1

Ocean Hills Community Church

Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session One
Introduction


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A New Beginning
(Course Introduction)
1. Have you ever wondered?
Where did the Bible come from?
Which translation is best and why?
Why do we need to interpret?
Why cant we just read Scripture?
How do you use study aids properly?

2. Plan and scope of this elective series will be
To deepen your relationship with Jesus Christ and
His word by providing a basic understanding of
Inductive Bible Study (IBS).
Equipping you with the basic tools necessary to
study Scripture profitably.

3. Course Outline
Session One - Introduction
The Need to Interpret
What is Hermeneutics?
Why Have a Hermeneutic?
How our Glasses Affect our Interpretation
Exegesis - Then and There
Session Two Context, History, Genre
Context, Context, Context
A Summary of the Issue of Meaning
A Quick Cultural Quiz
East-West Cultural Differences
Genres What are They
Session Three Translation 101
Textual Criticism
3
Old Testament
Masoretic
Septuagint
New Testament
Alexandrian
Western
Byzantine
Theories of Bible Translations
Formal Equivalence
Dynamic Equivalence
Free
Modern Translations
Top 10 List
Session Four Syntactical Analysis
Syntactical Analysis - Flow of Thought
Syntactical Analysis James 1:2-8
Syntactical Analysis Verbs
Syntactical Analysis Connectives
Session Five Process Overview
Observation
Interpretation
Application
Bible Study Aids
Books
Computers
Session Six - Methodology
Scripture Interpretation An Interpretive
Methodology
Structural and Literary Relationships
An Example Epistle
Genre Romans 1:1-15
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Generic Conception Theme
Observations about the Passage
Interpretation of the Passage
Application of the Passage
Session Seven - Practical Application
Observation Gospel Narrative
Observation A Study of Detail
Read John 4:1-26 (NASB, NIV, NLT)
Exegetical Questions
Jesus Ministry in Galilee The Journey
The Discourse with the Woman of Samaria
The Harvest is Ripe Ministry to One
Session Eight Interpretation/Application
Interpretation - What Does it Mean?
Application General Principles
Application - How Should I Respond?
Application Chart
Session Nine Epistle
Observation - Instructional/Exhortative
Places and Dates of NT Epistles
Pauls Introductions to His Epistles
Galatia Map
Key Places in Pauls Ministry
Pauls Journeys
Galatia Background
Outline of Galatia
Simple
Broad
Galatians 5:16-24
sarc / Flesh
How Do I Find Meaning Chart
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Principles for Word Studies
How is sarc used in Galatians
How is stauro<w used in Galatians
A Scriptural Interpretation of Galatians 5:24
Session Ten Psalms
Observation Poetry, Parables, Psalms,
Prophetic Revelation
Hebrew Poetry
Psalms Arranged by Category
The Categories of the Psalms
Psalm 1 Class exercise (small group)
A Scriptural Interpretation of Psalm 1
Session Eleven Prophecy
Prophecy
Predictive Guidelines
Charts
Chart Examples
Psalm 23
John 5
Joshua
A Scriptural Bookchart of Habakkuk
Session Twelve Parables
Parables
Guidelines for Parable
Luke 16:1-13
A Scriptural Interpretation of Luke 16:1-13
Session Thirteen Wisdom Literature
Wisdom Literature
Forms of Wisdom Literature
Proverbs An overview of Its Authors
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Seven Characteristics of Proverbs
A Scriptural Interpretation of Proverbs 22:6
Class Handouts
Who The Characters
What Customs
Where Geography and location
When The Time Factors
Grammatical Analysis/Interpretation
Gospel Narrative :John 4:1-26
Epistle: Galatians 5:24
Psalm: Psalm 1
Prophecy: Habakkuk Bookchart
Parable: Luke 16:1-13
Proverbs: Proverbs 22:6
Additional After Class Interpretations
Matthew 18:19-20
Hebrews 6:1-8
Romans 8:1-11


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Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Two
Introduction
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The Need to Interpret
(Then and There - Here and Now)

Why do we have to interpret?
Why cant we just read the Bible and do what it says?
After all, any person with half a brain can read it and understand it!


The aim of good interpretation
1
is simple: to get at the plain meaning of the
text. The most important ingredient one brings to that task is enlightened
common sense. The test of good interpretation is that it makes good sense of
the text. Correct interpretations bring relief to the mind as well as a prick or
prod to the heart.

If the plain meaning is what interpretation is all about, then why
interpret? Why not just read?

Two reasons:
The nature of the Reader
We bring to the text all that we are. Our experiences,
culture, and prior understanding of words and ideas.
Your Bible - the beginning point is actually the end result of
much scholarly work. Choices have already been made,
depending on translation philosophy, that affect how you
understand. Translation in itself has already involved one in
the task of interpretation.
The nature of Scripture
It is both human and divine - The Bible is the Word of God
given in the words of [people] in history. It has eternal
relevance and speaks to all humankind, in every age and in
every culture.
God chose to speak His Word through human words in
history. Every book in the Bible also has historical
particularity in that each document is conditioned by the
language, time, and culture in which it was originally
written and in some cases also by oral history it had before it
was written down.

1
Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids,
Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:13-19

9
Interpretation of the Bible is demanded by the tension that
exists between its eternal relevance and its historical
particularity. Gods word to us was first of all His Word to
them.
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What is Hermeneutics?
(The art and science of interpretation)

Hermeneutics
2
ordinarily covers the whole field of interpretation,
including exegesis; it is also used in the narrower sense of seeking the
contemporary relevance of ancient texts.

Why not start in the here and now rather than the then and there?
Why worry about exegesis?

Surely the same Spirit who inspired the writing of the Bible can equally
inspire ones reading it

The reason one must not begin with the here and now is that the only
proper control for hermeneutics is to be found in the original intent of the
author which is static, unchanging and determinate.

The goal of hermeneutics is to understand the meaning of the authors
original intention. There is only one true meaning and that is what the
author originally intended when he wrote under inspiration. This meaning
was shared between himself and the Holy Spirit. While meaning can reside
in three locations (the authors intent, the text itself, and the reader) true
biblical hermeneutics must focus on getting at the authors original intention.
We must understand the authors original intention, or meaning, so that
we do not distort the significance or relevance to us today, which has
flexibility and is dynamic.

The correct question to ask when studying Scripture is not what does
this mean to me, but rather, what did the author originally intend this to
mean when he wrote it.

To correctly interpret then and there one must understand the
context, history and genre. The way God communicates His Word to us
in the here and now differs from one form to another: i.e., How a psalm, a
form that was often addressed to God, functions as Gods Word to us, and
how psalms differ from the laws, which were often address to people in
cultural situations no longer in existence. How do such laws speak to us,

2
Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids,
Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:25-27

11
and how do they differ from the moral laws, which are always valid in all
circumstances.

One must learn to study the Bible, which in turn must inform ones
devotional reading. That is why proper hermeneutics begins with solid
exegesis.

Since the plain meaning of the text is what one is after, starting with
exegesis is crucial. Otherwise biblical texts can be made to mean whatever
they mean to any given reader. Such type of hermeneutics becomes purely
subjective and who is then to say that ones persons interpretation is right
and anothers is wrong.

That is why the original meaning of the text - as much as it is in our
power to discern it - is the objective point of control. With proper exegesis
in the then and there we will not read into the text meanings that were not
originally there and affect our understanding in the here and now.



















Bottom line is this
A text cannot mean what it never meant. The true meaning of the biblical text for us
is what God originally intended it to mean when it was first spoken.

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Why Have a Hermeneutic?
3


Everyone already has a system of hermeneutics, i.e., a
system for reading, interpreting, and understanding. The
issue is not whether to have one or not, but whether to
have a GOOD set of hermeneutics or not!
Culturally, most Americans have developed bad reading
and interpretive habits. Also, we have bad interpretive
theories underlying our popular hermeneutics (i.e., they
are relativistic and individualistic)
To assume that we dont need hermeneutics is also to
think too lowly of Gods people. The rigor of His
revelation to us demands good hermeneutics because of
the great diversity of the genres in the bible. God ,
after He spoke long ago to the fathers in the prophets in
many portions and in many ways, Heb 1:1 NASB
Gods Word is written TO us THROUGH another
people, language, culture and historical context. We
need good hermeneutics to interpret the through part of
Gods revelation in order not to distort the to part
The doctrine of Perspicuity of Scripture (clearness)
is not meant to be applied in our radically individualistic
sense of one Christian + the Bible + the Holy Spirit =
total understanding!

3
Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of
Theology, La Mirada, CA.

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HOW OUR GLASSES AFFECT
OUR INTERPRETATIONS
(Walt Russell, Ph.D. Talbot School of Theology)

Our Western Existential Worldview


1. Increasingly Secularized
2. Radically Individualistic
3. Pervasively Relativistic
4. Incessantly Narcissistic
5. Excruciatingly Empty
6. Alarmingly A-Historical
7. Arrogantly Self-Authoring



A Christian Historical Worldview









What different kinds of questions
do you think these
two worldviews would
generate as we read the Bible?!
GOD
Maximally glorifies God
has a plan He is working
out in human history...
through
Israel
The
Church
Restored
Israel
to establish His
Kingdom on
earth and to
bless all the
people of the world
through faith
HIS PEOPLE
My Life
Gods Plan and
Purpose for my life
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Exegesis
(Then and There)

What was the original intent of the words of the Bible to the original
recipients?

Exegesis
4
is the careful, systematic study of Scripture to discover the
original, intended meaning. This is basically a historical task.

Problems:
Selective exegesis
Sources consulted are not true experts

Cautions:
Do not employ exegesis only when there is an obvious problem
between biblical texts and modern culture. Exegesis is the first
step in reading EVERY text. Learning to think exegetically is not
the only task; it is simply the first task.
Selective exegesis very often reads ones own, completely foreign,
ideas into a text and thereby make Gods Word something other
than what God really said.
To avoid making such mistakes, one needs to learn to think
exegetically, that is, to begin back then and there, and to do so with
every text.

How do we start and avoid the pitfalls?
At its highest level exegesis requires:
Knowledge of the biblical languages
Jewish, Semitic and Hellenistic backgrounds
How to determine the original text when manuscripts have
variant readings
The use of all kinds of primary sources and tools
The key is to learn to read the text carefully and to ask the
right questions of the text.

4
Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids,
Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:19-22
15
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Three
Context, History, Genre
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Context, Context, Context
(A text cant mean what it never meant)

There are two basic kinds of questions one should ask of every
biblical passage: those that relate to context and those that relate to
content. The questions of context are also of two kinds: historical and
literary.
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The Historical Context

Differs from book to book
Time & Culture of the author and his readers
Geographical
Topographical
Political factors
Occasion and Purpose of the Book
Letter
Psalm
Prophetic oracle

The Literary Context
This is what most people mean when they talk about reading
something in context. Literary context means that words only have
meaning in sentences, and for the most part biblical sentences only have
meaning in relation to preceding and succeeding sentences.

The most important contextual questions you will ever ask, and it must
be asked over and over of every sentence and every paragraph is, Whats
the point?
Try to trace the authors train of thought
Recognize units of thoughts whether they are paragraph (for prose)
or lines and sections (for poetry).

Content
Content has to do with the meanings of words. The grammatical
relationships in sentences, and the choice of the original text where
manuscripts have variant readings.

5
Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids,
Michigan : Zondervan Publishing House, 1981, 1993) Chapter 1:22-23

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A Summary of the Issue of Meaning
(Author, Text, Reader)
6


The Authors Role in Meaning
Look for the authors intention as expressed in the texts context
Supplement with insights from the authors historical setting to aid in
understanding the text and the expressed intentions. The context of
the authors life-setting that is invoked should be the most probable
context. Remember: The text is the primary and authoritative over any
extra-biblical insights into intention gleaned from your background
study!
Summarize the authors intention or the texts content by means of an
intrinsic genre statement or a statement of the texts generic
conception which equals the authors overall argument. This
statement simply forces you to verbalize your controlling idea of the
whole of the text that you have already formed! It should be
improved the more you interact with the parts of the text.
The Texts Role in Meaning
All meaning is in-formed or expressed through the literary structure
and forms of the text. More focus should be placed here than we have
historically given.
The meaning comes from the top down, not from the bottom up.
That is, more emphasis should be placed on the larger linguistic units
(sentences, paragraphs, episodes, discourses, etc.) than on the smaller
units (words, phrases, clauses). We tend to reverse this emphasis in
conservative circles!
The Readers Role in Meaning
We should be in the process of exegeting our culture in addition to the
text.
1. As a healthy self-conscious interpreter, we should be aware of
many of our cultural biases, personal needs and concerns, present
emotional state, etc.
2. We need to expand our cultural horizons, especially regarding
ANE and Mediterranean cultures.
3. We will need to learn to think in terms of how various subcultures
and age groups within our church or class will ask very different
questions of the text. (This is the value of cross-cultural vs. mono-
cultural education)

6
Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of
Theology, La Mirada, CA.
18
HUMILITY must characterize our perspective (2 Tim 2:14-26)
because of the complexity of the interpretation process and the
cultural/temporal gap between the Bible and us.
We have an absolute need for reliance upon the Holy Spirit in the
whole interpretation process, of which one manifestation is openness
to growth in our understanding of the Scriptures.
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A Quick Cultural Quiz
(Cultural biases and presuppositions)
7


Below is a list of words. Put them into some type of order.

BONE GRASS MOON DEER SPIRIT
ANCESTOR BIRD SAND GOD LION
CHILD MAN WITCH DOG AMOEBAE
WOMAN FROG ROCK FUNGUS ANGEL
TREE VINE ICE FISH FLOWER
KING GEM ENEMY DEMON SATAN

7
Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of
Theology, La Mirada, CA.

20
A Quick Cultural Quiz
(Cultural biases and presuppositions)
8



We all come to Scripture with presuppositions and biases which affect our
interpretation. If you sorted the list of words by ranking them in categories
such as:

Non-living things
Living things
Living beings
Human beings
Spiritual beings

Then you are not alone and ranked them as anyone would from a Western
cultural bias. If, however, you were from an Eastern Culture you would
have ranked them:

By order of power

If you ranked them by a Biblical worldview you would have ranked them as:

God
(creator)


Creation
(the created)

As you can readily see each of these are correct but each of them are from a
different culture and viewpoint. We must make every effort to understand
our culture so that we do not unduly influence and impose it upon our
understanding of Scripture. Being forewarned is being forearmed.

8
Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of
Theology, La Mirada, CA.
21
East-West Cultural Differences
(Tran Van Mai, Ph.D.)
9


East West
Behavior:
We live in time You live in space
We are always at rest You are always on the move
We are passive You are aggressive
We like to contemplate You like to act
Mind Set:
We accept the world as it is You try to change it according to your blueprint
We live in peace with nature You try to impose your will on her
Religion is our first love Science is your passion
We delight to think about the meaning of life You delight in physics
We believe in freedom of silence You believe in freedom of speech
We lapse into meditation You strive for articulation
Love:
We marry first, then we love You love first, then marry
Our marriage is the beginning of a love affair Your marriage is the happy end of a romance
It is an indissoluble bond It is a contract
Our love is mute Your love is vocal
We try to conceal it from the world You delight in showing it to others
Life Style:
Self-abnegation is the secret of our survival Self-assertiveness is the key of your success
We are taught from the cradle to want less and less You are urged everyday to want more and more
We glorify austerity and renunciation You emphasize gracious living and enjoyment
Poverty is to us a badge of spiritual elevation It is a sign of degradation
In the sunset years of life, we renounce the world You retire to enjoy the fruits of your labor
and prepare for the hereafter

9
Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of
Theology, La Mirada, CA. Presented at 2
nd
Annual Indo-Chinese Conferences CSUF Fall 1981

22
Genres
(What are they?)
10


Public
Shareable
Knowable


All of us understand and have been using genre our entire life but may not
even be aware of it. A newspaper is a good example. Below you will find
two columns. One will have article titles and the other sections of the
newspaper. See if you can match them up.

Article Title Sections

Fire Kills Seven Sports
Chargers Dump Bronco Entertainment
Washer For Sale Front Page
Dow Jones Up 45 Points The Star
DC Talk At Belly Up Business
Baby Born Pregnant Classified Ads

If you received a comic section of the newspaper and it was in color,
what day of the week would it be for?
How did you know?
Isnt it true that the nature of the article title fit into a section that was
public, shareable and knowable?
Would you take the comic strip as fact as you would the front page
article?
Are you saying that the nature of the section determined how you
understood the article to reality?

We are talking about genre and as you can see from this example it is
important to place the Scripture passage into the appropriate genre in order
to understand the meaning which the author originally intended. What are
some of the genres in the Bible?

10
Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of
Theology, La Mirada, CA.
23
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Four
Translation 101
24
Canonicity of the Books of the Bible

a) Definition of canonicity
i) Meaning if the word kanw<n (canon)
(1) Metaphorical meaning is rule, standard.
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(2) In the second century in the Christian church kanw<n came to stand for revealed truth,
rule of faith.
12

ii) Meaning of canonicity in relation to the biblical books
(1) Canonicity means that the books of the Protestant Bible meet certain standards which
qualify them as parts of Gods complete written revelation to man.
b) Proof of canonicity
i) OT books
(1) Principles for determining the canonicity of OT books
(a) Authorship
(i) Did the book(s) originate from a recognized spokesman of God?
1. Lawgiver, leader, prophet, priest, man of God, etc.? (Moses did all but
priest)
(b) Content
(i) Did the book(s) have sufficient spiritual character?
(c) Authority
(i) Did the book(s) communicate a unique message derivable only by divine
revelation?
(2) Recognition of the canon of OT books
(a) The OT canon was probably completed during the last half of the 5
th
century BC by
Malachi (444BC), and possibly all of the OT canonical books were recognized by
Ezra by the end of the 5
th
century BC (i.e. 400 BC)
(b) Geisler and Nix note that a completed canon of the Hebrew Scriptures is evident
from the testimony of the prologue of Ecclesiasticus (c 132BC.). Jesus, Philo, and
Josephus well before 100A.D. They add: The older notion that the OT canon was
not finalized until the so-called Council of Jamnia (Jabneh) (c 90AD) has been
completely refuted.
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(c) Christ used the same OT books as we do, and He recognized them as canonical
(i) Matthew 4:4, 7, 10; 15:8
(ii) Luke 11:51 [cf Gen 4:1-15; 2 Chr 24:20-21]; 24:44
(iii) John 10:35; 17:17
(d) Peter and Paul used the same OT books as we do, and they recognized them as
canonical
(i) Acts 24:14
(ii) 2 Tim 3:16
(iii) 2 Pet 1:21
(e) Nine Additional reasons why evangelical Christians have not accepted the
apocryphal books as canon
(i) The apocryphal books of the Roman Catholic Church were never quoted in the
NT
(ii) No council of the entire church during the first four centuries favored the
apocryphal books
(iii) Some teachings in the apocryphal books are unbiblical
1. The teaching of prayers for the dead (2 Mac 12:43-45) and salvation by
works (Tobit 12:9) are examples
(iv) Some of the apocryphal books contain immoral teachings
1. The practice of falsehood (Judith 9:10, 13) and morality based on
expedience (Ecclesiasticus and the Wisdom of Solomon) are examples

11
BAGD
12
Ibid.
13
Geisler and Nix, 237.
25
(v) Some of the apocryphal books contains geographical, chronological, and
historical mistakes Tobit 14:11 cf. 1:3-5; Judith 1:1
(vi) Most of the OT apocryphal books were written in the post-biblical
intertestemental period (after Malachi , c 400BC)
(vii) The apocryphal books do not claim to be the Word of God
(viii) The apocryphal books do not speak with the same divine authority as
the canonical books do
(ix) The apocryphal books were not accepted as canonical by the Roman Catholic
Church until the Council of Trent in 1546 AD
1. Twelve of the fifteen apocryphal books were accepted. The three not
accepted according to the RSV nomenclature are
a. 1 Esdras (150-100BC)
b. 2 Esdras (100AD)
c. Prayer of Manasseh (2
nd
or f1st century BC)
ii) NT books
(1) Principles for determining the canon of NT books
(a) Apostolicity
(i) Was the book authored by an apostle?
(b) Content
(i) Was the book of sufficient spiritual character?
(c) Universality
(i) Was the book widely accepted? Note that the church is called the pillar and
support of the truth (1 Tim 3:15) not infallible truth.
(d) Inspiration
(i) Did the book give internal evidence of divine origin?
(2) Formation of the canon of NT books
(a) The period of the apostles
(i) They claimed authority for
1. statements of the Lord recorded in the Gospels (1 Tim 5:18b cf. Luke 10:7)
2. their own writings ( 1 Thes 2:13; 5:27; Col 4:16)
3. the writings of other apostles ( 2 Peter 3:15-16)
(b) The post-apostolic period
(i) By this time all the present NT books were recognized except
a. Hebrews (anonymous authorship)
i. Origen said only God knows who wrote this book)
b. 2 Peter, 2 and 3 Jude ( little and late books)
(c) The Council of Carthage in AD 397
(i) This council listed as canonical all of the present 27 NT books. Note that church
councils at this time were composed of true biblical Christians
iii) Observations about canonicity
(1) The Scriptures were canonical at the moment that they were written, and we can only
trace the history of the recognition of them as canonical
(2) The process of divine revelation from God to man through Scripture may be summarized
as follows
(a) Inspiration of the Scripture by the breath of God
(b) Recognition of the Scriptures by men of God
(c) Collection of the books of the Bible by men of God
(d) Preservation of the books of the Bible by the people of God
(3) Conservative Protestants use somewhat different standards than the Roman Catholic
Church in determining the canonical books
(a) Conservative Protestant approach
(i) Internal evidence of the books themselves
1. Do they show a Christ-centered and spiritual emphasis? There is more
difficulty in applying this principle to such books as Esther
2. Inner witness of the Holy Spirit to the divine voice or message in the Bible
books
a. John 10:27a; 16:!3; Rom 8:16-17; Eph 6:17)
(b) Roman Catholic approach
26
(i) The Roman Catholic Church may claim to apply some of the same principles as
conservative Protestants. However, the Roman Catholic Church includes the
pronouncements of their later church councils (basically corrupt) about issues of
canonical books

27
Seven Main Periods of Biblical
Interpretation

a) Rabbinic (approx 457 BC to 500AD)
i) Hillel (8 AD) oral law
(1) Hillel more lenient
(2) School of Shamai very strict
ii) Akiba (135AD)
(1) Systematized oral Law
(2) atomistic approach
iii) See chart The Seven and Thirteen Rules of Interpretation
b) Alexandrian (approx 180BC to 400? BC)
i) Philo (40AD)
(1) Alexandrian Jew
(2) Synthesize Judaism with Platonic Greek thought
(3) Allegorical approach to apologize to Greek neo-platonists
(4) Two-Fold Sense
(a) Physical
(i) literal sense of word related to God in world (Body)
(b) Ethical
(i) allegorical sense relates to duty of man (Soul)
c) Patristic (95 AD to approx 1100)
i) Clement of Alexandria [d 215] and Origen [d 254]
(1) Agreed with Philo allegorizing
(2) Clement had five-fold sense
(a) Historical- ordinary
(b) Doctrinal- moral, religious, theological
(c) Prophetic - typological
(d) Philosophical cosmic sense
(e) Mystical symbolic sense
(3) Origen had three-fold sense
(a) Body - literal
(b) Soul - moral
(c) Spirit spiritual (spent most time here)
ii) School of Antioch (Chrysostom [d 407] Jerome [d 420]
(1) Historical-Critical Method
iii) Augustine [d 430]
(1) Apologist Theologian
(2) Interpretive method for 1000 years
d) Scholastic (1100-1500)
i) Thomas Aquinas [ d 1274]
(1) literal
(2) four-fold sense (Jerusalem) (Water)
(a) literal city H20
(b) allegorical the church baptism
(c) moral human soul (heart of the people) sorrow or wisdom
(d) anagogical
14
heavenly home eternal happiness

14
an agoge or ana go gy \C-*-_E6-]6\ noun
plural an agoges or ana go gies
[Late Latin CC_E_]- from Late Greek CC_EO_]O- from Greek, reference, from CC_]) to refer,
from CC- C_]) to lead more at AGENT]
(15th century)
: interpretation of a word, passage, or text (as of Scripture or poetry) that finds beyond the literal, allegorical, and moral senses a
fourth and ultimate spiritual or mystical sense
28
ii) John Wyclif [ d 1384]
(1) affirmed allegorical but insisted it be rooted in literal
e) Reformation (1500-1600)
i) Martin Luther [ d 1546]
(1) literal, literal, literal
(2) Christ centered hermeneutic (thats why he did not like James)
ii) John Calvin [ d 1564]
(1) Greatest exegete of the time
(2) Literary-criticism background
(3) More strict than Luther
(4) Stressed context
f) Post-Reformation (1600-1750)
i) Truths out into creeds which became the basis of hermeneutics. If the interpretation did not
fit into the creed it was wrong
ii) More dogmatic than objective
iii) Rise of historical-critical method
g) Modern Era (1750-present) [Immanuel Kant, Gerhard Hegel, Frederick Schleiermacher]
i) The rise of the Historical-critical method
ii) The recent Ebbing of Historical Methodology























ana gogic \C-*-_C-)g\ or an agog ical \-)-g*\ adjective
ana gogi cal ly \-)-gW*-]6\ adverb14
29
Historical Reliability of the
New Testament Documents

The Bibliographical Test

Ancient Author or
Work
When
Original Was
Written
Date of Oldest
Copy We
Have
Time Span No. of Copies
Plato (Tetralogies) 427-347 B.C. 900 A.D. 1,200 years 7
Tacitus (Annals)
(Minor Works)
100 A.D.
100 A.D.
1100 A.D.
1000 A.D.
1,000 years
900 years
20
1
Pliny the Younger
(History)
61-113 A.D. 850 A.D. 750 years 7
Thucydides (History) 460-400 B.C. 900 A.D. 1,300 years 8
Suetonius (De Vita
Caesarun)
75-160 A.D. 950 A.D. 800 years 8
Herodotus (History) 480-425 B.C. 900 A.D. 1,300 years 8
Sophocles 496-406 B.C. 1000 A.D. 1,400 years 193
Lucretius Died 55-53
B.C.
1000 A.D. 1,100 years 2
Catallus 54 B.C. 1550 A.D. 1,600 years 3
Euripedes 480-406 B.C. 1100 A.D. 1,500 years 9
Aristotle (any one
work)
384-322 B.C. 900 A.D. 1,400 years 49
Aristophanes 450-385 B.C. 900 A.D. 1,200 years 10

Homer (Illiad) 900 B.C. 400 B.C. 500 years 643

NEW TESTAMENT 40-100 A.D. 125-325 A.D. 25-285 years >13,000
(Greek and Latin Mss.)
















30
Textual Criticism

This is the science that seeks to discover the original meaning of
ancient documents. Textual critics evaluate all available manuscript
evidence, then make decisions regarding variant readings.

Old Testament Text

The Old Testament was written primarily in Hebrew, with some
portions in Aramaic, a commonly used language of that time.

The Old Testament text used by all modern translators is called the
Masoretic Text. This is the basic text used by Jewish and Christian scholars.

The Masoretic Text of today remains virtually unchanged from that of
the time of Christ. Manuscripts discovered from the second century A.D.
compare almost verbatim with those from the following thousand years.

At the time of Christ, the Jewish Scriptures were widely available in
Greek, since most people used Greek as the official language of the time.
The Greek Translation of the Hebrew Scriptures was called the Septuagint,
or LXX. Most New Testament references to Old Testament Scripture quote
from the Septuagint.


















31
New Testament Text

The New Testament was written in Greek. There have been thousands
of partial manuscripts found representing various portions of the New
Testament. There have also been found many complete New Testament
manuscripts discovered.

These manuscripts, while substantially the same, do fall into three
basic written styles, or text types. They are Alexandrian, Western, and
Byzantine.

Alexandrian text type is the oldest found generally in the drier regions of
Egypt. In most cases, all modern translations follow the Alexandrian text,
believing it to be the most accurate.

Western text type has been found in many areas that were considered the
western region of the Roman Empire.

