Biblical Concept: Hermeneutics
Outline:
1) The
goal of this study (p. 1).
2)
Vocabulary (p. 1).
3)
Preliminary definitions (p. 1).
4)
Preliminary quotes of hermeneutical interest (p. 2).
5)
Biblical definitions of hermeneutics from the specific vocabulary (p. 4).
6)
Scriptures and their interpretation, apart from any specific vocabulary (p. 9).
7)
Passages which possibly make a contribution to Biblical hermeneutics (p. 14).
8) Final
summaries (p. 19).
1) The
goal of this study:
There are many fine books on
the subject of Biblical Hermeneutics. A
number of these works will be consulted for “preliminary definitions.” The goal of this study, however, is to
attempt to find from the Scriptures themselves hermeneutical principles.
With this goal in mind, part
of this study deals with direct Biblical statements about hermeneutics from a
specific hermeneutic vocabulary. Another
part of this study will consider passages about the Scriptures and their
interpretation apart from any specific vocabulary. Yet another section of study concerns passages
which possibly make a contribution to Biblical hermeneutics.
2)
Vocabulary:
1)
Specific Vocabulary: hermeneia (e`rmhnei,a),
hermeneuo (e`rmhneu,w), methermeneuo (meqermhneu,w),
diermeneutes (diermhneuth,j), diermneuo (diermhneu,w), pharash (vr;P'). The NASB translates these
vocabularies variously as: interpretation, interpreter, translated or explained.
2)
Related Vocabulary: teach, understand,
read, examine, Scripture, word, doctrine, precept,
commandment, law, statute, covenant, promise, knowledge,
full-knowledge, book, write, epistle, and meaning.
3) Preliminary Definitions:
“As a theological discipline
hermeneutics is the science of the correct interpretation of the Bible” (Ramm, Protestant
Biblical Interpretation, p. 11).
“Hermeneutics is a science
in that it can determine certain principles for discovering the meaning of a
document, . . . It is also an art as we previously indicated because
principles or rules can never be applied mechanically but involves the skill (techne)
of the interpreter (Ramm, Protestant Biblical Interpretation,
p.
11).
“Hermeneutics: the setting forth
of methodological principles and techniques necessary to interpret the Biblical
text” (Grassmick, PRINCIPLES AND PRACTICE OF GREEK EXEGESIS, p. 7).
“In technical usage, hermeneutics
aims to establish methodological principles necessary to interpret the biblical
text, while exegesis aims to apply these principles in the actual process of
unfolding the meaning of the text. In
general, hermeneutics is related to exegesis as theory is to practice”
(Grassmick, PRINCIPLES AND PRACTICE OF GREEK EXEGESIS, p. 8).
“V. THE HERMENEUTIC FOR THE
DISCIPLINE OF EXEGESIS” . . .B. The grammatical-historical-contextual method
of interpretation . . .”1. Definition of grammatical-historical-contextual
interpretation. This approach seeks the
meaning of a segment of Scripture as required by the laws of grammar and
literary form, the facts of history, and the framework of context. It is the best approach because these are features the interpreter must share with the author in order
to determine his meaning” (Grassmick, PRINCIPLES AND PRACTICE OF GREEK
EXEGESIS, pp. 9-11).
“At the risk of making an
oversimplified disjunction, I state that exegesis is concerned with actually
interpreting the text, whereas hermeneutics is concerned with the nature of the
interpretive process” (Carson, Exegetical Fallacies, pp. 22-23).
“The principle of contextual
interpretation is, at least in theory, one of the few universally accepted
hermeneutical guidelines, even though the consistent application of the
principle is a notoriously difficult enterprise” (Silva, Biblical Words and
Their Meaning:,
p. 138).
“HERMENEUTICS is the science of
interpretation. The word is usually
applied to the explanation of written documents, and may therefore be more
specifically defined as the science of interpreting an author’s language1”
(Terry, BIBLICAL HERMENEUTICS, p. 17).
“HERMENEUO . . . denotes
to explain, interpret (Eng., hermeneutics), and is used of explaining
the meaning of words in a different language, (Vine, Vine’s Expository Dictionary, p. 267).
4) Preliminary quotes of
hermeneutical interest:
“The preaching and pulpit
teaching in our land is not as yet sufficiently guided by a sound hermeneutics”
(Ramm, Protestant Biblical Interpretation, p. x).
“The
purpose of this volume is to thresh out ethical guidelines for the public and
institutional life of the church from this perspective of the inerrant truth
and divine authority of the Bible. Here
some of the finest minds among evangelical leaders of our generation have set
themselves to this task.
The
articles were prepared for a four-day summit meeting (Summit III) held near
Chicago, Illinois, during December 1986.
Papers were circulated before the conference; and at the meeting,
discussion was hot and heavy. It would
be difficult to find a group more dedicated to conservative orthodox protestant
theology. Yet evangelicals are an independent lot. No one seemed to agree with anybody. Every issue became a battle ground.
