LIBERTY UNIVERSITY

HOW TO READ THE BIBLE FOR ALL IT’S WORTH

BY GORDON FEE AND DOUGLAS STUART

A BOOK CRITIQUE SUBMITTED TO DR. JAMES JOSEPH

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE NBST 610

LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY

BY

CURT W JONES

LYNCHBURG, VIRGINIA

SUNDAY, SEPTEMBER 13, 2014

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TABLE OF CONTENTS

INTRODUCTION-------------------------------------------------------------------------------------------------1

SUMMARY OF CONTENTS-------------------------------------------------------------------------------------2

ANALYSIS-------------------------------------------------------------------------------------------------------7

CONCLUSION---------------------------------------------------------------------------------------------------9

BIBLIOGRAPHY-----------------------------------------------------------------------------------------------11

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INTRODUCTION

The book How to Read the Bible for All Its Worth by Gordon D. Fee and Douglas

Stuart is a good reference for a beginner to hermeneutics. With several books on the aspect of

reading the bible, most of which only give a few simple rules, this one helped to create more

of an understanding about the principals involved. When a Christian reaches the point that

when they are looking for more than just a devotional reading of the bible, besides prayer,

they need a secondary place to gain a better understanding of the scriptures. Through the

hundreds of books written, few give a believer the exegetical and hermeneutical tools needed

to become more proficient at interpretation. Unfortunately, most are left relying on poorly

written books and commentaries leaving them more confused than before. Fee and Stuart

understand this issue and vow to give an understanding to interpretation by first “mean what

they meant” (exegesis), and second “we must learn to hear that same meaning in [a] new or

different context of our own day” (hermeneutics).1 They take on the task of instructing

Christ’s followers in the personal methods of understanding and interpreting the Bible. This

book critique will assess the method used by the authors to determine if the they have

accomplished their goal of being obedient to the biblical texts, and teach a hermeneutical

process readers can apply to their daily walk with Christ.2

1 Gordon D. Fee and Douglas Stuart How to Read the Bible for All It’s Worth. (Grand Rapids: Zondervan, 2003) 15.

2 Ibid., 14.

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SUMMARY OF CONTENTS

In How to Read the Bible for All Its Worth the authors Fee and Stewart offer at the

beginning of the book two preface sections covering the summary and essence of their focus

of the book, along with the changes between editions. Fee and Stuart separate the book into

13 chapters of which Fee composed chapters 1-4, 6-8, and 13 and Stuart wrote 5, and 9-12.

The first two chapters covered the need to interpret and tools used for this purpose. The rest of

the chapters cover the interpretation process of the biblical genres by using the tools of

exegesis and hermeneutics to break them down. They offer an appendix for evaluating

commentaries along with a list of recommend commentaries. Fee and Stuart agree those

believing that the proper understanding of God’s Word can only be accomplished through

sound exegesis and hermeneutics.3 Chapter 1 gives a basic synopsis of interpretation dealing

with the appropriate or inadequate ability people have on achieving accuracy of the actual

meaning. It then moves on to explain the need for an appropriate interpretation requiring the

collection of proper exegetical and hermeneutical data that they show as the two task of

interpretation.4 It also suppresses the incorrect belief that there is no need for biblical

interpretation, although this would denture from the devotional reading and personal

interpretation through the Holy Spirit. Fee state “that there are two basic kinds of questions

one should ask every biblical passage: those that relate to the context and those that relate to

the content.”5 In addition, the question of historical context along with the occasion and

purpose for the writing is needed to grasp the author’s true meaning. They finish the chapter

3 Ibid., 26-29.4 Ibid., 23-31.5 Ibid., 26.

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by touching on the three tools needed to do a good exegesis, which are a good bible

translation, a good bible dictionary, and a good commentary.6

            In chapter 2, Fee concentrate on the subject of translation. He covers the differences of

bible translations between formal and functional equivalence demonstrating their strengths

and weaknesses promoting one translation group over the other. They also include the

translation issues that result from topics of weights and money, euphemisms, vocabulary,

grammar and syntax, and gender.7 The final part of the chapter deals with the selection of

translation. They recommend for a person who desires a more in depth study of the bible to

use two to three different translations. They also provide a list of translations they believe to

be the best choice for a good hermeneutical study. The Todays New International Version

(TNIV) is the recommended translation along with the New American Bible (NAB) and the

New American Standard Updated Bible (NASU).8

            The following chapters of the book move to a how to use the exegetical and

hermeneutical tools in regards to the interpretation of the different biblical genres. Each

chapter covers different hermeneutical principles relating to the interpretation of the selected

scriptures. The authors introduced the hermeneutics section along with posing exegetical

issues, mainly used to bridge the gap between the historical-cultural context of the author’s

writings and the contemporary contexts of today. Starting with the epistles chapter 3, Fee uses

this as a starting point because of the seemingly easy appearance the epistles give to evaluate,

but are in fact rather complex.9 He starts with utilizing a bible dictionary or commentary to

gain the understanding of the historical-cultural context during the writing of the passage,