Byzantine text type has been found primarily in the eastern region of the
Roman Empire or in what is now known as Eastern Europe and Western
Asia. The vast majority of manuscripts available are of the Byzantine Text,
which has also come to be called the Majority Text.

Even though there are may more Byzantine Texts in existence, they
represent a later textual style and tradition and show evidence of
emendation.

The Greek text used by translators today represents the finest scholarship
available combined with major recent textual discoveries.

Our text today, in all probability, is as much as 98% true to the words
originally written. We are actually closer to the original now than we have
been for 1,500 years!



32
Theories of Bible Translations
.r,a;h; taew yIm'V;h' tae
yhila ar;B; tyviareB]
1

jEn ajrch`/ h\n oJ lovgo", kai; oJ lovgo" h\n pro;"
to;n qeovn, kai; qeo;" h\n oJ lovgo".

There are three (3) basic theories and/or methodologies of Bible
translation. They are Formal Equivalence, Dynamic Equivalence, and Free.

Formal Equivalence
According to this theory, the translator attempts to render the exact
words (hence the word formal form for form, or word for word) of the
original language into the receptor language. On the surface, this seems
logical and responsible and in many ways it is.

However, the words and grammar of the Biblical Languages are often
more fluid and versatile than their English counterparts. The possible range
of meaning in Greek, for example, is usually greater than the range of the
corresponding terms in English.

Often, the context must determine the accurate meaning of a Greek
word, with several English words available. Although Formal Equivalence
seeks to be literal, and therefore accurate, the failure to take into account the
nuances of vocabulary and grammar can actually obscure the meaning rather
than illuminate it.

Dynamic Equivalence

The eminent translation theorist Eugene Nida has called the second
translation theory, dynamic equivalence. He has defined the ideal of
translation as the reproduction in a receptor language [i.e., English] of the
closest natural equivalent of the source language [i.e., Hebrew or Greek]
message, first in terms of meaning and second in terms of style.
15
Nida
therefore believes that a translation should have the same dynamic impact
upon modern readers as the original had upon its audience. He elaborates
this as follows:

Dynamic equivalence is therefore to be defined in terms of the degree to which the
receptors of the message in the receptor language respond to it in substantially
the same manner as the receptors in the source language. This response can

15
Eugene Nida and Charles Tabor, The Theory and Practice of Translation (Leiden: E.J. Brill, 1969), 210.
33
never be identical, for the cultural and historical settings are too different, but
there should be a high degree of equivalence of response, or the translation will
have failed to accomplish its purpose.
16

Nidas theory of dynamic equivalence has become a standard or ideal
that many modern translators have attempted to attain. Goodspeed
expressed this desire about his American Translation when he said, I
wanted my translation to make on the reader something of the impression
the New Testament must have made on its original readers.
17
Another way
of speaking about a dynamic equivalent translation is to call it a thought-for-
thought translation (as opposed to a word-for-word). Of course, to translate
the thought for thought of the original language requires that the text be
interpreted accurately and then rendered in understandable idiom. Thus, the
goal of any dynamic equivalent translation is for it to be exegetically
accurate and idiomatically powerful.

Free Theory

The third translation theory is usually labeled the Free Theory. The
objective of this type of translation is to make scripture read as a work of
popular literature. The text may be embellished as necessary in order to
create a sense of fluid style that captures the hearts and imagination of the
reader.

Free translations can make for wonderful and easy reading, especially
for non-believers or Christians who have difficulty with other translation
types. However, Free translations often take liberties with the text that make
serious study, especially theological reflection almost impossible.

We believe that, generally speaking, the best translational theory is
dynamic equivalence. A formal translation is often helpful as a second
source; it will give you confidence as to what the Greek or Hebrew actually
looked like. A free translation also can be helpful - to stimulate your
thinking about the possible meaning of the text. But the basic translation for
reading and studying should be something like the NIV. The following
comparison will illustrate our point:

KJV 2 Corinthians 5:16 Wherefore henceforth know we no man after
the flesh: yea, though we have known Christ after the flesh, yet now
henceforth know we him no more.

16
Eugene Nida and Charles Tabor, The Theory and Practice of Translation (Leiden: E.J. Brill, 1969), 24

17
Edgar J. Goodspeed New Chapters in New Testament Study (New York: Macmillan, 1973), 113.
34
NIV 2 Corinthians 5:16 So from now on we regard no one from a
worldly point of view. Though we once regarded Christ in this way,
we do so no longer.
NLT 2 Corinthians 5:16 So we have stopped evaluating others by
what the world thinks about them. Once I mistakenly thought of
Christ that way, as though he were merely a human being. How
differently I think about him now!
35
Historical Distance Scale
18


Literal Dynamic Free

KJV RSV NRSV NIV GNB NLT LB
NASB ISV NAB

Literal Translations
King James, also known as the Authorized Version, is still the most widely used text in the
English language.

New American Standard Bible, while preserving the literal accuracy of the 1901 American
Standard Version has sought to render grammar and terminology in contemporary English.
Special attention has been given to the rendering of verb tenses to give the English reader a
rendering as close as possible to the sense of the original Greek and Hebrew texts. Passages
with Old English thees and thous etc. have been updated to modern English, along with
updates to words whose meanings have changed in the past 20 years. This is an excellent choice
for comparative English study.

Revised Standard Version The original Revised Standard Version has served for more than
forty-five years. The standard English pew Bible for many denominations, the RSV has become a
benchmark for comparison to other English Bibles.

New Revised Standard Version with Apocrypha The original Revised Standard Version
served as a standard for nearly forty years. The New Revised Standard Version with Apocrypha
maintains the traditions of the older version with fresh new vocabulary and modern English
construction.

Dynamic Equivalence Translations
New International Version The NIV has become the best selling English version of the Bible
since the King James Version. The NIV follows the principle of dynamic equivalence to insure
crystal clear understandable English. The NIV may be the most readable English Bible ever
produced.

New American Bible This new English translation of the Bible, Old and Revised New
Testaments, was prepared especially for Catholics by the Catholic Biblical Association of
America, using the Septuagint for the Old Testament. Includes the books of Tobit, Judith, I & II
Maccabees, Wisdom, and Sirach (Ecclesiasticus).

Good News Bible (GNB or TEV) This Bible uses simple everyday language and vocabulary
shared by everyone regardless of age or background. The dynamic equivalence in translation
communicates the meaning and style of the original in a unique way. Also known as Todays
English Version.

Free Translations
The New Living Translation impacts the modern reader in the same way the original text
affected its readers. It translates concepts and ideas into everyday English, rather than
attempting to translate ancient terminology word for word. The result is a translation that is easy
to read but is still faithful to the original meaning of Scriptures.

Living Bible The Living Bible is a thought for thought translation as opposed to a word for word
translation. This is a paraphrase. Its purpose, according to the editors, is to say as exactly as
possible what the writers of the Scriptures meant, and to say it simply, expanding where
necessary for a clear understanding by the modern reader.

18
Gordon Fee and Douglas Stuart, HOW TO READ THE BIBLE FOR ALL ITS WORTH, (Grand Rapids,
Michigan : Zondervan Publishing House, 1981, 1993) Chapter 2 page 36.

36

Top Ten Bibles to Avoid
Nathan Hitchcok
The Chimes

10 Sunday Only Bible for Backsliders
09 Repent or Die Bible
08 Warm and Fuzzy Feeling Devotional Bible
07 Bill Clinton Erasable Ink Bible
06 Apocalyptic Paranoia Bible
05 Open to Interpretation Bible
04 Susan Powders Lose Weight and Keep it Off Bible
03 Loosely Worded Bart Campolo Edition
02 The Official Calvinistic, Pre-tribulation, Pre-
millennial, Complementarian, Exclusivist,
Dispensationalist, Systematic Theology Picture Bible
for Children
01 Fill-In-The-Blanks Bible

37
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Five
Syntactical Analysis


38

Syntactical Analysis
(Flow of Thought)


How does the writers logic develop in the passage?

How does the interpreter identify the flow of the texts argument, the
associations, and the inter-relationships not otherwise evident?

How can the interpreter perceive that logic of a writers arguments, breaks
in thought, unusual features, and directions that are easily missed without
the time and effort spent to analyze the structure?

One must isolate, where appropriate, the individual paragraphs.
Paragraphs typically develop a unit of thought, often incorporating a topic
sentence that the paragraph develops. Then the interpreter proceeds to
analyze the building blocks of paragraphs sentences and how their
assertions or propositions develop the writers argument. Placing proper
proportionate weight on each element in a sentence involves distinguishing
the main statement (independent clause) or statements from any subordinate
(dependent clause) or clauses that qualify it.

One helpful method to understanding the basic structure of a passage
involves a method for identifying the main statement(s) in each sentence,
then identifying the subordinate clause or clauses in each sentence, and
determining how each modifies or qualifies the ideas expressed in the main
statement(s). The following limited analysis of a paragraph of James 1
illustrates the procedure. We underline each main clause with a solid line.
Those not underlined are subordinate clauses or phrases. The functions of
some clauses or phrases are given in italics above each.









39



Syntactical Analysis
(Flow of Thought James 1:2-8)


command addressees temporal clause
(2) Consider it pure joy, my brothers, whenever you face trials of many kinds,

reason clause
(3) because you know that the testing of your faith develops perseverance.

command purpose clause
(4) Perseverance must finish its work so that you may be mature and complete,

description conditional clause command
not lacking anything. (5)If any of you lacks wisdom, he should ask God,

description assertion
who gives generously to all without finding fault, and it will be given to him.

temporal clause command reason clause
(6) But when he asks, he must believe and not doubt, because he who doubts is

command
like a wave of the sea, blown and tossed by the wind. (7)That man should not

assertion
think he will receive anything from the Lord; (8) he is a double-minded man,


unstable in all he does.







40

The main clause of the first sentence is Consider it pure joy. Three
subordinate elements then qualify this statement. For each subordinate
(dependent) clause or phrase you must determine:

What word it modifies
What type of clause or phrase it is (see chart)
How this affects the meaning

Most clause types answer one of the six well-known journalistic
questions: who, what, why, when, where, or how. In the first sentence the
first subordinate phrase my brothers qualifies the understood subject
you of the verb consider, while the remaining two clauses modify the
verb. The first subordinate element, the phrase my brothers, indicates who
is to count it all joy; the second, the clause whenever you face trials of
many kinds, shows when this is to be done; and the final on answers why,
giving the reason for consider it all joy.

To discover how each element influences the meaning of the sentence,
you should ask yourself, What would this statement mean without each
subordinate clause or phrase?" Without the phrase, my brothers, in
James 1:2 the recipient might not know who were to respond to trials with
an attitude of joy. The second clause identifies the specific occasion when
joy must be exhibited. Without the final clause a reader would be
thoroughly perplexed since joy is not an attitude normally associated with
trials. This clause argues for a genuine reason for joy even in experiences of
adversity that do not automatically stimulate that response.
19
The
knowledge that difficult experiences contribute to the development of
perseverance provides legitimate grounds for joy. This passage does not
advocate some sadistic enjoyment of hardship.
In the second sentence of this passage, verse 4, two subordinate
clauses follow the main statement, Perseverance must finish its work. The
first clause, introduced with so that ... modifies the verb, must finish,
and expresses the purpose (why) for allowing perseverance to finish its
work. The sentence ends with the phrase, not lacking anything, which
modifies the words mature and complete at the end of the subordinate
clause. Answering the question, What?, this phrase further explains the
meaning of being mature and complete by describing it negatively.

19
In Greek, joy (chara) expresses a positive subjective feeling, a sense of well-being that normally comes
from a positive objective cause (E. Beyreuther, Joy, Rejoice, NIDNTT 2:352-4)
41
The third sentence in verse 5 presents a more complicated structure.
It begins with a subordinate clause followed by a compound main clause that
is broken up by another subordinate clause. The compound main clause
reads, he should ask God ... and it will be given to him. The opening
subordinate clause, If any of you lacks wisdom, is a conditional statement
that qualifies the verb, should ask. It indicates the specific condition in
which one should offer this prayer. The subordinate clause that divides the
main clause, who gives generously to all without finding fault, is a
descriptive (adjectival) clause that modifies God. This reminder of Gods
benevolent character encourages the reader to pray for wisdom in times of
trial.
While an analysis of the structure of the remaining sentences in this
paragraph would further illustrate the process and value of this approach, we
leave that for you to do. The chart below provides a full list of the types of
subordinate clauses that may occur. They indicate the kinds of logical
relations possible in the structures of sentences.

TYPE JOURNALISTIC SAMPLE
QUESTION CONSTRUCTIONS
Adverbial
temporal when? when, after, before
local where? beside, above, below
causal why? because, for, since
purpose why? that, so that, in order that
result why? so, so that, hence
conditional when? if, provided, unless
concessive how? although, in spite of the fact
comparative how? as, just as, likewise

Noun
subject who or what? who, which, that
object who or what? whom, what, that
apposition who or what?
direct address who? (identifies persons, objects)

Adjectival
modifier who or what? who which, that





42
Command (2)Consider it pure joy,
Addressees my brothers,
Temporal Clause whenever you face trials of many kinds,
Reason Clause (3)because you know that the testing of your faith
develops perseverance.

Command (4)Perseverance must finish its work
Purpose Clause so that you may be mature and complete,
Description not lacking anything.
Conditional Clause (5)If any of you lacks wisdom,

Command he should ask God,
Description who gives generously to all without finding fault,
Assertion and it will be given to him.
Temporal Clause (6)But when he asks,

Command he must believe and not doubt,
Reason Clause because he who doubts is like a wave of the sea,
blown and tossed by the wind.

Command (7)That man should not think he will receive
anything from the Lord;
Assertion (8)he is a double-minded man, unstable in all he
does.
43
Consider it pure joy,
my brothers,
whenever you face trials of many kinds,
because you know that the testing of your faith develops perseverance.
Perseverance must finish its work
so that you may be mature and complete,
not lacking anything.
If any of you lacks wisdom,
he should ask God,
who gives generously to all
without finding fault,
and it will be given to him.
But when he asks,
he must believe and not doubt,
because he who doubts is like a wave of the sea,
blown and tossed by the wind.
That man should not think he will receive anything from the Lord;
he is a double-minded man,
unstable in all he does.
44

Syntactical Analysis
(Verbs)

The next step in the grammatical study of a passage concentrates on
the impact of the verbs. The complex verb systems of the biblical languages
influence the meaning of sentences in several different ways. Understood in
conjunction with their contexts, verbs designate the mood, aspect, time,
kind, and voice of the action expressed.
The mood of the verb in each main clause indicates whether the writer
was making a statement, asking a question, giving a command, expressing a
possibility, or making a wish. The interpreter must understand each
sentence consistent with the mood expressed. It makes a big difference
whether a sentence asserts a fact, merely expresses a possibility, or asks a
question. Interestingly, in James paragraph the predominant mood is the
imperative, command. The only assertion comes in verses 5 and 8. After
commanding the person who lacks wisdom to pray, James asserts in 1:5,
and it will be given to him a statement that carries the force of a
promise. Verse 8 certifies the nature of the person who doubts God. While
a careful reading of the English text makes most of these mood-uses clear,
you should verify your observations with good commentaries.
The aspect of the verb specifies the kind of action from the
perspective of the writer. It indicates whether the writer or speaker
conceives of the action of the verb as a completed state (stative), still in
process (imperfective), or an unspecified whole (perfective). English
employs perfect or simple past tenses to convey stative action: She has read
that book; or She read that book. English marks a continuous action with
present progressive forms: She is reading that book. The action in reality
(Aktionsart) may or may not conform to the writers conception, but that is
not the issue. Aspect (tense) specifies how the writer presents that nature of
the action.
Verbs also mark time of action (past, present, future).
Verbs also have voice which shows whether its subject performs that
action (active), is acted upon (passive), or acts in reference to itself (middle).
45
Syntactical Analysis
(Connectives)

The discussion of important grammatical elements must include
connectives. Connectives (usually conjunctions, but also relative pronouns)
occur at the beginning of sentences to link them with what precedes and
within sentences to indicate the relationship between the words, phrases, and
clauses through which the ideas are communicated. The previous discussion
of the relationship between main and subordinate clauses already underscore
the significance of connectives as indicators of how the different parts of a
sentence fit together. Although connectives are often small and seemingly
insignificant, they exert an influence on meaning that far exceeds their size.
Like joints and junctions in a plumbing system of pipes, they regulate the
flow of a texts argument. The following chart presents the vast scope of
connectives that the interpreter must note in order to understand precisely
the meaning of a passage:
























46

TYPES SAMPLE CONNECTIVES

Temporal or Time: after, as long as, before, now,
Chronological meanwhile, since, then, until, when,
whenever, while
Local or Place: where, beside, upon, above, under,
Geographical below, on, over, at
Direction: to, toward, from
Logical Continuative: and, also, besides, both ... and,
furthermore, moreover, likewise, not
only ... but also, whereupon
Contrast: although, but, however, much more,
nevertheless, not only, ... but also,
yet, otherwise, still, whereas
Purpose: in order that, that, so that
Result: so that, as a result, hence,
consequently, so, then
Inference: therefore, thus, then, wherefore
Reason: as, because, for, inasmuch as, since,
whereas, why
Condition: as if, as though, if, lest, provided,
providing, unless
Concession: although, yet, in spite of, though,
unless, while
Modal Agency/Means: by, through, by means of
Manner: as
Comparison: also, as, as ... so, just as ... so,
indeed, in fact, likewise, so also, so as,
moreover, than
Example: for, for example, indeed, in fact,
namely
Emphatic Emphasis: indeed, only, finally





47
Structural and Literary Relationships
within a Biblical Book of Biblical
Passage
20


Comparison the association of like things
Contrast the association of opposites
Repetition the repeating of the same terms
Continuity the repeating of similar terms
Continuation the extension of a theme even further
Climax the progression from lesser to greater to greatest
Cruciality the pivot or turning point in the narrative or argument
Interchange the exchange or alternating of specific arguments/persons
Particularization the movement from general to particular
Generalization the movement from particular to general
Causation the movement from cause to effect
Substantiation the movement from effect to cause
Instrumentation the means to an end + its interpretation
Explanation/Analysis the presenting and idea/event + its interpretation
Preparation/Introduction the background and setting for events/ideas
Summarization the abridgement before or after an event or argument
Interrogation the question/problem followed by the answer
Harmony the unity achieved by means of agreement
Proportion the emphasis by space for specific persons/events/ideas
Illustration the illustrating of a truth with a concrete example
Announcement of subject announcing the next topic at a sections end
Hook Words repetition of key words in successive sections for smooth
transition between sections
Chiasmus the ABBA symmetrical arrangement like Greek letter x (Chi)
Bracketing/Inclusio the enclosing of events or argumentation with the
same ideas or persons at the beginning and end like bookends

20
Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of
Theology, La Mirada, CA.
48
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Six
Process Overview
49
OBSERVATION
(What Do I see?)

Although the general purpose of observation seems plain enough, not
nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before
we can begin to discover the right answers. Observation takes a look at the
text as a whole, then separates the whole into specific parts, allowing us to
evaluate the important details of the passage.






























50
INTERPRETATION
(What Does It Mean?)

Interpretation is an attempt to recapture and understand the attitudes,
motives, thoughts and emotions of the writer and those to whom he
wrote.

Interpretation seeks to find the intended meaning of the text. This
requires us to evaluate the information provided by observation, then we ask
ourselves:

What was the author trying to communicate?
How would the audience have understood it?

Then we must determine how the message should be understood by us
today in our life situations.
























51
APPLICATION
(How Should I Respond?)

After arriving at the meaning of the text, we must ask some final, all-
important questions:

What does the text require of me?
What am I to do?
How do I incorporate the message into my life?
How am I to be changed by what the message says?

Application is where we begin to live out Gods plan and will for
our lives. Application is where the Christian life moves from the
theoretical to the actual. Application is where we allow God to be God.


























52


BIBLE STUDY AIDS

1. Dictionary/Encyclopedia, Multi-Volume
International Standard Bible Encyclopedia, Bromiley (Eerdmans)
Zondervan Pictorial Bible Encyclopedia, Tenney (Zondervan)
Interpreters Dictionary of the Bible, Buttrick (Abingdon)
Illustrated Bible Dictionary, Douglas (IVP)

2. Dictionary, Single-Volume
Eerdmans Bible Dictionary (Eerdmans)
Holman Bible Dictionary (Holman)
Harper Collins Bible Dictionary (Harper Collins)
New Bible Dictionary (IVP)

3. Bible Introduction
Old Testament Survey, Bush, LaSor & Hubbard (Eerdmans)
New Testament Survey, Tenney (Eerdmans)
Writings of the New Testament, Johnson (Fortress)

4. Background Study
The New Manners & Customs of Bible Times, Gower (Moody)
Jerusalem in the Time of Jesus, Jeremias (Fortress)
Life and Times of Jesus the Messiah, Edersheim (Hendrickson)
Backgrounds of Early Christianity, Ferguson (Eerdmans)
History of the Jewish People in the Time of Jesus Christ, Schurer
(Hendrickson)
Survey of Israels History, Leon Wood (Zondervan)
The Prophets of Israel, Leon Wood (Baker)

5. Bible Atlas
Times Atlas of the Bible, Pritchard (Crescent)
Moody Atlas of the Bible, Beitzel (Moody)
Zondervan NIV Atlas of the Bible, Rasmussen (Zondervan)

6. Concordance
NIV Complete Concordance (Zondervan)
NASB Exhaustive Concordance (Holman)
53
NKJV New Strong Exhaustive Concordance (Nelson)
Eerdmans Analytical Concordance to the RSV (Eerdmans)

7. Topical Study
Naves Topical Bible (various versions)

8. Computer Programs
Logos Library System (LLS)
Level One to Level Four
Early Church Fathers
The Dead Sea Scrolls Revealed
Bible Atlas
Christian Classics Foundation (LLS)
Thomas Nelson Publishing (LLS)
Biblesoft
PC Study Bible Reference Library Editions
Hermeneutika
Bible Works for Windows
54
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Seven
Methodology
Romans 1:11-13
55
SCRIPTURE INTERPRETATION
(An Interpretive Methodology
21
)

The following is an abridged outline of the full-blown process of
exegesis, interpretation and communication of a biblical passage. The
goal is to develop good hermeneutical habits as you get some
repetition interpreting various types of biblical literature.

Identify the Genre of the biblical passage
The writers of Scripture used public, not private, genres of literature
of their day. When a genre is chosen, then the public rules for
interpreting that genre apply. Therefore, first, you must identify what
generic rules apply to your passage. Explain what significance this
may have to your passage. Keep this step short: 2-3 sentences max.
State your initial understanding of the Theme of your passage
The generic or intrinsic conception is the statement of the
controlling idea of the passage. This is the conception of the whole
that gives meaning to every part of the passage. Normally, this should
first be done with the entire biblical book. However, for the sake of
time, we will skip the very crucial first step of stating the conception
of the whole biblical book and move to stating the conception of the
paragraph or unit of thought you are studying. If you are studying an
individual verse or portion of paragraph, determine the controlling
idea of the whole paragraph or unit of thought (e.g. it could be a larger
unit of Scripture in narrative passages). It will help us to use a Bible
that has paragraphs indicated in it. This is a basic requirement for
Bible study. State the generic conception in one concise sentence.
Make literary, grammatical, historical, and cultural Observations of the
passage
For the literary observations, begin by using the sheet labeled Some
Structural and Literary Relationships within a Biblical Book or
Biblical passage. Look for these kinds of structural clues within the
broader context of your passage and within the passage itself. Look
for grammatical insights also that are relevant to understanding the
passage. Add any historical or cultural insights that you may
discover or that you may have read about in other contexts.




21
Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of
Theology, La Mirada, CA.
56
Now Interpret the meaning of the passages as you Meditate upon the
passage itself and upon your observations about the passage
Your goal is twofold: 1) to discover the meaning of the passage (a
public thing) and 2) to get the meaning into your own soul. You not
only want to understand the content of the passage, but you want to
internalize both the meaning and the importance of this passage that
God has chosen to reveal to us. Therefore, the act of interpretation is
to be entered into humbly, prayerfully, and submissively as you place
yourself under the authority of the Holy Spirit. Interpretation is both
an intellectual act and a spiritual act! It is both a mental and spiritual
discipline and also aesthetic and spiritual art! However, the process
must be rooted and grounded upon the very best intellectual work
before you begin to meditate and get the truths of Gods Word into
your soul.
Finally, Apply the passage to your live and to those around you
This is actually a part of the interpretation process since application is
a part of the meaning of the passage! Therefore, first establish the
boundaries of the original application that was intended by the author.
Then in light of your own needs and those of your flock, make a
contemporary application that does not violate the boundaries of the
original application. Your goal is to get both the meaning of the
passage and its significance into your soul and into the souls of those
to whom you minister. Please be specific here!
57
Romans 1:1-15 New American Standard (Formal Equivalence)
1 Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of
God,

2 which He promised beforehand through His prophets in the holy Scriptures,

3 concerning His Son, who was born of a descendant of David according to the flesh,

4 who was declared the Son of God with power by the resurrection from the dead,
according to the Spirit of holiness, Jesus Christ our Lord,

5 through whom we have received grace and apostleship to bring about the obedience of
faith among all the Gentiles for His name's sake,

6 among whom you also are the called of Jesus Christ;

7 to all who are beloved of God in Rome, called as saints: Grace to you and peace from
God our Father and the Lord Jesus Christ.

8 First, I thank my God through Jesus Christ for you all, because your faith is being
proclaimed throughout the whole world.

9 For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my
witness as to how unceasingly I make mention of you,

10 always in my prayers making request, if perhaps now at last by the will of God I may
succeed in coming to you.

11 For I long to see you so that I may impart some spiritual gift to you, that you may be
established;

12 that is, that I may be encouraged together with you while among you, each of us by the
other's faith, both yours and mine.

13 I do not want you to be unaware, brethren, that often I have planned to come to you
(and have been prevented so far) so that I may obtain some fruit among you also, even as
among the rest of the Gentiles.

14 I am under obligation both to Greeks and to barbarians, both to the wise and to the
foolish.

15 So, for my part, I am eager to preach the gospel to you also who are in Rome.
58
An Example of a Scripture
Interpretation:
Romans 1:11-13
(#1 The Genre)


This passage is one of the early parts of an epistle. It
is a letter from the Apostle Paul (1:1) to the Christians in
Rome (1:7). Additionally, following the structure of most
letters of this period, we can determine the actual part of
the epistle containing this passage:

Romans 1:1-7
Introduction (identifies author, recipients, and
gives a greeting; Paul expands this section in
Romans more than any of his epistles by giving
theological explanation of the gospel of God in
vv 2-5)

Romans 1:8-15
Thanksgiving (note v. 8; but this gets expanded
to include why Paul has not visited yet (vv. 9-10),
his longing to visit them (vv. 11-13), and his
obligation and eagerness to visit Rome (vv. 14-
15).

Obviously, our verses are within the Thanksgiving
section of the epistle and include introductory matters that
Paul deemed necessary to introduce early in the letter.
59
An Example of a Scripture
Interpretation:
Romans 1:11-13
(#2 Generic Conception)

The generic conception of Romans 1:8-15 (the whole
paragraph) is
Pauls thanksgiving for the Romans faith and his
desire to visit them are grounded in his universal
commission among all the Gentiles and his desire to
gain fruit among them (the offering for Jerusalem) and
explain the Gospel to them.

