The Bible is the most influential book in human history. It has shaped nations, comforted the grieving, rebuked kings, and changed the hearts of millions. But while Scripture is inspired, the way people interpret it often is not.
You’ve probably heard someone say, “Well, that’s just your interpretation.” And in a sense, they’re right: everyone interprets. The question is whether we interpret responsibly or recklessly. This is where hermeneutics comes in.
Hermeneutics is the science and art of interpretation, particularly of texts. It helps us ask: What did the author mean? What did the original audience understand? And how should we apply this now?
Robert H. Stein, in his book A Basic Guide to Interpreting the Bible: Playing by the Rules, takes the reader by the hand and walks through the essential principles that guard against distortion and help us hear God’s Word rightly. The key idea in the book is simple but profound: when we interpret the Bible, we need to “play by the rules”—the same way we’d interpret any written communication.
The Problem—Why Bad Interpretations Abound
Before we explore the right way to interpret Scripture, let’s consider what happens when people ignore the rules.
1. Pulling Verses Out of Context
One of the most common and dangerous mistakes is ignoring context. Consider this oft-quoted verse:
“I can do all things through him who strengthens me.” — Philippians 4:13
People quote this before weightlifting competitions, job interviews, or sports games. But Paul isn’t talking about winning, lifting, or achieving. The context shows he’s talking about contentment—whether he has much or little. He’s not saying, “With Jesus, I can do anything,” but rather, “Because of Christ, I can endure anything.”
2. Allegorizing Everything
Some readers spiritualize the entire Bible. Take the Parable of the Good Samaritan (Luke 10:25–37). In the early church, some said the man beaten by robbers was Adam, the priest represented the Law, the Levite stood for the prophets, and the Samaritan symbolized Christ. While clever, that’s not exegesis—that’s imaginative speculation. Jesus gave the parable to teach neighborly love, not to craft an allegory of redemptive history.
3. Reading Ourselves Into the Text
Modern readers often treat the Bible as a personal message to themselves, skipping over the historical audience. For example, Jeremiah 29:11 is frequently claimed as a personal promise:
For I know the plans I have for you…
But that verse was written to Jewish exiles in Babylon, not a high school graduate trying to pick a college major. While God’s providence still applies today, we shouldn’t hijack ancient texts as personalized fortune cookies.
4. Misusing Genre
A proverb is not a promise. A poem is not a prophecy. A parable is not a doctrinal treatise. Ignoring genre leads to absurd readings. Proverbs 22:6 says:
Train up a child in the way he should go; even when he is old he will not depart from it.
This is not an ironclad guarantee. It’s a general principle. Misreading genre turns proverbs into contracts and poetry into policy.
The Solution—Stein’s Core Principles
In Playing by the Rules, Robert Stein offers a concise, accessible path to interpreting the Bible correctly. His guidance centers on several key principles:
1. Meaning Is Determined by the Author
Stein insists that the author—not the reader—determines meaning. This sounds basic, but in today’s subjectivist culture, it’s revolutionary. We are not free to read our own ideas into the text (called eisegesis); rather, we must draw the meaning out of the text (exegesis).
2. The Importance of Context
Context is king. Words only make sense in sentences. Sentences make sense in paragraphs. Paragraphs make sense in chapters. Chapters in books. And all books in the canon of Scripture.
Without context, even biblical statements can be manipulated. Stein demonstrates this vividly with the joke: “Judas went out and hanged himself” (Matt. 27:5) and “Go and do likewise” (Luke 10:37). Those are real verses. But clearly, they’re not meant to be read together!
3. Recognizing the Genre
Different genres require different rules. Stein identifies several in Scripture:
- Narrative (e.g., Genesis, Acts): descriptive, not always prescriptive
- Law (e.g., Leviticus): covenantal, often fulfilled in Christ
- Poetry (e.g., Psalms): figurative, expressive
- Wisdom (e.g., Proverbs): general truths, not promises
- Prophecy (e.g., Isaiah): future-oriented, often symbolic
- Apocalyptic (e.g., Revelation): heavy use of imagery and symbolism
- Epistle (e.g., Romans): logical argumentation, instructional
Understanding genre helps prevent misapplication and misinterpretation.
4. The Bible Is Both Divine and Human
Stein emphasizes that Scripture is fully inspired by God yet written by humans in specific times, languages, and cultures. That means we must consider historical background, geography, customs, and original languages when interpreting.
