1. To know what a text means (exogesis versus isogesis).

2. To be able to correct psychological or spiritual problems that result from misunderstanding God's Word.

3. To distinguish between better and poorer interpretations of the text.

4. To show why a particular text is incorrect.

5. To be able to understand texts which seem to contradict each other.

6. To add credibility, authority, and correctness to the person's preaching and teaching.

7. To serve as models of good interpretation.

If the interpretation is based on the reader, then one can achieve an infinite number of interpretations. Therefore, most communication specialists say that what the author was trying to communicate is the correct interpretaton.

1. Knowledge of the history, culture, and context can help one better understand the author's intended meaning. Understanding middle eastern culture will help someone understand Psalm 23.

2. Lexical-Syntactical Analysis studies the words (lexicology) that are used and how they are put together (syntax) to form the author's meaning. Words have a variety of meanings, and they can be time and culture dependent.

3. Theological Analysis asks how the teaching in a particular passage fits into the total pattern of God's revelation of Himself to humanity. This step automatically requires one to define the total pattern of God's revelation of Himself. Is it consistent? Dispensationalism is an example of how the Lord might have revealed Himself.

4. Literary anaylsis (genre identification (knowing the type) and interpretation (knowing the rules for interpreting that type)) is important for understanding the author's meaning. Different genre are interpreted in different ways. Prophecy is not interpreted using the same rules as poetry.

5. Compare your work with others. This step will help someone personalize his or her views. Some very good commentators have made their works available for others, but one will benefit most by first doing some digging into the topic, too.

6. Applying the application in a different time and culture considers how one would apply cultural and transcultural bound instructions. Today, Christians do not normally greet one another with a holy kiss, but the Apostle Paul wrote to do so. Therefore, an important part of hermeneutics is to decide which is which.

One can ask questions based on the above six steps to evaluate a given interpretation.

1. Is there more than one valid meaning to the biblical text? The only valid meaning is the author's intended meaning, but the same passage can have multiple applications.

2. Is there a sensor plenior (a fuller sense) to Scripture? Does Scripture have a fuller sense than understood by the original human author? This belief is debatable. There are some scholars on both sides of this issue.

3. Is the proper interpretation of Scripture literal, figurative, or symbolic? The proper interpretation is based on the type (genre) of writing.

4. How does one's spiritual state affect his ability to interpret the Bible's accuracy? The Bible is a spiritual book for spiritual people.

5. How does the belief in inerrancy affect one's hermeneutical posture? When a person does not believe in biblical inerrancy, he or she may disregard important passages.

Two basic trends in the History of Biblical Interpretation:

1. The grammatical-historical method is the preferred method because it focuses on the grammar of the author's time period and on the importance of what was happening and had happened in history. When students of the Bible use good hermeneutics and find a departure from their presuppositions, then they should modify their presuppositions.

2. The belief that Scripture requires some special interpretive key (for example: allegory, numerology, and demythologizing). One should note that interpretitve keys often lead to isogesis rather than exogesis.

BT 2 - A number of New Testament scholars claim that Jesus and the New Testament writers borrowed both legitimate and illegitimate hermeneutical methods from their contemporaries.

1. Determine the general historical circumstances. How would one understand the word "Watergate" in a message?

2. Determine the purpose or purposes the author had in writing the text.

3. Understand how the passage fits into the immediate context.

BT 4 - Hebrew 4:12 affirms: "The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart." Does this verse:

BT 7 - A Christian author was discussing the way to discover God's will for one's life and made the point that inner peace was an important indicator. The sole verse he used to anchor his argument was Colossians 3:15 ("Let the peace of Christ rule in your hearts"). Would you agree with his use of this verse to make this point? Why or why not?

BT 9 - A popular Christian counselor, talking about the problem some people have of saying yes when they mean no and then finally exploding in anger because of all the pent-up frustration, said:

BT 10 - A Christian man lost his job during the economic recession of 1974-1975. He and his wife interpreted Romans 8:28 ("All things work together for good") to mean that he lost his job in order that God might give him a better-paying one. Consequently, he turned down several lower- or equal-paying job opportunities and remained on unemployment for over two years before returning to work. Do you agree with his way of interpreting this verse? Why or why not?

BT 11 - Hebrews 10:26-27 states: "If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God." A person comes to you extremely depressed. A week ago she willfully and deliberately stole some merchandise from a local store, and now on the basis of the above verses believes that there is no possibility of repentance and forgiveness. How would you counsel her?

BT 14 - You have just finished telling someone that you do not agree with the oracular use of Scripture (consulting the Bible by opening it and applying the first words one reads as God's instructions to him), because it generally interprets words without regard to their context. This person argues that God has often used just this method to bring comfort and guidance. How would you reply?