The generic conception of only Romans 1:11-13 is
Pauls longing to see the Romans is in order to give
them the spiritual-type gift of his apostolic ministry
and to receive their financial gift (for the Jerusalem
Church) so that they will mutually encourage one
another by their faith.
60
An Example of a Scripture
Interpretation:
Romans 1:11-13
(#3 Observations about the Passage)

As noted above, this passage is a part of the second
section of the epistle, the Thanksgiving section (1:8-15).
In Pauls epistles, this generally includes a prayer of thanks
for the recipients, words of encouragement about their
reputation or maturity, and sometimes a petition for their
continued growth.
After reading the Epistle to the Romans several times,
it is important to note that Romans 1:1-17 is paralleled in
numerous ways by Romans 15:14-33. Paul revisits many
of the topics introduced in these first seventeen verses in
this later section. These two sections acts as book-ends
to the letter. It would appear that the topics discussed in
both sections would be extremely important in determining
the main thrust of the epistle!
It is obvious that Paul is desirous of establishing a
rapport with the Roman Church in these early verses of the
epistle since he did not plant this church and does not know
the majority of its members, as he did in other churches he
wrote. He does this in several ways:
He compliments them on their reputation in his
thanks to God for them (v. 8)
He expresses his passionate, unceasing prayer for
them (v. 9)
61
He alludes to a long-standing desire to visit them
(after apparently being hindered through Gods will
that he be elsewhere; cf. v.13)
Paul wants to visit them to impart a gift to them of a
spiritual nature (cf. his parallel discussion of giving
gifts of a spiritual nature in Romans 15:26-28)
In the midst of discussing his gift to them (v. 11)
and their gift to him (v. 13), Paul notes that these
mutual expressions of their faith will encourage one
another. (v. 12)
Paul mentions a second time that he has wanted and
planned to visit them before and it was not his fault
that he was unable to do so. Apparently, this may
have been a criticism of him in Rome. (v. 13)
Paul reiterates his obligation to preach to the
Gentiles in v. 14 (cf. 1:5) and reiterates his desire
to proclaim the gospel also to the Roman Christians
(cf. 1:6). They are a part of his apostolic
commission to the Gentiles.

The difficult issues to interpret in the passage are
that I may impart some spiritual gift in verse 11, that
I may obtain some fruit among you also in verse 13, and
I am eager to preach the gospel to you ... in Rome in
verse 14. The first is difficult lexically and theologically: is
spiritual gift a technical term and if it is how is Paul
going to impart these to a mature church? The second and
third issues are connected and are difficult lexically (how is
Paul using fruit) and historically. Paul explains in the
parallel passage in Romans 15:18-21 that he is a pioneer
missionary, evangelist, and church planter who aspired to
preach Christ where He was not named and thereby not
62
build upon another mans foundation (15:20). This
makes it extremely difficult to understand his desire of
obtaining fruit in verse 13 and his preaching the gospel in
verse 14 in evangelistic terms! Additional, Pauls use of
fruit in Romans 15:28 seems to make this identification
impossible.
63
An Example of a Scripture
Interpretation:
Romans 1:11-13
(#4 Interpretation of the Passage)

In verse 11, the main interpretive options for that I may
impart some spiritual gift to you are:

Technical term meaning one or all of the gifts of the
Spirit (1 Cor 12)
Technically used, but referring to Pauls imparting
of his own spiritual gifts via ministry to them
Non-technically used to refer to a gift of a spiritual
nature, in this case, Pauls apostolic ministry

In verse 13, the main interpretive options for that I may
obtain some fruit among you also are:

fruit means fruit of conversion
fruit means fruit of the Spirit or fruit of
character
fruit means what it means in Romans 15:28: a
euphemism for the Jerusalem collection

In light of the discussion on sharing in spiritual things and
responding with material things in Romans 15:26-28 and
the term fruit in 15:28 (only other usage in Romans is in
7:5), it seems that the following is the best interpretation of
Romans 1:11-13:

64
Paul is wanting to impart a gift of a spiritual nature to
the Christians in 1:11a. This would be his apostolic
teaching ministry that you may be established (1:11b).
Since the Romans will be benefiting spiritually from
Pauls ministry, they are honor-bound to respond with a
material gift (cf. 15:26-28). However, this financial gift
of theirs is not for Paul, but for the Jerusalem Church.
Paul is anxious to include the Romans in this collection
even as among the rest of the Gentiles (1:13).
Because money is a delicate issue with Paul, he uses a
euphemism for it (fruit) in both 1:13 and 15:28.
However, it is clear in 15:28 as to exactly what this fruit
is. Paul also uses this imagery for money elsewhere
(Phil 4:17). Such mutual gift-giving will be mutually
encouraging expressions of their faith (1:12)
Additionally, this preserves Pauls pioneer apostolic
emphasis (15:18-21) and prevents him from the rather
unusual plan of evangelizing a mature church!
65
An Example of a Scripture
Interpretation:
Romans 1:11-13
(#5 Application)

Paul was passionate about ministering to Christians that
he had never really met. He wanted to give them gifts of
a spiritual nature his ministry.
Am I passionate about loving Christians I have
never met in this manner?
Am I concerned about them being established in the
faith?
Maybe with some help from me?

Pauls monetary concerns were not for himself, but for
the needy Jerusalem Christians. He never asked for
money for himself.
Do I have this freedom from money?
Would I minister for free?!!

Paul desired to experience mutual encouragement with
the Romans.
Do I enter into relationships with those to whom I
minister with this kind of mutuality?
Am I open to receiving encouragement from others?

66
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Eight
Practical Application
Gospel Narrative - John 4:1-26
Small Group Breakout
67
OBSERVATION
(Narratives)

Although the general purpose of observation seems plain enough, not
nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before
we can begin to discover the right answers. Observation takes a look at the
text as a whole, then separates the whole into specific parts, allowing us to
evaluate the important details of the passage.

1. Observing the whole: Careful reading

Theres no hurry. Read patiently, enjoying Gods company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Record your initial impressions.

3. Record the major facts.

4. Narratives are like a play. The have character, plots, scene, climax, etc.
Look for things like People, Places, Events, Emotions

5. Ask questions like who, what, when, where and how?

6. Retell the event

7. Find relationships between characters

8. Try to feel emotions

9. Place yourself in the shoes of each character and ask yourself what do
you see, feel or think?


68

OBSERVATION
A STUDY OF THE DETAILS

1. Who - the characters
The writer
The recipients
The characters involved in the action
The characters not directly involved in the action
Special people addressed in the passage

2. Where - the geography and location
Places mentioned
Buildings
Cities
Nations
Landmarks

3. When - the time factors
Date of authorship
Duration of action
When in the church age
When in the life of Israel
Past, Present, Future

4. What - the key truths or events
Key ideas
Theological terms
Key events
Important words
Figures of speech
Atmosphere






69

John 4:1-26 New American Standard (Formal Equivalence)

1 THEREFORE when the Lord knew that the Pharisees had heard that Jesus was
making and baptizing more disciples than John
2 (although Jesus Himself was not baptizing, but His disciples were),
3 He left Judea and went away again into Galilee.
4 And He had to pass through Samaria.
5 So He
*
came to a city of Samaria called Sychar, near the parcel of ground that Jacob
gave to his son Joseph;
6 and Jacobs well was there. So Jesus, being wearied from His journey, was sitting thus
by the well. It was about the sixth hour.
7 There
*
came a woman of Samaria to draw water. Jesus
*
said to her, Give Me a drink.
8 For His disciples had gone away into the city to buy food.
9 Therefore the Samaritan woman
*
said to Him, How is it that You, being a Jew, ask me
for a drink since I am a Samaritan woman? (For Jews have no dealings with
Samaritans.)
10 Jesus answered and said to her, If you knew the gift of God, and who it is who says
to you, Give Me a drink, you would have asked Him, and He would have given you
living water.
11 She
*
said to Him, Sir, You have nothing to draw with and the well is deep; where
then do You get that living water?
12 You are not greater than our father Jacob, are You, who gave us the well, and drank of
it himself and his sons and his cattle?
13 Jesus answered and said to her, Everyone who drinks of this water will thirst again;
14 but whoever drinks of the water that I will give him shall never thirst; but the water
that I will give him will become in him a well of water springing up to eternal life.
15 The woman
*
said to Him, Sir, give me this water, so I will not be thirsty nor come all
the way here to draw.
16 He
*
said to her, Go, call your husband and come here.
17 The woman answered and said, I have no husband. Jesus
*
said to her, You have
correctly said, I have no husband;
18 for you have had five husbands, and the one whom you now have is not your husband;
this you have said truly.
19 The woman
*
said to Him, Sir, I perceive that You are a prophet.
20 Our fathers worshiped in this mountain, and you people say that in Jerusalem is the
place where men ought to worship.
21 Jesus
*
said to her, Woman, believe Me, an hour is coming when neither in this
mountain nor in Jerusalem will you worship the Father.
22 You worship what you do not know; we worship what we know, for salvation is from
the Jews.
23 But an hour is coming, and now is, when the true worshipers will worship the Father
in spirit and truth; for such people the Father seeks to be His worshipers.
24 God is spirit, and those who worship Him must worship in spirit and truth.
25 The woman
*
said to Him, I know that Messiah is coming (He who is called Christ);
when that One comes, He will declare all things to us.
26 Jesus
*
said to her, I who speak to you am He.

70
John 4:1-26 New International Version (Dynamic Equivalent)
1 The Pharisees heard that Jesus was gaining and baptizing more disciples than John, 2
although in fact it was not Jesus who baptized, but his disciples. 3 When the Lord learned
of this, he left Judea and went back once more to Galilee.
4 Now he had to go through Samaria. 5 So he came to a town in Samaria called Sychar,
near the plot of ground Jacob had given to his son Joseph. 6 Jacobs well was there, and
Jesus, tired as he was from the journey, sat down by the well. It was about the sixth hour.
7 When a Samaritan woman came to draw water, Jesus said to her, Will you give me a
drink? 8 (His disciples had gone into the town to buy food.)
9 The Samaritan woman said to him, You are a Jew and I am a Samaritan woman. How
can you ask me for a drink? (For Jews do not associate with Samaritans.)
10 Jesus answered her, If you knew the gift of God and who it is that asks you for a
drink, you would have asked him and he would have given you living water.
11 Sir, the woman said, you have nothing to draw with and the well is deep. Where
can you get this living water? 12 Are you greater than our father Jacob, who gave us the
well and drank from it himself, as did also his sons and his flocks and herds?
13 Jesus answered, Everyone who drinks this water will be thirsty again, 14 but whoever
drinks the water I give him will never thirst. Indeed, the water I give him will become in
him a spring of water welling up to eternal life.
15 The woman said to him, Sir, give me this water so that I wont get thirsty and have to
keep coming here to draw water.
16 He told her, Go, call your husband and come back.
17 I have no husband, she replied.
Jesus said to her, You are right when you say you have no husband. 18 The fact is, you
have had five husbands, and the man you now have is not your husband. What you have
just said is quite true.
19 Sir, the woman said, I can see that you are a prophet. 20 Our fathers worshiped on
this mountain, but you Jews claim that the place where we must worship is in Jerusalem.
21 Jesus declared, Believe me, woman, a time is coming when you will worship the
Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you
do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time
is coming and has now come when the true worshipers will worship the Father in spirit
and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his
worshipers must worship in spirit and in truth.
25 The woman said, I know that Messiah (called Christ) is coming. When he comes,
he will explain everything to us.
26 Then Jesus declared, I who speak to you am he.











71
John 4:1-26 New Living Translation (Free Translation)

1 Jesus* learned that the Pharisees had heard, Jesus is baptizing and making more
disciples than John 2 (though Jesus himself didnt baptize them his disciples did). 3
So he left Judea to return to Galilee.
4 He had to go through Samaria on the way. 5 Eventually he came to the Samaritan
village of Sychar, near the parcel of ground that Jacob gave to his son Joseph. 6 Jacobs
well was there; and Jesus, tired from the long walk, sat wearily beside the well about
noontime. 7 Soon a Samaritan woman came to draw water, and Jesus said to her, Please
give me a drink. 8 He was alone at the time because his disciples had gone in to the
village to buy some food.
9 The woman was surprised, for Jews refuse to have anything to do with Samaritans. She
said to Jesus, You are a Jew, and I am a Samaritan woman. Why are you asking me for
a drink?
10 Jesus replied, If you only knew the gift God has for you and who I am, you would
ask me, and I would give you living water.
11 But sir, you dont have a rope or a deep bucket, she said, and this is a very deep
well. Where would you get this living water? 12 And besides, are you greater than our
ancestor Jacob who gave us this well? How can you offer better water than he and his
sons and his cattle enjoyed.
13 Jesus replied, People soon become thirsty again after drinking this water, 14 But the
water I give them takes away thirst altogether. It becomes a perpetual spring within
them, giving them eternal life.
15 Please, sir the woman said, give me some of that water! Then Ill never be thirsty
again, and I wont have to come here to haul water.
16 Go and get your husband, Jesus told her.
17 I dont have a husband, the woman replied.
Jesus said, Youre right! You dont have a husband 18 for you have had five
husbands, and you arent even married to the man youre living with now.
19 Sir, the woman said, you must be a prophet. 20 So tell me, why is it that you Jews
insist that Jerusalem is the only place of worship, while we Samaritans claim it is here at
Mount Gerizim,* where our ancestors worshipped?
21 Jesus replied, Believe me, the time is coming when it will no longer matter wether
you worship the Father here or in Jerusalem. 22 You Samaritans know so little about the
one you worship, while we Jews know all about him, for salvation comes through the
Jews. 23 But the time is coming and is already here when true worshippers will worship
the Father in spirit and in truth. The Father is looking for anyone who will worship him
that way. 24 For God is Spirit, so those who worship him must worship in spirit and in
truth.
25 The woman said, I know the Messiah will come the one who is called Christ.
When he comes, he will explain everything to us. 26 Then Jesus told her, I am the
Messiah!*







72
Jesus' Ministry In Galilee

30. The Journey into Galilee
John 4:1-3


1.
NASB - Now when the Lord knew that the Pharisees had heard that Jesus was making
and baptizing more disciples than John
NIV - The Pharisees heard that Jesus was gaining and baptizing more disciples than John
NLT - Jesus learned that the Pharisees had heard, "Jesus is baptizing and making more
disciples than John"




John 4:1


Who are the Pharisees?




What relationship did Jesus have with the Pharisees?




How did the Pharisees hear about Jesus?




How did the Lord know that the Pharisees had heard?




When did the Lord know that the Pharisees had heard?







73





2.
NASB - (although Jesus Himself was not baptizing, but His disciples were),
NIV - although in fact it was not Jesus who baptized, but his disciples.
NLT - (though Jesus himself didn't baptize them--his disciples did).




John 4:2


Did Jesus ever baptize anyone?





3.
NASB - He left Judea and went away again into Galilee.
NIV - When the Lord learned of this, he left Judea and went back once more to Galilee.
NLT - So he left Judea to return to Galilee.




John 4:3


Why was he currently in Judea?




What had brought him to Judea?




When was he in Galilee before?




Why was he going back to Galilee?
74

Discourse with the Woman of
Samaria

31. The Harvest is Ripe Ministry to One
John 4:4-42

1.
NASB - And He had to pass through Samaria.
NIV - Now he had to go through Samaria.
NLT - He had to go through Samaria on the way.




John 4:4


Where is Samaria located?




Did Jesus have to go this way or was there another way to get to Galilee?




How did people normally travel this route?




What was the terrain like from Judea to Galilee through Samaria?




How many miles was it and how long would it normally take?




Were there any dangers or obstacles they might have encountered on the trip?
75






Why did Jesus have to go through Samaria?




How would the Jewish disciples have reacted to Jesus telling them they needed to go
through Samaria?





2.
NASB - So He *came to a city of Samaria called Sychar, near the parcel of ground that
Jacob gave to his son Joseph;
NIV - So he came to a town in Samaria called Sychar, near the plot of ground Jacob had
given to his son Joseph.
NLT - Eventually he came to the Samaritan village of Sychar, near the parcel of ground
that Jacob gave to his son Joseph.




John 4:5


Where is Sychar located in the town of Samaria?




What is the background information on Sychar?




What is the plot of ground that Jacob gave Joseph?


76


Gen 48:21 Then Israel said to Joseph, Behold, I am about to die, but God will be with you, and
bring you back to the land of your fathers.
22 I give you one portion more than your brothers, which I took from the hand of the Amorite with
my sword and my bow.
Jos 24:32 Now they buried the bones of Joseph, which the sons of Israel brought up from Egypt, at
Shechem, in the piece of ground which Jacob had bought from the sons of Hamor the father of
Shechem for one hundred pieces of money; and they became the inheritance of Josephs sons.
John 4:12 You are not greater than our father Jacob, are You, who gave us the well, and drank of it
himself and his sons and his cattle?


Who is Jacob?




Who is Joseph?




What is the relationship of Jacob and Joseph to the Samaritans?




Why did Jesus choose to come to this particular place?





3.
NASB - and Jacobs well was there. So Jesus, being wearied from His journey, was
sitting thus by the well. It was about the sixth hour.
NIV - Jacobs well was there, and Jesus, tired as he was from the journey, sat down by
the well. It was about the sixth hour.
NLT - Jacob's well was there; and Jesus, tired from the long walk, sat wearily beside the
well about noontime.




John 4:6


What is the background information on Jacob's well?

77



Why was Jesus weary?




What was the terrain like that he had crossed?




How was Jesus sitting? In what position?




Why did Jesus go to the well to sit?




What part did the well play in the community?




Was it a place for congregation?




Did traveler's come here to find accommodations?




When is the sixth hour?




78
Where else does the sixth hour occur in scripture?




What occurred during the sixth hour according to customs?




What occurred during the sixth hour according to Scripture?





4.
NASB - There *came a woman of Samaria to draw water. Jesus *said to her, Give Me a
drink.
NIV - When a Samaritan woman came to draw water, Jesus said to her, Will you give
me a drink?
NLT - Soon a Samaritan woman came to draw water, and Jesus said to her, "Please give
me a drink."




John 4:7


What were the relationships between Jews and Samaritans?




Was there anything significant about Samaritans?




How would a Samaritan receive a Jew or a company of Jews?




When was water normally drawn?
79




Gen 24:9-14
9 So the servant placed his hand under the thigh of Abraham his master, and swore to him
concerning this matter.
10 Then the servant took ten camels from the camels of his master, and set out with a variety of
good things of his masters in his hand; and he arose and went to Mesopotamia, to the city of
Nahor.
11He made the camels kneel down outside the city by the well of water at evening time, the time
when women go out to draw water.
12 He said, O Lord, the God of my master Abraham, please grant me success today, and show
lovingkindness to my master Abraham.
13 Behold, I am standing by the spring, and the daughters of the men of the city are coming out
to draw water;
14 now may it be that the girl to whom I say, Please let down your jar so that I may drink, and
who answers, Drink, and I will water your camels alsomay she be the one whom You have
appointed for Your servant Isaac; and by this I will know that You have shown lovingkindness to
my master.

Exo 2:15-17
15 When Pharaoh heard of this matter, he tried to kill Moses. But Moses fled from the presence of
Pharaoh and settled in the land of Midian, and he sat down by a well.
16 Now the priest of Midian had seven daughters; and they came to draw water and filled the
troughs to water their fathers flock.
17 Then the shepherds came and drove them away, but Moses stood up and helped them and
watered their flock.


Who normally drew water? Men or Women?




Why was the woman drawing water at this time?




How would a Samaritan woman have reacted to a Jew speaking to her and asking her for
a drink of water?




How would a Jew normally react to a Samaritan woman?





80
5.
NASB - For His disciples had gone away into the city to buy food.
NIV - (His disciples had gone into the town to buy food.)
NLT - He was alone at the time because his disciples had gone into the village to buy
some food.




John 4:8


Understanding Jewish and Samaritan relationships, the disciples did not seem to question
going into the Samaritan village to buy food. Why? What had happened to them that
they did not question doing this and for that matter even traveling with Jesus through
Samaria to get to Galilee? Scripture is silent on this matter.







6.
NASB - Therefore the Samaritan woman *said to Him, How is it that You, being a Jew,
ask me for a drink since I am a Samaritan woman? (For Jews have no dealings with
Samaritans.)
NIV - The Samaritan woman said to him, You are a Jew and I am a Samaritan woman.
How can you ask me for a drink? (For Jews do not associate with Samaritans.)
NLT - The woman was surprised, for Jews refuse to have anything to do with
Samaritans. She said to Jesus, "You are a Jew, and I am a Samaritan woman. Why are
you asking me for a drink?"




John 4:9



7.
NASB - Jesus answered and said to her, If you knew the gift of God, and who it is who
says to you, Give Me a drink, you would have asked Him, and He would have given
you living water.
NIV - Jesus answered her, If you knew the gift of God and who it is that asks you for a
drink, you would have asked him and he would have given you living water.
NLT - Jesus replied, "If you only knew the gift God has for you and who I am, you
would ask me, and I would give you living water."


81


John 4:10



What is the gift of God?




What does the term living water mean?





8.
NASB - She *said to Him, Sir, You have nothing to draw with and the well is deep;
where then do You get that living water?
NIV - Sir, the woman said, you have nothing to draw with and the well is deep.
Where can you get this living water?
NLT - "But sir, you don't have a rope or a bucket," she said, "and this is a very deep well.
Where would you get this living water?




John 4:11


How deep are wells normally and how deep was Jacob's well?





9.
NASB - You are not greater than our father Jacob, are You, who gave us the well, and
drank of it himself and his sons and his cattle?
NIV - Are you greater than our father Jacob, who gave us the well and drank from it
himself, as did also his sons and his flocks and herds?
NLT - And besides, are you greater than our ancestor Jacob who gave us this well? How
can you offer better water than he and his sons and his cattle enjoyed?"




John 4:12



82
10.
NASB - Jesus answered and said to her, Everyone who drinks of this water will thirst
again;
NIV - Jesus answered, Everyone who drinks this water will be thirsty again,
NLT - Jesus replied, "People soon become thirsty again after drinking this water.




John 4:13



11.
NASB - but whoever drinks of the water that I will give him shall never thirst; but the
water that I will give him will become in him a well of water springing up to eternal life.
NIV - but whoever drinks the water I give him will never thirst. Indeed, the water I give
him will become in him a spring of water welling up to eternal life.
NLT - But the water I give them takes away thirst altogether. It becomes a perpetual
spring within them, giving them eternal life."




John 4:14







12.
NASB - The woman *said to Him, Sir, give me this water, so I will not be thirsty nor
come all the way here to draw.
NIV - The woman said to him, Sir, give me this water so that I wont get thirsty and
have to keep coming here to draw water.
NLT - 15 "Please, sir," the woman said, "give me some of that water! Then I'll never be
thirsty again, and I won't have to come here to haul water."





John 4:15



13.
NASB - He *said to her, Go, call your husband and come here.
NIV - He told her, Go, call your husband and come back.
NLT - "Go and get your husband," Jesus told her.


83



John 4:16


Why did Jesus ask her this question? It seems out of context with the dialogue.





14.
NASB - The woman answered and said, I have no husband. Jesus *said to her, You
have correctly said, I have no husband;
NIV - I have no husband, she replied.
NLT - "I don't have a husband," the woman replied. Jesus said, "You're right! You don't
have a husband--





John 4:17










15.
NASB - for you have had five husbands, and the one whom you now have is not your
husband; this you have said truly.
NIV - The fact is, you have had five husbands, and the man you now have is not your
husband. What you have just said is quite true.
NLT - for you have had five husbands, and you aren't even married to the man you're
living with now."





John 4:18


How many husbands were allowed?



84

How would have others view the Samaritan woman for her living with another man?





16.
NASB - The woman *said to Him, Sir, I perceive that You are a prophet.
NIV - Sir, the woman said, I can see that you are a prophet.
NLT - "Sir," the woman said, "you must be a prophet.





John 4:19


Why would she see Jesus as a prophet now?




How has her view or insight of Jesus changed since she first met Him?








17.
NASB - Our fathers worshiped in this mountain, and you people say that in Jerusalem is
the place where men ought to worship.
NIV - Our fathers worshiped on this mountain, but you Jews claim that the place where
we must worship is in Jerusalem.
NLT - So tell me, why is it that you Jews insist that Jerusalem is the only place of
worship, while we Samaritans claim it is here at Mount Gerizim, where our ancestors
worshiped?"





John 4:20


85
Why did her Fathers worship here and not in Jerusalem?




Why did the Jews say worship should be in Jerusalem?





18.
NASB - Jesus *said to her, Woman, believe Me, an hour is coming when neither in this
mountain nor in Jerusalem will you worship the Father
NIV - Jesus declared, Believe me, woman, a time is coming when you will worship the
Father neither on this mountain nor in Jerusalem.
NLT - Jesus replied, "Believe me, the time is coming when it will no longer matter
whether you worship the Father here or in Jerusalem.





John 4:21


What does an "hour is coming" mean?




Where will worship be?




19.
NASB - You worship what you do not know; we worship what we know, for salvation is
from the Jews.
NIV - You Samaritans worship what you do not know; we worship what we do know, for
salvation is from the Jews.
NLT - You Samaritans know so little about the one you worship, while we Jews know all
about him, for salvation comes through the Jews.





86
John 4:22


Why is salvation from the Jews?




If the Samaritans were worshipping that which they did not know, why did they worship?





20.
NASB - But an hour is coming, and now is, when the true worshipers will worship the
Father in spirit and truth; for such people the Father seeks to be His worshipers.
NIV - Yet a time is coming and has now come when the true worshipers will worship the
Father in spirit and truth, for they are the kind of worshipers the Father seeks.
NLT - But the time is coming and is already here when true worshipers will worship the
Father in spirit and in truth. The Father is looking for anyone who will worship him that
way.





John 4:23


Why does God seek worshippers that worship in spirit and truth?










21.
NASB - God is spirit, and those who worship Him must worship in spirit and truth.
NIV - God is spirit, and his worshipers must worship in spirit and in truth.
NLT - For God is Spirit, so those who worship him must worship in spirit and in truth."





John 4:24

87


22.
NASB - The woman *said to Him, I know that Messiah is coming (He who is called
Christ); when that One comes, He will declare all things to us.
NIV - The woman said, I know that Messiah (called Christ) is coming. When he
comes, he will explain everything to us.
NLT - The woman said, "I know the Messiah will come--the one who is called Christ.
When he comes, he will explain everything to us."





John 4:25



23.
NASB - Jesus *said to her, I who speak to you am He.
NIV - Then Jesus declared, I who speak to you am he.
NLT - Then Jesus told her, "I am the Messiah!"






John 4:26


Created with Logos Lesson Builder Ken Schlenker
88
A Scriptural Interpretation
of John 4:1-26

Genre:

Generic Conception:


Observations:








Interpretation:
















Application:
89
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Nine
Interpretation/Application
90 of 204

INTERPRETATION
(What Does It Mean?)

Interpretation is an attempt to recapture and understand the attitudes,
motives, thoughts and emotions of the writer and those to whom he wrote.

Interpretation seeks to find the intended meaning of the text. This
requires us to evaluate the information provided by observation, then we ask
ourselves:

What was the author trying to communicate?
How would the audience have understood it?

Then we must determine how the message should be understood by us today
in our life situations.

1. Interpretation demands the processing of information gathered during
OBSERVATION. Refer back to the Study of Details chart (Session 3)
and add the following question to each of the four (4) major Questions:

What additional research must I do to find out more about each of these
questions?

2. WHY? The final question. The answer to this question should be based on
your understanding of the passage this far. Why asks the question,

What was the purpose of the passage, the letter or the book?

The answer to this question must be based on two (2) more specific questions:

What was the readers need?
What was the writers message?







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3. During OBSERVATION exercises, we became aware of our need for
further information. Now we must try to fill in the blanks using the practice
of interpretation. The additional information should come from four (4)
different disciplines of study:

Re-read the passage
Now that you have spent time analyzing the passage by asking the
proper questions, reading it again may give you further insights.

Search the larger context
Often, the portions of Scripture directly before and after your
passage will help clarify the specific meaning you seek.
Sometimes, you may need to read an additional chapter or even
the entire book.

Compare with similar passages
Are there other biblical passages, especially by the same author,
that also deal with the particulars contained in the passage being
studied?

Survey secondary sources
Use reference works that will help you add specific knowledge to
your overall understanding of the passage.

4. Once the four (4) previous steps have been completed, you are then ready
to reveal your interpretation. Stating your conclusions does this.
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APPLICATION
(General principals)
22


The genre characteristics of the biblical passage should dictate the form
of the application


Interpreters must establish the type of meaning and intended
application(s) of the passage in its original literary and historical setting
before moving to its application to contemporary hearers.


The common saying, One interpretation and many applications should
be replaced by, One interpretation that establishes a specific range of
applications appropriate to the various genres.

