1

For More Discipleship Resources, Visit Us on the Web at

eastpointchurch.org/discipleship

Jeff Kennedy / EssentiaLife Resources / Release Date June, 2011

2009 by Jeff Kennedy. All Rights Reserved. Printed in the United States of America. No part of this
book may be used or reproduced in any manner whatsoever without the written permission of the
author or EssentiaLife Resources. For more information, contact
EssentiaLife Resources at 15303 E Sprague Ave, Spokane Valley, WA 99037.

Essentialifepress.com
The Essential Life Curriculum Series
15303 E. Sprague Ave
Spokane Valley, WA 99037

Copyright 2009 by Jeff Kennedy.

Book design and type formatting by Jeff Kennedy All Scripture citations are from the Holy Bible,
New International Version - Copyright 1973, 1978, 1984 - International Bible Society, Used by
Permission, or translations from the Original Language.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the
National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
Scripture taken from The Message. Copyright 1993, 1994, 1995, 1996, 2000, 2001, 2002. Used
by permission of NavPress Publishing Group.

Table of Contents
Introduction...........................................................................5

INTRODUCTION: SETTING A GOOD FOUNDATION

Photos taken by Matt King

Matt 7:24"Therefore everyone who hears these words of mine and puts them into practice is
like a wise man who built his house on the rock. 25The rain came down, the streams rose,
and the winds blew and beat against that house; yet it did not fall, because it had its
foundation on the rock. 26But everyone who hears these words of mine and does not put
them into practice is like a foolish man who built his house on sand. 27The rain came down,
the streams rose, and the winds blew and beat against that house, and it fell with a great
crash."

Foundations of the Christian Life

1.Be careful what you ____________________ your life on.

Jesus was a carpenter (tekton in Greek) which in that time meant stone mason or
craftsman. Later, the Rabbis would use this term to designate highly trained scholars of
Scripture.

2. Jesus building metaphor means to ___________________ (v.26).

Session I: The Origin & Interpretation of the Bible

The Bible was written on 3 ______________, and in 3 ______________

________________. It is a collection, or anthology of 66 _____________
____________________. Written by __________ different authors. This book
containing so much variety, and born of such diversity has one, unmistakable
emerging theme: God would save the world by sending the messiah!

The Bible exists in _____________ Greek copies (Greek was the original
language). It exists in __________________quotations of the Church Fathers, or
early church leaders. It is extent in _________________ early translations (like
Coptic, Syriac, Aramaic, Egyptian etc.)
30,000 Early
Quotations

15,000 Early
Translations

5,600 Original
Greek
Manuscripts

1. Understand that we dont have any _________________

__________________. This means that we dont have the originals that
Matthew, Mark and Paul wrote.

2. Even though we dont have the originals, we do have a

___________________ _________________________ of them in the
copies.

Hebrew was written on vellum or deer skin, and the NT was largely written in
Greek on papyrus.

In the OT, only a scribe was authorized to transmit the holy scriptures. This
person was usually a very well educated person, one of the only literate
persons around, and was so careful in their transmission, that if they even
made one slight error, they would throw the whole copy away and start over.

In the NT, any and everyone could copy the Gospels and Epistles (letters).
Church members would copy the letters and send them to their family
members or business associates in other cities, and later the letters
were more formally copied as they were recognized to be on par with
the OT.
Most of the NT copies were written down, as one person or scribe read
the words from the original, and everyone else transmitted what they
were hearing.

Group Exercise: 2 Timothy 3:14-16

In this exercise, well hand copy only two verses from Pauls letter to Timothy. Then,
well compare notes and see how everyone did.

Write out your observations about this exercise. Were you able to catch all the words
being spoken?

Do you think you spelled all the words correctly?

What else might you have missed as you attempted to copy down what was being
read aloud?

What does Inspired and Authoritative mean?

How Well Does the Bible Stack Up?

In the chart below, youll find a comparison between the literature of the ancient world
and the Bible. In the left column is the name of the author or ancient work. Column two is
the date when the work was likely written (originally), and column three shows the date of
the earliest known copy of that ancient work. Column four shows the time interval
between the original writing and the earliest copy, and the last column tells how many
ancient witnesses there are for this historical book.
Ancient
Book

Approx Date
Written

Earliest Copy

Time between original

& earliest copy

Number of
copies

Caesar

100-44BC

900AD

1000 yrs

10

Livy

59BC-17AD

350AD

400 yrs

27

Plato

42BC-347BC

900AD

1200 yrs

Thucydides

46BC-400BC

900AD

1300 yrs

20

Tacitus

5AD-120AD

1100AD

1000 yrs

Suetonius

6AD-140AD

950AD

800 yrs

200

Herodotus

484BC-425BC

100AD

400 yrs

1500

Homers
Illiad

900BC

400BC

500 yrs

643

New
Testament

40-90AD

100-150AD

25-50 yrs

5700

In the chart above, notice that the New Testament (bottom left column) fairs far better
than any other work of ancient history. It has far more hand written copies and a much
smaller interval of time between the the original writing and the earliest known copy.
Essentially, if one is to be skeptical of the New Testament, then he would have to be
1,000 times more skeptical of any other work of antiquity.
This doesnt mean that one has to accept the testimony of the Scriptures, but it does
mean that the Bible should be given as fair of an assessment as the other historical
documents.

10

The Basic Genres:

A Genre is a particular type of literature. Today, we implicitly
recognize a variety of literary genres. Some books are biographies,
which tell the life story of a historical figure. Some books are intended
to be taken as fantasy literature and not intended to be taken literally,
while other books are merely memoirs having a personalized
message from an author. In the same way, the Bible is full of different
kinds of literary genres. Obviously, we wouldnt want to interpret The
Lord of the Rings the same way that we would approach the morning
news paper, or a biography of Abraham Lincoln. Though the Bible is the
product of God on the minds of men, it is also the product of men. Men
chosen by God to convey a message through forms of literature that
were available to ancient people.
So, it may help to view the Bible as a library of books, and each
individual book is a piece of the story. Lets consider some of the types
of literature represented in the Bibles 66 different books, and then well
explore some principles that are peculiar to those types of genres.

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How to Read and Understand the bible

The Greek word for interpretation is the word hermeneuo meaning to

interpret. This is where we get the term hermeneutics. Hermeneutics is the
science of interpreting and understanding scripture.
Mt 13:13 Though seeing they do not see, Though hearing they do not understand.

Facts about Interpretation

1. _______________ interprets.

2. Everyone is _______________ to some degree.

3. There are some _______________ ____________________ that a person

needs to understand the Bible.

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Schools of Interpretation
1. The Allegorical School
The approach of the allegorical school is to interpret a passage for its
__________________ meaning.
This method tends to see a dual sense in every passage of scripture - meaning that there
is what is right on the surface of the text, and then there is the spiritual meaning of the
text.
(For Example: Jesus Parable of the Virgins and the Groom in Matt 25).
Note: one must distinguish between allegory and the allegorization of non-allegorical
passages. Allegory is a legitimate literary device which Paul himself uses to describe the
difference between the Old and New Covenants (vis a vis. Sarah and Hagar). But note
that Paul begins by stating, now this is an allegory...
2. The Literal-Grammatical-Historical method of interpretation.
This method seeks to establish authors intended meaning by examining the culture, the
context, and the content of the passage in question.
Note: The Literal-historical approach does not seek to interpret every line of scripture in
a wooden literal fashion. Instead, this interpretative method seeks the actual meaning of
a text based on the particular genre (or literary type) that a passage may be found.

