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How to Read the Bible for All Its Worth: Fourth Edition Paperback – June 24, 2014
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Get the most out of your Bible.
In clear, simple language, How to Read the Bible for All Its Worth helps you accurately understand the different parts of the Bible—their meaning for ancient audiences and their implications for you today—so you can uncover the inexhaustible wealth of God's Word.
More than a million people have turned to How to Read the Bible for All Its Worth to inform their reading of the Bible. This fourth edition features revisions that keep pace with current scholarship, resources, and culture. Changes include:
- Updated language for better readability.
- Scripture references now appear only in brackets at the end of a sentence or paragraph for ease of reading.
- A new authors' preface.
- Redesigned and updated diagrams.
- Updated list of recommended commentaries and resources.
Used all around the world, this Bible resource covers everything from how to choose a good translation to how to understand the different genres of biblical writing.
Understanding the Bible isn't just for the few, the gifted, and the scholarly. The Bible is meant to be read and comprehended by everyone from casual readers to seminary students. Even a few essential insights into the Bible can clear up a lot of misconceptions and help you grasp the meaning of Scripture and its application to your twenty-first-century life.
- Print length304 pages
- LanguageEnglish
- PublisherZondervan Academic
- Publication dateJune 24, 2014
- Dimensions5.3 x 0.85 x 7.95 inches
- ISBN-100310517826
- ISBN-13978-0310517825
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Together we produce works in various areas of biblical-theological studies that exhibit faithfulness to historic Christian faith, cultural relevance, excellence, and innovation.
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"A practical approach to Bible study in an easy-to-understand style." -Bookstore Journal
What makes this book different from other "understanding the Bible" books?
- A strong focus on the vital differences in genres within the Bible and how to read and understand each genre differently.
- Not just guidelines for studying the Bible, but practices to help you appreciate simply reading the Bible.
- The authors, Gordon D. Fee and Douglas Stuart, are two experienced seminary professors who strongly believe in understanding, obeying, and applying biblical text as carefully as possible.
- Attention is given to both exegesis and hermeneutics to help you understand the original textual meaning and also what it means for us today. You will be given practical guidelines for learning to ask the right questions.
How to Read the Bible Book by Book | How to Read the Bible through the Jesus Lens | How to Read the Bible as Literature | How to Preach and Teach the Old Testament for All Its Worth | How to Choose a Translation for All Its Worth | How to Read the Bible Pack, Second Edition | |
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Content | A guided tour from Genesis through Revelation | A guide to Christ-focused reading of Scripture | Why the Good Book is a great read | Learn how to teach the depth of the Old Testament in your sermons | A guide to understanding and using Bible versions | How to Read the Bible for All Its Worth and five companion books |
Authors | Gordon D. Fee and Douglas Stuart | Michael Williams | Leland Ryken | Christopher J.H. Wright | Gordon D. Fee and Mark L. Strauss | Gordon D. Fee, Douglas Stuart, Christopher J.H. Wright, Mark L. Strauss, Michael Williams, Leland Ryken |
Editorial Reviews
About the Author
Gordon D. Fee† (PhD, University of Southern California) was professor emeritus of New Testament Studies at Regent College, Vancouver, British Columbia.
Douglas Stuart (PhD Harvard) is senior professor of Old Testament at Gordon-Conwell Theological Seminary. He controls the use of fourteen ancient languages and is the author of several books, including Studies in Early Hebrew Meter, Old Testament Exegesis: A Primer for Students and Pastors, and Favorite Old Testament Passages.
Excerpt. © Reprinted by permission. All rights reserved.
How to Read the Bible for All Its Worth
By Gordon D. Fee, Douglas StuartZONDERVAN
Copyright © 2014 Douglas Stuart and Gordon D. FeeAll rights reserved.
