Hermeneutics 101

Some notes I used when I taught hermeneutics; bear with me, I didn't take the time to edit/format this....

General Principles of Hermeneutics

1. Beginning at the beginning.

As one begins a study of hermeneutics, one needs to have a set of definitions of the terms used throughout the course.

A. Hermeneutics

“The science that teaches us the principles, laws, and methods of interpretation.” Louis Berkhof, Principles of Interpretation.

“Both the science and art of interpretation…interpretation has to do with meaning…meaning has to do with the core of man’s thinking.” Berkely Mickelsen, Interpreting the Bible.

B. Interpret

To explain the meaning of.

To expound the significance of.

To represent or render the meaning of, especially through artistic performance. American Heritage Dictionary.

“A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is a purely reproductive process, involving no originality of thought on the part of the interpreter.” International Standard Bible Encyclopedia.

You can see that interpretation deals with the thoughts of another person. These thoughts were expressed in another language and at another time. Therefore, it can be assumed that some kind of communications barrier exists which must be removed. This conclusion leads us to a definition of biblical hermeneutics which reflects the fact that we are dealing with both an art and a science in regard to both the meaning and interpretation of the Scripture. Therefore, we can conclude that biblical hermeneutics is:

“The systematic study of the principles, laws and methods necessary for the explanation of the Biblical authors’ originally intended meaning combined with the development of skillful performance through observation, study, and experience.” Paul Wright.

1. It is assumed for the sake of this course that we all believe in the Verbal Plenary Inspiration of the Scriptures. Verbal Plenary Inspiration means “The work of God, through the operation of the Holy Spirit, whereby the human authors of Scripture were divinely superintended in the writing of the original manuscripts of Scripture, without violation of their personalities, vocabularies, environments, and literary styles, so that these manuscripts were divinely authoritative, infallible and inerrant revelation from God.” Paul Wright.

Plenary – “full, complete, absolute”

Infallible – incapable of erring

Inerrant – free from errors

II. Presuppositions for Biblical Hermeneutics

A. Presupposition #1: Because the Bible was written by human authors, we interpret it as we interpret any other book written by human authors.

This means we are concerned with language, especially the original biblical languages – Aramaic, Hebrew, and Greek. Therefore, we must hold that the original languages have priority in any dispute concerning meaning. Furthermore, since not everyone has studied the original languages, we must also ask the question “How accurate is the translation being used?” It is equally important to pay attention to grammatical areas such as the order, structure, and meanings of words. To understand what God has revealed we must pay close attention to human language and its rules

Secondly, we are concerned with history, especially in relation to the time and culture of the biblical authors. This involves the pursuit of historical disciplines as well as knowledge of the geographical features found in the biblical narratives.

Thirdly, the works of the biblical authors have been carefully crafted. The biblical books demonstrate the editorial intent, ingenious structure, and conformity to principles of fine literature that are expected in any great literary work.

This approach to hermeneutics is known as a grammatical-historical-literary approach to interpretation.

B. Presupposition #2: Because the Bible is written by God the Holy Spirit, we interpret it as we interpret no other book written by human authors.

The meaning that the human authors of Scripture intended is the meaning that God intended. Though the Scriptures flowed from the pens of diverse, unique human authors, the words of Scripture flow from the mouth of God. Therefore, we must possess the illuminating and teaching ministry of the Holy Spirit if we desire to understand the revelation of God found in the Scriptures (Jn 16:12-15)

We must also recognize that since God is the author of Scripture, then there is unity to all Scripture. There are no contradictions in Scripture. There are paradoxes, but the problem is not the Scripture, the problem is the finite and fallen mind of man. Because all Scripture is unified and written by the same Holy Spirit, Scripture interprets Scripture.

Finally, we must recognize and acknowledge the authority of Scripture in our own lives. The Word of God is always relevant and actively judges our thoughts and attitudes (Heb 4:12)

Therefore, when we study the Bible, our personal attitude is supremely important. We must be prepared to expect an unrsesolvable tension between the two natures of Scripture (human and divine).

II – General Principles (Protestant Biblical Interpretation. Bernard Ramm)

1. Original languages have priority

2. God’s self-disclosure to man is necessarily anthropomorphic. (Having or suggesting human form and appearance; ascribing human motivation, characteristics, or behavior to inanimate objects, animals, or natural phenomena.)

3. God’s self disclosure to man is progressive, not evolutionary. It does not become more complex, it becomes more fully revealed.

4. Interpretation of any passage of Scripture must be characterized by historical propriety (Moses would not know of crucifixion). Scripture had intelligible meaning to its original hearers/readers.

5. The interpreter must be willing to follow the rabbinic rule. “Teach thy tongue to say, ‘I do not know.’”

6. Interpretation of Scripture is prior to application.

7. The interpreter must constantly check his conclusions against the conclusions of others, (scientists, historians, creeds, commentators), in order to avoid personal blind spots.

8. The interpreter must constantly guard against eisegesis (reading into the text) by consistently approaching the text inductively.

9. The clear and rational interpretation of Scripture is to be preferred above the obscure and improbable. Obscure and difficult passages must give way before clear passages.

10. Interpretation must allow for the unity of Scripture, i.e. the analogy of faith. Scripture interprets Scripture.

11. The law of contradiction must be observed; passages of Scripture cannot have meanings that are contradictory to each other.

12. The interpretation of Scripture demands the study of words and grammar.

13. The interpretation of Scripture must observe the following contexts:

a. Cultural – point in time and place

b. Context immediately preceding and following

c. specific book in which passage occurs

d. whole corpus of the author being studied

e. whole Bible

14. The interpretation of Scripture considers the literary mold or genre of the passage being studied.

15. Literal (what the author intended), or grammatical-historical – literary interpretation allows for and includes the use of figurative language.