In opposing such a widely held hermeneutical dictum, we step on sacred
ground that seems unassailable. However, a little reflection about this issue
should help clarify how to draw good applications from the various genres of
the Bible. All that we have to ask about a given passage is Are there any
applications that are not legitimate applications? Of course the answer is
Yes.
The question is, What establishes the boundaries between legitimate
and illegitimate applications? There can only be one answer. The authors
intention as expressed through the chosen genre in the specific idea or type of
meaning of the passage is what establishes the boundary for legitimate
applications. In other words, as a part of authors intentions expressed within
the particular genres used, they intended that certain specific applications be
made in response to what they wrote. This discussion about proper
applications is very closely tied to the issue of the genres of the Bible.
Interpreters must have a meaningful understanding of the genre of a passage
before they can discern proper applications from the passage. In other words,
applications are rather genre-specific! Therefore, one of the primary losses
that interpreters who do not attend to the genres of the Bible will experience is
the penalty of errant applications that are outside the boundaries that both the
genres and the specific passages intend. This is a rather large price to pay for
such negligence!

22
Article from Walt Russell in TTBE 517/BBST 312 Hermeneutics Syllabus Fall 1997, Talbot School of
Theology, La Mirada, CA.
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APPLICATION
(How Should I Respond?)

After arriving at the meaning of the text, we must ask some final, all-
important questions:

What does the text require of me?
What am I to do?
How do I incorporate the message into my life?
How am I to be changed by what the message says?

Application is where we begin to live out Gods plan and will for our
lives. Application is where the Christian life moves from the theoretical to
the actual. Application is where we allow God to be God.

Contrary to common belief and practice, a scriptural unit is not ready to
apply as soon as its meaning has been discovered. Interpretation needs to be
followed by a process of assessment, whereby the relevance and worth of a
passage is ascertained before its employment can have a valid foundation. In
fact, evaluation may well be considered the major phase of the general process
of application. For the haphazard employment of scriptural statements without
their prior evaluation may lead to spiritual disaster. On the other hand, if
proper appraisal occurs, then valid application is well on its way For
individual parts of the Bible have varying degrees of pertinence and value.

The books of the Bible were addressed to concrete historical situations
and are therefore of varying relevance and value.
The major task of the specific phase of evaluation is to distinguish
between those truths, which are local and limited, and those, which are
timeless and general. The basis for making such a distinction is the supreme
and universal revelation which is embodied by Jesus Christ and which is
recorded in the New Testament.
After the universal truth has been determined, one must then analyze a
specific modern situation which may have occurred to one, in order to
ascertain whether it comes within the scope of the universal truth, or one must
search for a contemporary problem to which the truth is relevant. When one
has discovered a modern situation to which the timeless truth of the passage is
pertinent, then it is ones duty to apply that truth, not only in concept but also
in deed. And one should apply it in whatever realm of life it is appropriate and
regardless of the consequences. For in the last analysis, one of the primary
secrets of scriptural application is the kind of abandon which causes one who
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has discovered a truth to follow it to its logical outcome, even if the road be
hard and the tangible rewards few. (Taken from Methodical Bible Study by
Robert A. Traina, 1952.)

1. Is the Bible always directly applicable to us today?

2. Three key questions of application
Is this teaching local or universal? (Is the truth for a specific group at a
specific location or is it intended for everyone?)

Is the teaching temporary or timeless? (Is the truth to be applied in only
a certain period of history or is it always applicable?)

In what realm of experience can this be applied? (In what areas of our
lives should these truths be applied?)

3. Does the Bible ever limit itself?

Context


Revelation


4. Practical application

Group Discussion

Prayer/meditation

Action

Review this notebook periodically

Stay in love with Scripture
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Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Ten
Literary Genres
Epistle Galatians 5:24
96 of 204
The Influence of Paul
The witness of the apostle Paul began early in Damascus and in Tarsus, the city of his birth.
Missionary travels then took him throughout the provinces of Galatia, Asia, Macedonia, and
Achaia. Even while under custody in Caesarea and imprisoned in Rome, Paul testified of his
salvation in Christ.
See also maps, Pauls First and Second Journeys and Pauls Third and Fourth
Journeys.



















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Time Line of Pauls Epistles















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Survey of Pauls Epistles
Book No.
of
Chap
ters
Theme Place Date
Writte
n
Written
Recipients
Romans 16 The
Righteousness of
God
Corinth Winter
57
Beloved of God in Rome,
called to be saints (1:1)
1 Corinthians 16 Solving
Divisions and
Disorders
Ephesus 56-57 Church of God at
Corinth, those
sanctified in Christ
Jesus (1:2)
2 Corinthians 13 The Ministry of
Reconciliation
Macedonia 5657 Church of God at
Corinth with all the
saints in Achaia (1:1)
Galatians 6 Freedom in
Christ
Antioch(?) 48-49
or 55
57
Churches of Galatia
(1:2)
Ephesians 6 The Church:
The Body of
Christ
Rome 6063 Saints of Ephesus,
faithful in Christ Jesus
(1:1)
Philippians 4 Joyful Christian
Living
Rome 60-63 Saints in Christ Jesus
in Philippi with the
bishops and deacons
(1:1)
Colossians 4 The Cosmic
Christ
Rome 6063 Saints and faithful
brethren in Christ at
Colosse (1:2)
1 Thessalonians 5 The Coming of
Christ
Corinth 51-52 Church of the
Thessalonians in God
the Father and the
Lord Jesus Christ (1:1)
2 Thessalonians 3 The Day of the
Lord
Corinth 5152 Church of the
Thessalonians in God
our Father and the
Lord Jesus Christ (1:1)
1 Timothy 6 Pastoral Advice Macedonia (?) 62-66
Timothy, a true son in
the faith (1:2)
2 Timothy 4
A Farewell
Word of
Encouragement
Rome 66-67
Timothy, a beloved
son (1:2)
Titus 3
A Christian
Conduct
Manual
Macedonia (?) 63-66
Titus, a true son in our
common faith (1:4)
Philemon
1
Receiving a
Slave as a
Brother
Rome 60-63
Philemon, our beloved
friend and fellow
laborer (1:1)
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Galatia. Galatia, derived from Galatai, was the Greek name for the Gauls,
or Celts, who invaded Asia Minor in 278277 B.C. at the invitation of
Nicomedes of Bithynia. After much raiding and plundering, the Gauls were
finally penned in an area between the Sangarius and Halys rivers in north
central Asia Minor by Attalus I of Pergamum about 230 B.C. For the next forty
years then continued to harass their neighbors. After the battle of Magnesia in
190, Rome sent forces to subdue them. They remained loyal to Rome during
the Mithridatic wars, and after 64 B.C. they were a client state of Rome.

At that time the territory was organized on the Celtic tribal basis; and three
tribes occupied separate areas with their respective capitals at Pessinus, Ancyra
(modern Ankara), and Tavium. From 44 B.C. Galatia was under one ruler only.
Four years later Mark Antony conferred Galatian domains on Castor and gave
Amyntas a kingdom comprising Pisidic Phrygia and Pisidia generally. In 36
B.C. Castors kingdom was given to Amyntas, also additional territory in
subsequent years. His government was so effective in pacifying the area that
when he died in 25 B.C. and bequeathed his kingdom to Rome, he left it in
such a state that Rome incorporated it into the Empire as the province of
Galatia.

The province of Galatia then included, besides Galatia proper, parts of Phrygia,
Lycaonia, Pisidia, and Pamphylia. It remained in this form until about A.D. 72
when additional increases in its territory were made. The two principal cities of
the province of Galatia were Ancyra (the metropolis) and Pisidian Antioch.
Actually the history of Galatia is extremely complicated, both before and after
Roman control. A good source of information on the subject is Sir William M.
Ramsays A Historical Commentary on St. Pauls Epistle to the Galatians. In
width the Galatian province varied from 100 to 175 miles; it was some 250
miles north and south.

It may be readily seen that Galatia could refer either in an ethnic sense to a
territory in north central Asia Minor or in a political sense to the province of
Galatia. The questions often arise as to the sense in which Luke and Paul used
the term and to whom Paul wrote when he penned the epistle to the Galatians.
Paul, proud of his Roman citizenship, always used the provincial names of the
areas under Roman control, never the territorial, except as the two were
identical in significance. Paul used the term Galatia only three times: in I
Corinthians 16:1, Galatians 1:2, and II Timothy 4:10, all of which certainly
must refer to the Roman province. Peter must have used the term in the same
sense in I Peter 1:1, because the other four areas he addresses in the same verse
were adjacent Roman provinces.

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Now what of Lukes use of the term Galatia? He does not use either
Galatia or Galatians but only the adjective Galatic or Galatian.
Following Ramsay, Souter argues that Acts 16:6 should be translated the
PhrygoGalatic region, which no doubt referred to that section of the
province of Galatia known as Phrygia Galatica, containing Pisidian Antioch
and Iconium. He further argues that in Acts 18:23 the Greek may be translated
either the GalaticoPhrygian region or the Galatian region and Phrygia
(preferably the latter), the Galatian region including Derbe and Lystra, and the
Phrygian, Iconium, and Pisidian Antioch.

Ramsay also notes that Acts 16:6 must be looked upon as connected with Acts
15:36 and 16:12, verses 2 to 5 being considered as somewhat parenthetical.
The apostle purposed to visit churches he had previously founded in Derbe,
Lystra, Iconium, and Antioch. After he had visited these towns Luke said,
When they had gone throughout the PhrygoGalatic region . . . (Acts 16:6).
Obviously there is no room here for the idea that Paul on this journey circled
far north through the old ethnic area of Galatia. The writer does not personally
feel there is much support for the north Galatian theory, in regard to Pauls
either having visited the area or writing his epistle to the people of it.

Where Paul and Silas went from Pisidian Antioch is uncertain. They may have
taken the main eastwest trade route through Colossae and Laodicea, out the
Maeander Valley to Ephesus and north along the coast to Mysia. Or they may
have gone northwest on the main road through Phrygia and then west to
Pergamum and from there north to Mysia. At any rate, they were forbidden by
the Holy Spirit from preaching in Asia and Bithynia (Acts 16:6). So they
passed through Mysia and came to the port town of Troas.

Mysia was a district of northwest Asia Minor south of the Propontis (modern
Marmara) and Hellespont. Its boundaries were never carefully defined. After
being part of the dominions of Persia and Alexander, it came under the control
of Pergamum and thus of Rome, forming part of the province of Asia in 133
B.C. Mysia is mentioned only in Acts 16:7 in the Bible. Assos and Troas, both
of which Paul visited, lay within its bounds. The greater part of Mysia is
mountainous, being traversed by northwest branches of the Taurus Range; the
main branches were Mount Ida and Mount Temnus. Most of its rivers were
small and not navigable.

When Paul arrived at Troas, he received the vision of the man from Macedonia
(Acts 16:911) and decided to heed the call to do missionary work in Greece.
The rest of the second missionary journey, which is treated in detail in the
section on Greece, took the apostolic company to Greek shores. Since Troas
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was the beginning of that venture and was itself a very much Hellenized city, it
is discussed in connection with Pauls ministry in Greece.23

23Pfeiffer, Charles F. and Vos, Howard F., The Wycliffe Historical Geography of Bible Lands, (Chicago: The Moody Bible Institute of
Chicago) 1967.
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Outline of Galatians

Simple Outline

Paul defends Himself and His Message (1-2)
Those of Faith are True Sons of God (3-4)
Live Like a Child of God (in the Spirit) (5-6)

Broad Outline
Salutation (1:1-5)

Astonishment (1:6-10)

Pauls Defense of Himself and His Message (1:11-2:21)
Thesis: Pauls Gospel Comes Straight From Jesus (1:11-12)
Pauls Conversion Comes Straight from Jesus (1:13-17)
Pauls 1
st
Jerusalem Visit: Too Brief to be taught (1:18-24)
Pauls 2
nd
Jerusalem Visit: Sanction of the Gospel (2:1-10)
Pauls Dispute with Peter Vindicates His Gospel (2:11-21)

Proof of Galatians Status as Full Sons (3:1-4:11)
Proof from the Galatians Personal Experience (3:1-7)
Proof from the Scripture (3:8-14)
Proof from Gods Promise vs. the Laws Purpose (3:15-29)
Proof from the Analogy of the Coming Age (4:1-11)

Appeal to be what you are: Spirit-Marked People (4:12-6:10)
Based on Galatians Personal Experience of Paul (4:12-20)
Based on Scripture (Abraham Hagar/Sarah) (4:21-5:1)
Based on Spirits Rule vs. Circumcision/Flesh (5:2-26)
Based on Accountability and Responsibility (6:1-10)

Conclusion (6:11-18)








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OBSERVATION
(Instructional and Exhortative Forms - Epistles)

Although the general purpose of observation seems plain enough, not
nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we
can begin to discover the right answers. Observation takes a look at the text
as a whole, then separates the whole into specific parts, allowing us to
evaluate the important details of the passage.

1. Observing the whole: Careful reading

Theres no hurry. Read patiently, enjoying Gods company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Epistles are written in a logical development of a subject.
Introduction
The first few verses of the text will be the introduction and greeting,
This is often followed by a thanksgiving section
Statement of purpose
(Why is the letter being written?) You will find often in one to three
verses a statement of purpose of writing. It is usually very brief and
will almost always come after the introduction
(greeting/thanksgiving) section. Look carefully for this information
since it is the key to the letter
Main teaching/Exhortation
The heart of the epistle is found here. You will find different
ideas or topics being developed through several verses.
Remember the chapter and verse divisions given in our
Bibles are not necessarily accurate in their break down of
ideas. For example, in one epistle it may be that verses 5-10
talks about love and verses 11-16 talk about judgment or joy,
etc.



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Conclusion
The text will always conclude with some closing or concluding
thought. Sometimes these are used as benedictions in our churches.
Hint When trying to understand the epistle, you can read the
introduction and statement of purpose and the conclusion like book
ends. In most epistles, they will agree with each other and this will
aid you in understanding the entire epistle.

3. Epistles are written to either individuals (as a personal letter would be
written) or they are written for a specific purpose of addressing an event,
circumstance or occurrence within a local church. It is important to
distinguish between these two types of letters for proper interpretation

4. Look for ideas, words, verbs, subjects, objects and arrangements of the
passages

5. Outline the development of the ideas in the passage

6. Note repeated words

7. Look for comparisons, contrasts, and transition words such as therefore, in
order that, because, for, since, and, but.

8. Every word becomes important in understanding the whole
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Galatians 5:16-24
16 But I say, walk by the Spirit, and you will not carry out the desire of the
flesh.

17 For the flesh sets its desire against the Spirit, and the Spirit against the
flesh; for these are in opposition to one another, so that you may not do the
things that you please.

18 But if you are led by the Spirit, you are not under the Law.

19 Now the deeds of the flesh are evident, which are: immorality, impurity,
sensuality,

20 idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes,
dissensions, factions,

21 envying, drunkenness, carousing, and things like these, of which I forewarn
you, just as I have forewarned you, that those who practice such things will not
inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness,
faithfulness,

23 gentleness, self-control; against such things there is no law.

24 Now those who belong to Christ Jesus have crucified the flesh with its
passions and desires.

25 If we live by the Spirit, let us also walk by the Spirit.24

24The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman
Foundation) 1996.
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Galatians 5:24
sarc
(Sarx Flesh)

24 Now those who belong to Christ Jesus have crucified the flesh with its
passions and desires. 25

Formal Equivalence (word for word)
NASB The flesh
KJV The flesh
RSV The flesh

Dynamic Equivalence (idea for idea)
NIV The sinful nature
NEB The lower self
REB The old nature
NJB The self

Free Translation (impact for impact)
NLT Their sinful nature
TEV Their human nature
LB Their natural evil desires
Phillips Their old nature
The Message Everything connected with getting our own way and
mindlessly responding to what everyone else calls
necessities


Which one is it?
How do I find out?
What is the methodology to insure I am correct?
How do I find Meaning?

25The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman
Foundation) 1996.
112 of 204
How Do I Find Meaning?

Most
Accurate

Galatians Same Book
Other Pauline Epistles Other Books, Same Genre
Same Author
Pauline Writing Other Books, Other Genre
Same Author (If applicable)
Other Epistles Rest of NT, Same Genre,
Other Authors
Rest of NT Rest of NT, Other Genre,
Other Authors
Rest of OT Rest of OT
LXX/BHS LXX/BHS
First Century Writers First Century Writers
Early Church Fathers Early Church Fathers
Other Extra-biblical
Sources
Other Extra-biblical
Sources
Least
Accurate

The Rule

(The more distance...The less weight)

Therefore...
Study all occurrences of flesh
in Galatians as first step
and
See how Paul uses the word
to determine its correct meaning
113 of 204
Principles for Word Studies
(With English Examples)

Verbs and nouns that share the same root do not always share the same
semantic meaning.
Verb: to undertake
Noun: undertaker

The various stems of a particular verbal root are not necessarily related in
meaning.
No equivalent situation for verbs
Nouns adult and adultery

One must consider whether verb + preposition combinations take on special
meanings.
Verb alone: To believe someone
Verb + preposition: to believe in someone

Meanings attached to a word in an idiomatic expression cannot necessarily
be attached to that word outside of that expression.
Just a minute as an idiomatic expression refers to an undefined
period of time.
This meaning could be applied to other contexts, e.g., class will be 50
minutes long

When it is established that several different meanings exist for a word, the
interpreter still must seek clues from the context as to which meaning the
author intended.
Minutes can mean parts of an hour or notes of meeting decisions.
In the ambiguous sentence Additional minutes are available on
request, the hearer must discern which the speaker meant.

The original meaning (etymology) of a word is an unreliable guide to its
current usage.
Originally awful meant full of awe.
The gives no indication of modern usage.




114 of 204
Similar (cognate) vocabulary from other related languages is an unreliable
guide to meaning.
One cannot determine the meaning of dynamite by its Greek
cognate dunamoj Dunamos (=power).

To understand the importance of a particular word usage in context, one
must know what choices (synonyms) were available, and what is signified
by the choice that was made.
If one reads mustang, one can draw certain conclusions because the
author did not use stallion, mare, steed, or charger.

When a word has a technical sense and general sense, context must be used
to determine which was intended.
Reformed can be used in a general sense or can refer to a
theological system.

Meaning must be construed in a broad enough sense to suit all appropriate
contexts. (this would not include idiomatic or technical usages).
The verb to swim could not be defined by a particular arm stroke
for many different types of strokes can be used.
115 of 204
How is sarc used in Galatians by Paul?

NASB 1995: Ga 1:16
16 to reveal His Son in me so that I might preach Him among the Gentiles,
I did not immediately consult with flesh and blood,


NASB 1995: Ga 2:16
16 nevertheless knowing that a man is not justified by the works of the Law
but through faith in Christ Jesus, even we have believed in Christ Jesus, so that
we may be justified by faith in Christ and not by the works of the Law; since
by the works of the Law no flesh will be justified.


NASB 1995: Ga 2:20
20 I have been crucified with Christ; and it is no longer I who live, but
Christ lives in me; and the life which I now live in the flesh I live by faith in
the Son of God, who loved me and gave Himself up for me.


NASB 1995: Ga 3:3
3 Are you so foolish? Having begun by the Spirit, are you now being
perfected by the flesh?


NASB 1995: Ga 4:23
23 But the son by the bondwoman was born according to the flesh, and the
son by the free woman through the promise.


NASB 1995: Ga 4:29
29 But as at that time he who was born according to the flesh persecuted
him who was born according to the Spirit, so it is now also.


NASB 1995: Ga 5:13
13 For you were called to freedom, brethren; only do not turn your freedom
into an opportunity for the flesh, but through love serve one another.


116 of 204

NASB 1995: Ga 5:16
16 But I say, walk by the Spirit, and you will not carry out the desire of the
flesh.


NASB 1995: Ga 5:17
17 For the flesh sets its desire against the Spirit, and the Spirit against the
flesh; for these are in opposition to one another, so that you may not do the
things that you please.


NASB 1995: Ga 5:19
19 Now the deeds of the flesh are evident, which are: immorality, impurity,
sensuality,


NASB 1995: Ga 5:24
24 Now those who belong to Christ Jesus have crucified the flesh with its
passions and desires.
NIV: Ga 5:24
24 Those who belong to Christ Jesus have crucified the sinful nature with
its passions and desires.
NLT: Ga 5:24
24 Those who belong to Christ Jesus have nailed the passions and desires
of their sinful nature to his cross and crucified them there.



NASB 1995: Ga 6:8
8 For the one who sows to his own flesh will from the flesh reap
corruption, but the one who sows to the Spirit will from the Spirit reap eternal
life.


NASB 1995: Ga 6:12
12 Those who desire to make a good showing in the flesh try to compel you
to be circumcised, simply so that they will not be persecuted for the cross of
Christ.


117 of 204
NASB 1995: Ga 6:13
13 For those who are circumcised do not even keep the Law themselves,
but they desire to have you circumcised so that they may boast in your flesh.



118 of 204
How is staurow used in Galatians by Paul?

NASB 1995: Ga 3:1
1 YOU foolish Galatians, who has bewitched you, before whose eyes Jesus
Christ was publicly portrayed as crucified?


NASB 1995: Ga 5:24
24 Now those who belong to Christ Jesus have crucified the flesh with its
passions and desires.


NASB 1995: Ga 6:14
14 But may it never be that I would boast, except in the cross of our Lord Jesus
Christ, through which the world has been crucified to me, and I to the world.
















119 of 204
A Scriptural Interpretation
of Galatians 5:24

Genre:

Generic Conception:


Observations:








Interpretation:
















Application:
120 of 204
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Eleven
Literary Genres
Psalm 1
121 of 204
OBSERVATION
(Poetry, Parables, Psalms, Prophetic Revelation)

Although the general purpose of observation seems plain enough, not
nearly enough time or attention is given to this important first step of study.

Observation requires that we ask the right questions of the text, before we
can begin to discover the right answers. Observation takes a look at the text
as a whole, then separates the whole into specific parts, allowing us to
evaluate the important details of the passage.

1. Observing the whole: Careful reading

Theres no hurry. Read patiently, enjoying Gods company

Read thoughtfully. Focus on the text and eliminate distractions.

Read repeatedly, absorbing the fullness of the passage.

2. Poetry, Parables, Psalms, and Prophetic Revelation arrange ideas into
patterns. They use symbols and analogies to express their ideas

3. Look for symbolism, parallels, analogies, and picture language

4. Hebrew poets used parallelism, one idea said two different ways

5. A proverb is a type of statement where human behavior is compared to
something in nature

6. A parable is an literary art form Jesus used to deliberately hide the truth
from those who did not want to hear

7. Prophetic revelation tells divinely inspired revelations of future and present
events
122 of 204
Hebrew Poetry

USE THE PARALLELISM OF HEBREW POETRY
TO GAIN INSIGHT INTO THE MEANING OF THE TEXT


Poetry is filled with figurative language, therefore, we must learn to
understand the meaning of non-literal or picture language.

The distinguishing mark of Hebrew poetry is a correspondence in thought
(parallelism) between one line and the following line, or between on section
and the following section. It is therefore, important to determine what type
of parallelism is being used to interpret properly.

Hebrew poetry uses much repetition. This is of great help in understanding
its meaning.

THREE BASIC KINDS OF PARALLEL
THOUGHT IN HEBREW POETRY

Synonymous Parallelism An idea may be expressed a second or third
time in a similar way
Proverbs 1:20, 22, 28, 30-31
Idea: Importance of Wisdom

Synthetic Parallelism The poet adds to the original concept
Psalm 1:1
Each phrase in the verse adds an additional thought. To walk with the
wicked may be the first stage; to stand with sinners is even worse; and to
sit with scoffers would seem to be the ultimate.

Antithetic Parallelism The poet contrasts one idea with another.
Proverbs 15:2 The tongue of the wise make knowledge acceptable; But
the mouth of fools spouts folly.
The second phrase generally gives a negative of the thesis (anti-thesis)
of the first phrase
123 of 204
The Psalms Arranged by Category
By F. Duane Lindsey

Lament Declarative
Praise
Descriptive
Praise
Didactic
Psalms
Lament Psalms Songs of Trust Acknowledgment
Psalms

Hymns
Proper
Songs
of
Gods
King-
ship
Songs
of
Zion
Royal
Psalms
Wisdom
Psalms
Torah
Psalms
Other
Lament of the
Individual
open)(Heard
Lament of
the
People
Trust of
the
Individual
Trust of
the
People
Individual
Thanksgiving
Communal
Thanksgiving
5 3 44 4 46? (18) 46? 8 47 46? 2 1 15? 50
7 6 58 11 115? (21) 65 19:1-6 93 48 18 36? 19:7-14 52
12 9/10 60 16 125 (22) 66:1-12 24 96 76? 20 37 119 68?
14 13 74 23 129? 30 67 29 97 84 21 49 134? 81
17 79 (27) 32 68? 33 98 87 45 73
22 80 40:1-11 34 75? 36? 99 122 72 78?
25 82 62 52? 124 (66) 89 91
26 27 83 63? 66:13-20 129? 78? 101 112
28 85 131 92 95 110 127
31 90 107 100 132 128
36? 35 94 116 103 144 133
38 106 118 104 139?
39 115? 121 105
40:12-17 123 129? 111
41 126 113
42/43 129? 114
51 137 117
53 54 135
55 56 136
57 145
59 146
61 147
63? 64 148
69 149
70 150
77 71
88 86
102
108
109
120
130
139?
140
141
142
143

Special Categories or topics:
Alphabetic Psalms: 9/10, 25, 34, 37, 111, 112, 119, and 145
Creation Psalms: 8, 19, 29, 33, 104, and 148
Exodus Psalms: 44, 66, 68, 74, 77, 78, 80, 81, 83, 95, 105, 106, 114,
135, and 136
Imprecatory Psalms
Innocence Psalms: 7, 15, 17, and 26
Penitential Psalms (Repentance): 6, 32, 38, 51, 102, 130, and 143
Pilgrim Psalms: 15?, 24?, 42-43, 50?, 78?, 81?, 84, 87?, 91?, 95?,
100?, and 120-134
Torah Psalms: 1, 15?, 19:7-14, 24?, 119, and 134?

124 of 204
The Categories of the Psalms
By F. Duane Lindsey

Lament of People Declarative
Praise of the
People
Lament of the
Individual (Open)
Lament of the
Individual (Heard)
Declarative Praise of
the Individual
Descriptive Praise
Introductory Petition
Address
Cry for help
Report of former
saving deed
Introduction
Exhortation
Praise
Introduction
Address and/or
turning to God
Cry for help
Introduction
Address and/or
turning to God
Cry for help

Lament
Foes
We
Thou
Reflection on
past need
Lament
Foes
I
Thou
Lament
Foes
I
Thou

Confession of trust Confession of trust Confession of trust
Petition
Hear!
Save!
Punish!
Because!
Report of
Deliverance
Petition
Hear!
Save!
Punish!
Because!
Petition
Hear!
Save!
Punish!
Because!

(Confidence of
being heard)
(Confidence of
being heard)

Vow of Praise Vow of Praise
(or Renewed trust)
(or Blessing)
(or Instruction)
Vow of Praise Proclamation
(or intention to
praise God)

Introductory Summary
(often one sentence)

Reflection on
past need

Report of deliverance
(Declarative praise)
Report of deliverance
I cried
He heard
He delivered

Renewed vow of
praise
Call to praise
Prologue: Hallelujah!
Proclamation/Invite
Praise (descriptive)
and/or Instruction
Cause for praise
Summary statement
Gods greatness
(Lord of creation)
Gods grace
(Lord of history)
Specific Illustrations
Conclusion
Renewed call to praise
or restatement of cause
for praise
or Blessing
or Instruction
Epilogue: Hallelujah!
125 of 204
Psalm 1 New American Standard Bible

1 How blessed is the man who does not walk in the counsel of the wicked, Nor
stand in the path of sinners, Nor sit in the seat of scoffers!





2 But his delight is in the law of the LORD, And in His law he meditates day
and night.





3 He will be like a tree firmly planted by streams of water, Which yields its
fruit in its season And its leaf does not wither; And in whatever he does, he
prospers.





