Book Review: Invitation to Biblical Interpretation

“Wow!  An awesome book!  What a lot of useful things to begin working into my own interpretive practices!”  Those were my first thoughts as finished reading Invitation to Biblical Interpretation, by Andreas Kostenberger and Richard D. Patterson.  Their book is sub-titled Exploring the Hermeneutical Triad of History, Literature and Theology and they have put together a comprehensive guide to help navigate the path of Biblical interpretation, so that the person preparing to preach can do so thoroughly and for one overarching purpose: the faithful proclamation of God’s word. 

The authors’ thesis is that proper study of a Biblical text in preparation for preaching involves studying the text from three different perspectives.  They are the historical setting of the text, its individual literary characteristics, and the theology it expresses.  In the first chapter they provide an overview of their thesis and an introduction to their method.  This includes a comparative discussion of other models of exegesis, highlighting the strengths and weaknesses of those models, as well as the historical settings that they arose in.  Then they embark on a systematic discussion of their proposed method.

Part 1 explores the importance of the “context of scripture”, i.e. history.  In order to properly probe a Biblical text we need to understand and consider the historical-cultural setting in which it was written, so that we can accurately discern how an ancient text can speak vibrantly into our time and culture.

Part 2 deals with the “focus of scripture”, i.e. scripture as literature.  This part comprises the bulk of the book, being subdivided into units of canon, genre and language.  They dig deeply into each of these literary units, exploring the differences between both parts of the canon, the importance of understanding the text as a type of literature (i.e. narrative, poetry, prophecy, et.al.),  and then addressing matters of language (i.e. determining specific  textual units, word studies, common fallacies, et.al.). 

Part 3 considers the “goal of scripture”, i.e. the theology it teaches.  While this part of the book is only one chapter it is the first of two chapters that bring everything together.  The authors have a strong belief that theology should be derived from the Bible, rather than imposed on it.  They believe that pastors, preachers and professors need to dig into scripture and be willing to be taught by it, rather than boxing scripture into a pre-conceived framework.  This does not mean that only theology which is explicitly taught is what the church should hold to, but that all of the doctrine and teaching of the church should be built on a Biblical foundation.  

The book’s final chapter addresses application and proclamation of what has been learned through conscientious study.  The intent of our study is to bring God’s word to life in the world and the authors discuss various ways in which this may be done.

This book has a number of strengths.   The first is the logical and coherent way the authors have laid out what they intend to teach within the pages.  As I read I felt that each chapter and each section fit within a whole.  Second is that each chapter contains a summary, review questions and suggested assignments.  While the book may have been written primarily as a classroom textbook those features make it easy to learn from in a situation as my own, where I am pursuing additional study independently.

The third strength is that each chapter in the Literature section includes a sample exegesis of what has been taught within the chapter.  This did a lot for me to illuminate the chapter’s teaching.   Fourth is the extensive footnoting that the authors have included.  While they have compiled a comprehensive way to approach the practice of hermeneutics, their footnotes make it easy to explore any particular subordinate aspect in greater depth.

And lastly, the appendix contains extensive suggestions for the biblical student in building their own library.  This includes multiple suggestions for each category of general resource and reference work, as well as several suggestions of commentary for each book of the Bible.

My own seminary training in hermeneutics was a bit fragmented, coming through classes in language, theology and preaching.  I liked the way in which the authors have chosen to teach hermeneutics as its own integrated discipline, and particularly their intent to make it not merely an academic subject but one that serves a greater purpose. 

The last chapter closes saying “God’s Word has real authority and power, but only to the extent that it is faithfully and properly interpreted and proclaimed.  To this end, may this book make a small contribution, for the good of God’s people and for God’s greater glory” (800).  To which I say “Amen!”

The Word of God for the People of God - Book review

The second-to-last section of the Gospel of John is a discussion between Jesus and Peter.  They have a bit of back-and-forth conversation, with Jesus asking Peter if he, Peter, loves him, to which Peter offers a heartfelt, “You know that I love you.”  This exchange happens three times, with Jesus’ response to Peter’s affirmation of love being, “Feed my lambs,” “Tend my sheep,” and “Feed my sheep.”  One of the things happening here is that Jesus is highlighting the importance of the task being given to Peter of providing ongoing care for Jesus disciples. 