This
wide divergence in viewpoint was absolutely amazing. To some it was also very disconcerting. All were committed to an inerrant Bible and
accepted it as their final guide on matters of faith and practice. To many,
radical disagreement as to how the Bible should be interpreted and applied
seemed to pose a flat contradiction to their united commitment to an inerrant
Bible. If all really accepted the Bible
as their guide for life, how could they disagree so as to what is required of
them. Inerrancy should bring uniformity of doctrine and ethics” (Kantzer, editor, APPLYING THE SCRIPTURES, Papers from
ICBI Summit III, page xvi) (ICBI = International Council on Bible
Inerrancy).
Note: The Ramm citation is from
1970 and the Kantzer from 1987.
“How did Bauer then come up with
his meanings? We fool ourselves if we do
not admit that, by and large, he got them from previous dictionaries. The
earliest lexicographers in turn got their meanings from existing “implicit dictionaries”--information stored in grammar books and
literal translations or simply preserved as a part of bilingual oral tradition.
I wish to emphasize this somewhat obvious point to disabuse any readers of the
tacit belief (possibly shared by some lexicographers) that dictionary makers
approach their work completely from scratch, that is, without assuming
knowledge of the meaning of any words1 No, their work consists
largely of refining established knowledge and identifying a very small
proportion of new words (or new meanings for old words)” (Silva, Biblical
Words &Their Meaning, pp. 137-138).
“How to Get the Most From Reading Scripture
·
Read with curiosity. Use the words who, what, where, when, how,
and why to probe the text.
·
Understand the Scripture before
trying to apply it. Don’t begin by
asking, What is God saying to me? Discover first what the writer was saying for
the time in which the passage was written.
Read the surrounding verses and chapters to establish the setting or
situation in which the action or teaching took place. Pay attention to the form of the passage,
because meaning exists not only in what is said but in the form in which it is
said. How you read and understand poetry
or a parable will differ from how you read and understand historical narrative. Don’t force your interpretation on the
text. Let the Scripture speak for
itself.
·
Question the Scripture, but also
learn to read Scripture so you find answers to your questions in the text
itself. The text itself will solve some
of the problems you have with a particular Scripture passage. Some problems additional reference will
solve, and some will remain a mystery.
·
Come to the Bible with an
eagerness to listen to Scripture as the Word of God and a willingness to hear
and obey it. Trust the Scripture to
instruct you and to empower you” (DISCIPLE: BECOMING DISCIPLES THROUGH BIBLE
STUDY, 1987, Graded Press, p. 4).
“28One may speculate
that, ironically, the verbal view of inspiration has led conservatives to a
similar error. It seems to me a distortion
of the doctrine, however, to argue or imply that the content of revelation
resides in the scriptural words themselves rather than in the sentences. Philip E. Hughes points out that although
these words are vitally important, they are that ‘only in combination. Words isolated from their context have lost
their significance and are not sacrosanct.
What is essential is the truth which the words unitedly reveal ‘ (my emphasis). . .” (Silva, Biblical Words &Their
Meaning, p. 23 note. This footnote is part of a section, pp. 22-28,
addressing the hermeneutical error of emphasizing words above sentences.).
‘An illustration from the
classroom might help. In teaching syntax
to second-year Greek students at Dallas Seminary, the NT Department has given
assignments in translation and syntactical anaylsis. As we work through a passage, the students
translate and analyze various syntactical features. On many occasions, the classroom discussion
will sound something like this.
Student: “I take this to be a genitive of
possession.”
Teacher: “It is more probably an
attributive genitive. Notice the
context: in the preceding line, Paul
says . . .”
Student: “I thought this was a class on
Greek grammar. What does the context
have to do with it?”
Teacher: “Everything.”’ (Wallace, Greek
Grammar Beyond the Basics, page XVI.)
“The context has more influence on participles than on any other area of
Greek grammar. In other words, for most
participles, one cannot simply look at the structure (the presence or absence
of the article is, of course, the most vital structural feature) to determine
what kind of participle it is. There
will be some clues, however, and the student must master these if he/she is to
see the genuine semantic possibilities a participle can have in a given
context. One’s exegetical skills get
tested more with participles than with any other part of speech. (Wallace, Greek Grammar Beyond the Basics, page
613.)
5) Biblical Definitions of
Hermeneutics from the specific vocabulary:
Note: All Scripture citations are
1977 NASB. All underlines are mine.
Hermeneia
1 Corinthians 12:10
and to another the effecting of miracles, and to another prophecy, and to
another the distinguishing of spirits, to another various kinds of tongues,
and to another the interpretation of tongues.
Hermeneutical
conclusion: Tongues were known languages (1 Corinthians 14:9-13) that needed
interpretation for those who could not understand the foreign language. Note: We are not told if the interpreter went
word by word or stated a general meaning?
1 Corinthians 14:26
What is the outcome then, brethren? When you assemble, each one has a
psalm, has a teaching, has a revelation, has a tongue, has an interpretation.
Let all things be done for edification.
Hermeneutical
conclusion: Interpretation should lead to edification. Interpretation leads to application.