5. Scripture Interprets Scripture
One of the safest and most biblical ways to interpret the Bible is by comparing it with itself. Clear passages help illuminate difficult ones. For example, if one verse seems to contradict the gospel, we should reread it in light of the gospel rather than rewriting the gospel to fit a difficult verse.
6. The Role of the Holy Spirit
Stein acknowledges the Holy Spirit’s role—not in giving new meanings to the text—but in helping believers accept, believe, and obey the correct meaning. Illumination is not invention.
A Case Study in Proper Interpretation
Let’s now apply these principles to a notoriously misunderstood verse. Consider James 2:24:
You see that a person is justified by works and not by faith alone.
To many, this seems to contradict Paul’s clear teaching in Romans 3:28:
For we hold that one is justified by faith apart from works of the law.
So, what gives? Are Paul and James contradicting each other?
This is where careful contextual, linguistic, theological, and historical interpretation becomes essential.
Step 1: Examine the Immediate Context
James 2 is not a treatise on how to be saved but a discussion of what true faith looks like. James is challenging a dead orthodoxy—people who claim to believe in Christ but show no evidence of a transformed life.
Notice the example James gives: Abraham’s willingness to offer Isaac. This is not what saved Abraham, but it was evidence of the faith he already had (see James 2:21–23). James even quotes Genesis 15:6—“Abraham believed God, and it was credited to him as righteousness”—which Paul also quotes in Romans 4.
So both apostles are using “justification,” but in different senses and contexts.
Step 2: Investigate Word Usage
The Greek word dikaioō (“to justify”) can mean either:
- To declare righteous (legal sense)—Paul’s use
- To show/prove righteousness (demonstrative sense)—James’ use
James is using “justified” in the sense of demonstrating righteousness publicly, not earning it before God. Paul is talking about how sinners are made right with God. They are addressing different problems. Paul counters legalism; James counters antinomianism.
Step 3: Consult the Larger Canon
When we bring in other texts like Ephesians 2:8–10, we find both emphases held together:
For by grace you have been saved through faith… not a result of works… For we are His workmanship, created in Christ Jesus for good works.
So faith saves, but real faith always produces works. James and Paul are not opponents but allies in the same gospel war.
Step 4: Consider Historical Background
In James’s time, Jewish believers were being tempted to cling to empty religious identity markers—perhaps claiming Abraham as their father while living faithless lives. James isn’t rejecting the gospel; he’s rejecting hypocrisy.
This exercise shows how context, word study, genre, and canonical comparison rescue us from false dilemmas and bring clarity to tough texts.
Cultic Misuse of the Bible
Sadly, many cultic groups base their theology on readings that violate the very rules we’ve discussed. They twist Scripture to serve an agenda, often using isolation, redefinition, and authoritarian interpretation.
Let’s take one well-known example: the Jehovah’s Witnesses.
Case Study: John 1:1 and the Watchtower Society
“In the beginning was the Word, and the Word was with God, and the Word was God.” — John 1:1 (ESV)
Jehovah’s Witnesses, in their New World Translation, render it:
“… and the Word was a god.”
This small change would transform the entire doctrine of Christ’s deity. But does it hold up?
Error #1: Misuse of Greek Grammar
The Watchtower insists that because theos (God) lacks the definite article in the Greek, it must be translated “a god.” But Greek scholars across theological lines agree that Colwell’s Rule applies here: when a definite predicate noun precedes the verb without the article, it is usually still definite. Hence, “the Word was God” is correct.
Robert Stein underscores that you cannot isolate a single verse, ignore the language rules, and create doctrine.
Error #2: Ignoring Context and Canon
The rest of John 1, not to mention John 20:28 (“My Lord and my God!”), affirms Christ’s full divinity. John 1:3 says all things were made through the Word—an impossibility unless the Word is eternal and divine.
The Witnesses’ reinterpretation collapses under grammatical, contextual, and theological scrutiny. But for followers who lack hermeneutical training and are discouraged from independent study, the error is easily embraced.
Error #3: Substituting Authorial Intent for Organizational Doctrine
The Watchtower Society acts as the final authority in all interpretation. Members are not trained to seek the author’s meaning but to accept the organization’s assertions. This is interpretive authoritarianism, the opposite of biblical literacy.
Additional Examples
- Mormons add entire new scriptures (Book of Mormon, Pearl of Great Price) and reinterpret biblical passages through them. For example, 1 Corinthians 15:29 speaks of “baptism for the dead,” which they take as a command. But in context, Paul is describing a puzzling local practice—not prescribing it. Sound hermeneutics sees that Paul neither approves nor commands this ritual.
