Anyone who has read more than a few chapters of the Bible soon comes to realize that the Scriptures contain some things that are meant to be understood figuratively or symbolically rather than literally – as when Jesus said that he was a door (John 10:9). But sometimes it is not quite so easy to tell if the intended meaning of a word or passage is literal or figurative – how are we to know in such cases?
It is always an error to think that everything the Bible says is meant literally – or that it is all meant figuratively. The best underlying principle of interpretation is to take every word or passage in its normal literal sense unless we have an indication not to do so. Here are six simple rules to follow in applying this principle:
1. Genre: Words should be interpreted literally unless the literary type of the text suggests otherwise. When David wrote that “The Lord God is a sun and shield” (Psalm 84:11) or that the sun was like: “a bridegroom leaving his chamber, and, like a strong man, runs its course with joy” (Psalm 19:4-5) he was clearly speaking poetically and we interpret the words not literally but for the concepts they suggest. Prophecy must also often be interpreted symbolically as in the vision recorded in Daniel 5, where we find “a goat with a prominent horn between his eyes” who “came from the west” (Daniel 8:5), which clearly equates with ancient Macedonian Greece (vs. 21) and its king, Alexander the Great.
2. Context: Words or passages should be interpreted literally unless the immediate or wider context suggests otherwise. When Jesus spoke in parables he described himself in symbolic form, as a Cornerstone, a Door, a Vine, Bread, Light, and Water. The immediate context clearly shows these were parables, and we do not interpret them literally. In the same way, when we consider everything the Bible says, that larger context shows us, for example, that we should not think he meant it literally when Jesus said that we should “cut off our hand” if it offends us (Matthew 5:29–30).
3. Expression: The biblical writers used expressions and figures of speech in their ancient languages just as we do today. We may sometimes need the help of Bible translators to explain those expressions – as when Genesis 30:2 tells us “his nose burned,” meaning the man was angry. But often biblical expressions are similar or identical to ones we might use today – as when Revelation 7:1 speaks of “the four corners of the earth” and it would be foolish to think this was meant literally.
4. Impossibility: Words or passages should be interpreted literally unless such a meaning would imply an impossibility. For example, in the Old Testament we read “The cities are great, and walled up to heaven” (Deuteronomy 1:28), and in the New Testament “You blind guides! You strain out a gnat but swallow a camel” (Matthew 23:24). In such cases what is said would obviously be literally impossible and must be figurative.
5. Absurdity: Words or passages must be interpreted literally unless the result would imply an absurdity. When Jesus said “Our friend Lazarus has fallen asleep; but I am going there to wake him up,” (John 11:11) this would not be an impossible situation, but it would be absurd to think Lazarus – who had been buried for days – was simply asleep.
6. Contradiction: Words or passages must be interpreted literally unless the sense would lead to a contradiction. This is often seen when someone says something sarcastically, while actually meaning the opposite – as when Job told his friends “Doubtless you are the only people who matter, and wisdom will die with you!” (Job 12:2).
Fortunately, the Bible often interprets its own symbols and figurative speech – just as in the book of Revelation we are told seven stars are symbols of seven angels (1:20), seven lamp stands represent seven churches (1:20), and bowls of incense represent the prayers of the saints (5:8). But when the Bible does not directly interpret its own language, we can most often figure out whether the intended meaning is a literal or figurative one by following the six simple rules given above.
*For more information on this and other aspects of effective Bible study, download our free e-book: Understanding the Bible: Three Steps to Enrich and Deepen Your Knowledge of the Scriptures, here.
“we ourselves boast of … your patience and faith in all your persecutions and tribulations that you endure” (2 Thessalonians 1:4 NKJV).
The Bible often speaks of faith and patience in combination – prompting us to ask, “Can we have true faith without patience – or even true patience without faith?” The answer to these questions is found in understanding the relationship between the two qualities.