6 Ibid., 29.7 Ibid., 43-51.8 Ibid., 52-53.9 Ibid., 55.

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then to read the entire book in one setting while making notes and creating an outline, after

which utilizing different translations reread each section listing any issues and key words

found in the scripture.10 Chapter 4 looks at the hermeneutical questions of how the text relates

to today’s world. Fee discuss the rules for epistolary hermeneutics which are, (1) A text

cannot mean what it never could have meant to its author or original reader and (2) Whenever

we share comparable particulars with first century hearers, God’s word to us is the same as his

word to them.11 He then looks at the four problems reaching beyond the scriptures specific

particulars that are the problems of extended application, particulars, cultural relativity, and

task theology.12

Stuart utilize the Old Testament to clarify the proper tools used to understand the

author’s narrative in chapter 5. The narratives follow three elements, which are the characters,

the plot and the plot resolution.13 He also discusses the Hebrew narrative characteristics as

having a narrator, scenes, characters, dialogue, plot, features of structure, and a final word.14

The chapter ends with some words of caution in avoiding interpretation errors like

allegorizing, decontextualizing, selectivity, moralizing, personalizing, misappropriation, false

appropriation, false combination, and redefining.15 Fee picks up with chapter 6, which covers

Acts and the question of historical precedent. According to Fee “Acts not only tells the history

of the early church but it also serves as the normative model for the church of all times.”16 He

then goes into discussing the hermeneutical problem with the biblical precedent starting with

the exegesis of Acts. This covers the history, starting of the exegesis, an overview, and Luke’s

10 Ibid., 59-62.11 Ibid., 74-75.12 Ibid., 76-87.13 Ibid., 90.14 Ibid., 93-99.15 Ibid., 102-106.16 Ibid., 107.

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purpose. Fee gives some general principles for the hermeneutics of Acts where he state that

“Unless Scripture explicitly tells us we must do something, what is only narrated or described

does not function in a normative (i.e. obligatory) way—unless it can be demonstrated on other

grounds that the author intended it to function in this way.”17 A person must discern between

the categories of Christian theology, ethics, experience, and practice and further the levels of

primary and secondary doctrinal statements.18

Chapter 7 & 8 cover the gospels and the parables of Jesus. Fee states that the

difficulties faced with interpreting the gospels are that Jesus did not write them, and that there

are four of them.19 A person must think horizontally and vertically to understand and form an

individual exegesis covering the pericopes in their literary context. Fee states that, “To think

horizontally means that when studying the gospels, it is usually helpful to be aware of the

parallels in the other gospels.”20 “To think vertically means that when reading or studying a

narrative or teaching in the gospels, one should try to be aware of both historical contexts –

that of Jesus and that of the evangelist.”21 He gives an important word crucial to the

hermeneutical question, “One dares not think he or she can properly interpret the gospels

without a clear understanding of the concept of the kingdom of God in the ministry of

Jesus.”22 In covering the parables, one finds a mixture of stories with a beginning, ending and

a plot. The reason to cover the parables is due to misinterpretation issues. Fee shows that with

the use of hermeneutical tools we can bring the stories to a modern day meaning. In order for

this to happen there must be an exegesis done of the parable to understand its historical-

17 Ibid., 118-119.18 Ibid.19 Ibid., 127.20 Ibid., 135.21 Ibid., 139.22 Ibid., 145.

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cultural context before translating it into today’s context.23 This gives the people of today a

better understanding of what Jesus was referring in their own culture.

Stuart’s chapter 9 covers the laws, specific laws, collectively, the Pentateuch, the Old

Testament religious system, and New Testament personages referred to Old Testament law

interpreted by rabbis.24 The need to study the hermeneutics of the laws is to understand there

meaning in reference to the New Testament relating them to the laws governing the people

today. Stuart shows throughout the chapter how to use the hermeneutical tools to understand

the laws of the Old Testament. He goes on in chapter 10 with the enforcement of the covenant

and the prophets. He covers the nature and meaning of prophecy as well as the exegetical task

of understanding the time in which the books of the prophets were written. The difference of

meaning and historical context leads Stuart to advise the use of outside help such as a bible

dictionaries commentaries and even bible handbooks.25 One should also be aware of the

specific context of a prophetic oracle and to the forms of the prophetic utterance, like the

lawsuit, the woe, the promise, the enactment prophecy, and messenger speech.26 The Psalms

and Hebrew prayers are covered in chapter 11. Stuart states that the difficulty with

interpreting the psalms arises primarily from their nature - what they are.”27 Psalms are

prayers and hymns that are spoken to God, or about God. In order to perform a proper

exegesis on the psalms there must be an understanding of their nature, their various types, and

their forms and functions.28 Stuart finishes with his chapter on Wisdom and its relationship

from the time of its writing to today. “Wisdom is the ability to make Godly choices in life.”29

23 Ibid., 160.24 Ibid., 164.25 Ibid., 189-190.26 Ibid., 192-197.27 Ibid., 205.28 Ibid., 206.29 Ibid., 225.

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The problem arises in wisdom from the misunderstanding and partial interpretations used to

create specific sayings which stray from the actual meaning. Because of this, the passages

require an exegetical interpretation composed of each of the entire books.

