The Basic Questions

Last post we said that Bible interpretation is simply reading the Bible and asking the right questions as we read.  Today we’ll look at what questions we should ask when reading.

A word about Genre:

Most of us would have come across the word ‘genre’ being used to describe different types of music (if you haven’t, flick through your iTunes library and check it out). Genre can be used of different types of written works as well. One of the great features of the Bible is that it is made up of many different genres (i.e. poetry, gospels, prophecy, proverbs, law, narratives, epistles etc). The beauty of this is that God’s word comes to us in a wide variety of forms, and each one is suited for different uses! However, this does require some extra thought when we study the Bible because each of these genres has its own quirks or ‘rules’ to remember when we read it.

In this post we’ll go through the general principles of Bible interpretation – the basic questions we should ask whenever we read any part of the Bible. The posts after this will all focus on different genres, showing how to apply these principles to each genre and also any other tips to think of when reading that genre.

The Original Meaning (‘then and there’):

As we said in our last post, Bible interpretation starts with trying to hear God’s word as the original hearers would have heard it (the technical term for this is ‘exegesis’).

We actually do this all the time although we may not realise it, because it’s quite common sense. For example, when you hear someone say: ‘What they used to do back then…’, or ‘What Jesus mean by that was…’ – that’s exegesis, because we’re trying to understand what it meant to the first hearers. However, often we only do this when we notice an obvious problem between what we read and our modern culture. It is important to use it then but we shouldn’t just leave it for problem passages, exegesis should be the first step in reading any passage. There’s a good reason for this, what if the problem’s not obvious and we don’t notice it; what if, let’s say, the Bible says something that seems to mean something fairly straightforward, but in actual fact meant something completely different to the original audience, but because we thought we understood it, we skipped trying to find out what it really meant and ended up taking it to mean something it never meant!!

That last bit could have been rather confusing, so let’s look at an example. How many times have you heard people being cautioned not to do something because of ‘avoiding all appearance of evil’? If we simply read 1 Thessalonians 5:22, we might decide that yes, its message is to be careful doing things that might look wrong (this is a valid principle found in other places in the Bible btw). However, if we do our exegesis first and look at things like context we see that 1 Thessalonians 5:22 is part of a paragraph, see below:

“Do not despise the words of prophets, but test everything: hold fast to what is good; abstain from every form of evil.” (1 Thessalonians 5:20-22 NRSV)

In context we can see that Paul is saying to not write all the prophecies off, instead to test them and keep what is good but avoid any prophecies that appear evil. But if we had skipped exegesis and tried to go straight to the ‘here and now’ we’d have completely missed the point! This is why exegesis must always be the first step in study.

So what questions should we ask when we do exegesis?

Questions for Exegesis

So what questions do we ask when we do exegesis? They can be broken down into questions of context and questions of content.


There are two kinds of context: historical and literary.

Historical Context

Historical context refers to what was happening at the time the letter/book was written
Some questions to ask as you read that help you think about historical context are:

  1. What was the purpose or reason for the book being written? The most important part of historical context is the ‘occasion’ or reason why the book was written. We are trying to figure out what was happening in Israel so we can understand why the prophet wrote what he did; or what the ecclesia’s concerns were so that we can understand why Paul answered them as he did.
  2. When was the book was written?
  3. Where was it written?
  4. Who was it written by and to whom?
  5. What the culture and practices of the day were like?
  6. What was happening politically at the time?

For example:

  • It makes a difference when reading Malachi to know that he was a prophet after the return of Judah from exile (post-exilic).
  • Or, when reading the gospels, to appreciate the messianic expectations of Israel at the time of John the Baptist and Jesus.
  • Or, to know the differences between the cities of Philippi and Corinth, and how these differences affected the believers in each city.
  • Or, when we read Jeremiah or the life of Josiah, it makes a huge difference to understand the massive power shifts on the political scene as the Medes and Babylonions replaced Assyria and Egypt as the superpowers of the Ancient Near East.

In short the aim of the historical context is to reconstruct the reason for writing the work so that we can then better understand the answers that the work gives.

Literary Context

This is what most people mean when they talk about ‘reading something in context’. In fact this is the core part of Bible study.

The basic idea is that ‘words only have meanings in sentences and that a sentence can often only be clearly understood by looking at the sentences before and after’. So if you want to know what a word means you have to look at what the sentence is saying. And if you want to know what a sentence means, look at the sentences around it.

For literary context there is only one question, ‘what is the point?’. You have to ask it over and over again for every sentence and every paragraph. We’re trying to follow the author’s thought flow. So you read a sentence and then ask ‘What is the author saying? Why is he/she saying that now, having made that point what is he/she saying next, and why?’