- Prosperity Gospel preachers misuse 3 John 2—“I pray that all may go well with you and that you may be in good health, as it goes well with your soul”—as a proof-text that God wants all believers to be rich and healthy. This verse, however, is a personal greeting, not a doctrinal formula.
Additional Principles from Stein
Robert Stein doesn’t stop with broad concepts like authorial intent and genre. He also gets practical, offering hands-on tools that help everyday Christians approach Scripture more faithfully. Let’s explore some of the most helpful of these tools.
1. Interpret According to the Normal Use of Language
Words have meanings in particular contexts. Stein warns against reading Scripture in a wooden or hyper-literal way. For example, when Jesus says, “I am the door” (John 10:9), no one thinks He’s made of wood and swinging on hinges. That would be literalism without sense.
Instead, we interpret such statements figuratively within their context. Jesus means He is the way to salvation—just as a door provides entry.
Stein emphasizes the literal-grammatical-historical method of interpretation. That doesn’t mean we reject figurative or symbolic language, but rather, we interpret Scripture the way we would interpret any normal text—according to grammar, historical setting, and literary structure.
2. Interpret in Light of Historical and Cultural Background
To understand what a passage meant then, we must study the world in which it was written. For example:
- When Jesus says, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God,” He’s not referring to a special “Needle Gate” in Jerusalem (no such gate existed). He’s using a proverbial exaggeration to underscore impossibility apart from God.
- Knowing that tax collectors were seen as traitors and extortionists helps us grasp the scandal of Jesus eating with them (Luke 19:1–10).
- Realizing that foot-washing was a menial servant’s job gives extra depth to Jesus’ humble act in John 13.
Historical context doesn’t add meaning—it clarifies what’s already there.
3. Recognize the Progressive Nature of Revelation
Stein reminds readers that revelation in Scripture is progressive. What is hinted in the Old Testament is fulfilled in the New. That means we interpret earlier texts in light of later ones—without collapsing distinctions.
For instance:
- The sacrificial system in Leviticus prefigures Christ’s once-for-all sacrifice (Hebrews 10).
- The promise to Abraham finds ultimate fulfillment in the gospel to the nations (Galatians 3).
- The Davidic king finds his fullness in Jesus, the Son of David and Lord of all (Luke 1:32–33).
The Old Testament is not a standalone document. It anticipates the New, and the New explains the Old. Stein’s approach encourages the reader to honor both covenants while keeping the unity of God’s redemptive plan.
4. Be Humble Before the Text
One of the more pastoral insights Stein offers is the reminder that hermeneutics isn’t merely an academic exercise—it’s a spiritual discipline. Proper interpretation requires humility, reverence, and submission. We’re not trying to master the Bible; we’re letting the Bible master us.
Stein also encourages readers to avoid theological arrogance. If a passage has baffled faithful saints for centuries, we should tread carefully before proclaiming we’ve found the definitive answer. The goal is not novelty, but faithfulness.
Tools and Practices for the Lay Reader
For the Sunday School teacher, or curious layperson, biblical interpretation may seem intimidating. Stein’s genius lies in showing that good hermeneutics is accessible—even essential—for the average Christian.
Here are some practices anyone can adopt:
1. Use Multiple Bible Translations
Consulting a range of solid translations (e.g., ESV, NASB, NIV, NKJV) can shed light on nuances of meaning. Stein points out that no translation is perfect, but comparing versions helps you avoid overcommitting to one translator’s choices.
2. Ask Good Questions of the Text
Train yourself to ask:
- Who is speaking?
- Who is being addressed?
- What is the genre?
- What comes before and after this verse?
- What is the historical background?
- What’s the main point?
- How does this fit into the larger storyline of Scripture?
These questions are not optional—they are basic tools of biblical fidelity.
3. Consult Solid Commentaries
A good commentary can clarify obscure phrases, resolve historical questions, and protect against heretical rabbit trails. Stein does not recommend outsourcing interpretation to scholars, but he does affirm that the Bible is best read in community, across generations.
Recommended accessible commentaries for beginners:
- The Tyndale series
- The Bible Speaks Today series
- ESV Study Bible notes
4. Remember the Bible is for Transformation
Finally, interpretation isn’t about winning arguments or crafting sermons—it’s about hearing God and being changed. As James 1:22 says, we must be “doers of the word, and not hearers only, deceiving yourselves.”
Biblical hermeneutics protects us not just from error, but from self-deception.