Hermeneuo
John 1:38
And Jesus turned and saw them following, and said to them, "What do you
seek?" They said to Him, "Rabbi (which translated means
Teacher), where are You staying?"
Hermeneutical
conclusion: The Aramaic title “Rabbi” needed translation into a Greek term of
equivalent meaning. The recipients of
John’s letter were not privy to the Aramaic language and needed an interpretive
translation into Koine Greek.
John 1:42
He brought him to Jesus. Jesus looked at him and said, "You are Simon the
son of John; you shall be called Cephas" (which is translated
Peter).
Hermeneutical
conclusion: The Aramaic name “Cephas” needed translation into a Greek term of
equivalent meaning. English readers need
an additional translation to understand that both “Cephas” and “Peter” mean
“rock.”
John 9:7
and said to him, "Go, wash in the pool of Siloam" (which is translated,
Sent). So he went away and washed, and came back
seeing.
Hermeneutical
conclusion: The Hebrew and Septuagint Greek term “Siloam” needed translational
meaning for John’s Koine Greek readers.
Hebrews 7:1-2
1 For this Melchizedek, king of Salem, priest of the Most High God, who met
Abraham as he was returning from the slaughter of the kings and blessed him, 2
to whom also Abraham apportioned a tenth part of all the spoils, was
first of all, by the translation of his name, king of
righteousness, and then also king of Salem, which is king of peace.
Hermeneutical
conclusion: The Hebrew terms “Melchizedek” and “Salem” needed translation of
meaning for the Koine Greek readers of the letter we call Hebrews.
Methermeneuo
Matthew 1:23
"BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY
SHALL CALL HIS NAME IMMANUEL," which translated means, "GOD
WITH US."
Hermeneutical
conclusion: The Koine Greek reader of Matthew 1:23 needed a literal translation
of “Immanuel”--a Greek transliteration of the Hebrew laWnM'...,,[i (`immanu’el).
Mark 5:41
Taking the child by the hand, He said to her, "Talitha kum!"
(which translated means, "Little girl, I say to you, get
up!").
Hermeneutical
conclusion: The author of Mark (John-Mark) gave an expanded translation of this
Aramaic phrase to his readers in Rome.
"Talitha kum" at a literal minimum
is “girl you standup.”
However, John-Mark used the context and the grammar to expand the
translational meaning for the benefit of the readers. “Kum” (“stand up”) is an imperative aorist active
second person singular verb. John-Mark
translated it as a command because of the imperative mood and recognized a
speaker ellipsis, in this case Jesus, and came up with the interpretive
translation: “I say to you, get up!”
Mark 15:22
Then they brought Him to the place Golgotha, which is translated, Place
of a Skull.
Hermeneutical
conclusion: “Golgotha”
is an Aramaic place name transliterated into Greek. John-Mark translated the meaning of the
transliteration for his Roman reader.
Mark 15:34
At the ninth hour Jesus cried out with a loud voice, "ELOI, ELOI, LAMA SABACHTHANI ?" which is translated, "MY
GOD, MY GOD, WHY HAVE YOU FORSAKEN ME ?"
Hermeneutical
conclusion: “Eloi, eloi, lama sabachthani”
is a Greek transliteration of Jesus’ Aramaic cry upon the Cross. John-Mark provided the meaning in Greek for
his Roman readers. It is interesting to
note the translation progression: The Aramaic cites Hebrew words which John-Mark
wrote in Greek to a Latin speaking people which we need to read in English.
John 1:41
He found first his own brother Simon and said to him, "We have found the
Messiah" (which translated means Christ).
Hermeneutical
conclusion: “Messiah”
is a transliteration from the Hebrew language into Greek and the Apostle John
cited “Christ” as the Greek equivalent.
The English reader needs to be informed that “Messiah” and “Christ” both
mean “anointed.”
Acts 4:36
Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the
apostles (which translated means Son of Encouragement),
Hermeneutical
conclusion: Luke, the author of Acts, provided for Theophilus, the recipient of
his letter (Acts 1:1), a translational meaning for the name Barnabas.
Acts 13:8
But Elymas the magician (for so his name is translated)
was opposing them, seeking to turn the proconsul away from the faith.
Hermeneutical
conclusion: Luke, the author of Acts, provided for Theophilus, the recipient of
his letter (Acts 1:1), a translational meaning for the name Elymas. The English reader needs to be informed that
“Elymas” is possibly a Greek rendering of the Arabic
word `alim meaning “wise.”
Diermeneutes
1 Corinthians 14:28
but if there is no interpreter,
he must keep silent in the church; and let him speak to himself and to God.
Hermeneutical
conclusion: Foreign tongues (note 14:10) spoken in the assembled Church (note
14:26) needed an interpretive translation into the local language of the
assembly.
Diermneuo
Luke 24:27
Then beginning with Moses and
with all the prophets, He explained to them the things concerning
Himself in all the Scriptures.
Hermeneutical
conclusion: The resurrected Jesus gave an interpretive explanation of certain
Messianic Scriptures to a couple on the way to Emmaus. This is an example of categorical study, done
by the Messiah about the Messiah. Note 24:44.