Every Christian knows the importance of faith, hope and love (1 Corinthians 13:13), but sometimes we need to be reminded that these things are completely interrelated rather than existing in isolation. It is sometimes hard to see this, because different terms are often used, so we don’t always see the connection. An example is the way in which faith and patience interact. Biblically, patience is a form of hope. We see this fact in many scriptures: “But if we hope for what we do not yet have, we wait for it patiently” (Romans 8:25); “We remember … your work produced by faith, your labor prompted by love, and your endurance [patience] inspired by hope …” (1 Thessalonians 1:3).
But patience can mean different things in the Bible. For example, the Greek word makrothumia, often translated “longsuffering,” relates to patience with people, whereas the word upomone is generally patience with regard to things or circumstances. It is this patience with the circumstances and conditions in which we find ourselves that ties into faith – supporting it and being supported by it.
Notice how the two qualities of faith and patience interact. Paul tells us: “… we also glory in our sufferings, because we know that suffering produces perseverance [patience]” (Romans 5:3). James tells us “ … count it all joy when you fall into various trials, knowing that the testing of your faith produces patience” (James 1:2-3 NKJV), and Peter elaborates: “In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that … your faith … may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:6-7).
These scriptures, and many others, show us that two things occur when we suffer as Christians. On the one hand, the sufferings refine our faith making it better, stronger (mentioned by Peter). Sufferings also produce patience in us (mentioned by James and Paul). The two qualities are both needed to withstand problems. Faith without patience produces Christians who may start off well, but who eventually falter in their faith and fall away or burn out. On the other hand, patience without faith produces individuals who experience suffering but do not profit from it in the way God intends.
It is to the degree that we employ both patience and faith in our suffering that we are strengthened and endure, and it is that endurance which is ultimately necessary to succeed in the Christian life (Matthew 10:22; 24:13; etc.). Simply put, patience needs faith and faith needs patience. As the Book of Hebrews confirms, we need both qualities in our lives if we are to: “Imitate those who through faith and patience inherit what has been promised” (Hebrews 6:12).
*For more information on this important topic, download our free e-book: Why Every Christian Needs More Patience (And How to Develop It), here.
“All you need is love, love, love is all you need, love is all you need …” – The Beatles.
It may have been a smash hit, but the Beatles’ 1967 song “All you need is love” is not exactly good theology! When we think of the biblical importance of love, many scriptures come to mind – ranging from “God so loved the world …” (John 3:16) to the apostle Paul’s great summary statement in 1 Corinthians 13:13 – “now these three remain: faith, hope and love. But the greatest of these is love.” Love, of course, is of supreme importance because it is perhaps the central defining characteristic of the nature of God himself – “God is love” (1 John 4:7) – so its centrality in the Christian Faith cannot be argued.
But does the supreme importance of love mean that love is all the Christian needs? Many actually think this and go about their lives thinking that as long as they have love, they are “good Christians.” The Bible, however, shows that this is not really true at all. To imagine God as only as God of love is to limit his nature and to entirely miss the fact that the God of love is also, for example, the God of Justice (Isaiah 30:18, Psalm 33:4-6, Isaiah 61:8; etc.) as well as light or truth ( 1 John 1:5; etc.) and many other things. When we remember this, we can better understand what Paul had in mind when he wrote to the Philippian church:
“And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God (Philippians 1:9-11).
Paul had already told these Christians he knew they had love (verse 8), but then he emphasized the knowledge they needed. The word “knowledge” that Paul uses in this passage is not gnôsis which connotes simply “knowing” but epignôsis, which is used in the New Testament to connote full discernment and spiritual knowledge. Paul echoes the need for this kind of knowledge that guides love in his letter to the Colossians:
“we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God” (Colossians 1:9-10).
These two passages both show that we need to grow in the knowledge of God and his will if we are to please him and bear the fruit of good works based in love. It is perfectly possible to have love in our lives – to be sincere, dedicated, loving – and still wrong. We can love mistakenly or unwisely and as Paul and many other biblical writers show, our love should be coupled with the spiritual knowledge that guides us in seeing how, when and where to show love.