If historical context is about understanding the questions/issues that made an author write a work, then the literary context is about understanding what his answer was.


These are the ‘what’ and ‘who’ questions, for example: ‘what does this word mean?’, ‘what was a …?’, or ‘who was…?’

For these questions you often need to seek help in a good Bible dictionary or commentary, but remember the quality of your answers depends on the quality of the sources you use.

Applying the Meaning Today (“here and now”):

Having understood what the message originally was, how does this fit in our lives?

This is the hardest part but it is the most important, really it’s the whole point of doing Bible study. However, because this varies so much for different genres we will focus more on this in our posts for each genre and instead leave you with this simple rule to form the basis: ‘a text cannot mean what it never could have meant to its author and original hearers’. I.e. When we try to find the meaning of a passage for us we have to start with what God originally intended it to mean. This rule isn’t great at telling us what a passage means for us today, but it does set some useful boundaries around what it cannot mean. The original meaning is the only meaning that we know for sure God intended. In some areas, like prophecy, there is occasionally a second, deeper meaning but we have to be very careful that the passage allows us to make this meaning and that we are not putting words in God’s mouth because we wish them to be true.


“Bible study is learning to read and ask the right questions of a passage”

Bible study is learning to read and ask the right questions of a passage
Bible study is learning to read and ask the right questions of a passage

Know Thyself

“If you come with a fixed, set in stone preconceived idea your bible reading will only reinforce that concept”.

True words that are easily said but harder hard to respond to. We can all too easily recognise the biases and weakness of others but identifying the mote in our own eye can be challenging. But reading the Bible yourself is a valuable thing as part of a life of faith, so how do we do it without fooling ourselves?
To quote an interesting (and challenging) book by McKnight “The Reformation’s best and most dangerous, revolutionary idea was putting the Bible in the hands of ordinary Christians.” He goes on to speak of the importance of education and understanding the prism through which the Bible is read in order to avoid the chaos of millions of interpretations.
We come to every conversation, every interaction and every reading with experiences and knowledge that shape our expectations and perceptions. How I read the Bible depends on who I am at that point in time. This prompts the question from our opening thought: how do you know the meaning you find is the Biblically intended one, rather than one that is purely defined by your preconceptions? No amount of tools will open the safe of our mind if we refuse to open the doors just a little. There are tools that can improve our ability to understand what the text means (versus what we want it to mean).
Books like Osborne’s “The hermeneutical spiral: a comprehensive introduction to biblical interpretation” help identify our particular preconceptions by forcing us to think about how we approach the text (rather than diving head-first into the Biblical text). Regarding our preconceptions he says,

…we need to ‘bracket’ these ideas to a degree and allow the text to deepen or at times challenge and even change those already established ideas. As readers, we want to place ourselves in front of the text (and allow it to address us) rather than behind it (and force it to go where we want). The reader’s background and ideas are important in the study of biblical truth; however, this must be used to study meaning rather than to create meaning that is not there.

Christ was a radical preacher who demanded change and commitment from those who heard him. The scholars and leaders of his day were outraged by his rejection of centuries of preconceptions and his approach to their own social mores. When we come to the word we should feel challenged, not comfortable. If it doesn’t hurt a little sometimes then we probably just aren’t doing it right…we are just resting on stone like preconceptions.

Genre – Narratives

shakespeare title page“Once upon a time…” these cliche words start many of our classic Western stories. There are lots of similarities between the kinds of stories we are familiar with and the Biblical narratives, but there are also some key differences.

In reality, the Biblical narratives are just stories. Yes they’re true stories, but at a basic level we can read them just the same way that we might read a modern story. They share the same basic features of any story: characters, plot, and plot resolution.

Biblical narratives are a bit different to modern stories in several respects though. In some ways they are more like a play or movie in their construction, as they tend to develop in short scenes that only have a few characters in view at any one time. These short scenes combine to tell the larger story, like acts in a play or scenes in a movie. Also, unlike modern stories, they don’t spend much time in visual descriptions of characters or their surroundings. Any visual details that are included in a Biblical narrative are therefore more important than they would be in a typical modern story.

Like a Shakespearean play, a lot of the important details of the story are communicated in the discussions between characters. Often the details that are most important will be told several times (e.g. the repeated descriptions of the fiery furnace in Daniel 3, or the way the Cornelius story from Acts 10 is fully retold by Peter in Acts 11). The conversations are central and often the very first thing said is the most important.

The power of Biblical narratives is that they show how God’s principles can be demonstrated in the lives of ordinary believers. That said, we must also bear in mind that just because a Biblical character did something, doesn’t necessarily mean that action is something to copy. For example, Gideon putting out his fleece to test God in Judges 6 isn’t something believers are told they should do. Gideon’s actions aren’t encouraged or commended, in fact it was a demonstration that he didn’t fully trust God yet and God just patiently humoured him.