Acts 9:36
Now in Joppa there was a disciple
named Tabitha (which translated in Greek is called Dorcas); this
woman was abounding with deeds of kindness and charity which she continually
did.
Hermeneutical
conclusion: Luke, the author of Acts, provided for Theophilus, the recipient of
his letter (Acts 1:1), a translational equivalent in Greek for the Aramaic name
Tabitha. The English reader needs to be
informed that Tabitha and Dorcas both mean “gazelle.”
1 Corinthians 12:30
All do not have gifts of
healings, do they? All do not speak with tongues, do they? All do not interpret,
do they?
Hermeneutical
conclusion: Foreign tongues (note 14:10) spoken in relationship to the Church
(note 12:28) needed an interpretive translation into the local language of the
recipients.
1 Corinthians 14:5
Now I wish that you all spoke in
tongues, but even more that you would prophesy; and greater is one who
prophesies than one who speaks in tongues, unless he interprets, so that
the church may receive edifying.
Hermeneutical
conclusion: Foreign tongues (note 14:10) spoken in the assembled Church (note
14:4) needed an interpretive translation into the local language of the
assembly to be edifying.
1 Corinthians 14:13
Therefore let one who speaks in a tongue pray that he may interpret.
Hermeneutical
conclusion: Foreign tongues (note 14:10 ) spoken in
the assembled Church (note 14:12) needed an interpretive translation into the
local language of the assembly for edification.
1 Corinthians 14:27
If anyone speaks in a tongue, it
should be by two or at the most three, and each in turn, and one
must interpret;
Hermeneutical
conclusion: Foreign tongues (note 14:10) spoken in the assembled Church (note
14:26) needed an interpretive translation into the local language of the
assembly.
Pharash
Nehemiah 8:8
And they read from the book, from
the law of God, translating to give the sense so that they understood
the reading.
Hermeneutical
conclusions: The contextual setting is linguistically complex. Having returned from captivity, the people
spoke Aramaic and Ashdod (note 13:24) and needed help to understand the Hebrew
Law being read to them. Hermeneutics is
translation, sense, and understanding of a text into the language of the
listener / reader.
Ezra 4:18
the document which you sent to us
has been translated and read before me.
Hermeneutical
conclusions: A letter written in Aramaic
(4:7), to Artaxerxes King of Persia, was translated into his Persian language
and read to him. Hermeneutics is
translation from one language into another for understanding.
Short-phrase
summaries of hermeneutics from the specific vocabulary: Interpretation
leads to edification; interpretation leads to application; equivalent meaning;
translational meaning; literal translation; context and grammar to enhance the
translational meaning; transliteration; categorical study; translational
equivalent; and translation, sense, and understanding of a text into the
language of the listener / reader.
6) The Scriptures and their
interpretation, apart from any specific vocabulary:
2 Timothy 2:15
Be diligent to present yourself approved to God as a workman who does not need
to be ashamed, accurately handling the word of truth.
Hermeneutical
conclusion: “Handling
accurately” is the Koine Greek word ovrqotomou/nta (orthotomounta), a present
participle form of ovrqotome,w (orthotomeo). This is the only use of the word in the Greek
New Testament. Orthotomeo
is formed by combining the word orthos
(straight) with temno (to cut). Orthos alone
is found in Hebrews 12:13 where it is translated “make straight.” Orthos is
combined with podeo in Galatians 2:14 (ovrqopode,w) and the NASB has translated it: “straightforward.” The Septuagint uses orthotomeo
in Proverbs 3:6 and 11:5 of “making straight paths.” Orthotomeo
in the 2 Timothy 2:15 context means “to cut straight the word of truth.” The King James version translates it “rightly
dividing the word of truth.” What does
it mean to “cut straight the word of truth”?
In the first part of verse 15, straight cutting requires “diligent,
approved, workmen, not need to be ashamed.”
To ‘cut the word of God straight’ takes hard work. In 2:14, “not to
wrangle about words” is required.
‘Cutting the word straight’ requires not nit-picking about the details
of a given passage. In 2:16, “avoid worldly and empty chatter” is required.
‘Cutting the word of God straight’ requires focus on the word itself and
application. If “straight cutting” is the correct interpretation in 2 Timothy
2:15, compare Peter’s comment in 2 Peter 3:16 about the “untaught and unstable”
‘distorting the Scriptures.’
“Distorting” is the Greek word streblo,w (strebloo) and literally means “twist, torture.” “Cutting straight” versus “twist” makes a
helpful hermeneutical contrast.
Interpreting the Bible requires an objective approach rather than a
manipulative approach. A literal application for any Bible interpreter is to
divide whatever passage is being studied into contexts (“cut straight”). I am reminded of this thought from the
preliminary definitions:
The
principle of contextual interpretation is, at least in theory, one of the few
universally accepted hermeneutical guidelines, even though the consistent
application of the principle is a notoriously difficult enterprise (Silva, Biblical
Words and Their Meaning:,
p. 138).