The Lit.Gram.Hist. method seeks to export meaning from the text, rather than importing
meaning to the text.
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Lets now look at some General

principles of Bible Interpretation.
Phil 1:9 And this is my prayer: that your love will overflow as you grow in knowledge and
depth of insight.
1. Pay attention to the _____________________.
Gal. 3:9 For everyone who has the faith of Abraham will be blessed like Abraham
Example: interpret this statement: I was hit.

2. Seek to discover what scripture ________________ before you jump to what it

______________________.

Historical context whats the historical situation behind the text.

Literary context what kind of literature are you dealing with?
Immediate context what directly precedes and follow the passage?

3. Draw out the __________________ where possible.

4. Plain statements explain __________________ ones. women are to remain

silent I Cor. 14:34 (see also Romans 15:1-4, 1 Cor. 11, Acts 6)

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principles of Bible Interpretation Cont...

5. ____________ statements explain __________________ ones.

Mt 13:18 Listen then to what the parable of the sower means...
General rules for interpreting literal statements
Interpret literally, unless the context implies a logical impossibility (Jn 3:3-4
born again).
Interpret literally, unless their is an implied contradiction (Jn 6:53-55 eat my
flesh...).
Interpret literally, unless the sense suggests an absurdity (Mt 5:27-30 gouge it
out).
Interpret literally, unless the author tells you not to (Rev 1:1 - semaino).

Lets look specifically at the Mark of the Beast in Rev 13:16.

Uses of the term mark
Ex 13:9 And it (sabbath observance) shall serve as a sign to you on your hand
and a reminder on your forehead.
Eph 1:13 And you were marked in him with a seal, the promised Holy Spirit.
Heb 12:1 Let us run the race marked out for us.
Rev 13:16-17 He also forced everyone...to receive a mark on his right hand or
forehead.
Rev 14:1 who had his name and His Fathers name written on their
foreheads.

15

principles of Bible Interpretation Cont...

6. The _____________ interprets the ____________, and the

______________ is the foundation for and anticipates the _______________
(Matt. 5:17-19).

7. The Bible doesnt always _______________ of what it

___________________.
The Bible records the words of Satan, unauthorized murder, leadership mistakes,
and the false prophecies of false prophets. Be careful what you are quoting.

16

G lossar y of Terms
Pentateuch/Torah: The first five books of the Old Testament. The word Torah means
law.
Inspiration: Inspiration is the act of Gods Spirit breathing or inspiring the words of
Scripture. The Scriptures are the product of God on the minds of men.
Canon: The word means ruler or measuring stick. It refers to the official collection of
books considered to be inspired by God.
Masoretic Text: This is the oldest Hebrew version of the Bible we possess, next to the
Dead Sea scrolls. The Masoretic text dates to the 10th century A.D.
Septuagint (LXX): Is the Greek version of the Old Testament that Jesus and the Jews in
his day used.
Imago Dei: Means the image of God.
Epic of Gilgamesh: This was an ancient account of the flood. This epic poem is one of
the oldest surviving literary works and parallels the biblical account of the flood in some
interesting ways. The epic is focussed on Gilgamesh, King of Uruk.
Patriarch: Refers to the leaders of Gods people prior to the nation of Israel being
established and delivered from Egypt. Patriarchs include Noah, Abraham, Isaac, Jacob and
Joseph.
Primeval: This refers to the pre-flood history in the Old Testament.
Antediluvian: Refers to the post-flood history in the Old Testament.

17

Week 1 Reading Assignment

Week 1

Fee & Stuart

Bible

Monday pp. 14-33

Gen. 1-4 // 6

Tuesday

Gen. 7-9 // 11-12

Wednesday

Gen. 13-17

Thursday

Gen. 18-22

Friday

Gen. 23-27

Saturday

Gen. 28-32

Sunday

Gen. 33-35 // 37-38

18

Complete

Week 1

Beginnings

A New World is Born

The first words of Scripture tell us In the beginning God.... The writer of the book of
Genesis clearly intends for us to see God as a a transcendent creator. This means
that his existence is not dependent on the creation, and all things were made by him.
Overview of Genesis
The Hebrew name for the book of Genesis is bereshith meaning in the beginning.
The Greek name for the book is geneseos meaning origins.
Genesis begins with the beginning and ends with the story of Joseph, setting up the
reader for Hebrew captivity at the hands of the Egyptians in Exodus.
Date
The stories of Genesis take place between the beginning of the world and 1600 B.C.
Theme
It is the story of origins: the origin of the universe, the origin of mankind, the origin of
the chosen people of God through the line of Abraham.
Organization
Genesis is organized into two major sections: Prehistory (chs. 1-11) and the
Patriarchal history (chs. 12-50).
Key Moments in Genesis
1:1-2:3 - The Prologue of Genesis sets up every major theme that will later be
unpacked in the rest of the Old Testament. This poetic prose as some have called
it, is a sweeping and picturesque creation account.
Some key moments in this prologue are:
The contrast between the God of the Hebrews and the gods of pagan society:
Namely, the God of the Hebrew Bible is a transcendent being who stands outside
of creation. This God is not contingent but is the one in whom all things are
contingent for their existence and emergence.

19

 The use of Ancient Cosmological Language: Genesis one is in the language of

ancient cosmology, meaning that it is primarily concerned with addressing the
questions of an ancient person, not a modern one. What pressing questions did
ancient people have? 1) What is the origin of the gods (cosmogony)? 2) What is
the nature and purpose of mankind (anthropology)? 3) Who and how was the world
organized and given purpose? 4) Where do the gods dwell--where do they rule
from?
"

The cosmos is tohu wavohu (disorderly and empty).

The Perspective: The creation account is clearly told from the perspective of the
earthbound observer. This is why the writer mentions the chaotic waters in
primeval creation. This is also why the priority in the day creation account is on
agriculture--told from the perspective of an ancient farmer.

The Image of God: Notice that mankind is made with a special capacity. The
image and likeness of God. This does not refer to physical likeness.

20

2:4-4:26 - This is the account of humanity. This account (Heb. tolodoth) backs up
and retells the story of humanity, showing that the first people disobeyed resulting in
the loss of Gods manifest presence (3:22-24).
This act of disobedience resulted in an existential threat to humanity. This mortal
threat to their very existence resulted from acquiring something and losing
something else. The death that Adam and Eve experienced (due to the knowledge
of good and evil) consigned them and their offspring to a life of disobedience to God.
The loss of Gods presence represented a relational death - being considered
anathema by the parent.

Fortunately, God so highly valued mankind that he provided a way back into
relationship with himself. This resulted in Gods promise to rescue humanity through
a seed and to renovate his fallen, cursed cosmos through this seed.

The children of Adam and Even fall far, and Cain murders his brother in order to
obtain Gods favor 4:1-24).

A New Beginning--of Sorts

The account of Noah. The human race begins to multiply and falls into an
increasingly sinful state. The result of this is judgment. From this flood judgment,
God brings forth a family--Noah, the ancestor of the people of God. From Noahs line
comes Gods chosen patriarch--Abraham.

21

The Promise Set into Motion

Abraham is called (Gen 12), and tested, and receives a covenant from God that is
unilaterally established and mutually accomplished (chs. 12, 15, 17). From Abraham
will come the descendants of the Messiah, who will bring all nations into his family.

Gods covenant with Abraham is a unilateral Suzerain-Vassal treaty. This type of

treaty in the ancient world was always initiated by the patron state or ruler and
offered to the subservient state or nation (the vassal). God makes a unilateral grace
treaty with Abraham, meaning that God intends to accomplish the terms of the treaty
even if Abraham rejects Gods election. Abrahams privilege is to mutually
accomplish this program of redemption, serving at the Kings pleasure.

