INTERPRETATION
Who Needs Hermeneutics?
Definition: The discipline that deals with the principles of interpretation.
Why should such a discipline be needed at all? Even courses on Shakespeare have no hermeneutics prerequisite. So why is it needed to understand The Bible?
Possible answers:
That the Bible is a divine book and so requires special training. (But Protestants have always emphasized the perspicuity or clarity of the Scriptures.)
Because in addition to being divine, The Bible is also a human book. (We do need hermeneutics for texts other than the Bible.)
Why then have we not been taught hermeneutics?
In fact, we have been taught hermeneutics all our lives. We already know the most basic principles of interpretation. Most fundamental principle of biblical interpretation consists in putting into practice what we do unconsciously every day. What matters is to “transpose” our customary interpretive routines to our reading of The Bible. But that is where our problems begin.
What we do every day is not that simple. First we had to learn English. Our minds have been receiving day in and day out countless impressions and our brains have carefully organized these millions of impressions. So, our daily practice of interpretation is not as simple as we might at first think. It requires a fairly complex (though usually unconscious) process that focuses on language and history. The problem becomes more serious if there are significant linguistic and cultural differences between the speaker (or writer) and the hearer (or reader).
Examples: (Shakespeare) Passages containing words we have never seen before or that appear to have very unusual meanings. Passages where the words are familiar yet the total meaning seems to escape us. Passages where word or phrase is familiar and its use makes sense in context, but our ignorance about the history of the language misleads us (foregone conclusion, p. 18).
The above problems we may encounter in our own language and in our own general culture. The Bible by contrast is neither written in English nor a modern language closely related to English. Also, we are faced with a text far removed from us in place and time. Thus, with regard to both language and history, Bible interpretation poses a problem for us. So an accurate understanding of The Bible requires grammatico-historical exegesis.
The term exegesis (seldom used by specialists in other fields) refers to interpretation; it implies that the explanation of the text has involved careful, detailed analysis. Grammatico-historical indicates that this analysis must pay attention both to the language in which the original text was written and to the specific cultural context that gave rise to the text.
We cannot assume that linguistic rules of English syntax or the nuances of English words correspond to those of New Testament Greek nor can we can we fail to take note of the distinctive cultural features of Hebrew society or of the historical circumstance behind an Old Testament book. If we do either, we run the risk of allowing our preconceptions to determine what the biblical passages may or may not mean. No literary document has given rise to a larger body of scholarly writing than the Bible.
Why?
The distance (linguistic & historical) separating us from The Bible is so great. The Bible is a rather long document written by many people over a long period of time. The Bible has attracted the professional attention of many, many scholars over twenty centuries. The Bible touches on the deepest problems faced by human kind Again, we remind ourselves that there is no difference in principle between problems of biblical interpretation and the ones we confront day by day. We are actually practicing grammatico-historical exegesis when we read a letter from a relative whether we are conscious of it or not. The difference is quantitative rather than qualitative; (we are still focusing on the human qualities of scripture).
Put in different words, when we read the Bible we come across a much larger number of details about which we are ignorant than is the case when we interpret contemporary English texts. Put that way we are reminded that the problems of biblical interpretation are usually our problems, not the Bible’s. Fundamentally, The Bible is a simple and clear book.
Thus far we have been looking at general hermeneutics; there is also such a thing as biblical hermeneutics.
1.We must accept the principle that only the Spirit of God knows the things of God (1st Corinthians 2:11... “For who among men knows the {thoughts} of a man except the spirit of the man which is in him? Even so the {thoughts} of God no one knows except the Spirit of God.”(NASB)). Consequently, only one who has the Spirit can expect to acquire a truly satisfactory understanding of Scripture.
2.The need for the Spirit’s help is emphasized from a different standpoint in 1st John 2:26 – 27... “These things I have written to you concerning those who are trying to deceive you. As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.” (NASB).
3.The previous passages suggest that God’s message is consistent. Thus, we should interpret the various parts of Scripture in a way that accords with its central teachings. We may not pit one part of Scripture against another, nor interpret a detail of Scripture in a way that undermines its basic message.