Opinion: How the Bible
interpreter performs and presents context is personal. However, I think contextual divisions should
be presented as a very important part of any Bible presentation. Personally, when performing a verse by verse
study or a categorical study, I expend a tremendous amount of time establishing
context. “A text without a context
becomes a pretext for a proof text” (I am not sure where I read this?).
2 Peter 3:16
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.
Hermeneutical
conclusion: “Distort” is the Greek word streblo,w (strebloo) and has the definitions
of “twist, torture.” Scripture twisting
is not part of a sound hermeneutic. Interpreting the Bible requires an
objective approach rather than a manipulative approach.
2 Timothy 3:15
and that from childhood you have known the sacred writings which are
able to give you the wisdom that leads to salvation through faith which
is in Christ Jesus.
Hermeneutical
conclusion: As the Bible is being interpreted, the special spiritual intent
(“sacred writings”) must be considered.
The “sacred writings” of the Bible have the goal of providing
“wisdom.” The application of Scripture
is the goal of hermeneutics.
Acts 17:2-3
2 And according to Paul's custom,
he went to them, and for three Sabbaths reasoned with them from the
Scriptures, 3 explaining and giving evidence that the Christ had to
suffer and rise again from the dead, and saying, "This Jesus whom I
am proclaiming to you is the Christ."
Hermeneutical
conclusion: The Scriptures are the
source for our hermeneutical reasoning.
“Explaining and giving evidence” come from the source of the
Scriptures. The goal of Paul’s reasoning
was to demonstrate that Jesus is the Christ (Messiah). To do this, Paul would have needed to use a categorical
approach to the Old Testament and presented various passages concerning
Messianic suffering, resurrection and their correct interpretation.
Titus 1:9
holding fast the faithful word which is in accordance with the teaching, that he may be able both to
exhort in sound doctrine and to refute those who contradict.
Hermeneutical
conclusion: Paul exhorted Titus to find elders in Crete who would provide order
to the Local Church (Titus 1:5) by teaching “sound doctrine” from the Word
of God. Note Titus 1:14 and the
“Jewish myths and commandments of men.”
Galatians 4:24
This is allegorically
speaking: for these women are two covenants, one proceeding from
Mount Sinai bearing children who are to be slaves; she is Hagar.
Hermeneutical
conclusions: The Scriptures, in certain contexts, use allegory to convey a
meaning, an application, through nonliteral examples. Additional thought: Parables (Mark
4:2), figures of speech (John 10:6) and hyperbole (John 21:25) are also
examples of nonliteral communication techniques.
Galatians 3:16
Now the promises were spoken to
Abraham and to his seed. He does not say, "And to seeds," as referring
to many, but rather to one, "And to your seed," that is,
Christ.
Hermeneutical
conclusions: Paul’s exegesis of Genesis 22:16-18 noted that “seed” is singular
not plural and he made spiritual applications for his readers based on this
point of grammar. This is an example of the “grammatical” portion of a
grammatical-historical-contextual hermeneutic.
Opinion: Observing a point of grammar is good when it is used to
demonstrate interpretation and application.
Mark 3:17
and James, the son of
Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of
Thunder");
Hermeneutical
conclusion: John-Mark provided his Roman readers with an interpretive
translation of the Aramaic nickname “Boanerges.”
Mark 7:3-4
3 (For the Pharisees and all the
Jews do not eat unless they carefully wash their hands, thus observing
the traditions of the elders; 4 and when they come from the market place,
they do not eat unless they cleanse themselves; and there are many other things
which they have received in order to observe, such as the washing of cups and
pitchers and copper pots.)
Hermeneutical
conclusions: John-Mark provided a historical explanation for his Roman readers
who were not well acquainted with Jewish religious culture. This is an example of the “historical”
portion of a grammatical-historical-contextual hermeneutic.
Mark 7:11
but you say, 'If a man says to his
father or his mother, anything of mine you might have been helped by
is Corban (that is to say, given to God),'
Hermeneutical
conclusion: John-Mark provided his Roman readers with an interpretive
translation into Greek the Hebrew term “Corban.”
Mark 7:34
and looking up to heaven with a
deep sigh, He said to him, "Ephphatha!" that
is, "Be opened!"
Hermeneutical
conclusion: John-Mark provided his Roman readers with an interpretive
translation into Greek the Aramaic term “Ephphatha.”
Mark 12:18
And some Sadducees (who
say that there is no resurrection) came to Him, and began questioning
Him, saying,
Hermeneutical
conclusions: John-Mark provided a historical explanation for his Roman readers
who were not well acquainted with Jewish culture. This is an example of the “historical”
portion of a grammatical-historical-contextual hermeneutic.
Mark 15:42
And when evening had already
come, because it was the preparation day, that is, the day before the
Sabbath,
Hermeneutical
conclusions: John-Mark provided a historical explanation for his Roman readers
who were not well acquainted with Jewish culture. This is an example of the “historical”
portion of a grammatical-historical-contextual hermeneutic.
Mark 7:19
because it does not go into his
heart, but into his stomach, and is eliminated?" (Thus
He declared all foods clean.)