Gods promise to Abraham comes into sharp focus in chapter 22 where the patriarch
is tempted to give up his first born son--the manifestation of Gods promise and his
lifelong dream. In this account:
God revisits his promise to Abraham (22:15-18)

Abraham never waivers for a second in his obedience to God

God provides a sacrificial lamb in place of Isaac and declares that because of
Abrahams obedience to not withhold your firstborn God would now bless the earth
by making him the father of many nations.

22

An Extension for the Promise

God ultimately fulfills the first installment of Abrahams promise, to give him a son
who will become a great nation. Isaac marries and has two sons. God chooses
Jacob over Esau and from Jacob come the twelve tribes of Israel.

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Week 1

Homework

Identifying Key Themes

(To do at Home)
Identify the following themes, list the chapters pertaining to them and reflect on their
significance:
Creation / New Creation_______________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
Fall / Loss of Presence_______________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
Redemption /Restored Presence_______________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
_________________________________________________________

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Week 2

Discussion Questions

Quiz Questions:
Session 2:
1. When did God create everything?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
2. How does God refer to himself?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

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___________________________________________________________________
___________________________________________________________________
3. Who is hovering over the face of the deep?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
4. What did God create first?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
5. What day did God create the stars?
___________________________________________________________________
___________________________________________________________________

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6. What is so special about mankind?

___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
7. What is so significant about eating the forbidden fruit?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
8. What is the lie that the serpent sold to mankind?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
9. What were the curses because of their sin?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
10. Between Genesis 4 and 9, what is the recurring failure of mankind?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
11. Looking at Genesis 12, 15 and 17, what is the covenant God makes with
Abraham?

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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
12. How does God renew the Abrahamic Covenant with Isaac and Jacob?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
13. How many sons does Jacob have?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

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___________________________________________________________________
___________________________________________________________________
14. Which of these sons does God renew the covenant with?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

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Week 2 Reading Assignment

Week 2

Fee & Stuart

Bible

Monday

Gen. 39-43

Tuesday

Gen. 44:1-46:7 //
46:28-50:26

Wednesday pp. 34-42

Thursday

Ex. 1-5

Ex. 6-10

Friday

Ex. 11-15

Saturday

Ex. 16-20

Sunday

Ex. 32-34 // 39:32-40:38

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Complete

Week 2

Homework

Identifying Key Themes

(To do at Home)
Identify the following themes, list the chapters pertaining to them and reflect on their
significance:
Creation / New Creation_______________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
Fall / Loss of Presence_______________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
Redemption /Restored Presence_______________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
_________________________________________________________

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Week 2

Discussion Questions

1. What started Josephs crisis, what did God give him?

___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
2. How did God preserve Joseph?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

35

3. What was Josephs conclusion about his situation after his reunion with his
brothers?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
4. How did God preserve the people of Abraham, Isaac and Jacob?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
5. What were the circumstances surrounding Moses birth?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

36

___________________________________________________________________
___________________________________________________________________
6. In Exodus 2:11, does it appear that Moses is aware of his own ethnicity?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
7. How does God reveal himself to Moses?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
8. By what name does God refer to himself in Exodus 3:14?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
37

___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
9. What do you make of this unusual name?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
10. In what way is Joseph and Moses a type of the future Messiah? (That is,
Messianic saviors started in the OT).
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
11. Repeatedly God answers the cries of his people and comes to their rescue. In
what ways do you see God doing this in Exodus 3:7-10?
___________________________________________________________________
___________________________________________________________________
38

___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
12. How did the Messianic figures (Joseph and Moses) suffer for Gods people?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
13. How is the choosing of Moses a continuation of the Abrahamic Covenant?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
14. In what ways does Moses show himself to be a reluctant hero?

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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
15. Between chapters 5 and 11, how does God confront the false idols of Egypt?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
16. What are the important elements in the Passover event?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

40

___________________________________________________________________
___________________________________________________________________
17. How does God test Israels faith?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
18. According to Exodus 19:3-6, what does God promise to make Israel? How
would this further the story of Gods salvation of the nations in Genesis 12, 15
and 17?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
19. List the 10 commands God gave Moses in Exodus 20.
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
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___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
20. In Exodus 25, how is the Tabernacle a symbol of Gods presence, more
specifically the arc, the table and the lamp stand?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
21. How does God temporarily restore his presence in the Tabernacle?
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________
___________________________________________________________________

42

43

Promise
Read: Genesis 12; 17; 21; 25; 32:22-32
Genesis 12 & 17: What does God promise to do for and through Abraham? How did God
amend the initial promise made in Genesis 12?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
Genesis 21: How is Gods promise to Abraham fulfilled (vv. 1-14)?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
Genesis 25: What is the promise made, and how does it come about?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Genesis 32:22-32: How is the covenant reaffirmed for Jacob/Israel?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

44

Promise
Read: 1 Sam 16:1-13; 2 Sam 7:1-17; 23:5; Deut 18:14-19
& 34:1-12
1 Samuel 16:1-13: What are the standards God chooses David by (vv. 6-7), and how does
God mark David as the chosen (v. 13)?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
_______________________________________________________________________
2 Samuel 7:1-17: What does God promise to David (vv.11-16)?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
2 Samuel 23:5: What does David say God has done?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Deuteronomy 18:14-19 & 34:1-12: What is the promise God made in 18:14-19? What view
does chapter 34 take (what is still to happen)?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

45

Law & Prophets

Read: Exodus 20; Leviticus 26; Deuteronomy 6;
31:14-32:47
Exodus 20: Who does God identify himself as in relationship to the people of Israel (v. 2),
and what does this mean for the people of Israel?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Leviticus 26: What does God promise for adherence to the Law (vv.1-13)? What does God
promise for disobedience to the Law (vv. 14-46)? What relationship to Israel does this
mean God has?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Deuteronomy 6: What does God say is the requirement to be part of Gods people (vv.
4-5)? Can you think of anywhere else in the Bible that this, or a statement like it, is made?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

46

Law & Prophets

Deuteronomy 31:14-32:47: What does Moses say God is going to do when Israel rebels?
What is God eventually going to do for his rebel people?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________

Read: Isaiah 1; Jeremiah 31; Ezekiel 10; 34-38; Daniel 7;

9; 12; Nehemiah 8-10
Isaiah 1: What is Gods charge against his people (vv. 2-3)? What has God carried out
against his people (vv. 4-9)? How does this line up with the curses God pronounced in
Leviticus 26? What is Gods requirement for his people (vv.10-20)?
________________________________________________________________________
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Law & Prophets

Jeremiah 31: What is the problem God has with his people? What is Gods answer to
fixing the problem (vv. 31-34)?
________________________________________________________________________
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Ezekiel 10: What action does God take in this chapter? Why does God take this action?
________________________________________________________________________
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Ezekiel 34-38: What specific charge does God make against the shepherds (leaders) of
Israel (34:7-10)? How does God say his is going to fix the problem of obedience in his
people (37:11-14; especially v. 14)? What is Gods ultimate plan for his people?
________________________________________________________________________
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Law & Prophets