The task of “feeding God’s sheep” remains among the primary responsibilities of those in pastoral ministry today, and the food that God has given for the task is his word, as contained in the Old and New Testaments of the Bible.  In The Word of God for the People of God: an entryway to the theological interpretation of scripture, J. Todd Billings provides those who would teach and preach God’s word with an understanding of their own particular entry-point as they open their Bible and he gives them some things to be mindful of as they study, so that they can bring the fullest possible understanding to those in their care.

(Disclaimer: I studied systematic theology with Prof. Billings, where he taught several of the concepts he writes of in this book.)

Billings is well aware of the many different ways people approach the Bible, recognizing that the point of entry often shapes what is found and how it is used.  The goal of his book is “to introduce readers to the practice of interpreting Scripture in the context of the triune activity of God, the God who uses Scripture to reshape the church into Christ’s image by the Spirit’s power.” (xiii)  He believes that Scripture should be approached in an integrated manner in order to best hear and follow “God’s powerful and transforming word…a word that is not under our control.”  Ministry leaders are not called to read the Bible as “religious managers or religious customer service agents.  They are called to read the Bible as disciples of Jesus Christ.” (xvii)  To which I respond with a hearty “Amen!”

In six chapters Billings explores basic issues to understanding one’s entry point to the Bible.  Chapter one considers the importance of reading scripture as part of the essential task of theology, i.e. “Faith seeking understanding.”  Chapter two gives an overview of the place of historical and biblical criticism in reading scripture carefully. Chapter three addresses basic questions regarding the nature of scripture and its source.  Chapter four considers the importance of understanding one’s own context as they study scripture, while chapter five highlights the importance of looking back to see what other students throughout church history have gleaned from the same texts being studied today.  And chapter six concludes with a consideration of the interpretation of scripture within the practice of Christian faith, with one eye on the essential role of a Trinitarian outlook to the expression of faith. 

This book is filled, from beginning to end, with valuable wisdom for the biblical student, teacher and preacher.  It is written for an audience that has a working familiarity with the vocabulary of theological studies but the points that Billings articulates can, and should, all be developed for teaching within congregations. 

One example has to do with how we understand scripture to be received.  One of the decisions we make concerning scripture, which is critical in how we read and apply it, is its source.  “Either revelation is grounded in inherent, universal human capacities or in the particularity of God’s action with Israel and in Jesus Christ.” (74, italics authors)  We may or may not consciously consider these questions but our answers to them give powerful shape to what we receive from scripture.

With the first option we may view Scripture as something that was written by a diverse group of people and collected by another group of people, each imposing their own particular biases on their task.  As we read it from this point we are free to take and keep what we want and to discard that which we feel is no longer relevant.

But if we take the second option then we recognize that while what we have received as Scripture may have come through human hands, it is inspired by a divine source.  In receiving revelation this way “Christians enter into a world that they did not create.” (80)  As a result of Scripture coming from God’s particular action, “Believers in Jesus Christ do not “own” the truth as much as they are owned by the one who is the truth.” (82)  To borrow from Robert Frost, our decision regarding the source of revelation of Scripture “makes all the difference.”

A theme that runs through the entire book is the work of the Trinity in the reading of Scripture and the living of Christian faith.  That may seem to be a “no-brainer,” given that virtually all orthodox Christians in the world believe in the triune nature of God, beliefs that are clearly stated in the Apostles’ and Nicene Creeds, as well as the confessional statements of many denominations and individual congregations.  But in practice we often worship and serve a somewhat generic God and/or Jesus, paying little heed to the person of the Spirit or the intimate interconnectedness of Father, Son and Spirit in every activity that God is involved in.  In the final chapter Billings emphasizes that anything less than Trinitarian reading and practice will leave large holes in what we know of God and the ways in which we serve him.

Billings does an excellent job of advocating for a heightened articulation of the Trinity as we read, teach and preach the word of God, saying, “The Bible is the instrument of the triune God to shape believers into the image of Christ, in word and deed, by the power of the Spirit, transforming a sinful and alienated people into children of a loving Father.” (199)  In The Word of God for the People of God Billings graciously invites and guides all Christians into a rich and transforming encounter with God’s word, to God’s eternal glory.  