Doctrinal Loyalties and the Interpretation of Scripture
While A Basic Guide to Interpreting the Bible is written in a way that is broadly accessible and non-sectarian, no interpreter is truly neutral. As readers of the Bible, we all bring presuppositions, denominational backgrounds, and theological systems to the text—whether we admit it or not. This includes Robert H. Stein.
Robert Stein’s Doctrinal Background
Stein was a respected New Testament scholar associated with Southern Baptist and broadly evangelical institutions. He taught at Bethel Theological Seminary and later at The Southern Baptist Theological Seminary. His approach to Scripture reflects evangelical commitments to the inerrancy and authority of Scripture, a high Christology, and a commitment to the gospel as the interpretive center of the Bible.
However, his theological loyalties also shape certain elements of his hermeneutics, particularly in how he understands:
- The nature of biblical prophecy
- The structure of redemptive history
- The relationship between Israel and the Church
- The use of typology in interpreting the Old Testament
While Stein leans toward a redemptive-historical and covenantal framework, he does not wear that label as prominently as others in the Reformed tradition. His method is cautious and careful, but one can detect a preference for non-dispensational interpretations, especially when he discusses genre and context.
When Theology Distorts Hermeneutics
Let’s now consider how doctrinal frameworks can either help or hinder proper interpretation. This is where Stein’s rules—when rightly applied—become a safeguard. But when theology drives interpretation rather than flows from it, the results can be problematic.
Case Study: Dispensational Literalism
A common example is the dispensationalist tendency to overly literalize prophecy and apocalyptic literature. Many dispensationalists believe that unless a text is clearly symbolic, it must be taken at face value. So when Revelation speaks of a 1,000-year reign, many assume that means a literal 1,000-year future period on Earth—despite Revelation’s highly symbolic nature.
This literalism also affects how some dispensationalists read passages like Ezekiel 40–48 (the visionary temple), insisting on a future, physical temple complete with sacrifices—despite New Testament teaching that Christ is the once-for-all sacrifice (Heb. 10:10) and that the Church is the new temple (Eph. 2:19–22).
Robert Stein, by contrast, urges readers to honor genre and canonical context, cautioning against imposing a literal grid on symbolic literature. He warns that rigid literalism in the wrong genre distorts meaning rather than honors it.
The Problem of Over-Theologizing
This tendency isn’t limited to dispensationalism. Amillennialists can sometimes over-spiritualize texts, brushing aside concrete historical references as mere allegory. Liberal theologians may moralize texts that speak of judgment, rewriting God’s wrath into sociological metaphors. Charismatics may prioritize subjective experience over sound exegesis, leading to highly individualized meanings.
In each case, the interpreter brings a theological lens to the text that can either clarify or cloud the author’s intent.
The Bible Interpreted by the Faithful Church
Robert Stein’s emphasis on context, genre, and authorial intent is a call back to the classical Protestant doctrine of the perspicuity of Scripture—the idea that the Bible is clear in its essential message, especially the gospel, and can be understood by the ordinary believer using ordinary means.
But Stein’s book also serves as a warning: the Bible is not equally clear in all parts, nor is it safe in the hands of those who refuse to play by the rules. And that’s why God gave the Church teachers (Eph. 4:11–14), not to hoard truth, but to train the saints in rightly handling the Word of truth (2 Tim. 2:15).
While Stein affirms individual study, he implicitly acknowledges the role of the corporate, historic Church in refining doctrine and correcting errors. We do not read the Bible as isolated individuals but as members of the Body, learning from centuries of Spirit-led interpretation.
Conclusion: Why Playing by the Rules Matters
Robert H. Stein’s A Basic Guide to Interpreting the Bible: Playing by the Rules is not merely a textbook for seminarians. It is a lifeline for ordinary Christians who want to honor God’s Word and avoid error. In an age where everyone claims to have their own truth, Stein reminds us that truth is not up for grabs—it’s up for discovery, within the boundaries the text itself provides.
Whether you’re confronting prosperity preachers, confused friends, or false teachers, the need for sound hermeneutics has never been greater. Stein gives us a map, not just for scholars, but for churchgoers, small group leaders, high school students, and anyone else who takes the Bible seriously.
When we read the Bible as it was meant to be read, we don’t just gain information—we gain transformation. We meet Christ on every page, hear God’s voice in every passage, and are shaped into the kind of people who not only know the truth but are set free by it (John 8:32).
So pick up your Bible—and play by the rules.
S.D.G.,
Robert Sparkman
MMXXV
christiannewsjunkie@gmail.com
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