Daniel 7; 9; 12: After the rule of the four kingdoms, what does God say he is going to
establish (7:26-27)? What has God carried out on Israel based on their disobedience
(9:11-14)? When does God say restoration will happen and the Anointed One will come
(9:24-27)? What is the end going to be like (12)?
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Nehemiah 8-10: What does Ezra bring before the people in chapter 8? What is the
response of the people in chapter 9? What do the people vow to do in chapter 10?
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Fulfillment
Read: Matthew 1; 5:17-20; 7:24-27; 8:17; 12; 13; 17;
John 19-20
Matthew 1: What title is given to Jesus (v. 1)? What is the significance of Jesus in the story
of God (v. 23)?
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Matthew 5:17-20: What does Jesus call Gods people to?
________________________________________________________________________
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Matthew 7:24-27: On what basis does Jesus say people will be judged? How does this line
up with what we saw in the Law and Prophets?
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Matthew 8:17: How does this statement line up with Isaiah 53?
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Fulfillment
Matthew 12: The quotation Matthew makes in vv. 18-21 comes from Isaiah 42 and was
traditionally applied to Israel as a nation as being Gods servant. Who does Matthew say
Jesus is by applying this to Jesus the Messiah?
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Matthew 13: What do the disciples do to understand the parables Jesus speaks? What
does this say about who is King of the Kingdom?
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Matthew 17: How is Jesus revealed to the three disciples? How does this comport with
Ezekiel 34 and Daniel 7, 9 and 12?
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Fulfillment
John 19 and 20: How does the crucifixion fulfill Isaiah 53? How does the resurrection fulfill
2 Samuel 7:11-16? How does John 20:19-22 fulfill Jeremiah 31:31-33 and Ezekiel 37:14?
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What is your conclusion about who Jesus was and is in light of what weve looked at here?
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Explanation
Read: Romans 1-8; 12; 1 Corinthians 12-14; Ephesians
5:18-20; Philippians 2; Colossians 3:15-17
Romans 1: Who is Jesus according to the flesh (v. 3)? Who is Jesus according to the
resurrection (v. 4)? How are people included in Jesus family (vv. 5-6)?
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Romans 1-3: What is the state of the entire human race apart from Jesus (1:18-3:20)?
What is the answer to the problem (1:16-17; 3:21-26)?
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Romans 4: What is the example of Abraham that is held out for believers to follow (see
Genesis 12:1-4)? What is the faith required of you?
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Explanation
Romans 5: How does Jesus differ from Adam (vv. 12-21)? What does this mean for
everyone who is in Jesus (has devoted their lives to Jesus)?
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Romans 6: Since those who are in Jesus are a part of a new race, what does that mean
for the way believers live now?
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Romans 7: What is the result of trying to live Gods new way of living by merely living
according to the Law?
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Romans 8: What has God given those who are in Jesus so that they can live the new life
he requires (vv.1-17)? What does this gift mean for those who are in Jesus (vv. 14-17)?
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Explanation
Romans 12: How do those in Jesus practically live out the new life (vv.1-2)?
________________________________________________________________________
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1 Corinthians 12: Who gives the needed gifts (vv. 4-11)? What is the purpose of the gifts
(vv. 12-26)?
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1 Corinthians 13: What is the mark of those who have the Spirit?
________________________________________________________________________
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1 Corinthians 14: What is the rule of life regarding using the gifts of tongues and
prophecy?
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Explanation
Philippians 2: What is the apologetic commended to believers (vv. 1-18)?
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Ephesians 5:18-20: How is it believers are filled with the Spirit?
________________________________________________________________________
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Colossians 3:15-17: How is it believers are filled with the Spirit?
________________________________________________________________________
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How does all of this fill out the picture of the promises and fulfillment we have looked at in
this class?
________________________________________________________________________
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About the Author

Jeff Kennedy is the Pastor of Discipleship at Eastpoint Church in Spokane Valley,
WA. In addition to a B.A. in Biblical Literature, Jeff has earned a Master of
Religion, Master of Religious Education, and is currently enrolled in the Doctoral
Program at Talbot School of Theology.
Jeff has had nearly twenty years of experience in ministry and has had the
pleasure of discipling scores of individuals and groups to Jesus.

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Appendix
How to Read the Bible for All Its worth.
Jeff Kennedy
Book Critique of How to Read the Bible for All Its Worth
Fee, Gordon D., and Stuart, Douglas. How to Read the Bible for All Its Worth. Third Edition.
Grand Rapids, MI: Zondervan, 2003.
At the outset of his ministry, Jesus made it clear that the hallmark of true discipleship was the
commitment to put his teachings into practice (Mathew 7:15-27). Application of his teaching was the
distinguishing feature between those who were considered wise and those who were considered
foolish. Since it is impossible to apply what one fails to understand, the commitment to apprehend
the meaning of scripture is the disciples highest priority. In its third edition, How to Read the Bible for
All Its Worth offers the serious student of scripture a road- map to accurately understanding the plain
meaning of the biblical text. Authors Gordon Fee and Douglas Stuart offer a scholarly but accessible
approach to the craft of interpretation. The book delineates two essential approaches to interpretation:
general rules that apply to all biblical books, and specific rules that are particular to a given genre.
SUMMARY AND ANALYSIS
The first part of the book presents the dilemma for the modern interpreter. The plain meaning of
scripture is often obscured by all that the interpreter imports to the text, and by the nature of scripture
itself (Fee, 14). Fee and Stuart assert that because Gods word to us first comes as his word to them
we must not bypass the step of discovering the historical peculiarities of the biblical text (Fee, 17).
Therefore, one must begin with a commitment to the methodological constraints of exegesis.
Exegesis is the attempt to draw out the intended meaning from the text. The authors commend the
student to thinking exegetically as second nature. The key to doing this, according to Fee and Stuart,
is to engage the text methodically and skillfully, paying close attention to the historical, literary and
immediate contexts. This can be done with a few simple tools, and by developing a

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few simple reading habits.
The second task, according to the authors, is to move from exegesis to hermeneutics. In this
book, hermeneutics specifically refers to the current relevance of the ancient text and its meaning
(Fee, 25). Therefore, the goal is to translate the intended meaning of scripture to our contemporary
lives. In stating this, Fee and Stuart stress again that the meaning of scripture and its bearing on our
modern life cannot be arrived at by the interpreter without the controlling factor of the authors original
intent (Fee, 24). However, this definition of hermeneutics seems to be too restrictive and narrow. It is
preferable to view hermeneutics as the overarching framework in which all the disciplines and
interpretive approaches should fit.
The book commends the student to picking up a reliable translation, and specifically advocates
the NIV, the NRSV (with caution) and possibly the GNB. There is a brief explanation of the
differences between literal translations such as the NASB and the KJV, and the dynamically
equivalent translations of the NIV and NRSV (Fee, 28-30). Additionally, chapter two gives the student
a basic primer in textual criticism designed to explain the importance of reading the textual notes in
the footnotes of modern translations.
After first addressing the need to interpret along with the foundational discipline of exegesis, as
well as the essential tools involved in the task, the authors turn their attention to a discussion of
genre. Chapter three begins with the New Testament epistles. Fee asserts that, in spite of the
epistles apparent ease of interpretation, the epistles are embedded with many cultural phenomena
that can present difficulty for the average interpreter. The answer to this difficulty in interpretation is a
contextual approach. The first priority is to take into consideration the historical context. Reading
carefully through the text will typically help the interpreter to recover the original situation, the
recipients, and the purpose of the letter. Fee and Stuart recommend beginning with a reliable Bible
dictionary or reference work that will give the student much information about the