John 14, part 2

In the first post of this series I shared some thoughts I had on John 14 from a lecture I gave on that chapter at a local Bible study.  To briefly review, the setting of chapter 14 is in the Upper Room.  Jesus has shared a meal with his disciples.  There has been the foot-washing and the Lord’s Supper.  Given that no Gospel includes both of those activities we don’t know in which order they happened.  Judas has left the group to arrange Jesus’ betrayal.  The remaining disciples are receiving their final teaching from him, a teaching that includes this chapter, along with chapters 15 and 16.

For the purposes of my lecture I found six key teachings collected under the broader intent of Jesus to provide his disciples with assurance and a firm hope in their future as he prepared them to go on without him. In the first post I talked about Heaven and God, the Father.  Today I’ll discuss the next two points, and the series will conclude with a final post on the two remaining points and a thought on how the entire chapter calls us to serve God today.

After teaching about God the Father Jesus then moves to a brief discussion of prayer in verses 12 through 15.  Broadly speaking, prayer is conversation with God.  We speak with God and God speaks with us.  I think that many of us are better at speaking to God than listening to what he may have to say to us.  A teacher I have learned a great deal from has often equated prayer with breathing, because as constant breathing is necessary to sustain life, constant prayer is also needed to sustain spiritual life.  Perhaps this is why in writing to the Thessalonians Paul encouraged them to “pray without ceasing.”

In the three years Jesus has spent with his disciples he has given them a model of a prayer-filled life.  They have seen him give thanks to God as he has done miracles, such as feeding the five thousand.  The disciples have seen him go off by himself to pray.  Jesus has also given them a model of prayer in the form of the Lord’s Prayer.

Now Jesus teaches the disciples something about the power contained in prayer.  In verse 13 he says,

“Whatever you ask in my name, this I will do, that the Father may be glorified in the Son.”

I believe there are two things to be mindful about prayer within this verse.  The first has to do with the idea of asking “in my name.”  I don’t believe that Jesus is teaching that our prayers have to be structured in a specific manner, containing the phrase “in Jesus name I/we pray,” as if that was an incantation or formula that makes the prayer acceptable before God.

To pray in Jesus’ name does mean that we have to have the mind of Jesus as we pray, i.e. that in making our requests to God they should be the types of things that Jesus would ask of God.

As an example, I could pray that God would make me prosperous in my work.  And while that may seem like a good thing to pray for I have serious doubts that it is the type of thing God would want us to ask of him, or that Jesus would pray to the Father for.  A better example would be that God would lead me to use whatever prosperity I experience in my work to serve him well.  This latter example combines both parts of Jesus’ teaching, that the prayers are the kinds of things Jesus would pray for and that God is glorified through their fulfillment.

One thing Jesus doesn’t talk about is the connection between our prayers and when they maybe fulfilled.  It could be that our prayers are for things we would consider to be very appropriate, such as that someone dear to us would come into a saving relationship with God.  And while we ardently pray for such things we have to be mindful that our knowledge is always incomplete.  Our prayer, as heartfelt and sincere as it may be, may not be a part of God’s greater purposes and plan.  I think the best thing we can do at such times is to remain faithful in our prayers and to leave the results in God’s hands.

In verses 15 through 18 Jesus assures the disciples that even though he will be absent they will not be left alone.  In verses 16 and 17 he says,

“And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.”

Jesus tells his disciples that, through the Father, he will provide an eternal presence to be with them. 

In the ESV the word “Helper” is used.  The NIV translates this as “Counselor” and other translations use “Advocate.”  We know this presence more clearly as the Holy Spirit.  The word that John uses in the Greek doesn’t translate easily, hence the variations, but it does clearly teach us that one the purposes of the third person of the Trinity sustain us in God’s truth. 

The world may tell them, and us, that Jesus is an ordinary man.  The world may say that Jesus was a good teacher.  The word may say that in death Jesus was a misguided martyr.

The disciples are learning a different truth about Jesus.  They are learning that Jesus is God, alive in the world and alive in them, for the purpose of bringing a people into eternal fellowship with him. 

And there are the same truths that we need to be reminded of again today.  God has touched us and healed us.  God is with us, and we will never be the same.  Thanks be to God.     

Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

John 14, part 1

John 14, part 1

This week I had the privilege of giving a lecture on John 14 for the local class of Community Bible Study (CBS).  CBS is a non-denominational Bible study with this goal:

“To make disciples of the Lord Jesus Christ in our communities through caring, in-depth Bible study, available to all.”