If we were to believe the advertising of this world (especially around Valentine’s Day) we would believe that all a relationship needs is love (and perhaps expensive gifts to “demonstrate” that love). But any married couple can confirm that a healthy and strong relationship needs far more than just love. Our relationship with God is no different. We cannot be truly “one” with God by simply having love that we “demonstrate” through sacrifices, gifts, or other works. The Old Testament prophetic books are full of statements to this effect, and the principle is clear in the New Testament also.
When the Bible tells us that “For this is the love of God, that we keep his commandments” (1 John 5:5) it shows that we must come to know – and know deeply – how to love. Saying “all you need is love” is like saying “all you need is air.” Of course we need air, and of course we need love, but they are not the only things we need. As the apostle Peter summarized, we must “grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18). We must have love, but to be effective Christians we must always remember that love is not all we need.
Around the turn of our present era – just before and during the life of Jesus – two Jewish rabbis lived and rose to considerable fame. Even if you have heard of one or both of these teachers of the law, you may not know much about them – despite the fact they both had considerable influence on what we read in the New Testament today.
The first of these teachers, Hillel the Elder, also known as Hillel the Great (c. 110 BC – AD 10), lived in Jerusalem during the time of King Herod and became the most famous Jewish scholar of that era. The second scholar was Shammai (50 BC – AD 30), who tradition says was a Pharisee who became a leading Jewish teacher and whose influence was also considerable in the development of Jewish thought.
Although their lives overlapped, Hillel was about sixty years old at the time of Shammai’s birth; but some of their interactions are recorded, and their teachings were completely different. Generally speaking, Hillel’s teachings were more lenient and compassionate, while those of Shammai were more strict and severe. A famous example is that Shammai said it was wrong to tell an ugly bride that she looked beautiful, while Hillel said that all brides are beautiful on their wedding day. While Shammai and his followers believed only worthy students should be admitted to study the law of God, Hillel and his disciples stressed that the law may be taught to anyone, in the hope that the person would grow and become worthy.
Shammai’s strictness could be extreme. He and his followers said that if someone forgot to ask a blessing on a meal and had left the place where he ate, the person must return to that place to recite the blessing. Hillel said, however, that the person could recite a blessing in the place where they realized their omission. But While Shammai could be overly strict, sometimes Hillel could be overly lenient. For example, Shammai held that a man may only divorce his wife for a serious transgression, but Hillel allowed divorce for even such trivial offenses as burning a meal.
This is why Jesus said “anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery” (Matthew 5:32) – clearly distancing himself from the teachings of Hillel on this point. Jesus also phrased the “Golden Rule” of “do to others what you would have them do to you” (Matthew 7:12; Luke 6:31) in a positive way, in contrast to Hillel’s famous but more negative expression of the same concept. But in other ways, Jesus sided with Hillel over Shammai. While Shammai stressed the importance of the Jewish people and their temple, Hillel – and Jesus after him – was more accepting of non-Jewish people and looked beyond the temple (John 4:21).
But Jesus did not follow either of the major rabbis’ teachings exclusively, and in a sense, his agreement with them was often coincidental. This is seen in the fact that the discussions of the two scholars and their followers contributed to the belief that the oral law – as expounded by Hillel and Shammai – was just as binding as the written law of God. Jesus firmly rejected this approach of many in his day by citing Scripture: “They worship me in vain; their teachings are merely human rules” (Matthew 15:9). Nevertheless, much of what we read in the Gospels is a result of Jesus rejecting or confirming what Hillel and Shammai taught on various points – the major theological views of his day.
The influence of these teachers on the apostle Paul was also extensive – especially because Paul had studied with the scholar Gamaliel (Acts 22:3) who was the grandson of Hillel. The book of Acts relates that Gamaliel intervened on behalf of the apostles of Jesus when they were seized and brought before the Sanhedrin – doubtless because many of their teachings agreed with aspects of his own and that of his grandfather, Hillel. Nevertheless, we see many instances in the writings of Paul where the apostle disagreed as well as agreed with the views of his celebrated teacher, and the views of Hillel and Shammai before him.