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original situation. After establishing the original context, the authors recommend reading the entire
document while making observations of the text. After these initial observations, the student is to
outline the epistle. Fee and Stuart then walk the reader through a passage from 1 Corinthians and
Philippians, using the method of historical and literary context. They advocate that the student
should learn to think in paragraphs (Fee, 54).
Lastly, the authors note the difficult passages such as Pauls words the to the Thessalonian
believers that they should recall all that he taught them while he was with them (59-60). The
difficulty here lies in the fact that we do not have access to Pauls teaching when he was with them,
and he assumes they already understand the issue in question. This is where the interpreter must
come to the text with great humility and must refrain from being dogmatic.
Chapter four explores the hermeneutical problems that the interpreter faces. Fee raises the
question about whether it is appropriate to practice extended application of a text granted that there
is contextual parallel and a specific parallel to our modern situation. His answer is emphatically
no! If we amplify our application of the text to many situations beyond the direct parallel, he argues,
then why bother with exegesis at all (Fee, 66-67)? He then addresses the issue of contexts and
situations that have no parallel in our modern culture such as the relative silence of women and the
worship of objects as gods. The authors suggest that in these cases, the interpreter should start
with solid exegesis of the passage so that the principle may be transferred to its modern day cultural
equivalent (Fee, 68).
Fee and Stuart then give guidelines for situations that are culturally relative, and how to
distinguish between something that is culturally relative and instruction that is binding for all
generations and cultures. For example, it is crucial to distinguish between the timeless sin lists of
Paul which apply to all cultures in all times, with those peripheral issues that only affect a culture,
and are not morally binding e.g. the role of women in ministry. Next, the interpreter must

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take note of those places where the New Testament presents a unified and consistent witness
(Fee, 72). Lastly, the interpreter must be content with the relative silence from scripture on matters
of theology. Since the epistles are all occasional in nature, their theology is what Fee and Stuart
refer to as task theology (76-77). The implication for the modern interpreter is that we must be
content with the limits of such task theology. In my view, there are no flaws in the reasoning and
logic of this chapter.
Chapter five addresses the genre of historical narrative. Contrary to pure history or myths that
are meant to be taken allegorically, Fee and Stuart insist that the stories in the Old Testament are
divine narratives in which God himself is the hero in the story (Fee, 81). Because these narratives
present God as the hero, Fee and Stuart assert that they do not always teach us an immediate
lesson about ourselves (Fee, 82). Instead, many of the Old Testament narratives function simply
as connecting links that illustrate lessons that are taught elsewhere in scripture (Fee, 82). Fee and
Stuart claim that the danger in approaching biblical narratives is to approach them as if each
individual unit can yield specific points of application for our modern lives. In other words, the
narratives greatest point is found as the reader zooms all the way out and takes in the full breadth
of the story being told.
The authors provide us with several keys or guidelines for understanding narratives. It is
critical, they assert, that we not confuse what the Bible records for what it approves. Or that we not
press the narratives for theology the way we might Pauls epistles, or the laws. In essence, most
narratives teach implicitly a lesson that can be found elsewhere. Although some stories teach
explicitly about God, their primary purpose is not to communicate the gamut of theological truth
about a given subject, but instead refer to specific issues that the story touches (Fee, 84).
Fee and Stuart then proceed to walk the interpreter through the stories of Joseph and Ruth
(briefly). They caution the reader against making the common mistake of wringing a specific moral
lesson(s) from the narrative.

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Fee and Stuarts argument seems to be that we should be careful about what scripture intends for
us to take as normative behavior, or a typical experience for the modern believer and reader (Fee,
85). They end the section with some additional cautions about the abuse of narratives such as
allegorizing, decontextualizing, selectively citing, falsely combining, and redefining texts.
Though the point is well argued, one wonders if the reader should not draw out general
principles from narratives that demonstrate how God interacts with people. Though it is true that
one should not press the narratives for a moral that it doesnt intend to convey, it seems clear that
God has a certain pattern of interaction. Though the details of each event may vary, general
principles of how God interacts with his people can be very beneficial. As well, it seems that the
mistakes and victories of each biblical character should also to be taken into account.
Chapter six addresses the question of the book of Acts and historical precedent. The authors
suggest that what has plagued the restoration movements interpretation of Acts has been whether
the narratives are descriptive or prescriptive. Fee and Stuart suggest that the reader learn to
distinguish between what happened and what must happen (Fee, 106). Their general principle is
that unless the Bible explicitly prescribes belief or behavior, then the interpreter must refrain from
making that narrative a normative pattern for church life and doctrine. One is to pay attention to
the details in the narrative that are incidental and inconsistent. These details serve to accentuate
the main point, and should not be forced to yield meaning where there is none.
The point is well taken that a text describing how first century Christians behaved does not
necessarily prescribe that behavior. However, it is also true, that if that practice is beneficial to a
modern church or group, the scripture is not explicitly forbidding that practice either. This issue
does not seem to be addressed in the chapter.
Chapter seven touches on the genre of Gospel. The Gospels tell one story with an apparent

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patchwork of genres contained within them, and therefore qualify as a unique literary category
altogether (Fee, 114-115). Several peculiar oddities surface as one compares the Gospels to
each other.
Fee and Stuart suggest that the reader is not to be put off by their apparent lack of
exactness with regards to chronology and the specific wording of the same narrative found in
each (Fee, 114). Fee and Stuart commend the interpreter to return to the basics of exegesis,
which is to establish the historical context above all. They begin with the general historical
context and move to the specific context of Jesus world. The authors caution against viewing the
moral imperatives as cultural and viewing them as law. They are neither (Fee, 130).
Additionally, the narratives do not primarily teach a moral lesson. Those lessons are
secondary to their purpose. Instead, the narratives, particularly the signs and miracles, teach us
about the power and importance of the Kingdom (Fee, 130). Fee and Stuart impress upon the
interpreter the need to grasp Jesus Kingdom message. Understanding the overarching Kingdom
idea will keep the reader from arbitrarily assigning meaning to the passages (Fee, 131-134).
Again the same criticism for historical narrative can be adapted for the Gospels. Even though the
individual narratives should not be forced to yield doctrinal content, we should examine them to
understand how Jesus interacted with disciples, Pharisees, Roman soldiers, Samaritans, and
women etc.
Fee and Stuart devote an entire chapter to parables and their use. Jesus used a variety of
similitudes, metaphors and short stories (true parables) to illustrate his truth (Fee, 137). The
authors assert that the parables only have one major point, and are designed for reader response
(Fee, 136; 138-139). Parables are very much like jokes. To over-examine a parable and wring too
much out of it causes one to miss the punch line. Interpreting a joke will of course ruin the joke.
Similarly, one should not explain parables. Instead, the reader should become familiar with the

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referents to which the first century audience would have been so familiar. The details are there to
give the final twist, or the pithy ending of the parable its punch (Fee, 139).
Additionally, parables are not allegories (Fee, 140). In an allegory, every specific detail has
independent meaning all its own. The entire story serves as a vehicle to convey those particular
meanings that are encoded in the details of the story. However, a parable functions much the
opposite way. The many details are mere scenery so that the speaker may lead the listener to the
turn around, or the twist which is surprising and illicits response. In my view, Fee and Stuart have
done the body of Christ a great service in establishing these guidelines, and helping the modern
interpreter to understand this specific rhetorical device, and the differences between analogous
material, true parable, and kingdom parables (Fee, 144-146).
Chapter nine addresses the role of the law for New Covenant people. The authors offer six
guidelines that will help the reader of scripture to understand the role of the law. First, the
interpreter should understand that the Old Testament law is a covenant, or a contract in which God
as the suzerain unilaterally establishes benefits for covenant observance and the consequences of
noncompliance (Fee, 150-151). Secondly, the Old Testament is not our Testament. It is critical for
the New Covenant person to understand that Israels Testament is theirs not ours. Thirdly, some
stipulations have not been renewed in the New Covenant. Fourth, part of the Old is renewed in the
new. Particularly many of the timeless ethical demands that are rooted in Gods character. Fifth, all
the Old Covenant is still the word of God for us, even though it is not the word of God to us. Sixth,
only that which is explicitly renewed in the New Testament from the Old will be considered
applicable for us (Fee, 150-154).
Beyond this, Fee and Stuart explore the role of the law. It is incorrect to assert that possession
of the law was a badge of membership for Old Covenant people. Instead, it was God who saved
them, not their law. Fee and Stuart mention two kinds of laws, apodictic (general laws) and
casuistic (case by case) laws (Fee, 154-158).