Our class meets weekly, roughly following the calendar for the school year.  After a short devotional time we spend time in small groups, discussing a lesson that we have studied during the previous week.  Then we gather as a class to hear a lecture on the week’s Bible passage.  And as we leave we receive a written commentary on that same passage, along with questions to consider as we study the passage for the next week.

My history with CBS goes back about 10 years.  I started in 2001 and for three years I was a member of a small group.  Then for 5 years I was a small group leader.  The leaders met together once a week as their own small group and those years in leadership were a time of much growth for me spiritually.  Not only did we review the week’s lesson but we also spent time in devotion and prayer.  As a part of the leadership I took advantage of the opportunity to lead the devotional time for our leader’s group study, and also about once a year I led the devotional time for the larger class.

I took two years off from CBS when we adopted Kat and this year I was able to return.  We are studying the Gospel of John.  There was a need for someone to substitute for the regular lead teacher and provide a lecture on John 14.  I was asked to do so and now want to share, over several posts, some of the things that I think that are going on in that chapter and the meaning they have for us today.

The setting of John 14 is in the Upper Room.  It is after the disciples have shared a meal and instituted what we now know as the Lord’s Supper in the accounts of Matthew, Mark and Luke, and after the foot-washing of John’s Gospel.  It is after Judas has been identified as Jesus’ betrayer, and he has left the room.

This is the time of Jesus last teaching opportunity with the disciples as a group, a teaching that is spread out over chapters 14, 15 and 16.  Soon he will be leaving his disciples and the “teaching” that will occur then will be as they witness his arrest, trial, crucifixion and resurrection.  This chapter has 31 verses and includes many verses and ideas that are very familiar to many Christians.  A preacher can draw deeply from the material here and one pastor whose work I admire, James Montgomery Boice, preached 17 sermons as he worked his way through the chapter.

I was provided with about 20 minutes for my lecture, so I gave an overview of what I felt to be six key ideas in the chapter, all of them collected around the theme that Jesus primary purpose is to prepare his disciples for his departure by giving them hope and assurance for their future, both in the short-term and eternally.

The first thing Jesus talks about, in verses 1 through 6, is heaven.  Jesus doesn’t tell them specifically what heaven will look like.  He doesn’t given them visual images.  He does tell them that in order for them to go to heaven that he will have to leave them and go there first to “prepare a place,” saying in verse 3,

“And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also.”

Jesus gives the disciples assurance that heaven exists, that he will prepare a place for them there, and that he will return to take them there.  And that seems to be all that Jesus thinks the disciples need to know about heaven.

The Bible gives us other images of heaven, particularly in Revelation, and I love those descriptions, particularly the images of vast multitudes of people engaged in worship of God.  But the relatively sparse information found in John 14 is really enough.  Heaven exists, God prepares our place, and one day God will take us there. 

The chapter then shifts to the topic of God the Father, in verses 7 through 11.  While the disciples, particularly Philip, take Jesus’ talk of God the Father very literally, and ask to be able to see him, Jesus tells them something radically different.  He tells his disciples that his identity and the identity of the Father are intertwined.  In verses 10 and 11 he says,

“Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.” 

All the things Jesus has said and done are not on his authority as a human, or as the Son of Man, but are because he and the Father are ‘in each other,’ or as he said earlier in John 10:30,

“I and the Father are one.”

When I think about the culture that Jesus and his disciples lived I imagine that this claim of unity with the Father must have shocked their senses.  They lived in a culture where the very name of God was considered too holy to speak aloud or write.  It was only made known in their worship through allusion.  They knew the circumstances where the word “Adonai” was being used because the more correct name for God, “Yahweh,” was too holy, too sacred, to even speak.  For them to speak the name of God was considered a violation of the commandment to “Not take the name of the Lord God in vain.”

Yet here they were, in the very presence of one who bore that most holy name in his own person.  The name that was too holy to speak was in a body and speaking to them.  And he speaks to us today.

And because he speaks to us we can know his presence and his love as deeply as the disciples who walked with him for three years.  Like the disciples we feast with him at his table, in the Lord’s Supper.  And as with his first disciples, we who follow in the footsteps of Jesus, our Lord and Savior, have the same assurance that he is who he says he is and that one day he will carry us to the place he has already prepared for us, our eternal home with him.

Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.