4 The wicked are not so, But they are like chaff which the wind drives away.





5 Therefore the wicked will not stand in the judgment, Nor sinners in the
assembly of the righteous.





6 For the LORD knows the way of the righteous, But the way of the wicked
will perish.
126 of 204
A Scriptural Interpretation
of Psalm 1

Genre:

Generic Conception:


Observations:








Interpretation:
















Application:
127 of 204
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Twelve
Literary Genres
Prophecy Habakkuk Bookchart
128 of 204
Prophecy

Prophecy can be found in Scripture from Genesis to Revelation.

O In a total of 23,210 Old Testament verses 6,641 (or approximately
28%) contain predictive material.

O In a total of 7, 914 New Testament verses 1,711 (approximately
21%) contain predictive material.

O In a total of 31,124 verses in the entire Bible, 8,352 (approximately
27%) contain predictive material.

The fact that the Scripture contain so much predictive material indicates
something of the importance God places upon prophecy.

The first step for any Bible student is identifying the type of prophecy being
studied.
Predictive foretelling the future
Didactic dealing with moral, ethical or theological truths.

Some prophecies have both mixed together. In Zechariah 1:1-5, it is
didactic, but the following vision is predictive (1:16-21). Most of
Zechariah 7 is didactic, but the preceding and following sections are
predictive. Most prophecy though, is predictive.
129 of 204
Predictive Prophecy
Guidelines

Literal Language
Take the passage in its most simple, direct and ordinary meaning,
unless there are compelling reasons to do otherwise. Predictive
passages should be taken as literal, unless there are strong reasons to
understand them in some figurative sense. Always begin by looking
at the simple, straightforward meaning - - what it says is what it
means.

Figurative Language
Learn to identify figurative passages, but follow the ordinary rules of
language in making distinction between literal and non-literal.
Some language must obviously be taken figurative. To do
otherwise would be absurd. For instance, Joel 2:31 the moon
turns to blood; Isaiah 11:1 a branch growing out of a human
being; Zechariah 4:7 a mountain being removed.
We call these illustrations picture language as we see in
Daniel: a lion with wings, a leopard with four wings, etc.
The goal is to discern what the figure points to, because the
thing being figuratively represented is to have a literal
fulfillment in history. Examples: Daniel 7:17, the four great
beasts signified four kings who would arise from the earth;
John 2:19, Christs prediction of the temple, destroy this
temple and in three days I will raise it up, is explained as
Christ referring to the temple of His body.
A WORD OF CAUTION
Determining the type of prophecy in some prophetic passages is
difficult.
Example: Amos 9:13-15 13 Behold, days are coming,
declares the LORD, When the plowman will overtake the
reaper And the treader of grapes him who sows seed; When the
mountains will drip sweet wine And all the hills will be
dissolved.14 Also I will restore the captivity of My people
Israel, And they will rebuild the ruined cities and live in them;
They will also plant vineyards and drink their wine, And make
gardens and eat their fruit.15 I will also plant them on their
land, And they will not again be rooted out from their land
Which I have given them, Says the LORD your God.
130 of 204
There is indication that this passage should be taken
figuratively. But, we must begin with the assumption that a
prediction is to be understood literally. However, a great deal
of prophecy is indeed figurative and we must learn to
distinguish between literal and figurative writing.
Prophecy includes past, present and future. Often prophecy does not follow
a sequential (successive) pattern. The passage may jump from one idea to
another, or from one period of time to another.

131 of 204
Charts
(From Methodical Bible Study - Robert Traina)

Kinds of Charts
Charts may be classified in two categories: horizontal charts and vertical
charts. There are variations of both of these, but they represent the main types
of charts. The former is most useful in connection with passages where
perspective is important, such as larger units of material; the latter is frequently
helpful in the study of shorter units, such as segments.

Primary Reason for Charts
They take advantage of the eye-gate and thus utilize another avenue
of learning.
They supply a helpful means for recording ones discoveries.
They help to give one an impression of the framework and
outstanding ideas of the whole.
They provide a basis for teaching large units of material in a limited
amount of time.

Underlying Principles and Concrete Suggestions for Making Charts
One should be careful to keep charts inductive. The chart should be
determined by the structure of Biblical material; the structure of
Biblical material should not be determined by the chart. Do not force
an idea upon a unit simply because it provides good material for a
chart. Remember that the chart is a means and not an end.
Charts should reflect analysis and not merely contain the exact words
of Scripture.
They should ordinarily be ones own, the product of individual study.
Charts should reveal both the structural relations within Biblical units
(contrast, comparison, etc.), and the materials by which these
relations are effected (geography, biography, etc.).
They should contain only major terms, relations, ideas, etc. One
should not include so much material or draw so many lines that the
chart becomes a source of confusion instead of a means of
clarification. If a chart cannot be understood rather easily a year after
its production, its techniques are probably fallacious.
One ought to devise ways of denoting the most important sections,
relations, ideas etc. of a Biblical unit. These may involve heavier
writing, underlining, or encircling.
132 of 204
Charts should be synthetical in nature and purpose; they should not
simply indicate the distinct parts or divisions of a passage.
One should attempt to vary the ways in which one makes charts.
Charts should be continuous in order to accomplish their purpose of
helping to foster perspective. If a chart is horizontal, for example, it
should not be divided into sections and one placed below the other.
Charts should not be too long, for excessive length also hinders
perspective.
Charts should be so framed as to be readable from one vantagepoint.
The full value of a chart cannot be realized if one finds it necessary to
look at it from various angles so as to read it.
One should include references in ones chart. For example, chapter
and verse indications should be noted in regard to Biblical material.
If extra-Biblical quotations are used, their sources should be
included.
It is often helpful to put the theme, which is revealed, in and by the
chart at the top of the page.
Charts should be framed in such a way that others can read them.
They should be self-explanatory. If necessary, one can indicate a
legend, which will serve as a guide. However, charts should be made
as simple as possible.
The chart should reflect message as well as form. It should be
interpretive as well as observational.
If possible, one should try to make the divisions of charts
proportionate in length to the amount of Biblical material, which
they represent. In other words, if a structural unit of a passage
consists of ten chapters, more space should be given to it than to one,
which is two chapters in length.
In charting it is generally best to follow, the chronological order of
the text and not to arrange it.
Use other visual aids besides charts, such as outlines. Avoid
becoming a slave of charts.









133 of 204
Other Contents of Charts
Chapter or paragraph titles.
Comparison and contrast or beginning and end of book.
Word studies.
Outstanding features not otherwise indicated.
Historical information, such as dates.
Analytical outlines of paragraphs or segments.
Maps.
Topical or biographical studies.
Good quotations Biblical or extra-Biblical.
Problems for future investigations.
Topics for future study.
Main lessons (application).
Verses for memorization.
Devotional passages.
Sermonic suggestions.
Possible teaching approaches.
Correlation with other passages.
134 of 204
Chart Examples

Psalm 23
A Psalm of Confident Trust





1
Jehovah is my shepherd
(Ideological Causation)


I shall not want

GENERAL THESIS

2


ELABORATION
(Ideological Particularization)
This is specifically what is
meant by the initial statement


OR



CORROBATION 4

(Ideological Substantiation) 5
These are the concrete
grounds for the initial remark
6


SUMMARY
(Ideological Summarization)


IMAGE
OF
SHEPHERD
IMAGE
OF
HOST
C
O
N
T
I
N
U
I
T
Y
135 of 204
Chart Examples

John 5
The Oneness of Father and Son


































GOOD ANALYSIS, POOR SYNTHESIS

1
SETTING
(Historical Introduction)
2
INCIDENT
(Historical Causation)


9a
9b
SEQUEL
(Controversy)

THEME My Father is working
still, and I am working (V. 18)

18

19 The Son can do nothing
of his own accord ...
GENERAL
20
21
SPECIFIC Life and
Judgement
(Present)
24

25
Life and
Judgement
(Future)
29



D
I
S
C
O
U
R
S
E
AMPLIFICATIONS AND
IMPLICATIONS
(Ideological Particularization
and Causation)
AMPLIFICATIONS AND
VERIFICATION
(Further Ideological Particu-
larization also Substantiation)
30 I can do nothing on my
own authority . . .

Witness Therefore,
Judgement

John the Baptist
Works
Father
Scriptures
Moses



47
136 of 204
Chart Examples
Joshua
The Conquest of Canaan Was Due to Joshuas and Israels
Dependence on the Dependable and Indispensable Yahweh









OUTSIDE CANAAN INSIDE CANAAN


JOSHUA BEGINS JOSHUA ENDS
LEADERSHI LEADERSHIP


PROMISES GIVEN PROMISES FULFILLED
(Looks Forward) (Looks Backward)


Great Analysis, Great Synthesis











ANTIC-
IPATION

REALIZATION

RECAPIT-
ULATION

PREP-
ARATION
1 2

INVASION
3 12

INSTRUC-
TION AND
MOTIVATION
22 24

DIVISION
13 21
Geographical Progression
Ideological Progression
Biographical Progression
137 of 204
Note the following facts
regarding this chart...

First, the chart demonstrates the distinction between surface and subsurface
structure.
Surface structure.
The arrangement indicated by the titles preparation, invasion,
division, etc., is historical in nature
There is also geographical and biographical composition in the book,
as is indicated by the contrast between the beginning and end of the
book.
Subsurface structure
The framework indicated by the title anticipation, realization,
and recapitulation involves subsurface structure and is closely
related to the movement called ideological.
Subsurface structure is more difficult to discover and in this case
reveals that which is closest to the purpose and message of the book.
Secondly, the chart illustrates the value of contrasting the beginning and the
end of certain books. Such a procedure not only indicates progression, but
also affords an insight into the general contents of a book.
It suggests in this particular instance that the book of Joshua contain the
journey of the Israelites from Moab to Canaan, events which occurred
during the leadership of Joshua, and incidents in which God fulfilled the
promises He made.
Thirdly, the chart indicates both structural relations and the materials,
which were used to effect them.











138 of 204
A Scriptural Bookchart
Interpretation of
Habakkuk

Genre:
Generic Conception:




Bookchart:

139 of 204
Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Thirteen
Literary Genres
Parables Luke 16:1-13
140 of 204
Parables

A parable is a short story that uses a physical or practical
example from every day life to illustrate a spiritual truth.
Jesus often taught in parables so it is critical to understand
this special kind of literary form. When Jesus taught with
parables there was an additional purpose. He wanted to
obscure the truth from the unresponsive, at the same time
making it plain to the responsive.

Note that although historic events can be used as illustrations,
a parable is a special story form designed specifically to
teach a particular truth. Although by definition, a parable is
not the record of a historic event, to be a parable it must be
true to life.
141 of 204
Guidelines for Parable

There are basic guidelines needed for understanding parables:

Begin with the immediate context:
What is the occasion for telling the story? (Lk 15:1-2)
What is the explanation of the parables meaning?
(Lk 15:7, 10 and Mt 24:44, 25:13)

Identify the central point of emphasis:
Luke 15:4 one lost sheep
Luke 15:8-10 one lost coin
Look at the context of the passage before and after the
parable.

Identify irrelevant details:
Details that are not intended to teach truth (Lk 17:7-9)
Luke 15:8 9 safe coins
Luke 15:4 99 safe sheep

Identify relevant details:
Those intended to teach some truths will be
reinforced in the central theme (story of the Prodigal
Son - - was lost but now found.)







142 of 204
Determine where this parable falls on the Allegorical
Continuum:












From the parables setting within Jesus ministry and
within the gospel structure, determine if the parable
Answers a question
Lk 15:1-2 Jesus relationship with sinners
Clarifies a new teaching
Mt 13 Unexpected form of the Kingdom of God
This should clarify your literary identification
(Allegory or Reality) and specify the intended
audience as multitudes, disciples, etc.

Be sensitive to historical and cultural features that
heighten the parables impact on its original hearers.
Research this aspect!

Determine the theological significance of the parable and
draw applications that (culturally) parallel the impact on
the original hearers.

continuous
allegory
(most pts.
have cor-
responding
meanings


e.g. Parable
of the Soils

(soils, seed,
ground, etc.
have corres-
ponding mean-
ings)
partially
allegory
(a few main
pts. have
corresponding
meanings


e.g. Parable
of the Prodigal
Son

(Father & sons
are all that
have corres-
ponding mean-
ings)
main-point allegory
(only the main
thrust of the
parable has a
corresponding
meaning


e.g. Parable
of the Good
Samaritan

(the good Samar-
itans actions
personify being
neighborly to
anyone we encounter)
realistic
reporting
(there are
essentially
no allegori-
cal elements


No parables
on this end;
all parables
are on the
left half of
the continuum
143 of 204
New American Standard Bible Luke 16:1-13

1 Now He was also saying to the disciples, "There was a rich man who had a
manager, and this manager was reported to him as squandering his
possessions.

2 "And he called him and said to him, 'What is this I hear about you? Give an
accounting of your management, for you can no longer be manager.'

3 "The manager said to himself, 'What shall I do, since my master is taking the
management away from me? I am not strong enough to dig; I am ashamed to
beg.

4 'I know what I shall do, so that when I am removed from the management
people will welcome me into their homes.'

5 "And he summoned each one of his master's debtors, and he began saying to
the first, 'How much do you owe my master?'

6 "And he said, 'A hundred measures of oil.' And he said to him, 'Take your
bill, and sit down quickly and write fifty.'

7 "Then he said to another, 'And how much do you owe?' And he said, 'A
hundred measures of wheat.' He said to him, 'Take your bill, and write eighty.'

8 "And his master praised the unrighteous manager because he had acted
shrewdly; for the sons of this age are more shrewd in relation to their own kind
than the sons of light.

9 "And I say to you, make friends for yourselves by means of the wealth of
unrighteousness, so that when it fails, they will receive you into the eternal
dwellings.

10 "He who is faithful in a very little thing is faithful also in much; and he who
is unrighteous in a very little thing is unrighteous also in much.

11 "Therefore if you have not been faithful in the use of unrighteous wealth,
who will entrust the true riches to you?

12 "And if you have not been faithful in the use of that which is another's, who
will give you that which is your own?
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13 "No servant can serve two masters; for either he will hate the one and love
the other, or else he will be devoted to one and despise the other. You cannot
serve God and wealth."

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A Scriptural Interpretation
of Luke 16:1-13

Genre:

Generic Conception:


Observations:








Interpretation:
















Application:




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Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Session Fourteen
Wisdom Proverbs 22:6


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Wisdom Literature

The roots of wisdom thought lie in creation theology. A
person acquires wisdom not by receiving divine revelation
but by recording observations about what works or fails to
work in daily life in the world created by God. Based on
creation, wisdom provides an indirect, limited form or
revelation. Its principles are tentative because they may be
overruled by the mysterious freedom of God (e.g., Job) or by
the teaching of other direct revelation. This suggests an
important point:

Interpret wisdom literature as probable truth that, like the mysterious
creation to which it corresponds, works most of the time but not always.

The primary goal of proverbs is to state an important,
simple truth about life in easy to remember terms

Proverbs 1:2-7
To make you skilful in living,
especially parents teaching this
to their children

Proverbs offer general principles
for successful living rather than a
comprehensive legal code for life.

Wisdom means knowing and following
Gods fixed eternal and righteous order
granting life to those who walk it

Written to train sons socially,
morally and religiously in the home!

Father is held responsible for childs development in OT
Mother also mentioned which proves father and mother shared
responsibility for the education of child in Israel

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Forms of Wisdom Literature

Descriptive or Experiential state a simple observation about life without
reckoning with exceptions or applications
Proverbs 11:24; 15:23; 17:27-28; 18:16

Prescriptive or Didactic states a truth with a specific aim to influence
human behavior. It is the specific promise of benefit, often by Gods
intervention that distinguishes the prescriptive from descriptive.
Proverbs 14:31; 15:33; 19:17; 22:22-23

Comparative seek to underscore the superiority of certain character traits or
personal conduct over others
Proverbs 15:17; 16:8, 16, 19; 17:1; 21:9

Numerical drive their truths home by using the formula x / x + 1 in the title.
The title introduces the subject while the subsequest list enumerates four
examples. The greatest emphasis falls on the last item. The previous ones
merely serve to heighten the wonder or disgust of it. Proper interpretation
must focus, not on the entire list, but on the final element and how it differs
from or even surpasses the others.
Proverbs 30:18-19

Antithetical paint a stark contrast attempting to commend wise conduct
highly and to make foolishness completely unappealing. Since antithesis is
the key to this form focus on the contrast presented.
O Isolate the two traits or types of people that the proverb sets side-by-
side.
O Decided which of the opposites the proverb commends and why
Proverb 12:25; 15:18

Instruction has two forms short and long.
Short Form
Brief exhortation consisting of a prohibition (Do not...)
supported by a motive clause (for or because...)
Sometimes this shorter type makes explicit the truth urged
indirectly by other proverbs.
Proverb 8:33, 22:17-24:22
Proverb 22:22-23 directly prohibiting what 14:31
implies, cf. 16:3, 20)
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Long Form
An unusual feature of these instructions is that they
occasionally include a unique subgenre called the wisdom
speech. Here they personify wisdom as a woman who openly
proclaims her message in the public streets and squares.
Proverb 1:20-33; 8:1-36; 9:1-6; cf. Folly as a woman
[9:13-17]; Job 28)
Principles of Interpretation for Instruction genre
Carefully observe this literary form
Note its commands or prohibitions present absolute demands
for obedience not tentative suggestions for consideration
Respond to them with seriousness
Approach wisdom speeches as if listening to a woman
passionately and urgently pleading with passing crowds to
follow her advice. The passion underscores the seriousness of
her advide:
How crucial for people to obey it
How menacing the danger is for those who do not obey
Having read the passage, capture its form and content by
completing the sentence:
This shouting woman urges me to ...

Example autobiographical and narrate a personal experience or other
illustration from which he has distilled an important truth to pass on.
Structure
Opening - I saw and considered... or I passed by...
Example Story
The Moral
Proverb 24:30-34

Reflection autobiographical reporting personal musings and conclusions
about a truth, often citing firsthand observations, example stories, and
lengthy thought.
Structure
Opening - I saw and considered... or I passed by...
Ecc 1:14; 3:16; 4:1; 5:13; 6:1)
Quotation of proverbs
Rhetorical questions or citation of example stories
Concluding moral (Ecc 2:24-25; 3:22; 5:18-20)
Principles of Interpretation Example Story and Reflection
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Determine how their components support the concluding moral
Pay attention to the concluding morals since they express the
writers point of view.
Applications need to flow from the concluding moral

Disputation Speeches a speaker seeks to persuade the audience of some
truth. In prophetic examples we hear only the prophets side, but Job
reports the arguments of both Job and his friends. Specifically we hear the
lengthy disputation speeches in which the speakers debate the cause of
Jobs suffering. In the end, the Lords dramatic, irrefutable speeches (CH
38-39, 40-41) reduce Job to humble acquiescence (42:1-6)
Sometimes incorporates literary forms of worship into argument.
(Job 16)
Complaint
Description of attack
Affirms innocence
Lifts a petition
Use authors frame of reference for understanding
Also may include hymnic elements
From Israels worship practices comes the avowal of innocence, a
statement by which an individual attempts to prove his innocence.
Principles of Interpretation Job
Determine what truths dominate each speakers persuasion.
Narrative says Job is a hero (1:8; 42:7-9; 42:10-17).
Pay attention to Jobs self-defense and beware that the good
advice of his friends is diametrically opposed to God.
Analyze why the poet included disputation and what they
contribute.
Avowal of innocence provides a crucial interpretive clue (Ch
31) to understand the book. In the Psalms, avowals of
innocence support the psalmists plea for God to issue legal
verdict in his favor. Thus, the form also implies the goal of
Jobs avowal, which is to receive legal vindication from God.
Decide from Gods soliloquy and Jobs responses whether Job
is truly innocent and what the book teaches about the cause
and purpose of his (and our) suffering). (Suggest that the
books lesson is that the ultimate root of some human suffering
lies in the mysterious, hidden plans of God for his people.)
The ending provides a crucial clue to interpreting the entire
book. God vindicates and rewards Job and criticizes the
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arrogance of his friends. Job encourages believers to trust God
for similar, ultimate vindication from unjust suffering.






















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Proverbs
(An Overview of Its Authors)
26
















Seven Characteristics of Proverbs:
Does not argue
Tone is universalistic
Comprehensiveness of outline
Are not of unlimited applications
Includes no unscientific statement or inaccurate observation
Are on a very high moral plane
They are true to life.








26
Article from Miles Newton in TTBE 517/BBST 312 Hermeneutics Fall 1997, Talbot School of Theology,
La Mirada, CA.
Title,
Introduction,
Motto
A Fathers
Praise of
Wisdom
(Ch 1-9)
Proverbs of Solomon
(Ch 10-22)
Wise Words
(Ch 22-24)
Words of
Wise Men


Further Words
of
Wise Men
1:1-7 1:8 9:18 10:1 22:16 22:17 24:22 24:23
24:34
Further Proverbs
of Solomon
(Ch 25-29)
Hezekiahs Collection

Words of
Agur
Words of
King
Lemuel
An Alphabet
of Wifely
Excellence
25:1 29:27 30 31:1 31:9 31:10 31:31
153 of 204


A Scriptural Interpretation
of Proverbs 22:6

Genre:

Generic Conception:


Observations:








Interpretation:
















Application:



154 of 204

Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Class Handouts
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Jesus Interview with the Samaritan Woman

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The Samaritans
The Samaritans took their name from the city of Samaria, the capital of the Northern
Kingdom of Israel from the time of the kings Omri and Ahab (1 Kings 16:24). The city of
Samaria was destroyed by the Assyrians in 721 BC, and about twentyseven thousand
people of the ruling classes and those who were useful artisans were deported to Assyria and
dispersed (2 Kings 17:24). As part of Assyrian policy, leadership of the city was taken over
by other subject peoples, so that lack of communication with the local working people
combined with the new rulers gratitude to the Assyrians for placing them in charge would
result in a stable, peaceful situation.

Things did not go well wild animals increased in the country at an alarming rate, killing
many people. The newcomers believed these attacks to mean that they were not worshiping
the God of Samaria in the right way. One of the priests in exile was sent back to teach the
Jewish faith, and he set up a religious sanctuary at Bethel. As a result, a syncretistic religion
was formed between the worship of Yahweh and the worship of the local gods from the
original homes of the new rulers of Samaria (2 Kings 17:2534).

Some of the people from the Northern Kingdom who had not been taken into exile
worshiped at Jerusalem, where they were welcomed (2 Chronicles 35:17), and when the city
of Jerusalem was itself destroyed by the Babylonians this link was still maintained
(Jeremiah 41:5). When the Persian Empire succeeded the Babylonian, and the Jews were
allowed to rebuild their religion their Temple and eventually the walls of Jerusalem
there was a mixed reception from the Samaritans. There were Samaritans who wanted to
join in with the work so that the worship of Yahweh could be renewed (Ezra 4:2), but they
were strongly rebuffed by the returned exiles, who regarded the Samaritans as impure
because of the syncretistic nature of their religion (Ezra 4:3). Other Samaritans were
alarmed that Jerusalem was being rebuilt, for Jerusalem had always rivaled Samaria. These
Samaritans did everything they could to hinder the rebuilding of the city (Nehemiah 4:12).

All the old antipathy between North and South came to the fore. Those feelings had a long
pedigree, going back to the time when the twelve tribes had originally occupied the hill
country of Canaan after the Exodus. The tribes in the north had been separated from those in
the south by a line of Canaanite fortresses, and when David became king, it was to be king
of two united kingdoms rather than of one kingdom (see p. 268). When the kingdom of
David and subsequently of Solomon was divided during the period of their successors, the
division followed the old historic line. The Samaritans were regarded not only as political
enemies but as unclean people whose presence would defile the newlyreturned exiles (see
Nehemiah 13:2330).

At a subsequent time, there seems to have been a group of Samaritans who, having been
prevented from worshiping Yahweh in Jerusalem, and wishing to dissociate themselves
from the continual infighting, withdrew to set up a place of worship of their own at
Shechem (see John 4:1920), centred on Mount Gerizim, which had been of great
importance in the history and religion of the Jewish people (Deuteronomy 11:29; Joshua
8:33). A temple was built on Mount Gerizim, and a distinctive faith gradually developed.
The Samaritans accepted the five books of Moses in their own language as their authority
(the Samaritan Pentateuch), and this position was reflected in their creed: There is one God;
Moses was his prophet and will one day be returning as the Taheb (restorer, sometimes
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called Messiah; see John 4:25); there will be a Day of Judgment; and Mount Gerizim is
the place appointed by God for sacrifice. The last element was the tenth commandment in
the Decalogue of the Samaritan Pentateuch (John 4:20).

At least some Samaritans held to a traditional belief that Moses had hidden sacred vessels
on the mountain, for in AD 36 a Samaritan gathered a crowd on the mountain with the
promise that he would show them the vessels. The whole group was massacred by Pontius
Pilate.
Because of the difference in creed, there was strong religious distrust between those who
worshiped on Mount Gerizim and those who worshiped at the restored Temple in Jerusalem.
In 128 BC, one of the Jewish Hasmonean rulers (John Hyrcanus) captured Shechem and
destroyed the temple, and somewhere between AD 6 and 9 a group of Samaritans defiled the
Temple in Jerusalem by scattering bones there during Passover.

There are explicit and implicit references to the hostility of Jews and Samaritans in the New
Testament (John 4:9, 33). Jesus went out of his way to indicate the good in Samaritans
(Luke 10:33), which he had experienced (Luke 17:16), but he followed Jewish tradition and
did not normally pass through Samaria when traveling from Galilee to Judaea. The normal
route for Jews who did not wish to defile themselves was to cross the River Jordan at Beth
Shan (to the north) and Jericho (in the south) traveling on the eastern side of the river (Luke
18:31, 35). Many Samaritans became Christians (Acts 8:25).
27


The centre of the village
The centre of the village was the water supply. People went to the well to get their water,
taking their own leather buckets and pitchers (see John 4:11), and as they did so they met
others from the village for conversation and relaxation at the beginning and end of the day.
The well was not always a deep hole with a wellhead. The well was quite often in a dried
up river bed. About four feet (a metre) square and four feet (a metre) deep, it filled up with
water and was known as a pit (literal meaning of Jeremiah 14:3). Winter rains always filled
the dry bed. When there were quarrels, the pits were sometimes filled in (Genesis 25:15).
28


Fetching water
The two jobs outside the house collecting water and going to the local market were
done by the older girls. Water was fetched from the local well or spring at the beginning or
end of the day. Eliezer, Abrahams servant, utilized this fact to seek guidance from God in
choosing a wife for Isaac (Genesis 24:1113). He also knew that it was always the older,
unmarried girls who came to fetch the water (see 1 Samuel 9:11). The water was carried in a
large earthenware pitcher either on the shoulder (the method adopted by Rebekah, Genesis
24:15) or on the hip.
29


The woman at the well
John 4:6. The Samaritan woman came at the sixth hour of the day (midday), despite the
heat, because she knew there would be no other women at the well. Furthermore, because of
the lifestyle she was following, she did not want to talk to them. She had brought her own
leather bucket to the well to get the water out (v. 7).
30


27Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
28Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
29Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
30Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
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The prophets
Alongside the priests and Levites was another group called to a representative work. The
prophets, like the priests, represented people before God. Samuel prayed for the people at
Mizpah (1 Samuel 7:5); Elisha prayed that his servant would see Gods protecting armies (2
Kings 6:17); Jeremiah was told that he should not pray for the people since God would not
hear him because their sins were too great (Jeremiah 7:16).

The prophets real importance however was that they represented God and spoke for him to
the people. Abraham (Genesis 20:7) and Moses were both regarded as prophets
(Deuteronomy 18:1519). In the Deuteronomy passage it is clear that a prophet is always
called by God (v. 18), has Gods authority (v. 19), and what he says will be proved true (v.
22). The prophet therefore was known as Gods servant (2 Kings 17:13, 23; Ezra 9:11;
Jeremiah 7:25). The prophet always stood for Gods standards and called people to him
(Deuteronomy 13, esp. v. 4), and it was this that distinguished a true prophet from a false
prophet (for example, 1 Kings 13:1822; 22; Jeremiah 28).