4.A satisfactory interpretation of the Bible requires a submissive predisposition. “Give me understanding, and I will keep your law and obey it with all my heart” (Psalm 119:34... “Give me understanding, that I may observe Your law And keep it with all {my} heart.” (NASB))
Why should such a discipline be needed at all? Even courses on Shakespeare have no hermeneutics prerequisite. So why is it needed to understand The Bible?
Possible answers:
That the Bible is a divine book and so requires special training. (But Protestants have always emphasized the perspicuity or clarity of the Scriptures.)
Because in addition to being divine, The Bible is also a human book. (We do need hermeneutics for texts other than the Bible.)
Why then have we not been taught hermeneutics?
In fact, we have been taught hermeneutics all our lives. We already know the most basic principles of interpretation. Most fundamental principle of biblical interpretation consists in putting into practice what we do unconsciously every day. What matters is to “transpose” our customary interpretive routines to our reading of The Bible. But that is where our problems begin.
What we do every day is not that simple. First we had to learn English. Our minds have been receiving day in and day out countless impressions and our brains have carefully organized these millions of impressions. So, our daily practice of interpretation is not as simple as we might at first think. It requires a fairly complex (though usually unconscious) process that focuses on language and history. The problem becomes more serious if there are significant linguistic and cultural differences between the speaker (or writer) and the hearer (or reader).
Examples: (Shakespeare) Passages containing words we have never seen before or that appear to have very unusual meanings. Passages where the words are familiar yet the total meaning seems to escape us. Passages where word or phrase is familiar and its use makes sense in context, but our ignorance about the history of the language misleads us (foregone conclusion, p. 18).
The above problems we may encounter in our own language and in our own general culture. The Bible by contrast is neither written in English nor a modern language closely related to English. Also, we are faced with a text far removed from us in place and time. Thus, with regard to both language and history, Bible interpretation poses a problem for us. So an accurate understanding of The Bible requires grammatico-historical exegesis.
The term exegesis (seldom used by specialists in other fields) refers to interpretation; it implies that the explanation of the text has involved careful, detailed analysis. Grammatico-historical indicates that this analysis must pay attention both to the language in which the original text was written and to the specific cultural context that gave rise to the text.
We cannot assume that linguistic rules of English syntax or the nuances of English words correspond to those of New Testament Greek nor can we can we fail to take note of the distinctive cultural features of Hebrew society or of the historical circumstance behind an Old Testament book. If we do either, we run the risk of allowing our preconceptions to determine what the biblical passages may or may not mean. No literary document has given rise to a larger body of scholarly writing than the Bible.
Why?
The distance (linguistic & historical) separating us from The Bible is so great. The Bible is a rather long document written by many people over a long period of time. The Bible has attracted the professional attention of many, many scholars over twenty centuries. The Bible touches on the deepest problems faced by human kind Again, we remind ourselves that there is no difference in principle between problems of biblical interpretation and the ones we confront day by day. We are actually practicing grammatico-historical exegesis when we read a letter from a relative whether we are conscious of it or not. The difference is quantitative rather than qualitative; (we are still focusing on the human qualities of scripture).
Put in different words, when we read the Bible we come across a much larger number of details about which we are ignorant than is the case when we interpret contemporary English texts. Put that way we are reminded that the problems of biblical interpretation are usually our problems, not the Bible’s. Fundamentally, The Bible is a simple and clear book.
Thus far we have been looking at general hermeneutics; there is also such a thing as biblical hermeneutics.
1.We must accept the principle that only the Spirit of God knows the things of God (1st Corinthians 2:11... “For who among men knows the {thoughts} of a man except the spirit of the man which is in him? Even so the {thoughts} of God no one knows except the Spirit of God.”(NASB)). Consequently, only one who has the Spirit can expect to acquire a truly satisfactory understanding of Scripture.
2.The need for the Spirit’s help is emphasized from a different standpoint in 1st John 2:26 – 27... “These things I have written to you concerning those who are trying to deceive you. As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.” (NASB).
3.The previous passages suggest that God’s message is consistent. Thus, we should interpret the various parts of Scripture in a way that accords with its central teachings. We may not pit one part of Scripture against another, nor interpret a detail of Scripture in a way that undermines its basic message.