Hermeneutical
conclusion: John-Mark provided a theological explanation of Jesus’ actions to
his Roman reader.
Mark 15:16
And the soldiers took Him away
into the palace (that is, the Praetorium), and they called together the
whole Roman cohort.
Hermeneutical
conclusions: John-Mark provided a geographical explanation for his Roman
readers who were not well acquainted with Jerusalem buildings. This is an
example of the “historical” portion of a grammatical-historical-contextual
hermeneutic.
Acts 17:11
Now these were more noble-minded than those in Thessalonica, for they received
the word with great eagerness, examining the Scriptures daily to see
whether these things were so.
Hermeneutical
conclusion: Objective skepticism is a positive hermeneutical attitude.
Galatians 5:14
For the whole Law is fulfilled in
one word, in the statement, " YOU SHALL LOVE YOUR
NEIGHBOR AS YOURSELF. "
Hermenutical Conclusions: Words have definitions but
phrases or sentences provide meaning. I
am reminded of this thought from the quotes of hermeneutical interest:
‘28One
may speculate that, ironically, the verbal view of inspiration has led
conservatives to a similar error. It
seems to me a distortion of the doctrine, however, to argue or imply that the
content of revelation resides in the scriptural words themselves rather than in
the sentences. Philip E. Hughes points
out that although these words are vitally important, they are that “only in
combination. Words isolated from their
context have lost their significance and are not sacrosanct. What is essential is the truth which the
words unitedly reveal” (my emphasis). . .’ (Silva,
Biblical Words & Their Meaning, p. 23 note. This footnote is part of
a section, pp. 22-28, addressing the hermeneutical error of emphasizing words
above sentences.).
Note Paul’s comments about
“disputes” and “wranglings” over words in 1Timothy
6:4 and 2 Timothy 2:14.
The following are my verse titles (meanings) for 2 Timothy 2:14:
2:14a,
Spiritual leadership = keep on reminding.
2:14b,
Biblical words lead to but are not edifying. Compare 3:7.
2:14b,
Biblical words versus spiritual maturity.
2:14b,
Relationship with God not words. Compare 3:15.
2 Peter 1:4
For by these He has granted to us
His precious and magnificent promises, in order that by them you might
become partakers of the divine nature, having escaped the
corruption that is in the world by lust.
Hermeneutical
conclusions: The Scriptures should be approached from a perspective of great
spiritual value. The Scriptures have the
important application of helping the believer utilize more of the “divine
nature.”
2 Timothy 4:1-5
1 solemnly charge you in
the presence of God and of Christ Jesus, who is to judge the living and the dead,
and by His appearing and His kingdom: 2 preach the word; be ready in
season and out of season; reprove, rebuke, exhort, with great patience
and instruction. 3 For the time will come when they will not endure sound
doctrine; but wanting to have their ears tickled, they will
accumulate for themselves teachers in accordance to their own desires, 4
and will turn away their ears from the truth and will turn aside to myths.
5 But you, be sober in all things, endure hardship, do the work of an
evangelist, fulfill your ministry.
Hermeneutical
conclusion: The actual Word of God is what needs to be proclaimed.
Colossians 1:25
Of this church I was made
a minister according to the stewardship from God bestowed on me for your
benefit, so that I might fully carry out the preaching of the word of
God,
Hermeneutical
conclusion: The actual Word of God is what needs to be proclaimed
Short-phrase
summaries of hermeneutics from examples of “The Scriptures and their
interpretation, apart from any specific vocabulary”: Cut-straight,
objective approach, special spiritual intent, great spiritual value,
categorical approach, reason from the Scriptures, teach sound doctrine from the Word of God,
non-literal examples, points of grammar, interpretive translation, historical explanation,
theological explanation, objective skepticism, sentences over words, and
actually proclaim God’s Word.
7) Passages which possibly
make a contribution to Biblical hermeneutics:
A
majority of the passages to follow, at the very least, contribute to the
subject of Biblical hermeneutics by emphasizing that the Scriptures are
meant to be applied. One of the
primary goals of hermeneutics is accurate interpretation so that Scripture may
be applied.
Hebrews 4:12
For the word of God is living and active and sharper than any two-edged
sword, and piercing as far as the division of soul and spirit, of both joints
and marrow, and able to judge the thoughts and intentions of the heart.
Hermeneutical
conclusion??: The Word of God addresses the soul of man. This is an example of
big-picture context.
Ephesians 4:14
As a result, we are no longer to be children, tossed here and there by waves
and carried about by every wind of doctrine, by the trickery of
men, by craftiness in deceitful scheming;
Hermeneutical
conclusion??: There are those who
intentionally use a dishonest hermeneutic.
Proverbs 2:1-5
1 My son, if you will receive my
sayings, And treasure my commandments within you, 2 Make your ear attentive to
wisdom, Incline your heart to understanding; 3 For if you cry for discernment,
Lift your voice for understanding; 4 If you seek her as silver, And search for
her as for hidden treasures; 5 Then you will discern the fear of the LORD, And
discover the knowledge of God.