ISBN: 978-0-310-51782-5
Contents
Abbreviations, 8,Abbreviations of Translations, 9,
Preface to the Fourth Edition, 11,
Preface to the Third Edition, 13,
Preface to the First Edition, 16,
1. Introduction: The Need to Interpret, 21,
2. The Basic Tool: A Good Translation, 36,
3. The Epistles: Learning to Think Contextually, 57,
4. The Epistles: The Hermeneutical Questions, 74,
5. The Old Testament Narratives: Their Proper Use, 93,
6. Acts: The Question of Historical Precedent, 112,
7. The Gospels: One Story, Many Dimensions, 132,
8. The Parables: Do You Get the Point?, 154,
9. The Law(s): Covenant Stipulations for Israel, 168,
10. The Prophets: Enforcing the Covenant in Israel, 187,
11. The Psalms: Israel's Prayers and Ours, 212,
12. Wisdom: Then and Now, 233,
13. Revelation: Images of Judgment and Hope, 258,
Appendix: The Evaluation and Use of Commentaries, 275,
Scripture Index, 291,
Names Index, 301,
CHAPTER 1
Introduction: The Need to Interpret
Every so often we meet someone who says with great feeling, "You don't have to interpret the Bible; just read it and do what it says." Usually, such a remark reflects the layperson's protest against the "professional" scholar, pastor, teacher, or Sunday school teacher, who by "interpreting" seems to be taking the Bible away from the common person. It is their way of saying that the Bible is not an obscure book. "After all," it is argued, "anyone with half a brain can read it and understand it. The problem with too many preachers and teachers is that they dig around so much they tend to muddy the waters. What was clear to us when we read it isn't so clear anymore."
There is a lot of truth in this protest. We agree that Christians should learn to read, believe, and obey the Bible. And we especially agree that the Bible need not be an obscure book if read and studied properly. In fact we are convinced that the single most serious problem people have with the Bible is not with a lack of understanding but with the fact that they understand many things too well! For example, with such a text as "Do everything without grumbling or arguing" (Phil 2:14), the problem is not understanding it but obeying it—putting it into practice.
We are also agreed that the preacher or teacher is all too often prone to dig first and look later, and thereby at times to cover up the plain meaning of the text, which often lies on the surface. Let it be said at the outset—and repeated throughout—that the aim of good interpretation is not uniqueness; one is not trying to discover what no one else has ever seen before.
Interpretation that aims at, or thrives on, uniqueness can usually be attributed to pride (an attempt to "outclever" the rest of the world), a false understanding of spirituality (wherein the Bible is full of deeply buried truths waiting to be mined by the spiritually sensitive person with special insight), or vested interests (the need to support a theological bias, especially in dealing with texts that seem to go against that bias). Unique interpretations are usually wrong. This is not to say that the correct understanding of a passage may not often seem unique to someone who hears it for the first time. But it is to say that uniqueness is not the aim of our task.
The aim of good interpretation is simple: to get at the "plain meaning of the text," the author's intended meaning. And the most important ingredient one brings to this task is an enlightened common sense. The test of good interpretation is that it makes good sense of what is written. Correct interpretation, therefore, brings relief to the mind as well as a prick or prod to the heart.
But if the plain meaning is what interpretation is all about, then why interpret? Why not just read? Does not the plain meaning come simply from reading? In a sense, yes. But in a truer sense, such an argument is both naive and unrealistic because of two factors: the nature of the reader and the nature of Scripture.
THE READER AS AN INTERPRETER
The first reason one needs to learn how to interpret is that, whether one likes it or not, every reader is at the same time an interpreter. That is, most of us assume as we read that we also understand what we read. We also tend to think that our understanding is the same as the Holy Spirit's or human author's intent. However, we invariably bring to the text all that we are, with all of our experiences, culture, and prior understandings of words and ideas. Sometimes what we bring to the text, unintentionally to be sure, leads us astray, or else causes us to read all kinds of foreign ideas into the text.
Thus, when a person in our culture hears the word "cross," centuries of Christian art and symbolism cause most people automatically to think of a Roman cross ([??]), although there is little likelihood that that was the shape of Jesus' cross, which was probably shaped like a T. Most Protestants, and Catholics as well, when they read passages about the church at worship, automatically envision people sitting in a building with "pews" much like their own. When Paul says, "Make no provision for the flesh, to fulfill its lusts" (Rom 13:14 NKJV), people in most English-speaking cultures are apt to think that "flesh" means the "body" and therefore that Paul is speaking of "bodily appetites."