Prophets were not simply people who were politically or socially aware. They were people
who by revelation from God had been made aware of the significance of historical events
and of the needs of common people. There were two elements to their work, which may be
described as foretelling and forthtelling. They spoke about future events so as to warn about
the consequences of present action (e.g., Amos 1:2), and they often spoke out against the
society in which they lived.

In the early period of Israels history there seem to have been two distinct kinds of prophet.
One was known as a roeh or seeer (seer); he was a solitary, impressive person who is
typified by Samuel (1 Samuel 9:11, 1819; 1 Chronicles 9:22). The other was known as a
nabi, who was a member of a group who prophesied ecstatically (1 Samuel 10:56, 1013;
19:2024). At a later period the words became interchangeable with another general word,
hozeh. Different characteristics could be seen in different prophets. Some prophets therefore
spoke through divination (Zechariah 10:2), analysis of political events (Isaiah 5:12),
assessment of character (1 Samuel 16:1), visions (Isaiah 6:5), telepathy (2 Kings 6:12), and
the ability to see details in the future (1 Kings 13:2; Isaiah 44:28).

A person became a prophet by becoming aware that God was speaking to him and having to
transmit the message. The consciousness came in different ways and was then transmitted
through the prophets own unique personality. Jeremiah says simply that the hand of the
Lord touched him and words were put into his mouth (Jeremiah 1:9). Other prophets had
visions and dreams (1 Samuel 28:6, 15; Zechariah 1:8). Sometimes the prophetic message
was given by recounting the vision (Isaiah 6), at other times by telling parables or stories
(Isaiah 5:17), by acting an oracle (2 Kings 13:1419; Jeremiah 19; Ezekiel 4:13), or by
writing (Isaiah 30:8).

Some of the prophets had groups of followers or disciples who were known as sons of
prophets (2 Kings 4:38). They would repeat the prophets message and sometimes write it
down. There were many more prophets than just the ones we know of through their recorded
prophecies or through historical events. Groups of prophets worked at centres of worship (1
Samuel 10:5) and were therefore associated with priests and Levites (2 Kings 23:2; Isaiah
28:7). Because they were therefore aware of the abuses of the sacrificial system and realized
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that the moral lives of the worshipers did not square with their ceremonial, the prophets
tended to attack the ceremonial. They did what Jesus did centuries later with the woman of
Samaria when he pointed out that true worship acceptable to God is in spirit and in truth
(John 4:24)
31


Journeys and Travel
Travel in Bible times was very difficult. It was never a pleasure. When people traveled it
was either for government affairs, business, or necessity. Travelers on government business
were protected (Acts 23:31), and the wealthy businessmen who could afford it sent others in
a caravan on their behalf. They had to take a calculated risk as to whether or not their goods
would arrive and return safely. Paul summarizes (2 Corinthians 11:2627) the problems he
had when traveling, I have been constantly on the move. I have been in danger from rivers,
in danger from bandits, in danger from my countrymen, in danger from Gentiles, in danger
in the city, in danger in the country, in danger at sea.

Things were so difficult that people settled their affairs before setting out on a journey. It
was safer to stay at home, or if travel was absolutely necessary, to travel in a group. Jesus
own group of twelve disciples was not simply a matter of a fellowship for teaching; it was a
necessity. The same could be said for the pilgrim group that traveled to and from Jerusalem
when Jesus was twelve years old, a group large enough to prevent Mary and Joseph from
spotting him during the day (Luke 2:44).

Land travel
If travel by sea was dangerous, travel by land was little better. There were many reasons that
it was good not to travel. In the first place, the roads themselves were poor for the ordinary
traveler. The roadway was either so faint it was difficult to make out (Psalm 107:47 tells of
a group that lost its way, prayed to God for help, and were led by him to a city), or the
surface was uncomfortably bumpy.

The wheel had been invented in Mesopotamia. It was a small, heavy disc of wood, and it
replaced the runner on a sledge. The development of the wheel led to the need for roads so
that the wheels would not disintegrate on large stones or in deep hollows, for wheels could
not pick their way around obstacles in the way that animal feet could. But even with the
need for good roads, there was little development in road building. Initially a road was
simply a track where the stones had been removed, the bumps flattened, and the holes filled
in. When an important person was to arrive, it was the practice to prepare the way for the
Lord. All the mountains (bumps) were made low, and the valleys (ruts and holes in the
road) were exalted (see Isaiah 40:34; Matthew 11:10).

It was the Persians who first developed a good road system, because without it they could
not maintain communications and government throughout their empire. But even though the
roads they made were broad, fairly level tracks and even though there were staging posts
with fresh horses so that important messages could be got through, it still took three months
to cover the 1,600 miles (2,576 kilometres) from Sardis to Susa.

Roman roads
The Romans were the finest road builders all roads lead to Rome. Roman roads were
straight and level and were made of four layers. First was sand, then pieces of stone and

31Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
162 of 204
rock in concrete, then crushed stone in concrete, and finally a paved surface. Drainage was
provided, and where the roads went into the cities, there were raised walkways for
pedestrians.

Milestones were placed along the roads (4,850 feet to the Roman mile). These stones gave
an indication of distance, but journeys were still reckoned in days journey as they had been
centuries before (Genesis 30:36; 31:23). The stones served another purpose, though. Roman
law made it possible for a soldier to compel a civilian to carry his pack from one milestone
to the next. Jesus had this in mind when he said that if anyone compels us to go one mile we
should be willing to go the extra mile (cf. Matthew 5:41). Fifty thousand miles of roads
were built in this way through the Roman Empire, and road maps were on sale in the shops
in Rome.

A courier could cover 75 miles (121 kilometres) in one day, but distances were so great that
it still took 54 days to travel from Rome to Caesarea. The courier service was highly
developed and involved vehicles, horses, and staging posts. The roads themselves were
continuously maintained by local supervisors.

Wagons were drawn by oxen, and lighter vehicles could be hired outside city gates. The
cisium was a light open carriage with two wheels. It could take two people the driver and
the passenger. The essedom was driven by the hirer, and it had a pair of horses. Some of the
wagons, known as reda, were covered and provided with seats for passengers. Chariots, too,
were available (Acts 8:29), as were litters, the latter for use by only the most important
people. The litter was carried by human hands or was placed on a sling between animals.
The Roman system of roads may not sound too bad, but if one was not an official nor a
Roman, one could take little advantage of it.

Accommodation
Another reason people did not like traveling both in Old and in New Testament times was
that travelers were in danger from bandits (Judges 9:25; Luke 10:30). Another, similar,
reason was that travelers were completely at the mercy of the local people (Judges 19:15;
Job 31:32). Staging posts for the ordinary traveler did not develop until Persian times, and
they were often dubious places. The inn, khan, or caravanserai was built around a central
courtyard. Stabling for animals was provided at courtyard level, and other accommodation
was above. It was the ancient equivalent of a motel.

Although in theory the staging posts provided free accommodation, food, provender, and
other services were paid for (Luke 10:35), and it was a feature of most of the inns that
prostitution was part of the system. This explains why Jesus told his disciples to seek
accommodation in private homes (Matthew 10:11), and why it was so important that first
century Christians be given to hospitality (Romans 12:13; 1 Timothy 3:2; 1 Peter 4:9).

Since services were so doubtful it was necessary to take food for the journey (Joshua 9:46;
Judges 19:19). Normally this would be bread, parched grain, and dried fruit for about two
days. It was therefore unusual for Jesus to send his disciples out on a journey without such
provision (Matthew 10:10). On the other hand, when he was aware that crowds had been
following him for three days, he knew that the people had nothing to eat (Matthew 15:32).


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Taxes
Yet another problem was that taxes had to be paid on a journey. There may have been one
language for communication (Greek) and no frontiers to cross, but payment on goods,
wheels, axles, and persons all had to be made as one passed through successive tax districts.

Another problem was heat. Summer temperatures were extremely high, so that it was
unusual to travel at midday (Acts 26:13). Travel was most comfortable in the morning and
the evening, and the wise men from the East took advantage of their knowledge of the stars
to travel at night (Matthew 2:9).

Another, surprising, problem was the time taken in greetings. The actual salutations on a
journey took an inordinate amount of time. It was not considered polite simply to pass the
time of day. It was necessary to ask and receive answers to questions such as Where are
you going? Where are you from? What is your name? How many children have you? and
so on. Jesus considered these salutations to be so great a problem that he told his disciples
do not greet anyone on the road(Luke 10:4). He was equally scathing about the time some
of the religious leaders of his day took in such greetings (Luke 11:43; 20:46). He would
have had little patience with the small talk of conventional social gatherings today.
32


SHECHEM, SICHEM One of the most important Canaanite cities in Mount Ephraim, on
the main road from Jerusalem to the north. The city appears from early times in the
Egyptian sources. In the Execration Texts of the 19th century BC its ruler Absh-Adad is
mentioned. Shechem and its ruler Labayu are also frequently referred to in the El Amarna
letters, in which Labayu, one of the strongest Canaanite rulers, annexed a great number of
cities and established a strong kingdom with Shechem as its center. It is possible that a
reference in the Egyptian Anastasi papyrus of the end of the 13th century BC relates to this
city.
Shechem also occupies a prominent place in the early history of the Patriarchs. On
arrival in Canaan, after leaving Haran, Abraham built an altar to the Lord at Shechem (Gen.
12:67). When Jacob came from Padan-Aram he pitched his tent outside the city and bought
a parcel of land there (Gen. 33:1819). The incident concerning his daughter Dinah also
took place at Shechem (Gen. 34). After the conquest of Canaan by the Israelites the border
of the territories of Ephraim and Manasseh met at Shechem (Josh. 17:7), which was one of
the cities of the Levites (Josh. 21:21). Before his death Joshua gathered the Children of
Israel there, and they brought from Egypt the bones of Joseph, son of Jacob, for burial on
the land that his father had bought (Josh. 24). After Gideons death the Shechemites
enthroned Abimelech his son, and gave him threescore and ten pieces of silver out of the
house of Baalberith (Judg. 9:116); but when they rebelled against him he sowed the city
with salt (Judg. 9:457). It is in this connection that we hear of the tower of Shechem. It
seems that the city retained its special status in the time of the kingdom of Israel, because
Rehoboam went there to be enthroned by all Israel (1 Kgs. 12:1); and when the tribes of
Israel revolted against him Jeroboam, son of Nabat, rebuilt Shechem as his first capital (1
Kgs. 12:25). After the destruction of the kingdom of Israel the King of Assyria brought men
from Babylon Cuthah, Ava, Antioch-on-the-Orontes and Sepharvaim and placed them in the
cities of Samaria (2 Kgs. 17:24). These were the Samaritans, who made Shechem their
religious center and built an altar on top of Mount Gerizim. The Samaritans, with Sanballat

32Gowers, Ralph, The New Manners and Customs of Bible Times, (Chicago: The Moody Bible Institute of Chicago) 1987.
164 of 204
at their head, conspired to hinder Nehemiah in building the walls of Jerusalem (Neh. 4:13).
At this period there was also a colony of Sidonians at Shechem (Josephus, Antiq. XI, 344).
When Alexander the Great conquered Palestine the Samaritans of Shechem represented
themselves as Jews in order to win his favor (Antiq. XI, 240); it is in this context that we
hear of the Samaritan temple at Shechem (Antiq. XI, 346). But in the time of Antiochus
Epiphanes the Samaritans, denying any connection with the Jews, describe themselves in a
letter directed to that king as Sidonians of Shechem (Antiq. XII, 25764). In 128BC John
Hyrcanus destroyed the Samaritan temple on Mount Gerizim and the Samaritan city of
Shechem as well (Antiq. XIII, 256). From that time on it became an insignificant village, and
its place was taken by the Roman Flavia Neapolis.
Biblical Shechem is identified with Tell Balatah, to the east of modern Nablus. This
location is also identified by Eusebius (Onom. 164, 11), the Pilgrim of Bordeaux, the
Medaba map and other Byzantine sources.
The site was first excavated in 19134,19268,1932 and 1934 by E. Sellin, C. Watzinger
and others on behalf of the German Society for Scientific Research. The excavators began
by unearthing a section of wall 200 feet long on the west of the mound, where a triple-
entrance gateway (Fortifications) was also found. The wall and gate were built of huge
blocks of stone, some more than 7 feet wide. In order to study the stratigraphy of the mound
they excavated a trench inside the wall. Four strata were observed, but lack of knowledge of
the local pottery led to incorrect dating. In the uppermost, Greek, level a hoard of 850
bronze and seven iron arrowheads was found in a jar. These were the achievements of the
first season. In the subsequent seasons several trenches were sunk in different parts of the
mound. Close to the northwestern gate, approached by a ramp leading from it, a palace
was discovered. The entrance to it was through a room measuring 33 feet by 20 feet, its roof
supported by a single beam. This room led into the main hall, where the roof rested on ten
columns. Later rebuildings were observed in this area. Near the palace was another building,
measuring 69 feet by 86 feet and identified by the excavators as the house of Baal-Berith.
According to the Bible this was destroyed by Abimelech (Judg. 9). These buildings were
dated as follows: the eastern wall, the northwestern gate and the palace to c. 1700 BC; the
eastern wall and a wing added to the palace to c. 1500 BC; the temple to c. 1300 BC;
rebuilding of the temple to 1150 BC. These dates were later changed several times.
Important among the small finds were two cuneiform tablets, one dealing with judicial
proceedings, the other a letter written by a teacher to his pupils father asking for his fee to
be paid. In later seasons of excavation the northwestern gate, the large wall and the first
phase of the palace were redated to the Late Bronze Age, the El Amarna period. The results
of the excavations were not, however, adequately treated and published.
In the years 1956,1957,1962,1964 and 1966 Shechem was excavated by G.E. Wright on
behalf of the Drew-McCormick Archaelogical Expedition. The earliest traces of settlement
were of the early 4th millennium BC, but the first permanent settlement on the site was in the
Hyksos period. The city was then surrounded by an immense glacis about 80 feet wide and
20 feet high, the slope of which was plastered. Above this there had probably been a brick
wall. The higher part of the mound, the acropolis, was surrounded by a separate stone wall,
to protect a building identified as an early Hyksos shrine, which consisted of a courtyard
with several adjoining rooms. There were several building phases in this structure. In the
late 18th century BC it had nine rooms, some of which were workrooms. Under the floors
burials of babies in jars were found. About half a century later the building was destroyed
by fire and rebuilt. The temple of the latest phase had already been excavated by the
Germans. To this phase belonged a forecourt with six stone pillars at its northern end and
165 of 204
one in the center. This building was finally destroyed in about 1550 BC, when the Hyksos
were expelled by the Egyptians.
At the end of the Middle Bronze Age the area of the city was enlarged by the addition of
an artificial mound held by a huge retaining wall, above which a mud-brick wall was built.
Inside the city a thinner parallel wall was joined to it by crosswalls, to form a casemate. The
same kind of wall was discovered on the east of the mound. The outer wall was built of
huge boulders, thus meriting the term Cyclopean. In the northwest section of this wall was
a gate measuring 59 feet by 65 feet, in which three massive piers formed two pairs of rooms.
The same gate was rebuilt in the Late Bronze Age. About half a century later a new wall
was erected to the same plan and a new gate was built on the east. It consisted of two
towers, each 23 feet by 42 feet, containing guard rooms. During the half century of its
existence this gate was destroyed and rebuilt three times, before being finally destroyed by
the Egyptians.
To the same Hyksos period belongs the massive fortified temple, built close to the
northwestern gate. It served both as a temple and as a fortress. Erected on an earthen
platform, it measured 68 feet by 84 feet with walls 17 feet thick. It had a forecourt on the
southeast and a wide door leading into a small entrance, which gave access to a large shrine.
The town built after the Egyptian conquest was considerably smaller. The eastern gate
was rebuilt on the old plan but the walls were thinner. A paved road led from the gate to an
open paved and plastered yard. At the end of the Late Bronze Age the gate was again
rebuilt, and it was reused without any change in the Early Iron Age. There is no evidence of
destruction at Shechem when the Israelites conquered the country, and the excavators
assume that the Shechemites were on friendly terms with the arriving Israelites. A new
temple-fortress was built above the first one and this is the one that the excavators believe to
be the house of Baal-Berith (Judg. 9). On both sides of the entrance, socles for massebot
were discovered, the pillars themselves lying nearby.
After a period of abandonment Shechem was rebuilt in about 900 BC by the Israelites.
Jeroboam I fortified it and made it his first capital (1 Kgs. 12:25). To the four strata of the
Israelite period belonged several houses in different parts of the mound. Above the temple a
four-room house, measuring 50 feet by 60 feet, was erected; this has been identified as a
royal granary. The final destruction of Israelite Shechem is attributed to Shalmaneser, who
stormed the Israelite kingdom in 724 BC (cf. Jer. 41:45).
The town was abandoned until the 4th century BC when Alexander the Great made it into a
rest camp for his soldiers. It was subsequently occupied by the Samaritans, and this town
was probably the Sychar of John (4:57; Sychem in the Syriac version), near which was
Jacobs well, where Jesus met the woman of Samaria. During the Hellenistic period
Samaritan Shechem was destroyed and rebuilt four times, the last destruction being
attributed to John Hyrcanus in 128 BC. During the Roman period the site had already ceased
to be occupied.
33


Sychar. John 4 records the encounter of Jesus with a Samaritan woman from the town of
Sychar who came to draw water from the well named for the Patriarch Jacob. The name
Sychar does not appear elsewhere in Scripture, and it has been traditionally identified with
Shechem. Excavations at Shechem indicate that the town was not occupied in New
Testament times, and current scholarship tends to identify Sychar with the village ElAskar

33G.G. The Jerusalem, The Archaeological Encyclopedia of the Holy Land, (New York: Prentice Hall Press) 1990.
166 of 204
on the eastern slope of Mount Ebal about half a mile north of Jacobs Well and just east of
Shechem.
34



DAY AND NIGHT

"Day," yom; ordinarily, the Hebrew "day" lasted from dawn to the
coming forth of the starts <Neh 4:21>. The context usually makes it clear
whether the term "day" refers to the period of twenty-four hours or to daytime;
when there was a possibility of confusion, the term laylah, "night," was added
<Gen 7:4,12; 31:39>. The "day" is reckoned from evening to evening, in
accordance with the order noted in the account of Creation, namely, "And there
was evening and there was morning, one day" <Gen 1:5>; <Lev 23:32> and
<Dan 8:14> reflect the same mode of reckoning the day. The phrase `erebh
boker, "evening-morning," used in this last passage, is simply a variation of
yom and laylah, "day" and "night"; it is the equivalent of the Greek
nuchthemeron <2 Cor 11:25>. That the custom of reckoning the day as
beginning in the evening and lasting until the following evening was probably
of late origin is shown by the phrase "tarry all night" <Judg 19:6-9>; the
context shows that the day is regarded as beginning in the morning; in the
evening the day "declined," and until the new day (morning) arrived it was
necessary to "tarry all night" (compare also <Num 11:32>).
The transition of day to night begins before sunset and lasts till after
sunset; the change of night to day begins before sunrise and continues until
after sunrise. In both cases, neither `erebh, "evening," nor boqer, "morning,"
indicate an exact space of time (compare <Gen 8:11; Exo 10:13; Deut 16:6>).
The term nesheph, is used for both evening twilight and morning dawn
(compare <1 Sam 30:17; 2 Kin 7:5,7; Job 7:4>). Since there were no definite
measurements of the time of day, the various periods were indicated by the
natural changes of the day; thus "midday" was the time of the day when the
sun mounted its highest (cohorayim); afternoon was that part of the day when
the sun declined (neToth ha-yom); and evening was the time of the going down
of the sun (`erebh). "Between the evenings" (ben ha- `arbayim) was the
interval between sunset and darkness. The day was not divided into hours until
a late period. sha`ah = Aramaic <Dan 3:6>, is common in Syriac and in later
Hebrew; it denoted, originally, any short space of time, and only later came to
be equivalent to our "hour" (Driver). The threefold division of the day into
watches continued into post-exilic Roman times; but the Roman method of
four divisions was also known <Mk 13:35>, where all four divisions are
referred to: "at even" (opse), "midnight" (mesonuktion), "at cock crowing"

34Pfeiffer, Charles F. and Vos, Howard F., The Wycliffe Historical Geography of Bible Lands, (Chicago: The Moody Bible Institute of
Chicago) 1967.
167 of 204
(alektorophonia), "in the morning" (proi). These last extended from six to six
o'clock (of also <Mt 14:25; Mk 13:35>). <Acts 12:4> speaks of four parties of
four Roman soldiers (quaternions), each of whom had to keep guard during
one watch of the night. In Berakhoth 3b, Rabbi Nathan (2nd century) knows of
only three night-watches; but the patriarch, Rabbi Judah, knows four. See also
DAY.
35



TIME

(tim): The basis of the Hebrew measurement of time was the day and the
lunar month, as with the Semites generally. The division of the day into hours
was late, probably not common until after the exile, although the sun-dial of
Ahaz <2 Kin 20:9; Isa 38:8> would scent to indicate some division of the day
into periods of some sort, as we know the night was divided, The word used
for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament
until the Book of <Daniel 4:33; 5:5>, and even there it stands for an indefinite
period for which "time" would answer as well.
1. The Day: The term "day" (yom) was in use from the earliest times, as
is indicated in the story of the Creation <Gen 1>. It there doubtless denotes an
indefinite period, but is marked off by "evening and morning" in accordance
with what we know was the method of reckoning the day of 24 hours, i.e. from
sunset to sunset.
2. Night: The night was divided, during pre-exilic times, into three
divisions called watches ('ashmurah, 'ashmoreth), making periods of varying
length, as the night was longer or shorter <Judg 7:19>. This division is referred
to in various passages of the Old Testament, but nowhere with indication of
definite limits (see <Ps 90:4; 119:148; Jer 51:12; Hab 2:1>).
In the New Testament we find the Roman division of, etc.). But the use
of the word in the indefinite sense, as in the expressions: "day of the Lord," "in
that day," "the day of judgment," etc., is far more frequent (see DAY). Other
more or less indefinite periods of the day and night are: dawn, dawning of the
day, morning, evening, noonday, midnight, cock-crowing or crowing of the
cock, break of day, etc.
3. Week: The weekly division of time, or the seven-day period, was in
use very early and must have been known to the Hebrews before the Mosaic
Law, since it was in use in Babylonia before the days of Abraham and is
indicated In the story of the Creation. The Hebrew shabhua`, used in the Old
Testament for "week," is derived from shebha`, the word for "seven." As the
seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came

35
HORACE J. WOLF (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

168 of 204
to be used for "week," as appears in the New Testament sabbaton, sabbata),
indicating the period from Sabbath to Sabbath <Mt 28:1>. The same usage is
implied in the Old Testament <Lev 23:15; 25:8>. The days of the week were
indicated by the numerals, first, second, etc., save the seventh, which was the
Sabbath. In New Testament times Friday was called the day of preparation
(paraskeue) for the Sabbath <Lk 23:54>.
4. Month: The monthly division of time was determined, of course, by
the phases of the moon, the appearance of the new moon being the beginning
of the month, chodhesh. Another term for month was yerach yerach, meaning
"moon," which was older and derived from the Phoenician usage, but which
persisted to late times, since it is found in the Aramaic inscriptions of the 3rd
century AD in Syria. The names of the months were Babylonian and of late
origin among the Hebrews, probably coming into use during and after the
Captivity. But they had other names, of earlier use, derived from the
Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and
"Bul" (see CALENDAR).
5. Year: The Hebrew year (shanah) was composed of 12 or 13 months,
the latter being the year when an intercalary month was added to make the
lunar correspond with the solar year. As the difference between the two was
from ten to eleven days, this required the addition of a month once in about
three years, or seven in nineteen years. This month was added at the vernal
equinox and was called after the month next preceding, we-'- adhar, or the
"second Adar." We do not know when this arrangement was first adopted, but
it was current after the Captivity. There were two years in use, the civil and the
ritual, or sacred year. The former began in the autumn, as would appear from
<Exo 23:16; 34:22>, where it is stated that the "feast of ingathering" should be
at the end of the year, and the Sabbatic year began in the 7th month of the
calendar or sacred year, which would correspond to September-October <Lev
25:9>. Josephus says (Ant, I, iii, 3) that Moses designated Nican (March-April)
as the 1st month of the festivals, i.e. of the sacred year, but preserved the
original order of the months for ordinary affairs, evidently referring to the civil
year. This usage corresponds to that of the Turkish empire, where the sacred
year is lunar and begins at different seasons, but the financial and political year
begins in March O.S. The beginning of the year was called ro'sh ha-shanah,
and was determined by the priests, as was the beginning of the month.
Originally this was done by observation of the moon, but, later, calculation was
employed in connection with it, until finally a system based on accurate
calculation was adopted, which was not until the 4th century AD. New-Year
was regarded as a festival. See ASTRONOMY, I, 5; YEAR.
6. Seasons: The return of the seasons was designated by summer and
winter, or seed-time and harvest; for they were practically the same. There is,
in Palestine, a wet season, extending from October to March or April, and a
169 of 204
dry season comprising the remainder of the year. The first is the winter
(choreph), and this is the seed-time (zera`), especially the first part of it called
yoreh, or the time of the early rain; the second is the summer (qayits, "fruit-
harvest," or qatsir, "harvest").
Seed-time begins as soon as the early rains have fallen in sufficient
quantity to moisten the earth for plowing, and the harvest begins in some parts,
as in the lower Jordan region, near the Dead Sea, about April, but on the high
lands a month or two later. The fruit harvest comes in summer proper and
continues until the rainy season. "The time when kings go out to war" <2 Sam
11:1; 1 Kin 20:22> probably refers to the end of the rainy season in Nican.
7. No Era: We have no mention in the Old Testament of any era for time
reckoning, and we do not find any such usage until the time of the Maccabees.
There are occasional references to certain events which might have served for
eras had they been generally adopted. Such was the Exodus in the account of
the building of the temple <1 Kin 6:1> and the Captivity <Ezek 33:21; 40:1>
and the Earthquake <Amos 1:1>. Dates were usually fixed by the regnal years
of the kings, and of the Persian kings after the Captivity. When Simon the
Maccabee became independent of the Seleucid kings in 143-142 or 139-138
BC, he seems to have established an era of his own, if we may attribute to him
a series of coins dated by the years "of the independence of Israel" (see
COINS: MONEY; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were
familiar with the Seleucid era, which began in 312 BC, and with some of the
local eras of the Phoenician cities, but we have no evidence that they made use
of them. The era of the Creation was not adopted by them until after the time
of Christ. This was fixed at 3,830 years before the destruction of the later
temple, or 3760 BC. See ERA.
36



TIME

(tim): The basis of the Hebrew measurement of time was the day and the
lunar month, as with the Semites generally. The division of the day into hours
was late, probably not common until after the exile, although the sun-dial of
Ahaz <2 Kin 20:9; Isa 38:8> would scent to indicate some division of the day
into periods of some sort, as we know the night was divided, The word used
for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament
until the Book of <Daniel 4:33; 5:5>, and even there it stands for an indefinite
period for which "time" would answer as well.
1. The Day: The term "day" (yom) was in use from the earliest times, as
is indicated in the story of the Creation <Gen 1>. It there doubtless denotes an
indefinite period, but is marked off by "evening and morning" in accordance