4.A satisfactory interpretation of the Bible requires a submissive predisposition. “Give me understanding, and I will keep your law and obey it with all my heart” (Psalm 119:34... “Give me understanding, that I may observe Your law And keep it with all {my} heart.” (NASB))
General Principles of Interpretation
1.Work from the assumption that the Bible is authoritative.
2.The Bible interprets itself: Scripture best explains Scripture.
3.Saving faith & the Holy Spirit are necessary to fully understand & properly interpret the experience.
4.Interpret personal experience in the light of Scripture & not Scripture in the light of personal experience.
5.Biblical examples are authoritative only when supported by a command.
6.The primary purpose of the Bible is to change our lives, not increase our knowledge.
7.Each person has the right & responsibility to investigate & interpret the Word of God for himself.
8.Church history is important but not decisive in the interpretation of Scripture.
9.The promises of God throughout the Bible are available to believers of every generation through the Holy Spirit.
2.The Bible interprets itself: Scripture best explains Scripture.
3.Saving faith & the Holy Spirit are necessary to fully understand & properly interpret the experience.
4.Interpret personal experience in the light of Scripture & not Scripture in the light of personal experience.
5.Biblical examples are authoritative only when supported by a command.
6.The primary purpose of the Bible is to change our lives, not increase our knowledge.
7.Each person has the right & responsibility to investigate & interpret the Word of God for himself.
8.Church history is important but not decisive in the interpretation of Scripture.
9.The promises of God throughout the Bible are available to believers of every generation through the Holy Spirit.
Grammatical Principles of Interpretation
10.Scripture has only one meaning& should be taken literally.
11.Interpret words in harmony with their meaning in the times of the author.
12.Interpret a word in relation to its sentence & context.
13.Interpret a passage in harmony with its context.
14.When an inanimate object is used to describe a living being, the statement may be considered figurative.
15.When an expression is considered out of character with the thing described, the statement may be considered figurative.
16.The principle parts & figures of a parable represent certain realities. Consider only these principle parts & figures when drawing conclusions.
17.Interpret the words of the prophets in their usual, literal, & historical sense, unless the context or manner in which they are fulfilled clearly indicates they have a symbolic meaning. Their fulfillment may be installments, each fulfillment being a pledge of that which is to follow.
11.Interpret words in harmony with their meaning in the times of the author.
12.Interpret a word in relation to its sentence & context.
13.Interpret a passage in harmony with its context.
14.When an inanimate object is used to describe a living being, the statement may be considered figurative.
15.When an expression is considered out of character with the thing described, the statement may be considered figurative.
16.The principle parts & figures of a parable represent certain realities. Consider only these principle parts & figures when drawing conclusions.
17.Interpret the words of the prophets in their usual, literal, & historical sense, unless the context or manner in which they are fulfilled clearly indicates they have a symbolic meaning. Their fulfillment may be installments, each fulfillment being a pledge of that which is to follow.
Historical Principles of Interpretation
18.Since Scripture originated in a historical context, it can be understood only in the light of biblical history.
19.Though God’s revelation in Scripture is progressive, both Old and New Testaments are essential parts of the revelation and form a unit.
20.Historical facts or events become symbols of spiritual truths only if the Scriptures designate them so.
19.Though God’s revelation in Scripture is progressive, both Old and New Testaments are essential parts of the revelation and form a unit.
20.Historical facts or events become symbols of spiritual truths only if the Scriptures designate them so.
Theological Principles of Interpretation
21.You must understand the Bible grammatically before you can understand it theologically.
22.A doctrine cannot be considered biblical unless it sums up & includes all that the Scripture says about it.
23.When two doctrines taught in the Bible appear to be a contradictory, accept both as scriptural in the confident belief they will resolve themselves into a higher unity.
24.A teaching merely implied in Scripture may be considered biblical when a comparison of related passages supports it.
22.A doctrine cannot be considered biblical unless it sums up & includes all that the Scripture says about it.
23.When two doctrines taught in the Bible appear to be a contradictory, accept both as scriptural in the confident belief they will resolve themselves into a higher unity.