But the word "flesh," as Paul uses it, seldom refers to the body—and in this text it almost certainly did not—but to a spiritual malady sometimes called "the sinful nature," denoting totally self-centered existence. Therefore, without intending to do so, the reader is interpreting as he or she reads, and unfortunately all too often interprets incorrectly.
This leads us to note further, that in any case the reader of an English Bible is already involved in interpretation. For translation is in itself a (necessary) form of interpretation. Your Bible, whatever translation you use, which is your beginning point, is in fact the end result of much scholarly work. Translators are regularly called upon to make choices regarding meanings, and their choices are going to affect how you understand.
Good translators, therefore, take the problem of our language differences into consideration. But it is not an easy task. In Romans 13:14, for example, shall we translate "flesh" (as in KJV, NIV, NRSV, NASB, ESV, etc.) because this is the word Paul used, and then leave it to an interpreter to tell us that "flesh" here does not mean "body"? Or shall we "help" the reader and translate "sinful nature" (NIV 1984, GNB, NLT, etc.) or "disordered natural inclinations" (NJB) because these more closely approximate what Paul's word really means? We will take up this matter in greater detail in the next chapter. For now it is sufficient to point out how the fact of translation in itself has already involved one in the task of interpretation.
The need to interpret is also found by noting what goes on around us all the time. A simple look at the contemporary church, for example, makes it abundantly clear that not all "plain meanings" are equally plain to all. It is of more than passing interest that most of those in today's church who argue that, despite contrary evidence in 1 Corinthians 11:2–3, women should keep silent in church, on the basis of 1 Corinthians 14:34–35, at the same time deny the validity of speaking in tongues and prophecy, the very context in which the "silence" passage occurs. And those who affirm, on the basis of 1 Corinthians 11:2–16, that women as well as men should pray and prophesy, usually deny that women must do so with some form of head covering. For some, the Bible "plainly teaches" believers' baptism by immersion; others believe they can make a biblical case for infant baptism. Both "eternal security" and the possibility of "losing one's salvation" are preached in today's churches, though never by the same person! Yet both are affirmed as the plain meaning of biblical texts. Even the two authors of this book have some disagreements as to what certain texts "plainly" mean. Yet all of us are reading the same Bible, and we all are trying to be obedient to what the text "plainly" means.
Besides these recognizable differences among Bible-believing Christians, there are also all kinds of strange things afloat. One can usually recognize the cults, for example, because they have an authority in addition to the Bible. But not all of them do; and in every case they bend the truth by the way they select texts from the Bible itself. Every imaginable heresy or practice, from the Arianism (denying Christ's deity) of the Jehovah's Witnesses, to baptizing for the dead among Mormons, to snake handling among Appalachian sects, claims to be "supported" by a biblical text.
Even among more theologically orthodox individuals, many strange ideas manage to gain acceptance in various quarters. For example, one of the current rages among American Protestants, especially charismatics, is the so-called wealth and health gospel. The "good news" is that God's will for you is financial and material prosperity! One of the advocates of this "gospel" begins his book by arguing for the "plain sense" of Scripture and claiming that he puts the Word of God first and foremost throughout his study. He says that it is not what we think it says but what it actually says that counts. The "plain meaning" is what he is after. But one begins to wonder what the "plain meaning" really is when financial prosperity is argued as the will of God from such a passage as, "Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth" (3 John 2, KJV)—a text that in fact has nothing at all to do with financial prosperity. Another example takes the plain meaning of the story of the rich young man (Mark 10:17–22) as precisely the opposite of "what it actually says" and attributes the "interpretation" to the Holy Spirit. One may rightly question whether the plain meaning is being sought at all; perhaps, the plain meaning is simply what such a writer wants the text to mean in order to support some pet ideas.
Given all this diversity, both inside and outside the church, and all the differences even among scholars, who supposedly know "the rules," it is no wonder that some argue for no interpretation, just reading. But as we have noted, this is a false option. The antidote to bad interpretation is not no interpretation but good interpretation, based on commonsense guidelines.
The authors of this book labor under no illusions that by reading and following our guidelines everyone will finally agree on the "plain meaning," our meaning! What we do hope to achieve is to heighten the reader's sensitivity to specific problems inherent in each genre, to help the reader know why different options exist and how to make commonsense judgments, and especially, to enable the reader to discern between good and not-so-good interpretations—and to know what makes them one or the other.