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All of these laws serve as the kind of standards that we should expect from God as his New
Covenant people (Fee, 158).
Chapter ten unpacks the purpose and nature of prophetic literature. The first caution that
the authors address is the tendency to view the prophets as mere predictors of the future. The
authors remind us that only 1 percent of all Old Testament prophecy deals with future events, 2
percent relate to the Messiah, and only 5 percent refer to the New Covenant at all (Fee, 166).
Instead of seeing the prophets as prognosticators of the future only, we should view them as
Gods spokesman, covenantal mediators who most often speak back into the Torah to remind
Israel of their roots and restorative promises (Fee, 165-172).
Fee and Stuart assert that without some external helps (commentaries and a Bible
dictionary) the student will find it nearly impossible to understand the prophetic oracles (Fee,
172-176). The individual oracles are a collection of oral prophecies and are difficult to read
without a knowledge of the historical background. Additionally, one must understand the various
rhetorical devices in which the prophets engage. The prophet can use lawsuit, promise, and
poetry. The hermeneutical key to understanding their message to us, according to Fee and
Stuart, is to draw out the principle where possible (Fee, 181).
The authors go on to give the reader a caution about collapsing temporal predictions into
future ones. In certain cases e.g. passages in Ezekiel, the prophecy was fulfilled within decades
of its utterance. However, there may be passages that speak of the future New Covenant (Ez.
37), but we must be careful not to amplify temporal passages with a future application (Fee,
181-183). In the same way, the interpreter should not look for second meanings (sensus
plenior) in all prophetic passages. When New Testament writers see fuller meanings in Old
Testament passages, it is because they are being given a prerogative that we do not have.
Seeing the Old Testament passage as analogous to our New Testament experience was an
inspired perspective that does not continue in perpetuity for all believers (Fee, 183-186).

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Though the authors caution the interpreter to refrain from this approach altogether, I do not think
that using the text illustratively is a problem as long as the interpreter is not asserting that the
analogy they have drawn is the one interpretation of the text. Indeed, the fact that the biblical
writers use the Old Testament this way can not invalidate the use of allegory altogether.
Chapter eleven sheds light on the Psalms and their usage. Fee and Stuart instruct the reader
to refrain from over-exegeting the psalm. Instead, the psalms are messages about God primarily
in poetic form. The various prosaic truths understood from the psalms are communicated
poetically, and are not intended to teach doctrinal content. The vocabulary of poetic literature is
intentionally metaphorical, and should not be literalized (Fee, 190).
As literature, there are various types of psalms that the Israelites were aware of that the
modern reader may not understand. Bridging this type barrier for the modern reader is therefore
critical (Fee, 191). Each of these types of psalms serve a particular function, have a specific form,
and demonstrate various patterns. The psalms should always be taken as a literary unit. The
authors suggest that the modern reader learn to become familiar with several of these types:
laments, thanksgiving psalms, hymns of praise, salvation history psalms, celebration and
affirmation psalms, wisdom psalms, psalms of trust, and imprecatory, or negative psalms.
The Psalms serve as a prayer book, helping us to worship God, to express our feelings and
thoughts, and to meditate on Gods ways (Fee, 204-205). Psalms are to be used in devotional
commitment to and reflection upon God, not as guarantees of future blessing (Fee, 205).
Chapter twelve introduces us to wisdom literature. Wisdom literature is often misunderstood
because the reader doesnt understand the nature of ancient sources of wisdom as well as the
role wisdom played in ancient cultures. It is the wise application of knowledge. Ancient cultures
often employed wise teachers known as wise men (i.e. the satrapi of Babylon). These men were

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instrumental in composing and collecting wise sayings (Fee, 210- 212). Similarly, the biblical order
of wise men emerged at the same time as the monarchy and instructed Israel regarding the wise
application of its laws to daily affairs. Job presents historical wisdom (narrative wisdom), Proverbs
presents poetic wisdom, and Ecclesiastes communicates cynical wisdom. Fee and Stuart provide
the modern reader with various cautions against the abuse of ancient wisdom literature such as
pressing proverbs for promises, or transposing a particular narrative to modern life (Fee, 225-230).
Fee and Stuart end the book with some specifics on how to approach apocalyptic literature,
particularly the book of Revelation. The problem with the book of Revelation is that it uses
unfamiliar symbols, it speaks of the future, it is set in history, and it presents an apocalyptic vision
of Gods coming kingdom (Fee, 231). The authors strongly caution the interpreter to approach the
book with a degree of humility and to become as familiar with the historical background as
possible.
There are several distinguishing features of apocalyptic literature. First, the taproot of
apocalyptic is Old Testament prophetic literature (Fee, 232-234). Second, apocalyptic is a literary
work from stem to stern. They are not intended to be spoken and collected (as oracles were), but
are intended to be written and read. Third, the material of apocalyptic is presented in highly
charged visions, cryptic dreams and symbolic activity. Fourth, the imagery of apocalyptic is most
often that of fantasy imagery rather than that of reality. Fifth, because it is primarily literary, the
sets of images do not necessarily follow each other, or communicate a sequential reality.
Though Revelation is apocalyptic literature, it is also prophetic. This distinguishes it from
Jewish apocalyptic in that it intends to present a message from God to the recipient (and the
reader), instead of being just an allegorical re-telling of a particular historical event. Therefore, God
has a message to the churches of that time, and his temporal message to these churches

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has application for ensuing generations of believers (Fee, 233-235).
Lastly, the Revelation is also an epistle. It has both an epilogue and salutation, which
distinguishes it from typical apocalyptic literature. The significance here is that like Pauls letters,
the Revelation is occasional. That is, a particular circumstance has prompted the need for the
vision and the letter. In this case, the church is facing corrosion from within, and persecution from
without.
Fee and Stuart suggest the following guidelines for interpreting this genre: first, the reader
should appreciate the rich background of the various symbols. John pulls from the Old Testament
as well as mythical and extra-biblical apocalyptical imagery. Second, one must distinguish
between constant images and specific ones. Third, Johns own interpretations of the images must
be the starting point for any subsequent interpretation. Fourth, one must see the visionary content as a whole
and refrain from pressing the details for meaning (Fee, 236-238).
Lastly, Fee and Stuart draw attention to the clear distinction within the text between tribulation
and wrath. To view these two critical themes as interchangeable will leave the modern reader in a
state of hopeless confusion (Fee, 239). Additionally, the modern reader must learn to distinguish
between the various genres contained within Revelation.
In my view, though the book clearly deals with future events, it would be a violation of the
literature to ignore the literal churches and the literal threats they faced in the first century or early
second century. To immediately extrapolate to a future perfected church during a tribulation
would be to ignore the original recipients and the implication of the prophetic message to them.
One may be able to get there, but you have to get there from the past, not in blatant disregarding
of it.

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CONCLUSION
How to Read the Bible for All Its Worth is one of the most critical books for our postmodern
era of interpretation. The worth of scripture, according to authors Fee and Stuart, is found in the
biblical authors original intention to his original audience. Its message to us must be first be found
in his message to them. Fee and Stuart rightly suggest that there is a right way and a wrong way
to interpret scripture. The right way is to be thoroughly acquainted with the general rules that
apply to all forms of literature, and the specific rules that apply to various genres. This book offers
many practical insights to help the serious student to understand the contents of scripture. These
insights will assist the modern interpreter to extract as much as possible as they learn to take up
and read the biblical text as it was intended.