36
H. PORTER (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)
170 of 204
with what we know was the method of reckoning the day of 24 hours, i.e. from
sunset to sunset.
2. Night: The night was divided, during pre-exilic times, into three
divisions called watches ('ashmurah, 'ashmoreth), making periods of varying
length, as the night was longer or shorter <Judg 7:19>. This division is referred
to in various passages of the Old Testament, but nowhere with indication of
definite limits (see <Ps 90:4; 119:148; Jer 51:12; Hab 2:1>).
In the New Testament we find the Roman division of, etc.). But the use
of the word in the indefinite sense, as in the expressions: "day of the Lord," "in
that day," "the day of judgment," etc., is far more frequent (see DAY). Other
more or less indefinite periods of the day and night are: dawn, dawning of the
day, morning, evening, noonday, midnight, cock-crowing or crowing of the
cock, break of day, etc.
3. Week: The weekly division of time, or the seven-day period, was in
use very early and must have been known to the Hebrews before the Mosaic
Law, since it was in use in Babylonia before the days of Abraham and is
indicated In the story of the Creation. The Hebrew shabhua`, used in the Old
Testament for "week," is derived from shebha`, the word for "seven." As the
seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came
to be used for "week," as appears in the New Testament sabbaton, sabbata),
indicating the period from Sabbath to Sabbath <Mt 28:1>. The same usage is
implied in the Old Testament <Lev 23:15; 25:8>. The days of the week were
indicated by the numerals, first, second, etc., save the seventh, which was the
Sabbath. In New Testament times Friday was called the day of preparation
(paraskeue) for the Sabbath <Lk 23:54>.
4. Month: The monthly division of time was determined, of course, by
the phases of the moon, the appearance of the new moon being the beginning
of the month, chodhesh. Another term for month was yerach yerach, meaning
"moon," which was older and derived from the Phoenician usage, but which
persisted to late times, since it is found in the Aramaic inscriptions of the 3rd
century AD in Syria. The names of the months were Babylonian and of late
origin among the Hebrews, probably coming into use during and after the
Captivity. But they had other names, of earlier use, derived from the
Phoenicians, four of which have survived in "Abib," "Ziv," "Ethanim" and
"Bul" (see CALENDAR).
5. Year: The Hebrew year (shanah) was composed of 12 or 13 months,
the latter being the year when an intercalary month was added to make the
lunar correspond with the solar year. As the difference between the two was
from ten to eleven days, this required the addition of a month once in about
three years, or seven in nineteen years. This month was added at the vernal
equinox and was called after the month next preceding, we-'- adhar, or the
"second Adar." We do not know when this arrangement was first adopted, but
171 of 204
it was current after the Captivity. There were two years in use, the civil and the
ritual, or sacred year. The former began in the autumn, as would appear from
<Exo 23:16; 34:22>, where it is stated that the "feast of ingathering" should be
at the end of the year, and the Sabbatic year began in the 7th month of the
calendar or sacred year, which would correspond to September-October <Lev
25:9>. Josephus says (Ant, I, iii, 3) that Moses designated Nican (March-April)
as the 1st month of the festivals, i.e. of the sacred year, but preserved the
original order of the months for ordinary affairs, evidently referring to the civil
year. This usage corresponds to that of the Turkish empire, where the sacred
year is lunar and begins at different seasons, but the financial and political year
begins in March O.S. The beginning of the year was called ro'sh ha-shanah,
and was determined by the priests, as was the beginning of the month.
Originally this was done by observation of the moon, but, later, calculation was
employed in connection with it, until finally a system based on accurate
calculation was adopted, which was not until the 4th century AD. New-Year
was regarded as a festival. See ASTRONOMY, I, 5; YEAR.
6. Seasons: The return of the seasons was designated by summer and
winter, or seed-time and harvest; for they were practically the same. There is,
in Palestine, a wet season, extending from October to March or April, and a
dry season comprising the remainder of the year. The first is the winter
(choreph), and this is the seed-time (zera`), especially the first part of it called
yoreh, or the time of the early rain; the second is the summer (qayits, "fruit-
harvest," or qatsir, "harvest").
Seed-time begins as soon as the early rains have fallen in sufficient
quantity to moisten the earth for plowing, and the harvest begins in some parts,
as in the lower Jordan region, near the Dead Sea, about April, but on the high
lands a month or two later. The fruit harvest comes in summer proper and
continues until the rainy season. "The time when kings go out to war" <2 Sam
11:1; 1 Kin 20:22> probably refers to the end of the rainy season in Nican.
7. No Era: We have no mention in the Old Testament of any era for time
reckoning, and we do not find any such usage until the time of the Maccabees.
There are occasional references to certain events which might have served for
eras had they been generally adopted. Such was the Exodus in the account of
the building of the temple <1 Kin 6:1> and the Captivity <Ezek 33:21; 40:1>
and the Earthquake <Amos 1:1>. Dates were usually fixed by the regnal years
of the kings, and of the Persian kings after the Captivity. When Simon the
Maccabee became independent of the Seleucid kings in 143-142 or 139-138
BC, he seems to have established an era of his own, if we may attribute to him
a series of coins dated by the years "of the independence of Israel" (see
COINS: MONEY; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were
familiar with the Seleucid era, which began in 312 BC, and with some of the
local eras of the Phoenician cities, but we have no evidence that they made use
172 of 204
of them. The era of the Creation was not adopted by them until after the time
of Christ. This was fixed at 3,830 years before the destruction of the later
temple, or 3760 BC. See ERA.
H. PORTER
(from International Standard Bible Encylopaedia, Electronic Database
Copyright (C) 1996 by Biblesoft)
MEALS, MEAL-TIME

II. Meals, Meal-Time, etc.-- (1) It was customary among the ancient
Hebrews, as among their contemporaries in the East in classical lands, to have
but two meals a day. The "morning morsel" or "early snack," as it is called in
the Talmud, taken with some relish like olives, oil or melted butter, might be
used by peasants, fishermen, or even artisans, to "break their fast" (see the one
reference to it in the New Testament in <Jn 21:12,15>), but this was not a true
meal. It was rather ariston proinon (Robinson, BRP, II, 18), though some think
it the ariston, of the New Testament (Edersheim, Life and Times of Jesus the
Messiah, II, 205, note 3; compare Plummer, International Critical
Commentary, on <Lk 11:37>). To "eat a meal," i.e. a full meal, in the morning
was a matter for grave reproach <Eccl 10:16>, as early drinking was unusual
and a sign of degradation (of <Acts 2:15>).
(2) The first meal (of "meal-time," literally, "the time of eating," <Ruth
2:14; Gen 43:16>), according to general usage, was taken at or about noon
when the climate and immemorial custom demanded a rest from labor. Peter's
intended meal at Joppa, interrupted by the messengers of Cornelius, was at "the
sixth hour," i.e. 12 M. It corresponded somewhat to our modern "luncheon,"
but the hour varied according to rank and occupation (Shabbath 10a). The
Bedawi take it about 9 or 10 o'clock (Burckhardt, Notes, I, 69). It is described
somewhat fully by Lane in Modern Egyptians. To abstain from this meal was
accounted "fasting" <Judg 20:26; 1 Sam 14:24>. Drummond (Tropical Africa)
says his Negro bearers began the day's work without food.
(3) The second and main meal (New Testament, deipnon) was taken
about the set of sun, or a little before or after, when the day's work was over
and the laborers had "come in from the field" (<Lk 17:7; 24:29> f). This is the
"supper time," the "great supper" of <Lk 14:16>, the important meal of the
day, when the whole family were together for the evening (Burckhardt, Notes,
I, 69). It was the time of the feeding of the multitudes by Jesus <Mk 6:35; Mt
14:15; Lk 9:12>, of the eating of the Passover, and of the partaking of the
Lord's Supper. According to Jewish law, and for special reasons, the chief meal
was at midday-- "at the sixth hour," according to Josephus (Vita, 54; compare
<Gen 43:16-25; 2 Sam 24:15> LXX). It was Yahweh's promise to Israel that
they should have "bread" in the morning and "flesh" in the evening <Exo
16:12>, incidental evidence of one way in which the evening meal differed
173 of 204
from that at noon. At this family meal ordinarily there was but one common
dish for all, into which all "dipped the sop" (see <Mt 26:23; Mk 14:20>), so
that when the food, cooked in this common stew, was set before the household,
the member of the household who had prepared it had no further work to do, a
fact which helps to explain Jesus' words to Martha, `One dish alone is needful'
(<Lk 10:42>; Hastings Hastings, Dictionary of Christ and the Gospels, under
the word "Meals").
(4) Sabbath banqueting became quite customary among the Jews (see
examples cited by Lightfoot, Hor. Heb et Talmud on <Lk 14:1>; compare
Edersheim, Life and Times of Jesus the Messiah, II, 52, 437; Farrar, Life of
Christ, II, 119, note). Indeed it was carried to such an excess that it became
proverbial for luxury. But the principle which lay at the root of the custom was
the honor of the Sabbath (Lightfoot, op. cit., III, 149), which may explain Jesus
countenance and use of the custom (compare <Lk 7:36; 11:37; 14:7-14>), and
the fact that on the last Sabbath He spent on earth before His passion He was
the chief guest at such a festive meal <Jn 12:2>. It is certain that He made use
of such occasions to teach lessons of charity and religion, in one case even
when His host was inclined to indulge in discourteous criticism (<Lk 7:39;
11:38,45> f; compare <Jn 12:7> f). He seems to have withheld His formal
disapproval of what might be wrong in tendency in such feasts because of the
latent possibilities for good He saw in them, and so often used them wisely and
well. It was on one of these occasions that a fellow-guest in his enthusiasm
broke out in the exclamation, "Blessed is he that shall eat bread in the kingdom
of God" <Lk 14:15>, referring evidently to the popular Jewish idea that the
Messianic kingdom was to be ushered in with a banquet, and that feasting was
to be a chief part of its glories (compare <Isa 25:6; Lk 13:29>). See
BANQUET.
37


37
GEORGE B. EAGER (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

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Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Class Handouts
Grammatical Analysis/Interpretation
175 of 204
A Scriptural Interpretation
of Galatians 5:24

Genre: Epistle

Generic Conception:
We are not to go back to our old ways under the Law but
we are to live by the Spirit.
Observations:
Galatians Summary Statement: The Galatians are beginning
to believe the teaching of the Judiazers who say that the
true son of God is the one who comes under the Law and
one must follow the Law to receive the full inheritance and
blessing. In other words, faith alone is not enough.
Galatians is about how to live not how to be saved.
Galatians is about life in the community not individual
life.

Literary Contrast of flesh and Spirit (Gal 5:16-24)
Grammar Crucified (to fence with stakes, to crucify)
In Galatians
Ga 3:1 perfect pas ptc,
Ga 5:24 aorist act ind,
Ga 6:14 perfect pass ind
In Pauls Other Epistles
1 Co 1:13, 1:23, 2:2, 2:8,
2 Co 13:4
,

Ga 3:1, 5:24, 6:14
General Epistles
None
Gospels and Acts
Mt 20:19, 23:34, 26:2, 27:22, 27:23, 27:26, 27:31,
27:35, 27:38, 28:5,
Mk 15:13, 15:14, 15:15, 15:20, 15:24, 15:25,
15:27, 16:6,
Lk 23:21, 23:23, 23:33, 24:7, 24:20,
Jn 19:6, 19:10, 19:15, 19:16, 19:18, 19:20, 19:23,
19:41,
Ac 2:36, 4:10.

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Grammar Flesh
In Galatians
Ga 1:16, 2:16, 2:20, 3:3, 4:23, 4:29, 5:13, 5:16,
5:17, 5:19, 5:24, 6:8, 6:12, 6:13
In Pauls Other Epistles
Rom 11:14,
Ga 5:24, 6:8
General Epistles
None
Gospels and Acts
Jn 6:52, 6:53, 6:54, 6:56, Jn 8:15.
Historical
Author
Paul, whose original name was Saul, was a native of
Tarsus, a city in southeast Asia Minor not far from
southern Galatia. He was raised in a strict Jewish family
and was steeped in traditional Jewish legalism. He had been
educated under the famous rabbi Gamaliel and carefully
trained in Jewish law (Acts 22:3). He was circumcised the
eighth day, of the nation of Israel, of the tribe of Benjamin,
a Hebrew of Hebrews; as to the Law a Pharisee; as to zeal,
a persecutor of the church; as to the righteousness which is
in the Law, found blameless (Phil. 3:5-6). Before his
conversion he was advancing in Judaism beyond many of
[his] contemporaries among [his] countrymen, being more
extremely zealous for [his] ancestral traditions (Gal.
1:14).
38

Background
The name Galatia is derived from the barbaric Gauls, or
Celts, who settled in Asia Minor after several centuries of
plundering the Greek and Roman empires. Under Roman
rule, the original region of Galatia was made part of a larger
province by the same name in central Asia Minor (modern
Turkey) that encompassed an area some 250 miles north to
south and up to 175 miles from east to west.
In Pauls day the name Galatia was used for the original
smaller region as well as the province. On the first
missionary journey Paul and Barnabas established four
churches in the southern part of the province, in the cities of
Antioch, Iconium, Lystra, and Derbe (Acts 13:1414:23),

38 MacArthur, John F., The MacArthur New Testament Commentary, (Chicago: Moody Press) 1983.
177 of 204
and those churches apparently came to form something of a
regional body of believers. The Galatian epistle itself does
not identify the specific local churches, but they were
churches in which Paul had personally ministered (4:13-
15). The fact that the book of Acts mentions the four
churches established by Paul in south Galatia and mentions
none in the rest of the province makes it probable that the
epistle was addressed primarily to those southern churches.
While in Galatia, Paul nearly lost his life, having been
stoned and left for dead by antagonistic Jewish leaders who
followed him from Antioch and Iconium to Lystra (Acts
14:19-20). After establishing a church in Derbe, Paul and
Barnabas revisited the other three cities, strengthening the
souls of the disciples, encouraging them to continue in the
faith (14:22). On his second journey Paul visited the
Galatian churches with Silas, delivering the decrees, which
had been decided upon by the apostles and elders who were
in Jerusalem, for them to observe So the churches were
being strengthened in the faith, and were increasing in
number daily (Acts 16:1-5).39
Cultural
The stauro<j is a instrument of torture for serious offense
and the means of execution. Jewish law does not impose
crucifixion. Persons stoned are hanged on trees to show that
they die accursed by God. Judaism applies this principle to
those who are crucified. Outside the NT stauro<w means
to put up posts, to protect by stockade. The sense to
crucify is rare. The LXX uses stauro<w for to hang on the
gallows. 40
Interpretation:
Paul is using sarc to mean flesh and not sinful nature.
Every occurrence of the word in Galatians is referring to the
body flesh and at no time refers to sinful nature. Its
like saying Chapter 1, 2, 3, 4 and 6 are all in agreement but
one verse in Chapter 5 jumps out of context.

Paul uses the word stauro<w, to crucify, three times in
Galatians. All three use different grammar. In the first
instance in Ga 3:1 Paul states, You foolish Galatians, who
has bewitched you, before whose eyes Jesus Christ was

39MacArthur, John F., The MacArthur New Testament Commentary, (Chicago: Moody Press) 1983.
40Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.
178 of 204
publicly portrayed as crucified? Crucified, in this case, is
in the perfect tense meaning that it has already happened
and the results will remain into the future. But it refers to
the cross of Christ. Ga 6:14 is also in the perfect and also
refers to the cross of Jesus Christ. Ga 5:24 states, Now
those who belong to Christ Jesus have crucified the flesh
with its passions and desires. In this case, crucified takes
an aorist tense which means simple undefined action
normally in the past. It is therefore referring, once again, to
the cross of Christ.

Putting our understanding together for have crucified the
flesh, it becomes quite clear that the correct interpretation
should be that Paul is saying that our flesh was crucified on
the cross of Jesus Christ and flesh is being used here as a
way of saying the old Law. Ga 16-23 are discussing the
tension that exists between the flesh and the Spirit.
Another way to say this verse would be, Now those who
belong to Christ Jesus have already crucified the Law and
their old ways under the Law and they will remain crucified
along with all its passions and desires. Our passions and
desires are dead in the sense that they no longer have hold
of us and we are not in bondage to them. Since they are
dead we can now live in freedom in Jesus Christ by the
power of His Spirit and not according to the flesh.

Adding to this........

Romans 6:6 knowing this, that our old self was
crucified with Him, in order that our body of sin might
be done away with, so that we would no longer be slaves
to sin;41
Gal 2:20 I have been crucified with Christ; and it is no
longer I who live, but Christ lives in me; and the life
which I now live in the flesh I live by faith in the Son of
God, who loved me and gave Himself up for me.42
Gal 6:14 But may it never be that I would boast, except
in the cross of our Lord Jesus Christ, through which the
world has been crucified to me, and I to the world.43

41The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
42The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
43The New American Standard Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
179 of 204

Apply :
I must, by command, continually walk in the Spirit and
live my life according to the grace, which is dependent
upon the power of the Holy Spirit.
Walking in the Spirit means that I must be under the
Spirits control and therefore under the direction of God.
One of the paradoxes of Christianity is that in order to
become truly rich and free we must first become poor
slaves.
Having had my old self crucified and therefore being in
bondage to sin and death I have been set free and rich in
bondage to Jesus Christ.
I therefore need to live my life as though I have been set
free and seek after the will of my Lord and be the
doulo<j, or bondservant, that Paul saw himself as.
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A Scriptural Interpretation
of Psalm 1

Genre: Wisdom Psalm
Generic Conception:
Happiness of the Godly contrasted with the Judgment of the Ungodly.

Observations:
Psalm 1 is a part of the first of five books in the psalms.
Book 1 main theme is Davids conflict with Saul and is Psalm 1-41.
It is an introduction to the Psalms.
Book 2 main theme is Davids kingship and consists of Psalms 42-
72.
Book 3 main theme is about the Eight-century Assyrian crisis and
consists of Books 73-89.
Book 4 main theme is about introspection about destruction of
temple and exile and consists of Psalms 90-106.
Book 5 main theme is praise/reflection on return from exile and
beginning of new era and consists of Psalms 107-145.
Psalms 146-150 are conclusion and are climactic praise to God.

Hebrew Parallelism:

Semantic Parallelism (based in word usage)
Using Similar Terms 1:1
Counsel of wicked, Path of sinners,
Seat of scoffers
Using Opposites 1:6
Contrasts the righteous with the wicked

Progressive Parallelism (based on logical sequence)
Using Cause and Effect 1:3
As a result of 1:2 he will be like a tree
Firmly planted by streams of water
Using Sequence 1:1
Walk, Stand, Sit




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Overall Parallelism of Psalm
Verses 1-3 speak about the person the God Blesses
Verses 4-5 speak about the person that God Judges
Verse 6 is the conclusion with a contrast between both
people

Interpretation:

The first three verses speak about the person that God blesses. In
verse 1 two types of parallelism are used. The first type is the use of
similar words to denote the wicked: Counsel of wicked, Path of sinners,
Seat of scoffers. These three are contrasted with a progressive sequence
of: Walk, Stand, and Sit. Verse 1 can be translated, O the happiness of
the man. No matter where we turn in the Bible, we find that God gives
joy to the obedient (even in the midst of trial) and ultimately sorrow to
the disobedient. God sees but two persons in this world: the Godly, who
are in Christ, and the ungodly, who are in Adam. See 1 Cor. 15:22,
49.

This verse first is saying that the path of the wicked or the
progression of sin is subtle and sequential. The righteous man first
walks in the counsel of the wicked.poreuw in the LXX or
[Jl'h;] from the BHS means to go straight, go, advance. The LXX
indicates that it is an aorist passive and would therefore mean that it is
being done to the righteous man. The Piel stem would indicates it as a
causative meaning lead on. This would seem to indicate that the
righteous man is being enticed to listen to the counsel of the wicked.
The prepositional phrase (e@n boulh< a@sebw?n) is a dative of location
and can be translated located in the center of the will, or piece of
advice, of the wicked.

Thus enticed by the wicked the progression begins. The righteous
man would now stand in the path of sinners. The prepositional phrase
(ejn oJdw`/ aJmartwlw`n oujk e[sth )could be
translated do not make a stand located in the threshold of sinners.
e[sth voice remains Aorist but the mood now changes to active
which indicates that the righteous man that was originally led to walk
in the counsel of the wicked by an outside source, has now made a
conscious decision to make a stand upon the threshold of the path of
sinners.

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kai; ejpi; kaqevdran loimw`n oujk
ejkavqisen, could be translated upon a plague seat do not sit.
Again the verb ejkavqisen is aorist active and indicates that the
righteous man has made a choice to sit upon the plague seat. The BHS
[yl] scorn is from the Qal stem. According to BDB, the scorner is
proud and haughty, delights in scorning, is incapable of discipline,
reproof, or rebuke, cannot find wisdom; is an abomination, should be
avoided; smitten and punished for the benefit of the simple and banished
for the removal of contention; judgment is prepared for him. The
scorner is likened to a plague to be avoided. (Parallelism between BHS
and LXX!)

In contrast to verse one, verse two shows a man that does not do
this delights in the law of the LORD. to; qevlhma aujtou
translates as his will and coupled with the prepositional phrase, could
be translated is located in the center of the Law of the Lord and in His
law (the Lords) he (the righteous man) in the future will make the
choice to meditate day and night. melethvsei comes from
meletavw and is a future active indicative indicating that in the
future will continue to ponder, plotting a course of action. Day and
night are both descriptive genitives and are adverbial genitives of time.
They would therefore mean during the day and night and would be
idiomatic way of saying at all times without ceasing to meditate upon
the Law of the Lord.

Verse 3 uses parallelism to show what he will be like. He will be
like a tree firmly planted by streams of water, to;
pefuteumevnon is a perfect passive participle of futeuvw and
means to have been planted by an outside source and to remain planted
never to be uprooted. dwvsei is future active indicative from
divdwmi and means will yield or to give, in the future of its own
accord, its fruit in its season, or at the correct time. its leaf does not
wither; ajporruhvsetai from ajporrevw is future middle
indicative indicating that it will not in the future wither for its own
benefit, And in whatever he does, he prospers. poih`/ from
poiew is present active subjunctive followed by the participle
Kateuodwqhvsetai from kateuodovw and is future
passive. Combining these two would seem to indicate that, its leaf will
not wither in the future for its own benefit and in whatever he may
continually do he will in the future prosper. I believe this means that
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like a tree nourished by an outside source of the stream, the righteous
man will be nourished by the initial outside source of meditation of the
Law of the Lord upon himself.

Verse 4 begins with a parallel contrast of verses one to three. The
wicked are not so, contrasts parallel with, But they are like a light
porous substance cast forth to the wind away from the face According
to BDB, [x/m] from BHS, means chaff and always as driven by wind.
It is cnou`" in LXX and means a light porous substance. Therefore
the wicked will not stand from the participle ajnasthvsontai and
from the root ajnivsthmi. It is a future middle indicative and
means that they will not in the future stand for thier own benefit.

Verse 6 is introuced by o{ti to introduce a purpose clause the
purpose or in order that the Lord knows (right now in the present
present active indicative) the way of the righteous, but the way of the
wicked will (in the future for their own benefit future middle
indicative) perish.

Application:
I should not even begin to listen to the ungodly because it may entice me
to start the path towards destruction.
If I have listened and been enticed I need to make the choice not to
continue walking in this path or I may get comforatble with it and decide
to sit down in the company and follow the way of the sinful.
I need to continually and at all times meditate on the Law of the Lord.
(The law of the Lord in the Psalms was the Pentateuch. To me it would
be the entire counsel of Gods Word).
The meditation and study of the Law of the Lord will be a source of
nourishment for me and will sustain me so that I may produce fruit for
the kingdom in and at its proper and appointed time. That would be
when God wants the fruit to blossom not when I want it to.
I will be blessed by God and not tire or wither in giving of the fruit
from my tree and will be blessed in being prosperous in the fruit that I
give for the kingdom of God.
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A Scriptural Bookchart
of Habakkuk

Genre: Prophecy
Theme:
The Book of Habakkuk explores the question of whyand whetherGod
permits evil to exist unpunished. How can the holy God use a wicked people as
a tool? The Book of Habakkuk also gives the secret of survival when national
or personal troubles come. Habakkuk confronts God, demanding an account
of His actions, or lack of them, by reminding Him of the promised curses at Mt
Sinai if Israel reneges on her duties.
Focus Problems of Habakkuk Praise of
Habakkuk
Reference 1.1-1.4 1.5-1.11 1.12-2.1 2.2 3.1-3.9
Division First Problem
of Habakkuk
First Reply
of God
Second Problem
of Habakkuk
Second Reply
of God
Prayer or Praise
of Habakuk
Topic Faith Troubled Faith
Triumphant
What God is Doing Who God Is
Location The Nation of Judah
Time c. 607 B.C.




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A Scriptural
Interpretation of
Parable Luke 16:1-13

Genre: Parable

Generic Conception:
I must act shrewdly in using present financial resources to make
friends for eternity
Observations:
16:1. Many well-to-do landowners had managers to oversee their
estates; these managers, or stewards, could be slaves or, as here
(16:34), free persons. Squandering anothers possessions was
considered a particularly despicable crime (cf. 15:13).
16:24. Although the master has dismissed this manager, the
master gives him some time to get the accounts together before he
leaves. The manager uses this time to procure favor for himself
with others to whose houses he may join himself afterward;
ancients were very conscious of favors they owed. He uses the
masters authority even though he can no longer legally exercise
it. Both digging and begging were considered undignified
professions. Digging was usually performed by captive slaves or
those who knew no other skills, and was viewed as the most
difficult form of labor.
16:5. These tenants may owe the landowner fixed amounts of
their crops. They were not required to pay the sum until harvest.
16:67. The measure of olive oil (100 baths, about 850 gallons)
represented the yield of nearly 150 trees and was worth about
1,000 denarii, no small sum. The measure of wheat (100 cors,
about 1,000 bushels) represented the yield of about 100 acres and
was worth about 2,500 denarii. The percentages of debt forgiven
differ, but roughly the same amount of money is forgiven in each
of the sample transactions (about 500 denarii). These renters are
all relatively well-to-do in their own right, and thus might make
use of a manager themselves in the future. In hard times, masters
would sometimes forgive part of the debt, writing it off as a loss,
in return for being considered benevolent.
16:8. All these changes of notes required only small marks on the
papers, made by the clients themselves; and if the projected
income thereby appears less, it will be harder to recognize that the
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masters profits affected by the managers embezzlements are
really diminished. More important, the manager has gained
public favor for himself and for the master as a generous
benefactor; if the master punishes the manager now, it would
appear to the public that he were doing so because of the
managers benevolent act. The criminal manager could be jailed,
but he wisely stakes everything on his masters honor as a
generous man. Ancient stories often portray powerful persons as
appreciating and rewarding cunning, even if it had been used
against them (wiselyKJVcan mean shrewdlyNIV,
NASB, etc.; cf. Ex 1:10). Some stories (undoubtedly popular
among slaves) portray slaves outwitting their masters; although
this steward appears to be free (thus begging in 16:3), the story
line may resemble one with which Jesus hearers would be
familiar. 44

Interpretation:
Keeping the historical-cultural background details auxiliary to
context, allows the insights obtained in this passage not to
cloud the main point of this passage as something that is
inconsistent with the textual wording. This passage has
troubled many Christians because Jesus appears to compliment
a dishonest action. Some interpreters interpret the historical
situation to suggest that the businessman for whom the steward
worked probably charged his creditors exorbitant and illegal
interest rates. The managers reducing the creditors bills
simply eliminated the unethical padding of the original bills.
So when the boss commends his fired employee for cutting in
half all his creditors debts, he admits the justice of this action.
For such interpreters, the lesson of the parable becomes one of
justice, the righting of wrongs when it is in ones power.
While this explanation has the advantage of reversing the
troublesome impression of Jesus compliment hes
commending justice, not dishonesty is this correct?
Actually, the owner compliments his former manager for his
shrewdness, not his justice. Nothing in the context or in Jesus
application of the parable suggests the theme of justice.
Nowhere does the passage state or imply that the owner had
charged excessive interest. Whether he did or not is not part of
Jesus story, and we cannot be sure the original readers or
audience would have understood that background. Yet the

44Keener, Craig S., IVP Bible Background Commentary: New Testament , (Downers Grove, IL: InterVarsity Press) 1997.
187 of 204
circumstances surrounding the parable and the lessons Jesus
drew from it are two of the main clues to the meaning of
parables. Furthermore, the surprise element, now recognized
as a major characteristic and indicator of meaning in many of
the parables of Jesus, supports a focus on shrewdness, not
justice. Receiving notice of his impending termination, the
steward used the occasion to prepare for his long-range needs.
Jesus first application to the disciples underscores this point.
Like the clever, dismissed bookkeeper, they too should act
shrewdly in using present financial resources to make friends
for eternity. The historical information about ancient loan
practices proves valuable for understanding the parable.
Indeed it may explain one facet of the fired employees
shrewdness. He may have known that the boss did not dare
take him to court for canceling half of the debts owed him
because he had given tacit agreement to the unethical charges.
While knowledge of the historical cultural setting is most
important for discovering the intended meaning, it should
always serve the supportive role of aiding ones understanding
of the text itself. It must never supplant the meaning of the
text. Authors communicate messages through the words of the
text. Background material should help us understand the
meaning of the text; it must not become an additional message
that contravenes that meaning.
Application:
I need to be shrewd in the use of my personal finances
I need to invest and use my money in winning people to Christ
I need to prepare for the future.

