A reflection based on “Studying, Interpreting, and Applying the Bible” by Henrichsen (chapter 14) and “Living by the Book” by Hendricks (chapters 35-38)
Living by the Book
What is the insight?
This week’s insight comes from chapter 36, which covers the path to understanding figurative language in the Bible. Essentially, much of the Old Testament (almost half) should be understood to be figurative language, whether it reflects spiritual or historical realities. Poetic literature, as well as much prophecy, is constructed with figurative language, so differentiating between the figurative and the literal is incredibly important.
Why is it insightful over the other topics?
As mentioned before, figurative language makes up almost half of the Old Testament, as well as a significant portion of the New Testament (especially in Revelation and the Gospels, in the form of parables). This means poetic literature almost beats out historic literature in the Old Testament. Much of the Old Testament theology comes from the poetic books (especially Psalms and the latter prophets). Without a proper identification of figurative language (especially identifying it in the historic books), one will come away with a horrible theology. For example, one would understand God to be a physical man with wings (Ps 57:1), and this is not to take into account all of the sayings of Jesus (if those were accounted for, Jesus would be a walking piece of bread in the shape of a lamb, gushing out water, and more).
What is the application in ministry?
The preacher’s secondary job, I believe, is to model proper biblical exegesis to the congregation. The preacher must be able to teach the congregation how to tell the difference between figurative and literal language in the Bible. I believe the most straightforward application of this would be in the pulpit. The preacher can comment on the characteristics of figurative language for the congregation to take note of. For example, animate language applied to inanimate objects is a sure-fire way to identify figurative language.
Studying, Interpreting, and Applying the Bible
What is the insight?
This week’s insight comes from rule seventeen: the default interpretation of a text should be historical, unless the text shows characteristics against being historical. When one comes across a text that seems to be intentionally non-historical, the interpreter should search for characteristics in the text which demonstrate that. If there are no aspects of the text which demonstrate it to be non-historical, it should be understood to be historical.
Why is it insightful over the other topics?
I found this insight to be especially helpful because it is a whole-Bible hermeneutic. This is one of the most neglected aspects of the church, in my opinion. Church members need to be able to read the Bible for themselves and know how to read it. This is the heart of the Protestant Reformation. Individuals in the church need to have a proper hermeneutic for interpreting the Bible. I have seen too many people who either do not care about the historicity of the Bible or do not know how to understand it, and choose to read the text looking for whatever they want to. To push back against that, I believe an emphasis on a proper hermeneutic in the church will continue to help the problem. For this reason, this basic but helpful hermeneutic is especially insightful to me.
What is the application in ministry?
The minister’s job is to model proper biblical hermeneutics. However, a proper hermeneutic can not only be modeled, but also must be taught. Individuals in the church must be shown how to read their own Bibles for themselves. I believe actively calling for this from the pulpit, as well as creating a desire to read the Scriptures, would be especially helpful. The preacher should cause the audience to desire to read the Bible for themselves. Additionally, pamphlets or other discipleship material would be helpful here.
Bible Students 
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