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Ways People Misread Or Mishandle The Scriptures

Adapted from Dr. James Sires book, Scripture Twisting, Intervarsity Press. Below are some
common ways that cults, skeptics an the garden variety critic will mishandle scripture.
1. Inaccurate quotation make sure that you are accurately citing the text before you
build doctrine on it.
Example: The Bible does not say that money is the root of all evil instead it states that
the love of money is the root of all evil.
2. Inaccurate translation avoid any non-standard translations such as the NWT (New
World Translation), the Philips and Living Bible (which are paraphrases), and the KJV
(the KJV is a good translation based on very late manuscripts and contains about 12
verses and other stories that do not belong in the scriptures). Lastly, avoid quoting from
Bibles with the Apocrypha (books such as Judith, Tobit, Baruch, etc.) which contains
non-inspired writings (note: these writings are fine sources for understanding certain
things about the literary environment of the first century, but are not on par with
scripture).
3. Proof Texting Proof texting is the practice of surgically removing a passage from its
original paragraph in order to prove ones case. When the context is examined, the
original paragraph does not support or may even explicitly deny ones doctrine.
Example: Jesus told the Pharisees, you search the scriptures because in them you
think you have eternal life (Jn. 5:39). This text has been used to support the claim that
Jesus chastised the religious Jews for relying too much on the historical record of the
OT, and not enough on their feelings. However, the passage makes it clear that they
have given the historical record concerning the messiah too little attention, not too
much.
4. Practicing Bate and Switch This is also known as the Biblical Hook. This occurs
when someone quotes a passage, then pours non-Christian teaching into it.
Example: Mormons use James 1:5 which states, If any man lacks wisdom, let him ask
God who gives generously. This text is quoted and then they immediately make it say
that Joseph Smith did this, and was given special wisdom of the Mormon message.
However, this passage is not referring to asking God for special revelation, rather it is
simply telling us to ask for wise counsel regarding how we live.
5. Collapsing contexts This occurs when a person fuses several non-related passages
together into a patchwork of texts that appear to make a case for them.
Example: James 1:23 and 1 Cor. 13:12 both use the imagery of the mirror in relation
to the scriptures. Some have collapsed these contexts to be referring to the same
thing. However, Pauls context in 1 Cor. is spiritual gifts and the imperfect nature of the
gifts (seeing dimly through a mirror) and James context is the perfect and sufficient
nature of Gods word to make one wise for salvation. Same imagery, different contexts.

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6. Overspecification This is where we wring too much out of the authors stated or
implied purpose in writing.
Example: What are the last words of Jesus?
Matthew 27:46 (Mark agrees) states, About the ninth hour Jesus cried out in a loud
voice, "Eloi, Eloi, lama sabachthani?"which means, "My God, my God, why have you
forsaken me?"
Luke 23:46 states, 46 Jesus called out with a loud voice, "Father, into your hands I
commit my spirit." When he had said this, he breathed his last.
John 19:30 When he had received the drink, Jesus said, "It is finished." With that, he
bowed his head and gave up his spirit.
These three passages together make a circumstantial case that the writers were not in
agreement about what the last words of Jesus were. However, capturing the last words
of someone was not the concern of an ancient writer. That is a modern concern that is
being superimposed on the text. We must not mistake last words for the last recorded
words.
Also, there is only one passage that claims to have the last recorded words of Jesus
and that is in Acts 1 after his resurrection from the dead.
7. Word Play Fallacies This is the practice of taking a modern translation of a biblical
term and building doctrine based on a clever but misguided word play or word
association approach.
Example: Joseph did not play tennis because he served in Pharoahs court and
Jesus was not expecting the disciples to put him back together as they re-membered
him in communion. These are silly and not serious approaches and should be avoided.
8. Code Cracking Fallacies When someone alleges that they can read an
anachronistic (after the fact) code, back into scripture to find hidden and esoteric
messages, that person is flirting with what the scriptures refer to as divination. This is
a completely inappropriate means of uncovering the meaning of scripture.
Example: Many like Michael Drosnin, Grant Jeffries and Chuck Missler dabble with the
Bible Codes trying to apply a complex algorithm to scripture in order to surface a
hidden meaning. Unfortunately, the Hebrew Language can be putty in the interpreters
hands with a few carefully placed vowel points. Also, the messages are always after the
fact, therefore have no prophetic value whatsoever because they are self-validating.
9. Practicing Hyper Typology The NT reveals that much of the OT sacrificial system
particularly the feasts, the temple, the sacrificial proceedures and the priesthood was a
type that has been fulfilled in the person and work of Jesus. However, we can not press
the OT for more types than it is prepared to yeild.
Example: Though it perfectly appropriate to see the temple and tabernacle as a
foreshadowing of Christs work and his taking residence in the hearts of people (the
new living temples cf. 1 Cor. 3; 6), pressing the chambers and the hallways and every
little emblem to allegorically represent something in your life is not necessary.

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J. Kennedy
Nov 18th, 2009
Essay on the Williams Article: The Reliability of the Scriptures

Essay on the Williams Article: The Reliability of the Scriptures

The article by Jimmy Williams is a fairly standard presentation of the general evidence for the
reliability of Scripture. I found much of the information in the article to be dated and most of the
arguments were oversimplified probably due to space constraints. In spite of this, I did find the
opening question to be compelling. Williams asks, Haven't copyists down through the centuries
inserted, deleted and embellished the documents so that the original message of the Bible has
been obscured? This is a fair question but does seem to conflate two issues: the facts regarding
manuscript transmissional practices, and the implications of that data. The first part of Williams
question is simply not in dispute. However, the second part of the question is an implication that is
hotly disputed by scholars such as Bart Erhman and Daniel Wallace (two ends of the textual
criticism spectrum).
First, virtually no scholar would disagree that the New Testament copyists have made many
errors, blunders, and interpolations into the New Testament manuscripts (and some of these errors
are quite embarrassing). Bart Erhman, a popular skeptic and textual critic who studied under Bruce
Metzger (author of Misquoting Jesus, The Lost Scriptures, etc.), regularly challenges the inspiration
of scripture based on the many discrepancies between synoptic narratives, and the widening gap of
uniformity between the earliest and oldest manuscripts. Thus, Barts approach is to tether the issue
of biblical inspiration to the historical trustworthiness of the documents. If the scriptural narratives
can be shown to have serious or even minor discrepancies that are of an irreconcilable nature and
if the manuscripts themselves contain errors, then according to Bart and skeptics like him, this is
evidence that God could not have preserved the text. Therefore, it follows that he would not have
originally inspired something that he ostensibly had no interest in preserving perfectly. This line of
reasoning is what is known as the fallacy of a false criteria. Imposing a modern concern on ancient
people when it wasnt their own concern is simply unwarranted by the evidence.

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J. Kennedy
Nov 18th, 2009
Essay on the Williams Article: The Reliability of the Scriptures
On the other end of the spectrum, Dan Wallace at Dallas Seminary has vigorously argued that
the mistakes between the manuscript copies (particularly the earlier ones), though they number in
the hundreds of thousands (Wallace actually cites 400,000 variants), do not alter any core belief of
the Christian faith. In fact, the vast majority of these errors can be blamed on the movable nu in
Greek composition and other incidental changes. The preservation of the text, though imperfect, is
relatively quite good. This is hardly a reason to impugn the message of the New Testament text.
So the answer to the opening question in the Williams essay is partly, yes, the copies have
many (but statistically negligible) textual variants which include everything from the movable nu, to
interpolated stories, to interpolated verses (e.g. the Comman Johaneum 1 Jn 5:7-8). The obvious
implication of this is that we have not been left with perfect copies. Yet, because we have been left
with so many of them we may be able to approximate the original material through comparative
analysis. Though scholars will never be able to reconstruct the originals through the manuscript
witnesses, they can at least have a reasonable confidence that the copies we have been left with
are statistically similar to the original texts.
But, the answer to the second part of Williams question is that it simply doesnt follow that the
message of the New Testament text has been hopelessly obscured because one can demonstrate
that there are errors in minor details. This is not a standard that we apply to any other book of
antiquity. It is simply a false dilemma to say that one has to choose between believing in the
absolute preservation of the text and all its copies, or the absolution corruption of the text and all
its copies. These are not the only two options on the table.
Of course, the skeptic will cite that the Bible makes supernatural claims and therefore we need
some kind of extraordinary evidence to support it. Here I find that the skeptic simply cannot have it
both ways. Most of the time skeptical scholars take pains to show that the New Testament is just like
any other book of antiquity filled with the same kinds of miracle stories and extraordinary claims
regarding its ancient hero.