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A Scriptural
Interpretation of
Proverbs 22:6

Genre: Wisdom Literature Prescriptive/Didactic

Generic Conception:
Child training involves narrowing a childs conduct away from
evil, toward godliness and starting him in the right direction.

Observations:
Contextual:
This is perhaps the best-known verse in Proverbs on child
training.
The other verses on child rearing (13:24; 19:18; 22:15; 23:13-14;
29:17) are all on discipline.
Lexical:
The Hebrew word for train Jnj} (6COCg_)
means to dedicate. It is used of dedicating a house (Deut.
20:5), the temple (1 Kings 8:63; 2 Chron. 7:5), and an image
(Dan. 3:2).
Jnj} vb. train up, dedicate Qal 1. train, train
up a (the) youth (r['N"l'). 2. dedicate, of formal
opening of a new house; dedicate, consecrate temple (all
sq. acc.).
45

The noun 6C^4ggC; speaks of the dedication
of an altar (Num. 7:10; 2 Chron. 7:9) and of the walls of
Jerusalem (Neh. 12:27). Only in Proverbs 22:6 is the verb
translated train. 6COCg_ seems to include the
idea of setting aside, narrowing, or hedging in. The word is
sometimes used in the sense of start. Child-training involves
narrowing a childs conduct away from evil and toward
godliness and starting him in the right direction.
46

Gleason L. Archer points out that this Hebrew verb is similar
to the Egyptian 6--g, which means to give to the

45Richard Whitaker, Editor, The Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament, (Oak Harbor, WA: Logos
Research Systems, Inc.) 1997.
46Walvoord, John F., and Zuck, Roy B., The Bible Knowledge Commentary, (Wheaton, Illinois: Scripture Press Publications, Inc.) 1983,
1985.
189 of 204
gods or to set up something for divine service. He suggests
that in verse 6 this gives the following range of possible
meanings: Dedicate the child to God, Prepare the child for
his future responsibilities, Exercise or train the child for
adulthood (Encyclopedia of Bible Difficulties. Grand Rapids:
Zondervan Publishing House, 1982, p. 252).
In the way he should go is literally, upon the mouth of his
way. Upon the mouth of is a Hebrew idiom meaning
according to or in accord with.
Interpretive Issues:
What does the way mean?
Does it mean according to the way he ought to go (KJV, NASB,
NIV) either vocationally or morally?
Or does it mean, as others have suggested, according to the
demands of his personality, conduct, or stage in life?
Interpretation:
A servant would respond upon the mouth of or at the
command of his superior.
Way in Proverbs does not mean personality or stage in life.
Way means proper way, the path of wise, godly living,
which is emphasized frequently in Proverbs-basically the way
of wisdom.
It is from this proper behavior pattern or godly lifestyle that he
will not turn when he is old, that is, when he is grown (attains
adulthood).
Some parents, however, have sought to follow this directive
but without this result. Their children have strayed from the
godly training the parents gave them.
This illustrates the nature of a proverb. A proverb is a
literary device whereby a general truth is brought to bear on a
specific situation.
Many of the proverbs are not absolute guarantees for they
express truths that are necessarily conditioned by prevailing
circumstances.
For example, verses 22:3-4, 9, 11, 16, 29 do not express
promises that are always binding.
Though the proverbs are generally and usually true,
occasional exceptions may be noted.
This may be because of the self-will or deliberate
disobedience of an individual who chooses to go his
own way-the way of folly instead of the way of wisdom
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(see v. 15 and comments there). For that he is held
responsible.
It is generally true, however, that most children who are
brought up in Christian homes, under the influence of godly
parents who teach and live Gods standards (cf. Eph. 6:4),
follow that training.
Application:
I must train my children while they are young so that they will have a
godly lifestyle and will not depart from it when they are older as
adults.
There is no guarantee that training them this way will ensure that
they will lead a godly lifestyle.
I must make sure that I am living and demonstrating a Godly lifestyle
for my kids to emulate but I am not the one for them to set their
example on. It needs to be Jesus that they look to.
I need to remind my children that I am a sinner saved by grace just as
they are.
I too must be like a child and I too have to learn so that I may also
not depart from the path of righteousness that Jesus has set out for me
to follow.


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Ocean Hills Community Church
Understanding Scripture

Inductive Bible
Study

Observation

Interpretation

Application
Facilitated by
Ken
Schlenker


Inductive Bible Study
Class Handouts
Additional Interpretations
For After Class Use

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A Scriptural Interpretation


Genre:

Generic Conception:


Observations:








Interpretation:
















Application:



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A Scriptural Interpretation
of Matthew 18:19-20

Genre: Gospel Narrative Discourse

Generic Conception:
Disciplining believers within the church to seek restoration of
broken relationships.

Observations about the passage:

In Mt 18:15-20, Jesus discusses who should receive discipline, who should
administer discipline, the four-step process of disciplining, the positive and
negative responses to discipline, the outcome of those responses, and the
authority to discipline.

The person who receives discipline and if your brother sins, (Mt 18:15a)
The person who initiates discipline go and reprove him in private (Mt
18:15b)
Positive response to discipline if he listens to you, you have won a brother.
(Mt 18:15c)
Negative response to discipline (x1) but if he does not listen to you, (Mt
18:16a)
Process of discipline (x2) take one or two more with you, (Mt:
16b)
so that by the mouth of two or three
witnesses every fact may be confirmed.
(Mt 18:16c)

Deuteronomy 19:15 A single witness
shall not rise up against a man on
account of any iniquity or any sin which
he has committed; on the evidence of
two or three witnesses a matter shall be
confirmed.
Negative response (x3) and if he refuses to listen to them, tell it
to the church; (Mt 18:17a)

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Negative response (x4) and if he refuses to listen even to the
church, let him be to you as a Gentile
and a tax-gatherer. (Mt 18:17b)

Authority to discipline Truly I say to you, whatever you shall
bind on earth shall be bound in heaven;
and whatever you loose on earth shall be
loosed in heaven.

Again I say to you, that if two of you
agree on earth about anything that they
may ask, it shall be done for them by
My Father who is in heaven.

For where two or three have gathered
together in My name, there I am in their
midst.

Interpretation of the passage:

In order to understand what Jesus is saying, Mt 18:19-20 must be put
into context of Mt 15-20, which is discussing the church discipline process for
believers.

According to the textual apparatus of UBS 4, v15 gave them some
difficulty in translation (C) category. The inclusion of a[marth<s^ ei]j se<
sins against you gave them difficulty in the translation and was not included
in the NASB translation. However, Peter in Mt 18:21 asks the question if how
often shall my brother sin against me and I forgive him? I think that it is
correct to add sins against me to the NASB translation of verse 15 and this
passage therefore is addressing the issue of sinning believers against their
brothers in the Lord. Sins comes from a[marta<nw C- O]C
>4E O) 4] OCg>

It is apparent that the person who must initiate the discipline process is
the believer who has been sinned against. The first step is for him to go to his
brother in private, or as the literal translation indicates between you and him
alone. The purpose of doing this is to restore a broken relationship and to win
him back as a brother as is indicated in Mt 18:15c. This is the purpose of all
discipline to restore relationships.

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To go and expose are both imperatives in mood and to go is also in
the present tense indicating to continually do so. This is suggesting that the
brother should go and expose the sin in such a way that the point has been
made and that his brother cannot escape recognizing his sin for what it is and
thereby have an opportunity to confess and to repent of it. (Cross-reference Mt
18:2123). ejkevrdhsa" in verse 15c means to procure gain, advantage,
or profit, but more generally to win something or to save oneself
something.
47
It carried the connotation of financial reward or gain and
indicated gaining in value. To gain, or restore a brother back into relationship
and also restore the spiritual relationship with God is of extreme value. Every
believer is given the command to go and reprove and it is not reserved for
the church hierarchy. It is part of the Christian walk and we should not be
fearful of doing so. We must, however, do it in a spirit of humility and for the
purpose of restoring relationships with our brother and also for our brothers
sake in his relationship with God.

The purpose of having two or three witnesses allows the process of
discipline to be monitored, to insure that a sin was actually committed, that
proper effort has been made to restore the broken relationship and that the
brother has been Scripturally advised as to the consequences of his actions.

If he has not repented then the matter is to be brought before the entire
church so that the church may have an opportunity to restore the brother to
relationship. ei[pe> is present active imperative command and is indicating to
aggressively seek after the brother to repent before the last step occurs. If the
brother refuses to listen, then as a present imperative command, he is to be
treated as a gentile and a tax-collector both of which were considered unclean
and not to be dealt with and not allowed in the th`/ ejkklhsiva/ or
church. Also notice that all of the discipline has occured within the church
itself and not outside among the Gentiles.

Truly I say to you, is a phrase which is used to set off an important
teaching. Jesus has been talking about the responsibility that the church has to
discipline for the purpose of restoration within the church itself. This passage
has to do with the fact that all believers have the responsibility to perform
discipline when believers fail to repent.

dhvshte tie or bind is aorist active subunctive, dedemevna
having been bound and lelumevna having been loosed are both perfect
passive participles, and luvshte it will be is a future middle indicative.

47Kittel, Gerhard, and Friedrich, Gerhard, Editors, The Theological Dictionary of the New Testament, Abridged in One Volume, (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company) 1985.
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Perfect passives indicate that the result of having done the action continues on
in the future and the action is being done to the subject. God is not bound by
our decisions but when the church follows through with its responsibility to
do what Jesus has told it to do, then it conforms its decisions to what God has
stated and can therefore receives heavens approval and authority.

According to this passage, we have the ability to forgive sin and to let
loose on earth when it is in conformity to Gods word. It will be loosed in
heaven because we have been obedient to Gods word and have gone through
the process that He Himself has designed for discipline. As a result, we can
rest assured that He will see it through in heaven also. If the brother does not
trust Jesus then he is bound in heaven and is to be treated as an outsider. It is
the same thing when we confess our sins to God. We are agreeing with what
he already knows is true and saying we agree with you Lord, we have sinned.
Thank you for dying on the cross to forgive us of our sins. We have already
been forgiven we just need to accept his forgiveness. In the same manner the
brother has been bound in heaven by not trusting Jesus and the church can say
that it is bound because the brother has not done what Gods word said he
should be doing.

Jesus repeats himself in verse 19 to assure the church that they have the
power and authority to do this work. Verse 20 has also been very much
misunderstood. It has been taken to mean that God will give to believers
anything they ask if they have 2or 3 gathered in His name. It is as if God is at
our beck and call and our servant and there is nothing further from the truth.

Mt 18:15-20 is about church discipline and this verse is saying that if
two of you agree on earth about anything that they may ask (about discipline
of believers), it shall be done for them by My Father who is in heaven. For
where two or three have gathered together in My name (indicating that they
are seeking after Gods will, way, time and purpose and according to His
attributes - not in the name of Jesus as if it was some epithet to attach to
gain things from God), there I am in their midst. sumfwnhvswsin to
sound together agree indicates that the believers that met with the brother,
semi-privately, to encourage the brother to repent are in agreement that they
have done all that they could to convince their brother to turn away from the
sin and trust in Jesus so as to restore the relationships. If the brother does or
does not do this then they might ask and it will become as they have asked
in agreement with themselves and with Scripture. Notice that
aijthvswntai is in the middle voice indicating that it is for their own self
benefit and also note that genhvsetai is future middle indicative.

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Application:
When I am sinned against I should immediately seek out my brother and
seek to point out Scripturally, and in a spirit of humility lest I too should
fall, the error of the sin and seek to restore the relationship between my
brother and myself privately.
If he does not listen to me then I should seek counsel with 2-3 elders and
have them come with me to convince my brother that he has sinned and
allow him the opportunity to repent semi-privately.
If he fails to do repent and admit his sin then we need to bring him
before the church and allow the church to publicly admonish him in the
hopes of repentance and restoration.
If he continues then we must treat him as an unbeliever and not allow
him to worship in the congregation until the time that he repents and
confesses his sin.
In agreement with the elders and the church body, we can firmly believe
that he is not only bound on earth but also in heaven. Since we have
done exactly what Jesus commanded us to do in Scripture, we therefore
have the authority to release him from his bondage to his sin when he
repents and confesses.
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A Scriptural Interpretation
of Hebrews 6:1-8


Genre: Epistle
Generic Conception:
The point of Hebrews 6:1-2 is simply that the unbelieving Jews
should let go completely of the immature, elementary shadows
and symbols of the Old Covenant and take hold of the mature and
perfect reality of the New.
Observations:
Book of Hebrews:
The overall theme teaches the total, complete, and absolute
superiority or the preeminence of Jesus Christ.
Passage 5:11-14
Because of the disuse of their knowledge of the gospel, they now
could not bring themselves to make the right decision about it.
They were, in fact, in danger of making a desperately wrong
decision, of turning around because of pressure and persecution
and completely going back to Judaism. That was the situation the
unbelieving Jews faced, and it is the theme of 5:11-14. Spiritually
they were growing dull, hard, and stupid. The solution is given to
them in chapter 6.
Passage (Heb 6:1-8)
The writer is specifically talking to Jews who had heard the
gospel and not accepted Christ as Savior and Lord, but the
warning applies to anyone, Jew or Gentile. All who know the
truth of Gods saving grace in Jesus Christ yet turn around and
walk away from full acceptance, are given the severest possible
warning. Persistent rejection of Christ may result in such persons
passing the point of no return spiritually, of losing forever the
opportunity of salvation.

The heart of the book of Hebrews (chaps. 5-9) focuses on
Jesus high priesthood. His superior priesthood, more than
anything else, makes the New Covenant better than the Old. He
has done what all the priests together of the old economy did not
do and could never have done.
The tragedy of rejection of full revelation begins in Heb
5:1-14 and continues through our passage to Heb 6:12. In Heb
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5:1-14 the author contrasts between Christianity and Judaism and
shows that Jesus is the one perfect, great high priest.
Heb 5:1-4 state the three basic qualifications for a Jewish
high priest. He was appointed by God, was sympathetic with those
to whom he ministered, and offered sacrifices on their behalf. The
following six verses show how Jesus Christ fulfills those
qualifications.
Verses 5-10 show how Jesus met all the qualifications for
high priest mentioned in verses 1-4, and more.
We have come to a section of Hebrews of which there are
numerous and often conflicting interpretations, even among
evangelicals. The overall passage is 5:116:12, and deals with
spiritual maturity. The first two parts (5:11-14 and 6:1-8) are, I
believe, addressed to unbelievers, whereas the third (6:9-12) is to
believers.
Interpretation:
The central theme and message of the book of Hebrews is
the superiority of the New Covenant to the Old, that is, of
Christianity to Judaism. Within this theme are the sub-themes of
the superiority of the new priesthood to the old, the new sacrifice
to the old ones, the new Mediator to the old ones, and so on.
In the book of Hebrews the Holy Spirit is not contrasting
two kinds of Christianity. He is not contrasting immature
Christians and mature ones. He is contrasting Judaism and
Christianity, the unsaved Jew in Judaism and the redeemed Jew in
Christianity. He is contrasting the substance and the shadow, the
pattern and the reality, the visible and the invisible, the facsimile
and the real thing, the type and the anti-type, the picture and the
actual.
Leaving in the Greek is CO)]OO), which means to
forsake, to put away, let alone, disregard, put off. It refers to total
detachment, total separation, from a previous location or
condition. The Jews were to leave Judaism once and for all for
Jesus Christ. They were to do this immediately and without
hesitation. The elementary teaching was the Jewish
understanding of who Jesus was as Messiah for a richer fuller
understanding of Him as Lord and Savior. These were Christian
babes who needed to grow up in wisdom of God. They needed
to become Spiritually mature.
The foundation in Hebrews 6:1-2 was from the Old
Testament covenant (repentance from dead works, faith toward
God, instruction about washings, laying on of hands, the
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resurrection of the dead, and eternal judgment). They pointed the
way to the gospel but were not apart of the gospel.
Metanoias means to turn away from evil deeds that bring
death. Faith towards God does no good at all unless there is also
faith in His Son, Jesus Christ, who is the only way to God.
Washing is misleading, the King James translates it a
doctrine of baptisms however everywhere else, including
Hebrews 9:10, the same Greek word (pCO4)OE) is
translated washings. It is not pCO4)=EO, which is always
used for the ordinance of baptism. It may have been that the King
James translators assumed this passage was addressed to
Christians, in which case baptisms might be appropriate. The
use here of pCO4)OE rather than pCO4)=EO is
another strong indication that the passage is not addressed to
Christians. Every Jewish home had a basin by the entrance for
family and visitors to use for ceremonial cleansings, of which
there were many. It is these washings that the readers are told to
abandon and forget. (Ezek. 36:25). The old washings were many,
physical, symbolic, and temporary; the new washing is once,
spiritual, real, and permanent. It is the wonderful, effective, and
eternal washing of regeneration and renewing by the Holy Spirit
(Titus 3:5). It is the being born (regeneration) of water and the
spirit that Jesus told Nicodemus was necessary for entrance into
the kingdom (John 3:5).
This laying on of hands has nothing to do with the apostolic
practices (Acts 5:18; 6:6; 8:17; 1 Tim. 4:14; etc.). Under the Old
Covenant the person who brought a sacrifice had to put his hands
on it, to symbolize his identification with it (Lev. 1:4; 3:8, 13).
The Old Testament doctrine of resurrection is not clear or
complete. We learn of life after death and of rewards for the good
and punishment for the wicked-and not much more about
resurrection than this.
We can learn little more from the Old Testament about final
judgment than what is given in Ecclesiastes.
The point of Hebrews 6:1-2 is simply that the unbelieving
Jews should let go completely of the immature, elementary
shadows and symbols of the Old Covenant and take hold of the
mature and perfect reality of the New. The Holy Spirit is calling
for them to:



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Leave repentance from dead works for the New Testament
teaching of repentance toward God and new life in Christ.
Leave faith toward God for faith in the Person of Jesus
Christ.
Leave ceremonial washings for the cleansing of the soul by
the Word.
Leave laying hands on the sacrifice for laying hold of the
Lamb of God by faith.
Leave the resurrection of the dead for the full and glorious
resurrection unto life.
Leave eternal judgment for the full truth of judgment and
rewards as revealed in the New Covenant.

These six doctrines were the basics of Judaism that were to
be laid aside in favor of the better things that come in Christ. The
Old Testament is incomplete. It is true. It is of God. It was a
necessary part of His revelation and of His plan of salvation for
man. But it is only partial revelation, and is not sufficient. Judaism
is abrogated. Judaism is nullified. It is no longer a valid
expression of worship or of obedience to God. It must be
abandoned.
Having left behind Judaism they had five advantages. They
had been enlightened, They had tasted the heavenly gift, They had
partaken of the Holy Spirit, They had tasted the Word of God,
They had tasted the Power of the age to come.
Still speaking to the unsaved who have heard the truth and
acknowledged it, but who have hesitated to embrace Christ, the
Holy Spirit gives a fourth warning, the crux of 6:1-8.
Summarized, the warning is: You had better come to Christ now,
for if you fall away it will be impossible for you to come again to
the point of repentance. They were at the best point for
repentance-full knowledge. To fall back from that would be fatal.
Application:
People should not reject the message of salvation and having
heard it should leave their old ways for Jesus. It should take
root in their life. If they dont they may loose the opportunity
forever


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A Scriptural Interpretation
of Romans 8:1-11

Genre: Epistle Discourse

Generic Conception:
Our obligation is not to the Law but to respond to the leading of the Holy Spirit (vv. 12, 14). The Law has been
replaced by an intimate, personal relationship with God.

Observations:
Romans 6:114 was a pivotal passage in Pauls argument. On the one hand it was the culmination of
Pauls presentation that those who are spiritually dead can have lifethrough union with Jesus. It was also the
launching pad for another presentation: an affirmation of freedom to live a righteous life. Here, in brief, is the
line of thought. 48

Big Picture:
Not Under Law, But Under Grace Rom 6:14
Digression: are we then free to sin? Rom 6:1523
How can we legally be freed from the Law? Rom 7:1-3
Why must we be freed from the Law? Rom 7:4-6
Digression: if the Law is so closely linked to sin, is Law evil? Rom 7:7-12
What happens to a believer who tries to relate to God through Law? Rom 7:13-25
What happens to a believer who relates to God through the Holy Spirit? Rom 8:1-8
What is the source of our victory experience? Rom 8:9-17

Romans 8 marks a major change in the focus and flow of the epistle. At this point the apostle begins to
delineate the results of justification in the life of the believer. He begins by explaining some of the cardinal truths
of salvation.

Focused Picture:
The Reality of Freedom No condemnation Rom 8:1a
The Reason for Freedom Justification Rom 8:1b - 2
The Route to Freedom Substitution Rom 8:3
The Result of Freedom Sanctification Rom 8:4
The Holy Spirit changes our nature Rom 8:5-11
The Holy Spirit empowers us for victory over the flesh Rom 8:12-13

Use of Sarx (sarc) in Romans 7 out of 10 occurrences are in Romans 8
Romans 6:19, Rom 8:3, Rom 8:5-7; Rom 9:8, Rom 13:14

People of the Spirit versus People of the Flesh

In the Old Testament flesh could designate any mortal creature but especially designated human
beings. It connoted weakness and mortality, especially when contrasted with God and his Spirit (Gen 6:3; Is
31:3; cf. Ps 78:39). By the New Testament period, this connotation of weakness was extended to moral
weakness, as in the Dead Sea Scrolls, and could be translated human susceptibility to sin, or self-
centeredness as opposed to God-centeredness. A life ruled the flesh directs a life dependent on finite human
effort and resources, a selfish life as opposed to one by Gods Spirit. Pauls use of flesh and Spirit refers to
two spheres of existencein Adam or in Christnot to two natures in a person.
Flesh per se is not evil in the New Testament writings; Christ became flesh (Jn 1:14), though not sinful
flesh (Rom 8:3). (The NIV translation sinful nature can be misleading, because some people today think of
spirit and flesh as two natures within a person, whereas Spirit here is Gods Spiritit is not a special part of a
person but the power of Gods presence. Romans 7:1525 describes a struggle of two aspects of human
personalityreason and passionstrying to fulfill divine morality by human effort; but this struggle is not in
view here, where people either live that struggle by the flesh or accept Gods gift of righteousness by the Spirit.
The radical bifurcation of a human being into a morally upright spiritual part versus an immoral bodily part
is a Neo-Platonic idea foreign to Paul. It was first introduced into the interpretation of the New Testament by
Gnostics and would not have been the natural interpretation to Jewish readers or to Gentile Christians who knew
about the Spirit.)

48Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press) 1997.
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But flesh, mere bodily existence and human strength, is mortal and inadequate to stand against
sin (which abuses bodily members that could have been harnessed instead by the Spirit). Although the
term is used flexibly in the Bible, in one sense we are flesh (especially in the Old Testament use of
the term); the problem is not that people are flesh but that they live life their own way instead of by
Gods power and grace. The New Testament does sometimes distinguish the human body from the
soul, but this distinction is not the point of the contrast between walking according to the flesh and
walking according to the Spirit (8:4).
The Spirit especially anointed Gods people to prophesy in the Old Testament but also endowed
them with power to do other things. Here, as in the Dead Sea Scrolls and occasionally in the Old
Testament, the Spirit enables a person to live rightly (see especially Ezek 36:27). In Judaism, the
Spirit indicated Gods presence; here the Spirit communicates the very presence, power and character
of Christ. 49

Interpretation:

Romans 8:1-4 The Greek word katakrima (condemnation) appears only in the book of Romans, here and in
5:16, 18. Although it relates to the sentencing for a crime, its primary focus is not so much on the verdict as on
the penalty that the verdict demands. As Paul has already declared, the penalty, or condemnation, for sin is death
(6:23). The truth that there can never be the eternal death penalty for believers (for those who are in Christ
Jesus) is the foundation of the eighth chapter of Romans. Being a Christian is not simply being outwardly
identified with Christ but being part of Christ, not simply of being united with Him but united in Him. It is
extremely important to realize that deliverance from condemnation is not based in the least measure on any form
of perfection achieved by the believer. He does not attain the total eradication of sin during his earthly life. It is
that truth that Paul establishes so intensely and poignantly in Romans 7. It is also important to realize that
deliverance from divine condemnation does not mean deliverance from divine discipline. Paul does not here use
the term law in reference to the Mosaic law or to other divine commandments or requirements. He uses it rather
in the sense of a principle of operation, as he has done earlier in the letter, where he speaks of a law of faith
and as he does in Galatians, where he speaks of the law of Christ. Those who believe in Jesus Christ are
delivered from the condemnation of a lower divine law, as it were, by submitting themselves to a higher divine
law. The lower law is the divine principle in regard to sin, the penalty for which is death, and the higher law is
the law of the Spirit, which bestows life in Christ Jesus. Pauls point in Romans 8:1-4 is that whether the law
brings life or death depends on whether it is written in ones heart by the Spirit or practiced as an external
standard of righteousness, which is unattainable by human effort.

Romans 8:5-8 Paul divides humanity into two classes: those who have the Spirit (Christians) and those left to
their own devices. Paul speaks of the mind of the Spirit as well as the mind of the flesh. Instead of opposing
reason and inspiration, he contrasts reasoning that is merely human (and thus susceptible to sin) with reasoning
that is directed by Gods inspiration. The Holy Spirit is mentioned but once in the first seven chapters of
Romans, but is referred to nearly twenty times in chapter 8. In this context, the phrase according to refers to basic
spiritual nature. The Greek could be translated literally as those being according to, indicating a persons
fundamental essence, bent, or disposition. Those who are according to the flesh are the unsaved, the unforgiven,
the unredeemed, and the unregenerate. Those who are according to the Spirit are the saved, the forgiven, the
redeemed, and the regenerated children of God. As the apostle points out a few verses later, the unsaved not only
are according to the flesh but also are in the flesh and are not indwelt by the Holy Spirit. The saved, on the other
hand, not only are according to the Spirit but also are in the Spirit and indwelt by Him (v. 9). Here in verse 5 Paul
is speaking of the determinant spiritual pattern of a persons life, whereas in verses 8-9 he is speaking of the
spiritual sphere of a persons life.

Romans 8:9-11 Most Jewish people did not claim to have the Spirit; they believed that the Spirit would be made
available only in the time of the end. After the Messiah had come, all those who were truly Gods people would
have the Spirit working in them. 50 Jewish people in this period usually distinguished soul and body, just as the
Greeks did, although for Jews the division usually functioned only at death. (Some Jewish writers were more
influenced by Greek categories than others.) But Paul does not say here that the (human) spirit is alive (NIV,
NASB); literally, he claims that the Spirit is life (KJV, NRSV, TEV). Thus he means that the body was still
under deaths sentence, but the Spirit who indwells believers would ultimately resurrect their bodies. 51 Jewish
people believed that God would raise the dead at the end of the age. Paul modifies this teaching by only one step:
God has already raised Jesus, and this event is a sure sign that the rest of the resurrection will happen someday. 52



49Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press) 1997.
50Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press) 1997.
51Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press) 1997.
52Keener, Craig S., IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press) 1997.
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Application:
I need to live my life in Christ Jesus not just being part of Christ Jesus
I have the ability, through the Holy Spirit, to live my life under the law of the Spirit of Life
I need to set my mind, or basic orientation, bent, and thought patterns including my affections and will as
well as my reasoning on the things of God.
Jesus Christ will resurrect my mortal body through His Spirit which indwells me and I can rest assured that
the penalty for sin, death, has been paid by Christ and I have no condemnation