Fee chose Revelation to be the last chapter in there the book not only because it is the

last book in the New Testament, but also that it has the most issues with interpretation. It is a

combination of three literary genres: apocalypse, prophecy, and letter. As apocalypse,

Revelation finds its taproot in OT prophetic literature, especially in Ezekiel, Daniel,

Zechariah, and parts of Isaiah.30 Revelation is its own literary style represented through

dreams and visions enveloped with cryptic and symbolic language giving it a completely

different feel than the rest of the bible. Revelation is seen as a prophecy from God geared to

warn the seven churches of their upcoming persecution. The need for a good exegesis is

required to understand the meaning John intended for his readers to understand.31

Fee and Stewart throughout the book mentioned the need to consult scholarly works

on specific subjects and genres. In order to help with the interpretation process they created an

appendix with a list of commentaries they feel are supportive to their teaching. This is a bonus

for anyone utilizing this book to perform a good hermeneutical study.

ANALYSIS

The overall aspect of the book has good content, but some weaknesses do stand out. If

a person is new to hermeneutics, they may find the book helpful in understanding how to

proceed in starting a more in depth study of the scriptures. One of Fee and Stuart’s strengths

is that they present the material in (layman’s terms) making hermeneutics a more user friendly

30 Ibid., 251.31 Ibid., 254.

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theology. They use questions to point out areas where added study may be helpful. The first

problem is that Fee and Stuart do not seem to find benefit in devotional reading. It is

mentioned only once in the first chapter that “they don’t intend to take away the joy of

devotional reading,” but downplay any reading that may cause for a misinterpretation.32 Fee

states that “Interpretations that aim at, or thrives on, uniqueness can usually be attributed to

pride (an attempt to “outclever” the rest of the world), a false understanding of spirituality

(wherein the Bible is full of deeply buried truths waiting to be mined by the spiritually

sensitive person with special insite), or vested intrest (the need to support a theological bias).33

This is his justification for any reading outside of a informed reading with a good exegetical

and hermeneutical background. This would tend to lose a new believer in that they would not

feel confident to read Gods word without a degree in theology. In chapter 2, Fee starts to help

lead a person to finding a good biblical interpretation that is right for them, but leans more

towards the TNIV bible. This translation unfortunately has a lot of controversy behind it and

was criticized by several evangelical leaders including Jerry Falwell and the Southern Baptist

Convention.34 One of the reasons that Gordon D. Fee is so fond of this translation is that he

was one of the contributing scholars of the TNIV bible.35 He does a good job in the theory of

how to choose a correct translation, but becomes bias due to his position with the TNIV bible.

The best-covered material in the book are the narratives and historical books giving

good examples on the hermeneutical tools used in interpreting these areas. There were some

issues with the prophetic books and Revelation, due to some presuppositions regarding

32 Ibid., 29.33 Ibid., 1834

John Dart, TNIV Bible Braves Gender-Inclusive World. (Religion-online.org), http://www.religion-online.org/showarticle.asp?title=2258 (Accessed on September 12, 2014)35 Holy Bible Today’s New International Version (TNIV). (Grand Rapids: Zondervan, 2005)

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prophetic fulfillment. The chapters dealing with OT prophetic books and the Book of

Revelation are more problematic.

Two sections in this book are normally overlooked are the preface, and the appendix.

Fee and Stuart have given some valuable information in these two sections beyond the text

itself. In the two prefaces, they offer the changes between editions along with the authors

reasons for the book and why the new editions were needed. The appendix offers a list of

commentaries for a person to use as they work through the interpretation process of the

scriptures. This helps especially someone with little knowledge of commentaries to have an

evaluated list for reference. Besides a few issues, the book would make a good source for a

person wanting to find a deeper understanding of the scriptures.

CONCLUSION

In my opinion, How to Read the Bible for All Its Worth would be a good source for a

person looking to begin a hermeneutical study of the bible. The text is definitely not a

complete hermeneutical manual, but a good start for someone looking to research the bible

more in depth. Anyone fascinated by the scriptures and wanting a better understanding will

find this book a good place to start. The need for hermeneutical books such as this shows how

the scriptures can change due to the differences between a basic interpretation and an actual

hermeneutical interpretation. All though Fee and Stuart seem to have a bias towards specific

translations, they do create a study for a person to make their own judgment on the right

interpretation for them. Unfortunately, the book did fall short by the authors push toward the

TNIV translation that showed to be the preferred interpretation throughout the book. Although

they did use other translations for comparison, the TNIV was the main source. The book can

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be a useful resource for a layperson to have a more systematic approach to biblical

interpretation.

BIBLIOGRAPHY

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Dart, John, TNIV Bible Braves Gender-Inclusive World. Religion-online.org,http://www.religion-online.org/showarticle.asp?title=2258 (Accessed on September 12, 2014)

Fee, Gordon D. and Douglas Stuart, How to Read the Bible for All It’s Worth. GrandRapids: Zondervan, 2003

The Holy Bible Today’s International Version (TNIV). (Grand Rapids: Zondervan, 2005)