1. Interlinear Bibles

2. Analytical lexicons

3. Lexicons

4. Concordances (English, Hebrew, and/or Greek)

5. For doing word studies

6. For studying syntax or grammar

7. For studying figures of speech

8. Exegetical commentaries

BT 16 - A devout young Christian became actively involved in the charismatic movement. Within this movement he was exposed to several powerful speakers who taught that every Spirit-filled Christian should possess all the spiritual gifts (glossolalia, interpretation of tongues, prophesy, healing, etc.). He prayed earnestly that God would give him these gifts so that he might be a more effective Christian. Even after several months, however, he still had not received some of them, and became angry and bitter toward God. Use your hermeneutical skills to analyze I Corinthians 12, and then outline the scriptural teachings of this passage that you would use in counseling with this person.

BT 17 - Most people assume that the girl spoken of in Matthew 9:18-26 was dead, but there is some reason to believe that she was comatose rather than dead.

BT 18 - A great deal of discussion by Christians on the topic of anger has been based on Ephesians 4:26 ("Be angry . . ." NASB). Analyze the meaning of this verse and discuss whether or not it supports the positive view of human anger normally drawn from it.

BT 19 - In Matthew 5:22, Jesus says that one who calls a brother a fool is in danger of hell-fire, yet He calls the Pharisees fools in Matthew 23:17-19. How do you explain this apparent contradiction?

BT 20 - There has been much discussion concerning the nature of "worldly" (neurotic?) versus "godly" guilt (II Corinthians 7:10) among Christian psychologists. Applying your knowledge of hermeneutics to this particular text, differentiate the two as best you can.

BT 23 - Using Romans 9:13 as a text ("Jacob I loved, but Esau I hated"), a well-known Bible teacher proceeded to do an analysis of these two brothers to show why God hated one and loved the other. Is this a valid use of this text? Why, or why not?

BT 24 - A Christian student was studying the psychological effects of conversion. In his study of II Corinthians 5:17 ("If anyone is in Christ, he is a new creation"), he looked up other biblical uses of the word creation (ktisis) and found that this word is almost always used of the creation of the world, implying the creation of something out of nothing (ex nihilo). If this is so, he reasoned, the psychological characteristics of the new Christian are something that did not exist before. However, in studying the psychological literature he could find no evidence of a new personality dimension in Christians that is not present in non-Christians. (There does seem to be in some cases, a reorganization of the preexisting personality patterns, but no newly created personality dimension has been detected.) How would you help him reconcile the psychological data with his understanding of II Corinthians 5:17?

BT 25 - There is much discussion today among Christians about whether Scripture speaks of man as trichotomous (three parts - body, soul, and spirit), dichotomous (two parts - body and soul/spirit), or holistic (a unit - with body, soul, and spirit as different aspects, different ways of viewing that total unit). What are the hermeneutical princple(s) that should be applied when attempting to resolve this question?

1. The first step is to determine one's own view of salvation history (continuity/discontinuity). Which one best fits the biblical data?

2. Identify the implications of that view with the passage being examined.

3. Assess the available theological knowledge at the time of the writing. What was their understanding? One needs to come to the text with an open mind.

4. Identify the currently available theological knowledge.

BT 26 - Carefully think through the continuity-discontinuity issue, using the text, recommended readings, and your own resources to examine the question further. Write out a summary of your own position. Your position will probably be tentative at this point, open to modification as new information becomes available.

BT 27 - A couple in deep conflict comes to you for counseling about a certain matter. The husband says that they need a new car and wants to finance it through their local bank, since they do not have the money to pay for it in cash. His wife, basing her argument on Romans 13:8 ("Owe no man anything"), believes it is wrong to borrow money to purchase the car. The husband says he does not think that the verse refers to their situation and wants to know what you think. What will you do?

BT 28 - At least one Protestant denomination refuses to have a paid clergy on the basis of I Timothy 3:3. Do you agree with the scriptural basis of their practice? Why or why not?

BT 29 - A married couple you have been counseling reveals that the husband has been having an affair. The husband professes to be a Christian, so you ask him how he reconciles his behavior with the biblical teaching on marital faithfulness. He replies that he loves both persons, and justifies his behavior on the basis of I Corinthians 6:12 ("All things are lawful for me," RSV). What will you do?

BT 30 - You are part of a Bible study discussion group in which someone offers a point on an Old Testament passage. Another person responds with: "That is from the Old Testament, and therefore does not apply to us as Christians." As discussion leader that night, how would you handle the situation?

BT 31 - A sincere young Christian attended a teaching series based on Psalm 37:4 ("Delight yourself in the Lord, and he will give you the desires of your heart") and Mark 11:24 ("Whatever you ask for in prayer, believe that you have received it, and it will be yours"). Based on the teaching, he began to write checks "on faith," and was rather dismayed when they "bounced." How would you council him regarding the teaching that he had received concerning these verses?

BT 33 - Some writers have suggested that there is an inconsistency the doctrine of Paul (as found in Galatians 2:15-16 and Romans 3:20, 28) and the doctrine of James (as found in James 1:22-25, 2:8, 14-17, 21-24). Do you believe these can be reconciled? If so, how would you reconcile them?