THE NATURE OF SCRIPTURE
A more significant reason for the need to interpret lies in the nature of Scripture itself. Historically the church has understood the nature of Scripture much the same as it has understood the person of Christ—the Bible is at the same time both human and divine. "The Bible," it has been correctly said, "is the Word of God given in human words in history." It is this dual nature of the Bible that demands of us the task of interpretation.
Because the Bible is God's message, it has eternal relevance; it speaks to all humankind, in every age and in every culture. Because it is the word of God, we must listen— and obey. But because God chose to speak his word through human words in history, every book in the Bible also has historical particularity; each document is conditioned by the language, time, and culture in which it was originally written (and in some cases also by the oral history it had before it was written down). Interpretation of the Bible is demanded by the "tension" that exists between its eternal relevance and its historical particularity.
There are some, of course, who believe that the Bible is merely a human book, and that it contains only human words in history. For these people the task of interpreting is limited to historical inquiry. Their interest, as with reading Cicero or Milton, is with the religious ideas of the Jews, Jesus, or the early church. The task for them, therefore, is purely a historical one. What did these words mean to the people who wrote them? What did they think about God? How did they understand themselves?
On the other hand, there are those who think of the Bible only in terms of its eternal relevance. Because it is the word of God, they tend to think of it only as a collection of propositions to be believed and imperatives to be obeyed—although invariably there is a great deal of picking and choosing among the propositions and imperatives. There are, for example, Christians who, on the basis of Deuteronomy 22:5 ("A woman must not wear men's clothing"), argue that a woman should not wear slacks or shorts, because these are deemed to be "men's clothing." But the same people seldom take literally the other imperatives in this list, which include building a parapet around the roof of one's house (v. 8), not planting two kinds of seeds in a vineyard (v. 9), and making tassels on the four corners of one's cloak (v. 12).
The Bible, however, is not a series of propositions and imperatives; it is not simply a collection of "Sayings from Chairman God," as though he looked down on us from heaven and said: "Hey you down there, learn these truths. Number 1, There is no God but One, and I am that One. Number 2, I am the Creator of all things, including humankind"—and so on, all the way through proposition number 7,777 and imperative number 777.
These propositions of course are true, and they are found in the Bible (though not quite in that form). Indeed such a book might have made some things easier for us. But, fortunately, that is not how God chose to speak to us. Rather, he chose to speak his eternal truths within the particular circumstances and events of human history. This also is what gives us hope. Precisely because God chose to speak in the context of real human history, we may take courage that these same words will speak again and again in our own "real" history, as they have throughout the history of the church.
The fact that the Bible has a human side is our encouragement; it is also our challenge, and the reason that we need to interpret. Two items should be noted in this regard:
1. One of the most important aspects of the human side of the Bible is that, in order to communicate his word to all human conditions, God chose to use almost every available kind of communication: narrative history, genealogies, chronicles, laws of all kinds, poetry of all kinds, proverbs, prophetic oracles, riddles, drama, biographical sketches, parables, letters, sermons, and apocalypses.
To interpret properly the "then and there" of the biblical texts, one must not only know some general rules that apply to all the words of the Bible, but one also needs to learn the special rules that apply to each of these literary forms (genres). The way God communicates the divine word to us in the "here and now" will often differ from one form to another. For example, we need to know how a psalm, a form often addressed to God, functions as God's word to us, and how certain psalms differ from others, and how all of them differ from "the laws," which were often addressed to people in cultural situations no longer in existence. How do such "laws" speak to us, and how do they differ from the moral "laws," which are always valid in all circumstances? Such are the questions the dual nature of the Bible forces on us.
2. In speaking through real persons, in a variety of circumstances, over a 1,500-year period, God's Word was expressed in the vocabulary and thought patterns of those persons and conditioned by the culture of those times and circumstances. That is to say, God's word to us was first of all God's word to them. If they were going to hear it, it could only have come through events and in language they could have understood. Our problem is that we are so far removed from them in time, and sometimes in thought. This is the major reason one needs to learn to interpret the Bible. If God's word about women wearing men's clothing or people having parapets around houses is to speak to us, we first need to know what it said to its original hearers—and why.