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J. Kennedy
Nov 18th, 2009
Essay on the Williams Article: The Reliability of the Scriptures
But, then to assail the scriptures on the basis that they make an extraordinary claim that needs to be
supported by extraordinary evidence I find to be a dubious assertion. For example, the manuscript
evidence chart in the Williams article lists many ancient works that are riddled with supernaturalism.
Therefore, the Scriptures should be adjudicated on the same basis that historians use to verify the
record of say, Caesar crossing the Rubicon. This story is also found in four ancient and varied
sources, and some are even filled with extra-natural phenomena. Yet, most generally accept that
Caesar did cross the Rubicon. Since the New Testament is based on qualitatively superior
documents, we should not view them with more skepticism than we do other ancient biographies or
witnesses.
Lastly, Williams points out in the article that the New Testament boasts an avalanche of ancient
manuscript witnesses (he cites 4000, and to date there are actually about 5900 and counting). Not
only are there far more and earlier texts that attest to the Scriptures, but the stories in them contain a
high degree of agreement when judged against the Jewish and Greco-Roman literary standards of the
day. The alleged discrepancies between the Gospel accounts cannot all simply be lumped into one
category (i.e. error). This is a critical factor to take into account when assessing historical reliability.
In this respect, the Christian faith does not even need the doctrine of inerrancy to demonstrate that the
New Testament text is a relatively good and reliable source for the historical Jesus a first century
miracle worker and exorcist who claimed to be divine. As Wallace maintains, we may be able to
establish that doctrine inductively (going where the evidence leads us), but we do not need to hold to
inerrancy presuppositionally in order to determine anything at all about the general reliability of the
biblical record. Wallace maintains that when we are discussing the issue of the scriptures inspiration,
we are actually talking about its authority in our lives as the Word of God. But, the authority of the
scriptures is simply a separate issue from its general reliability as a historical source. Though, I
believe that once a person is willing to concede that the scriptures are reliable then they will naturally
be open to the notion that the scriptures are authoritative as well.

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J. Kennedy
Nov 18th, 2009
Essay on the Williams Article: The Reliability of the Scriptures
In summary, it is true that most believers do begin with a commitment to the Bible before
encountering the evidence for its inspired status. Belief in the scriptures as Gods authoritative and
inerrant Word is a theological commitment on the part of the believer. It is true that there are many
assumptions about God that the believer makes before he has any empirical evidence to verify his
faith. In the final analysis, it turns out that the best argument for God is God himself, and the best
argument that his Word is authoritative is the immediate application of its principles and doctrines to
ones life.
However, as Philosopher William Lane Craig has noted, there is a difference between knowing
God and showing God. We may directly encounter him through the person of the Holy Spirit, and we
may be fully convinced that he has left an authoritative and inspired written record of his Word. Yet, as
we encounter those without faith we must be ready to give an answer having understood the
bibliographic, internal, and external evidences for Scripture as a reliable source. Our goal with the
skeptic is not to convince them that the Bible is the authoritative infallible Word of God. A better
approach with skeptics like Erhman, Borg, Chilton et. al. would be to start with some common ground.
This common ground can be reached if we refuse to accept absolute propositions as the criteria for
authenticity. Instead, we should agree on the minimal facts and then follow those facts in the trajectory
that they lead us. If it can be shown that the Scriptures meet and exceed the general criteria for the
authenticity of an ancient document, then this warrants an investigation of the documents theological
claims. But to bind the issue of its general historical trustworthiness to the theological commitment of
inerrancy is simply a false dilemma. We should give the Bible at least the same benefit of the doubt as
we give any other historical source, especially considering that the Scriptures boast an embarrassment
of riches in textual evidence to support it. But, asking the skeptic to believe that the Bible is the errorfree Word of the Living God is a bit like asking a hardened atheist to believe in the Trinity. Before the
atheist can accept a Trinitarian God, he must first commit to believing in some kind of God or a super
intelligent prime reality. Likewise, it is best to get the skeptic of the Bible to meet us where we can all
agree and on the ground that is indisputable: the general historical reliability of the ancient text.

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Inerrancy:
The Scriptures are free from intentional and
unintentional errors

Infallibility:
This means that since the Scriptures are historically
reliable and since they are Gods Word to us, then the
Scriptures are infallible in all they command, commend, and
compel us to. They are infallible in all they purport to say
and teach.

Inspiration:
This is a theological commitment on the part of the
believer. It means that the Bible is the product of God
on the minds of men.

Historical Reliability:
The general historical reliability of the NT text based
on the criteria for authenticity

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RESOURCES:
v Beginner Level:
Concordance helps you find verses by key words (NIV Exhaustive Concordance).
Bible Dictionary gives you definitions of Bible words (Smiths Bible Dictionary,
Nelsons New Illustrated Dictionary, Vines Bible Dictionary of Greek Words)
Study Bible gives you references and some notes to help (NIV Study Bible,
Thompson Chain)
Haleys Bible Handbook
v Intermediate Level:
A Bible Handbook gives you background info and cool pictures to reference
(Eerdmans Handbook, Holman Handbook, Zondervan Handbook)
Commentaries (NIBC, Jewish NT Commentary, Wuest Word Studies, Zondervan
Illustrated Background Commentary)
More Advanced Study Bible (Archaeology Study Bible, Apologetics Study Bible)
Encyclopedia Topical and Alphabetical arrangement of subjects (ISBE,
Zondervan Illustrated Encyclopedia).
Sketches of Jewish social life (Alfred Edersheim)
Life and Times of Jesus the Messiah (Edersheim)
v Advanced Level:
Bible Language Interlinear Has original language and English underneath.
Fritz Reinekers Linguistic Key to the NT
Vincents Greek Word Studies
Analytical Greek Lexicon
Kittels Dictionary of Theology
Liddel and Scotts Lexicon (the gold standard)
Walter Bauers Lexicon (the silver standard)
v Online Resources:
blueletterbible.org - bible search and study tools.
jewishencyclopedia.com a truck load of background on Jesus world.
biblegateway.com online concordance, versions and Hebrew and Greek texts
ntwrightpage.com Collection of historian NT Wrights material and lectures.
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End Notes
Introduction:

Session 1:

Session 2:
1The description of biblical genres in this session are taken directly from Dr. William Klein, Dr. Craig Bloomberg
and Dr. Robert Hubbard, Jr., Introduction to Biblical Interpretation (Nashville: W Publishing Group, 1993).

Session 3:

Session 4:
1The

principles of application discussed in this session are taken directly from Jack Kuhatschek, Applying the
Bible (Grand Rapids: Zondervan, 1990).

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Observations
Fact Sheet
This section will observe basic facts about the text. Adding to your knowledge will
increase your understanding.

Thematic Elements
Identifying Themes
Major thematic elements: Creation, New Creation, Fall/Loss of Presence, Presence/
Restored Presence, Redemption.

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