Hermeneutical
conclusion??: Hermeneutics has the goal of discovering the knowledge of God.
Proverbs 22:17-21
17 Incline your ear and hear the
words of the wise, And apply your mind to my
knowledge; 18 For it will be pleasant if you keep them within you, That they
may be ready on your lips. 19 So that your trust may be in the LORD, I
have taught you today, even you. 20 Have I not written to you
excellent things Of counsels and knowledge, 21 To make you know the certainty
of the words of truth That you may correctly answer to him who sent you?
Hermeneutical
conclusion??: Hermeneutics is concerned with finding truth from God’s Word.
Romans 15:4
For whatever was written in
earlier times was written for our instruction, so that through perseverance
and the encouragement of the Scriptures we might have hope.
Hermeneutical
conclusion??: Hermeneutics has the goal of discovering hope from the
Scriptures.
1 Timothy 4:13-16
13 Until I come, give attention
to the public reading of Scripture, to exhortation
and teaching. 14 Do not neglect the spiritual gift within you, which was
bestowed on you through prophetic utterance with the laying on of hands by the
presbytery. 15 Take pains with these things; be absorbed in them, so
that your progress will be evident to all. 16 Pay close attention to
yourself and to your teaching; persevere in these things, for as you do
this you will ensure salvation both for yourself and for those who hear you.
Hermeneutical
conclusion??: Is diligence part of a Biblical hermeneutic, or just a reasonable
application?
Colossians 4:16
When this letter is read
among you, have it also read in the church of the Laodiceans; and you,
for your part read my letter that is coming from
Laodicea.
Hermeneutical
conclusion??: The Word of God needs to be read in Church.
1 Thessalonians 5:27
I adjure you by the Lord to have
this letter read to all the brethren.
Hermeneutical
conclusion??: The Word of God needs to be read in Church.
Acts 6:4
"But we will devote
ourselves to prayer and to the ministry of the word."
Hermeneutical
conclusion??: Spiritual leaders need to “devote” themselves to God’s Word.
1 Thessalonians 2:13
And for this reason
we also constantly thank God that when you received from us the word of
God's message, you accepted it not as the word of men, but for
what it really is, the word of God, which also performs its work in you
who believe.
Hermeneutical
conclusion??: Biblical hermeneutics concerns the Word of God not men’s words.
Ephesians 6:17
And take THE HELMET OF SALVATION,
and the sword of the Spirit, which is the word of God.
Hermeneutical
conclusion??: God’s Word is our offensive weapon in the Angelic Conflict.
1 Peter 2:2
like newborn babes, long for the
pure milk of the word, that by it you may grow in respect to salvation,
Hermeneutical
conclusion: The Word is what causes spiritual growth.
James 1:22
But prove yourselves doers of
the word, and not merely hearers who delude themselves.
Hermeneutical
conclusion: Hermeneutics leads to application.
John 14:21-26
21 "He who has My commandments
and keeps them, he it is who loves Me; and he who loves Me shall be
loved by My Father, and I will love him, and will disclose Myself to him."
22 Judas (not Iscariot) *said to Him, "Lord, what then has happened that
You are going to disclose Yourself to us, and not to the world?" 23 Jesus
answered and said to him, "If anyone loves Me, he will keep My word;
and My Father will love him, and We will come to him, and make Our abode with
him. 24 "He who does not love Me does not keep My words; and the word
which you hear is not Mine, but the Father's who sent Me. 25 "These things
I have spoken to you, while abiding with you. 26 "But the Helper, the Holy
Spirit, whom the Father will send in My name, He will teach you all things, and
bring to your remembrance all that I said to you.
Hermeneutical
conclusion: Hermeneutics leads to application.
1 John 2:4-5
4 The one who says, "I have
come to know Him," and does not keep His commandments, is a liar,
and the truth is not in him; 5 but whoever keeps His word, in him the love
of God has truly been perfected. By this we know that we are in Him:
Hermeneutical
conclusion: Hermeneutics leads to application.
1 John 5:1-3
1 Whoever believes that Jesus is
the Christ is born of God; and whoever loves the Father loves the child born
of Him. 2 By this we know that we love the children of God, when we love God and
observe His commandments. 3 For this is the love of God, that we keep
His commandments; and His commandments are not burdensome.
Hermeneutical
conclusion: Hermeneutics leads to application.
Acts 20:32
"And now I commend you to
God and to the word of His grace, which is able to build you up
and to give you the inheritance among all those who are sanctified.”
Hermeneutical
conclusion: The Word is what causes spiritual growth.
1 Corinthians 4:6
Now these things, brethren, I
have figuratively applied to myself and Apollos for your sakes, that in us
you might learn not to exceed what is written, in order that no one of you
might become arrogant in behalf of one against the other.
Hermeneutical
conclusion??: The Word provides spiritual boundaries.
2 Peter 1:12-15
12 Therefore, I shall always
be ready to remind you of these things, even though you already know them,
and have been established in the truth which is present with you. 13 And
I consider it right, as long as I am in this earthly dwelling, to
stir you up by way of reminder, 14 knowing that the laying aside of my earthly
dwelling is imminent, as also our Lord Jesus Christ has made clear to me.