Thus the task of interpreting involves the student/reader at two levels. First, one has to hear the word they heard; we must try to understand what was said to them back then and there (exegesis). Second, we must learn to hear that same word in the here and now (hermeneutics). A few preliminary words are needed about these two tasks.
(Continues...)Excerpted from How to Read the Bible for All Its Worth by Gordon D. Fee, Douglas Stuart. Copyright © 2014 Douglas Stuart and Gordon D. Fee. Excerpted by permission of ZONDERVAN.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Product details
- Publisher : Zondervan Academic; Fourth edition (June 24, 2014)
- Language : English
- Paperback : 304 pages
- ISBN-10 : 0310517826
- ISBN-13 : 978-0310517825
- Item Weight : 2.31 pounds
- Dimensions : 5.3 x 0.85 x 7.95 inches
- Best Sellers Rank: #7,416 in Books (See Top 100 in Books)
- Customer Reviews:
About the author
Gordon D. Fee (PhD, University of Southern California) is professor of New Testament at Regent College, Vancouver, British Columbia. Gordon D. Fee es profesor emirito de Nuevo Testamento en Regent College, Vancouver, Canada, y ha escrito numerosos libros como "La lectura eficaz de la Biblia, Exegesis del Nuevo Testamento: manual para estudiantes y pastores, La primera epastola a los Corintios, y los publicados por la Coleccion Teologica Contemporanea: "Comentario de la Epastola a los Filipenses y Comentario de las Epastolas a 1 y 2 Timoteo y Tito. Douglas Stuart (PhD, Harvard University) is professor of Old Testament at Gordon-Conwell Theological Seminary.
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Some of my favorite features:
Each chapter starts with guidelines for interpreting a different genre found in the Bible, then includes a detailed example. Wonderful!
A fantastic list of reliable commentaries for each book of the Bible can be found in an appendix at the end. Those who teach the scriptures should be careful not to miss this incredibly helpful resource!
A consistent commitment to the dual functions of exegesis (understanding what the text meant then) and hermeneutics (understanding what the text means now) give this work a firm foundation, beginning to end.
Thanks for blessing the church with this work!
In summary, Fee and Stuart book serves as a bridge between academics and lay people on the subject of understanding and applying scripture. Because of the excellent structure of the book, people can read the book with Fee and Stuart's opinions, and then form their own ideas. The breath of their knowledge will definitely help one interact with the Bible better.
Ok first the facts: my seminary professor forced me to do a book critique on this book. At first I hated it, especially because I had the third edition. I took my teacher to task three times and had to stop reading the third edition. Then-hooray-I found out the fourth edition was published and even though the content isn't all that different; at least I didn't have to deal with ten year old scholarship and the TNIV notations. I made it through the first three chapters, and it was mostly clear sailing after then!:) This book is a book on hermeneutics (understanding what scriptures meant back then and applying it correctly to your life) of the various types of writing types found in the Bible so that people can understand their Bibles better in their devotional and study times. This book bridges the gap between scholarly hermeneutics textbooks and the general public. While it is tough to wade through at times, it is probably the best popular hermeneutics book, because of its easy chapter structure.The book would be best for people who have tried to understand the Scriptures but need some extra help. The best idea in the book is to read books of the Bible in one sitting. A close second is to consider whether the type of literature one is reading can be applied in one's life. The best advice I can give is for your first reading of this book, skip the sections that attack doctrines that you hold dear and move on so you can learn from their scholarly opinions.
The outline: Bible study starts with a good Bible translation uses the latest scholarship, is egalitarian, and uses the best Hebrew and Greek manuscripts like the NIV or NRSV. Read a book through a few times, then break it into sections and paragraphs for concentrated study. A passage should generally mean what it did to the original hearer; unless it is prophecy, and then it can be forward-looking as well. Some culturally-relative things that applied then are not useful now.