Currently the traditional Christadelphian Bible Reading Planner is taking us through some exciting narratives in the books of Samuel. Try and keep some of these thoughts in mind as you read through the stories about the exploits of David.

Genre – Playing by the Rules

Bible Genres
Genres in the Bible (adapted from “How to Read the Bible for All Its Worth” by Fee and Stuart).

The Bible is more of a library than a book! It contains literature of all different genres and types. Just as you wouldn’t read a novel the same way that you read your new employment contract, we can’t read every passage of scripture the same way. We need to pay attention to the genre of the passage we’re looking at and make sure we appreciate the tools that particular genre uses to communicate. One writer uses the analogy of a board game:

… there are different “game” rules involved in the interpretation of the different kinds of biblical literature. The author has played his “game,” has sought to convey his meaning, under the rules covering the particular literary form he used. Unless we know those rules, we will almost certainly misinterpret his meaning. If we interpret a parable (Luke 16:19–31) as if it were narrative, or if we interpret poetry (Judg. 5) as if it were narrative, we will err. Similarly, if we interpret a narrative such as the resurrection of Jesus (Matt. 28:1–10) as a parable, we will also err (1 Cor. 15:12–19).(1)

How do all the different Bible genres work? We’re going to explore the main ones in our next few posts. First up we’ll look at historical narratives, the main genre of the Old Testament.

(1) Thomas, Robert L., A Basic Guide to Interpreting the Bible: Playing by the Rules, (Michigan: Baker Academic, 1994), 77

Reading with Discernment (The Christadelphian)

When we read the writings of Christadelphians we are on much safer ground than when we read expositions by those who are not—we can have confidence about the doctrinal content of what we read. That does not mean to say, however, that everything we read will be correct. We should not expect that: in fact, if we find ourselves agreeing with absolutely everything we read, it may be that we are not being discerning enough. God wants us to search out His Truth for ourselves.

Equally, there is no cause for patting ourselves on the back when we find something with which we disagree—our own opinions could equally be wrong. Sometimes it is possible to hear brethren speak with what seems to be a kind of pride when they state their disagreement with another brother’s position or view about a verse. But Bible exposition is not about the human ego.

We have to strike a right balance in our attitude towards different interpretations of scripture, and this will come out in our response when we read books. We are not reading so that we might seize on the mistakes of others, nor so that we accept unquestioningly everything that they write. All must be weighed prayerfully and thoughtfully against the scriptures.

There are always greater depths to explore, further gems to be discovered, fresh Bible study to be done. We must have an attitude of reverence and humility whenever we approach anything to do with God’s Word. Our own opinions about scripture, and our confidence in the opinions of brothers we respect, must always be tempered with the knowledge that we might be wrong, and that God knows what He means, even if we are sometimes too dim to perceive it correctly.

Extract from a series called “A Christadelphian’s Bookshelf” by Mark Vincent in The Christadelphian magazine 1995, volume 132, p206

Meaningful Meditation


I recently came across the following points in relation to meditating from scripture. They come from a book called The Art of Divine Meditation by Joseph Hall.

– What is it (define and/or describe what it is) you are meditating upon?
– What are its divisions or parts?
– What causes it?
– What does it cause; that is, what are its fruits and effects?
– What is its place, location, or use?
– What are its qualities and attachments?
– What is contrary, contradictory, or different to it?
– What compares to it?
– What are its titles or names?
– What are the testimonies or examples of Scripture about it?

You can check out the original book for free on Google Books here:

HT: Justin Taylor

Reflective Reading – Parts of Speech

Words are the foundation of any written text. Words come under various categories, giving us  different information and conveying emotion and emphasis. The important ones to notice are the verbs (doing words) and the nouns (things – including people, places and objects). There are also adverbs (they describe verbs, how an action was done), and adjectives (describing nouns, telling us about characteristics of the person, place or object). It is worth looking at these parts of speech at a detailed level to get a deeper understanding of how the human author is trying to convey his message and what is being emphasised in the passage.

Verbs – What is the action? Who is the subject (performing the action), who is the object (being acted upon)?
Adverbs – What further information do they give us about the verb? Why has the author given us this extra detail?
Nouns – What are the objects involved, or who are the people being referred to?
Adjectives – What are we being told about the people or objects, and why are we being told it?

Matthew 5-7 Word Cloud
Matthew 5-7 word cloud. has some great info on this stuff. The guy that runs this site also wrote a really informative little book called Grammar Rules (just for the other English geeks out there).