15 And I will also be diligent that at any time after my departure you may
be able to call these things to mind.
Hermeneutical
conclusion??: Should repetition be considered part of a Biblical
hermeneutic? Or is repetition just a
reasonable application? Compare Deuteronomy
6:1-25.
Psalm 119:4-8
4 Thou hast ordained Thy
precepts, That we should keep them diligently.
5 Oh that my ways may be established To keep Thy
statutes! 6 Then I shall not be ashamed When I look upon all Thy commandments.
7 I shall give thanks to Thee with uprightness of heart, When I learn Thy
righteous judgments. 8 I shall keep Thy statutes; Do not forsake me
utterly!
Hermeneutical
conclusion: Hermeneutics leads to application.
Deuteronomy 31:19
"Now therefore, write
this song for yourselves, and teach it to the sons of Israel; put
it on their lips, in order that this song may be a witness for Me against
the sons of Israel.
Hermeneutical
conclusion??: Church songs should have a good spiritual content.
Matthew 5:19
"Whoever then annuls one of
the least of these commandments, and so teaches others, shall be called
least in the kingdom of heaven; but whoever keeps and teaches them, he
shall be called great in the kingdom of heaven.
Hermeneutical
conclusion: 5:19b, hermeneutics leads to application and reward.
Ephesians 4:14
As a result, we are no longer to
be children, tossed here and there by waves, and carried about by every wind
of doctrine, by the trickery of men, by craftiness in deceitful scheming;
Hermeneutical
conclusions: The Word requires an objective approach. Recognize that there are those with a
deceptive hermeneutic.
1 Timothy 6:3-5
3 If anyone advocates a different
doctrine, and does not agree with sound words, those of our Lord Jesus Christ,
and with the doctrine conforming to godliness, 4 he is conceited and understands
nothing; but he has a morbid interest in controversial questions and
disputes about words, out of which arise envy, strife, abusive language,
evil suspicions, 5 and constant friction between men of depraved mind and
deprived of the truth, who suppose that godliness is a means of gain.
Hermeneutical
conclusions: The Word requires an objective approach. Recognize that there are those with a
deceptive hermeneutic.
Isaiah 28:9-13
9 "To whom would He teach knowledge?
And to whom would He interpret the message? Those just weaned from milk?
Those just taken from the breast? 10 "For He says, 'Order
on order, order on order, Line on line, line on line, A little here, a little
there.'" 11 Indeed, He will speak to this people Through stammering
lips and a foreign tongue, 12 He who said to them, "Here is rest, give
rest to the weary," And, " Here is repose, "but they would not
listen. 13 So the word of the LORD to them will be, "Order on order,
order on order, Line on line, line on line, A little here, a little there,"
That they may go and stumble backward, be broken, snared, and taken captive.
Hermeneutical
conclusion??: Israel could have heard “the word of the LORD” the easy way, in
their own land. In their captivity,
God’s Word would come to them in a foreign language in little portions.
Galatians 2:14
But when I saw that they were not
straightforward about the truth of the gospel, I said to Cephas in the
presence of all, "If you, being a Jew, live like the Gentiles and not like
the Jews, how is it that you compel the Gentiles to live like Jews?
Hermeneutical
conclusion?: The Gospel requires an objective
approach.
Short-phrase
summaries of passages which possibly make a contribution to Biblical
hermeneutics: Big-picture context, discovering the knowledge of God,
finding truth from God’s Word, discovering hope from the Scriptures, Word of
God not men’s words, diligence, repetition, deception warning, and application
of God’s Word.
8) Final summaries:
Short-phrase
summaries of hermeneutics from specific vocabulary, nonspecific vocabulary, and
passages of possible hermeneutical contribution are: Interpretation leads to
edification; interpretation leads to application; equivalent meaning;
translational meaning; literal translation; context and grammar to expand the
translational meaning; transliteration; literal translation; categorical study;
translational equivalent; translation, sense, and understanding of a text into
the language of the listener / reader; cut-straight; objective approach;
special spiritual intent; categorical approach; reason from the Scriptures;
teach sound doctrine from the Word of God; nonliteral examples; grammatical;
interpretive translation; historical explanation; theological explanation;
objective skepticism; sentences over words; proclaim God’s Word; big-picture
context; discovering the knowledge of God; finding truth from God’s Word;
discovering hope from the Scriptures; Word of God not men’s words; diligence;
repetition; deception warning, and application of God’s Word.
Final
summary: The Bible has revealed (see the short-phrase summaries on pages 9, 15,
21, and the “final summary” above) and supported the classic: grammatical,
historical and contextual hermeneutic.
To these three, because of the Biblical evidence, I would add:
categorical study, literal translation, objective approach, and application as
additional key elements of a Biblical hermeneutic.
Final
statement: Biblical hermeneutics = grammar, history, context, literal translation,
categorical study, objective approach, and application of the Bible.