The Epistles are generally letters that arise from a certain event. Old Testament narratives are non-allegorical and written on three levels: the universal plan of God, the covenant formed with Israel, and the individual narratives. Acts is a mostly non-normative story of the Holy Spirit-led mission to the Gentiles that shows the practice of the Early Church. In the four Gospels, Jesus used parables, metaphors, similes, and proverbs in different contexts to teach people things, especially about the "already here, but not yet" Kingdom of God. The key to understanding parables is to identify who the audience was and what they would have understood from it. These can be translated into culturally relevant language, to get an equivalent response. Old Testament laws and covenants are important because of their relationship between God and Israel, while only those commandments repeated in the New Testament (like the Ten Commandments and morality codes) apply to Christians. The Prophets were sent to specific people at a specific time, to usually warn Israelites when they were not following God's Law revealed to Moses. Psalms are different types of generally metaphorical poetic songs of worship from humanity to God that can be used today in similar situations. Read the books of Wisdom Literature in full to find theological truth. Revelation is an apocalyptic warning to Christians for a future time grounded in Old Testament imagery.
Doctrines this writer thought might in error included Stuart and Fee's biases toward the anti-properity/health Gospel, egalitarianism, and the NIV Bible. I believe in a God who is my Shepherd and I shall not want, and wants me to have good things. I can figure out when "humanity/women is/are in view" and I'd rather have the original pronouns. Everyone has a favorite translation- mine is the NKJV- I think the Greek textus receptus is better with about a thousand similar books compared to the three very early but contradictory books of the critical text. Some rules, like "personal applications of the scriptures must have occurred to the original hearers," and no "proof texting," without considering a whole chapter, book and /or Bible theology, reduce chances of a scripture getting misinterpreted. But, they seem arbitrary. Personal revelation is discounted while plain meaning is trumpeted to rightly guard against misinterpretation. But scripture (Deut. 29:29, Ps 25:14, Eph. 3:5, 1 Cor. 2:10) indicates that there is personal revelation and the Holy Spirit isn't limited to teaching the original plain meaning. Fee and Stuart make good points about how people emphasize certain scriptures and not others, especially in 1 Corinthians. But they have their own opinions about scriptural verses, like the story of the rich man going through the eye of a needle, which many others, including Jews by birth, would dispute.
To understand their biases here's a quick biography on them both: Dr. Gordon Fee received his Ph.D. in New Testament Studies from the University of Southern California. Fee taught at Wheaton College and Gordon-Conwell Theological Seminary and is at Regent now. Fee is an ordained Assemblies of God minister and pastored several churches. He is a member of the "Board of Reference" for "Christians for Biblical Equality." Fee has published more than 15 books, including many New Testament Commentaries like Philippians, 1 Corinthians, 1 and 2 Timothy and 1 and 2 Thessalonians. Fee is the retiring editor of the New International Commentary on the New Testament. In 1985 Fee wrote the book The Disease of the Health and Wealth Gospels. Fee is a member of the Committee on Bible Translation, which produces the New International Version Bible (NIV). Douglas Stuart is the current Old Testament Professor at Gordon-Conwell, an independent evangelical seminary. He is the Senior Pastor of Linebrook Church, an independent church, where he describes himself as a conservative Baptist minister. He has written Old Testament Commentaries on Hosea, Ezekiel, Malachi, and Jonah, a book on Old Testament exegesis and many articles for popular Christian and Hebrew magazines. He is active in the Evangelical Theological Society.
Top reviews from other countries
I like this book because Dr. Douglas Stuart and Dr. Gordon Fee have compiled their expertise and experience to give the open-minded reader an in-depth perspective of the Bible which the general public is oblivious or blinded to by bias or prejudice.
Everyone who wants to better understand the Bible should consider taking a look at this book: How to Read the Bible for All It’s Worth. It will cause us to become aware of things that are there all the time, but we didn’t realize it.
I gave this book a five star rating because I learned some things about middle-eastern culture, history and literature which I had not realized before from my previous experience and education.
It is well categorised and so applicable to almost every Bible book you read.
It helps to prevent mistakes in interpretation by emphasising different themes of exegesis in different books, with very clear examples from the Bible
Useful for Bible teachers and pastors teaching young Christians to read the Bible thoughtfully and with the heart without making crucial mistakes in application.
This book is not meant for advanced students of the Bible of course, unless they would want to teach explanatory Bible reading and how to apply what you read.