Ultimately, we can study and understand the New Testament without the teachings of the great rabbinical thinkers of New Testament times, but knowing something of their views can sometimes help us better understand what Jesus and Paul had in mind when they gave examples of how and how not to interpret the law of God.
* For more information on the historical background of the New Testament, download our free e-book Inside the Four Gospels: Four Portraits, Many Lessonshere.
There is an interesting verse in the biblical book of Ezra that every Christian can profit from: “ForEzra had devoted himself to the study and observance of the Law of the LORD, and to teaching its decrees and laws in Israel” (Ezra 7:10). This verse summarizes the attitude of the great leader who guided the Jewish people at the time of their return to Jerusalem from captivity in Babylon. It’s easy to read over the first word of the verse – “For” – but the preceding verse tells us how “the gracious hand of his God was on him” “for,” or because of, Ezra’s dedication to God – not as a reward for it, but because his dedication allowed God to use him fully.
The verse then tells us there were three specific parts to Ezra’s dedication: he devoted himself to studying God’s word, obeying God’s word, and teaching God’s word. This does not mean these were the only things he did, of course. Ezra was undoubtedly kept busy with the many problems and issues involved in relocating a large group of people in dangerous circumstances – but he had devoted himself to do these three things regardless of everything else going on in his life.
First, we are told that Ezra devoted himself to study of God’s law. Of course, “law” meant more than just the Ten Commandments and other actual laws – it included all of the Bible’s instruction. The Hebrew expression used of Ezra is that he devoted himself not just to read, but to “seek” the law of the Lord – to look for its guidance in an intense way. This is interesting because we find the same expression a number of times in the Old Testament where individuals were blessed when they were “seeking” God or his law.
Second, we are told that Ezra devoted himself to observance of the law. It is to the extent that we study the principles of God’s way of life with an intent to follow them that we seek God and follow him. That is why the Old Testament tells us that individuals like the godless king Rehoboam “did evil because he had not set his heart on seeking the LORD” (2 Chronicles 12:14), and good kings like Asa “commanded Judah to seek the LORD, the God of their ancestors, and to obey his laws and commands” (2 Chronicles 14:4).
Third, Ezra’s devotion was not to some kind of spiritual self-improvement program where his own righteousness was his ultimate goal. We read that he was equally devoted to making God’s way of life available and understandable to others. Such an approach does not have to center on physical teaching as it may have done in his case, but can include helping others see God’s way through our own lives and actions – the keeping of God’s way – as well as through traditional teaching means where these are appropriate.
While it can be profitable to think about any of these areas of spiritual life individually, the biggest take-away from what we are told about Ezra’s dedication to God is that it involved all three. The lesson there may seem obvious, but we should not ignore it. It is not enough to simply study the Bible occasionally or even frequently. It is not enough to study and also to keep the Bible’s principles in our lives. Ezra’s example shows we only really fulfill God’s purpose in our lives when we do all three. It is only when we continually learn more of God’s way, continually apply it in our lives, and continually share it with others – in whatever way we have opportunity and ability – that God can use us to the full.
Without any one of these activities the others don’t really work. Study without application is meaningless. Application without sharing is limiting and self-centered. Application or sharing without study is limited and often superficial. It is only when all three aspects of learn it, live it, and give it, are present that the cycle of spiritual living operates as it should.
Finally, when we talk about Ezra’s study, application, and sharing of God’s way, we must realize that he by no means intended to do all this by his own power. It is perhaps significant that the book of Ezra shows this great leader – whose name is an abbreviation of the Hebrew Azaryahu “God helps” – contains a good number of instances of Ezra’s recognition of the need of God’s help in many aspects of life (Ezra 8:21; etc.). We too should seek God’s help in study, application, and sharing of the truth. Only then will we be spiritually successful, like Ezra, in learning, living, and giving, God’s way.
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