BT 34 - Paul's experience in Romans 7:7-25 has long been a source of discussion among Christians with important implications for counselors. The main question has been: Is his experience the struggle of a believer or is it a pre-conversion struggle only? Using your knowledge of hermeneutics, compare the arguments for each interpretation. You may present an alternative interpretation if it can be justified exegetically. What are the implications of your interpretation for Christian mental health and counseling?

1. x.

2. x.

3. x.

4. x.

BT 36 - Use your knowledge of literary methods to identify and interpret the meaning of John 10:1-18. (In order to gain experience for yourself, do not consult reference Bible study notes or commentaries until after you have completed your interpretation.)

BT 37 - Romans 13:1-5 commands Christians to be obedient to their governmental authorities. This command has caused conflicts for Christians who have lived under governments such as in Nazi Germany and in some contemporary totalitarian regimes. What is the meaning of this text, and other relevant passages, for Christians who encounter a government which commands them to act contrary to their consciences?

BT 38 - Some Bible teachers believe that Christians should not experience illness and disease, basing their arguments in part on III John 1:2. Analyze this passage and state whether or not you think it is intended to teach that Christians should not experience illness.

BT 39 - The Parable of the Wheat and the Tares (Matthew 13:24-30) appears to teach that error within the church should not be judged for fear of "uprooting the wheat." How would you reconcile this with the apparent teaching of Matthew 7:15-20, Titus 3:10, and other verses that appear to teach that the church is to judge evil and error within itself?

BT 40 - In the Parable of the Unmerciful Servant (Matthew 18:23-35), the first servant was forgiven a large sum of money by his lord, and then refused to forgive his fellow servant a small amount. A well-known Christian psychiatrist counselor, and educator stated that this parable shows that it is possible to be forgiven (by God) without being forgiving (towards one's fellow man). Do you agree? Why or why not?

BT 41 - Many Christians understand the story of Lazarus and the rich man (Luke 16:19-31) as an actual event and derive a theology of the afterlife from it. Some evangelical scholars are reluctant to do this for hermeneutical reasons. What would be their reasons?

BT 42 - In the Old Testament there are at least two familiar passages that seem to contradict what we believe about God's justice. One passage refers to God hardening Pharaoh's heart (Exodus 4:21) and then His punishment of Pharaoh for having a hard heart. The second is when He caused David to take a census (II Samuel 24:1) and then punished David for doing so (I Chronicles 21:1-7). How do you explain these passages?

BT 43 - Nearly every Christian counselor has some clients who come to him or her believing they have committed the unpardonable sin (Matthew 12:31-32 and parallels). Throughout history this sin has been identified in a number of ways. Irenaeus saw it as a rejection of the gospel; Athanasius equated it with denial of Christ. Origen said it was a mortal sin committed after baptism, and Augustine identified it as persistence in sin until death. Perhaps the most common thought held by counselees is that this sin is one of unwittingly insulting Jesus and His works. Use your hermeneutical skills to determine the identity of this sin.

BT 47 - Many Bible students have understood the seven churches of Revelation 2 and 3 as referring to both historical churches of John's time as well as seven successive epochs in the church history. Do you agree or disagree? Be able to give hermeneutical principles to justify your answer.

BT 55 - In Matthew 16:19, Jesus prophesies that He will give to Peter the keys of the kingdom of heaven. What is the meaning of this prophecy?

1. x.

2. x.

3. x.

4. x.

1. x.

2. x.

3. x.

4. x.

1. x.

2. x.

3. x.

4. x.

BT 60 - In Deuteronomy 19:21, God's command is "an eye for an eye, a tooth for a tooth." Jesus, claiming that he was fulfilling the law, said: "Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also" (Matthew 5:39). How do you reconcile these two statements?

BT 61 - In I Timothy 2:12, Paul says that he does not allow a woman to teach or have authority over men. Using the model presented in this chapter, discuss these questions: (1) What was the meaning of this text for Timothy? (2) What application should it have for us today? (3) What implications does your view have for (a) female Sunday School teachers, (b) female hospital chaplains, (c) female seminary teachers, (d) female pastors, and (e) female missionaries?

BT 64 - Basing his view on Ephesians 6:1-3, a noted Christian teacher teaches that children should never go against their parents' wishes, but should allow God to direct them through their parents. Is this a valid understanding of the text as Paul originally gave it? If it is, is it as valid to apply it in the same way today in our American culture? If you answered affirmatively to both of the above questions, does this obligation ever end?

BT 65 - With the rising divorce rate in the twentieth century, many churches are being faced with the question of what roles, if any, divorced and remarried persons may play in the leadership/service functions of the church. How do you think the teaching of I Timothy 3:2, 12 applies to this question?

BT 67 - As a preface to his exposition of a text a minister said, "I have gotten this message from no other man. I have consulted no other commentaries: It comes straight from the Book!" Comment on this method of expositional preparation.