24.A teaching merely implied in Scripture may be considered biblical when a comparison of related passages supports it.
How should we interpret the Bible?
2nd Peter 3:15 – 16... “...and regard the patience of our Lord {as} salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all {his} letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as {they do} also the rest of the Scriptures, to their own destruction.” (NASB)
Key terms: exegesis, eisegesis, biblical hermeneutics
Questions to be asked of any text:
1. What did it mean for the subject of the text or the main speaker?
2. What did it mean for the writer and his audience?
3. What did it mean for later generations of Christians?
4. What might it mean for me or us today?
Biblical literature has both: eternal relevance and historical particularity
Biblical interpretation involves two steps: exegesis and application
Historical-grammatical method considers: the text’s linguistic medium and genre, geographic, cultural, and historical setting, and life setting of author / original readers.
Key terms: exegesis, eisegesis, biblical hermeneutics
Questions to be asked of any text:
1. What did it mean for the subject of the text or the main speaker?
2. What did it mean for the writer and his audience?
3. What did it mean for later generations of Christians?
4. What might it mean for me or us today?
Biblical literature has both: eternal relevance and historical particularity
Biblical interpretation involves two steps: exegesis and application
Historical-grammatical method considers: the text’s linguistic medium and genre, geographic, cultural, and historical setting, and life setting of author / original readers.
How do you interpret these Scripture?
Luke 24:34... “...saying, "The Lord has really risen and has appeared to Simon.” (NASB)
Psalm 18:2... “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.” (NASB)
1st Corinthians 11:24... “...and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me.” (NASB)
Psalm 18:2... “The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold.” (NASB)
1st Corinthians 11:24... “...and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me.” (NASB)
7 principles we can use to interpret The Bible
1. Respect all of Scripture.
2nd Timothy 3:16... “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness...” (NASB)
2. Pray for guidance.
3. Be clear on goal: to get as close as possible to the original intent of authors.
4. Always look at the passage in it’s literary context.
5. Understand the historical setting.
6. Face difficult passages directly. Luther: allow the clear passages to illumine the unclear passages
7. Only then ask: What does it mean today?
Excellent resource: "How to read The Bible for all its Worth" by Gordon Fee and Douglas Stuart.
2nd Timothy 3:16... “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness...” (NASB)
2. Pray for guidance.
3. Be clear on goal: to get as close as possible to the original intent of authors.
4. Always look at the passage in it’s literary context.
5. Understand the historical setting.
6. Face difficult passages directly. Luther: allow the clear passages to illumine the unclear passages
7. Only then ask: What does it mean today?
Excellent resource: "How to read The Bible for all its Worth" by Gordon Fee and Douglas Stuart.
8 Types of Biblical Genres
Narratives:
Old Testament narratives...shows God at work in creation & his people. Old Testament narratives have three layers:
1. top: universal redemptive plan of God
2. middle: history of Israel as God’s people
3. bottom: the particular story
Acts
The Gospels...to understand The Gospels must understand the Kingdom of God. Jesus’ teachings differed from Jewish expectation .
Old Testament Law:
Law is covenant between Israel & God. Show loyalty, allegiance to covenant.
Purpose of law: bring us to Christ (Galatians 3:24...“Therefore the Law has become our tutor {to lead us} to Christ, so that we may be justified by faith.” (NASB))
Law demonstrates God’s holiness, grace.
Prophets:
Major vs. Minor
Prophecy ≠ just foretelling the future.
Purpose: speak for God to contemporaries
Usually has to do with immediate future
Psalms:
Psalms are “appropriated language.” Reflect every possible human emotion.
Wisdom Literature:
Wisdom = “discipline of applying truth to one’s life in the light of experience.”
Epistles:
Written to particular situation
1st Corinthians 7:1... “Now concerning the things about which you wrote, it is good for a man not to touch a woman.” (NASB)
Distinguish between eternal principles and specific applications.
Parables:
Intent is to call forth a response. The Kingdom of God.
Apocalyptic Literature:
Focus: end of history when God triumphs over evil. Ezekiel, Daniel, Zechariah, parts of Isaiah, and Revelations.
