SSK