“It is difficult to worship God instead of his messengers. And so people get interested in everything in this book except God, losing themselves in symbol hunting, intrigue with numbers, speculating with frenzied imaginations on times and seasons, despite Jesus' severe stricture against it (Act 1:7... “He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority... (NASB))… nothing is more explicit in this book than that it is about God. It is the revelation of Jesus Christ, not the end of the world, not the identity of the antichrist, not the timetable of history... Nothing has meaning apart from his lordship.” E. Peterson, Reversed Thunder, 187.
“People who are preoccupied with the future never seem to be interested in preparing for the future, which is something that people do by feeding the poor, working for justice, loving their neighbors, developing a virtuous and compassionate life in he name of Jesus.”Eugene Peterson, Reversed Thunder, p. 193.
Old Testament narratives...shows God at work in creation & his people. Old Testament narratives have three layers:
1. top: universal redemptive plan of God
2. middle: history of Israel as God’s people
3. bottom: the particular story
Acts
The Gospels...to understand The Gospels must understand the Kingdom of God. Jesus’ teachings differed from Jewish expectation .
Old Testament Law:
Law is covenant between Israel & God. Show loyalty, allegiance to covenant.
Purpose of law: bring us to Christ (Galatians 3:24...“Therefore the Law has become our tutor {to lead us} to Christ, so that we may be justified by faith.” (NASB))
Law demonstrates God’s holiness, grace.
Prophets:
Major vs. Minor
Prophecy ≠ just foretelling the future.
Purpose: speak for God to contemporaries
Usually has to do with immediate future
Psalms:
Psalms are “appropriated language.” Reflect every possible human emotion.
Wisdom Literature:
Wisdom = “discipline of applying truth to one’s life in the light of experience.”
Epistles:
Written to particular situation
1st Corinthians 7:1... “Now concerning the things about which you wrote, it is good for a man not to touch a woman.” (NASB)
Distinguish between eternal principles and specific applications.
Parables:
Intent is to call forth a response. The Kingdom of God.
Apocalyptic Literature:
Focus: end of history when God triumphs over evil. Ezekiel, Daniel, Zechariah, parts of Isaiah, and Revelations.
“It is difficult to worship God instead of his messengers. And so people get interested in everything in this book except God, losing themselves in symbol hunting, intrigue with numbers, speculating with frenzied imaginations on times and seasons, despite Jesus' severe stricture against it (Act 1:7... “He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority... (NASB))… nothing is more explicit in this book than that it is about God. It is the revelation of Jesus Christ, not the end of the world, not the identity of the antichrist, not the timetable of history... Nothing has meaning apart from his lordship.” E. Peterson, Reversed Thunder, 187.
“People who are preoccupied with the future never seem to be interested in preparing for the future, which is something that people do by feeding the poor, working for justice, loving their neighbors, developing a virtuous and compassionate life in he name of Jesus.”Eugene Peterson, Reversed Thunder, p. 193.
Jesus’ View of The Kingdom of God
Jesus taught that the Kingdom of God will be fulfilled in the future:
Matthew 25:31... “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.” (NASB)
But Jesus also taught there’s a present aspect to the Kingdom.
Luke 17:20 – 21... "Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; nor will they say, 'Look, here {it is!}' or, 'There {it is!}' For behold, the kingdom of God is in your midst.” (NASB)
Power of the Kingdom is available today but complete fulfillment– the reign of God– will come when Jesus returns.
The Kingdom is both now and not yet. This tension is key to much of New Testament
Matthew 25:31... “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne.” (NASB)
But Jesus also taught there’s a present aspect to the Kingdom.
Luke 17:20 – 21... "Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; nor will they say, 'Look, here {it is!}' or, 'There {it is!}' For behold, the kingdom of God is in your midst.” (NASB)
Power of the Kingdom is available today but complete fulfillment– the reign of God– will come when Jesus returns.
The Kingdom is both now and not yet. This tension is key to much of New Testament
Jesus and Purity
Key issue in Gospels: how do we maintain purity? Jesus, scribes, The Pharisees, revolutionaries, and The Essenes (Qumran group)