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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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“PRINCIPLES OF
INTERPRETATION” Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert I. EXPLANATION OF GENRES OF
THE BIBLE AND INTERPRETATION A. Understanding the genres
of the Bible is one of the key factors to knowing how to interpret a passage
of Scripture. Correctly understood, each context is interpreted in the light
of its genre. 1. Each
literary genre has it distinctive features. Each has its own “rules” or
procedures. This, in turn, affects how we read and interpret a
work of literature… Knowing how a given genre works can spare us from misinterpretations.
(Leland Ryken, “How to Read the
Bible as Literature” pg. 25). 2. Literature always calls for interpretation.
It expresses its meaning by a certain indirection. (Leland Ryken, “How to Read the Bible as
Literature” pg. 22) B. Therefore, correct
interpretation of the Scriptures must include a literary approach to the
types of writing contained in the Bible. 1. The
Bible demands a literary approach because its writing is literary in nature.
The Bible is an experiential book that conveys the concrete reality of human
life. It is filled with evidences of literary artistry and beauty, much of it
in the form of literary genres. It also makes continuous use of resources of
language that we can regard as literary. A literary approach pays so close
attention to all of these elements of literary form, because it is through
them that the Bible communicates its message. II. GENRES OF THE BIBLE AND
PRINCIPLES OF INTERPRETATION A. The big questions in
interpreting genres and figures of speech in the Bible are “when” and “how”
do we know to take passages in its literal sense or figurative sense. There
are numerous principles of interpretation that help us understand the meaning
of a passage. The two most important of these principles is the principle of
Literal Speech and the Principle of Figurative Speech. We will specifically
concentrate on these two principles, but others will be mentioned so we can
get a rounded picture of interpretation of not only the Bible, but of any
literature. B. This would also be called “Hermeneutics,”
which is the “science or art of interpretation.” It comes from the Greek word
hermeneúō and means to interpret or translate a meaning (Jn
1:42; 9:7; He 7:2). Its root stems from the mythological character, Hermes
(or Mercury), who was the speedy messenger of the gods and the tutelary deity
of speech, of writing, of arts and sciences. Some of the Principles of
Interpretation are included in the following: 1. The
Principle of Non-Contradiction a) The first
principle that we must look at is the Principle of Non-Contradiction. This
principle teaches that all communication, whether spoken or written, must be
clear and logical for people to understand it. “Contradiction” comes from two
Latin words “contra” (against) and “dicere” (to speak) so
together, they mean to communicate conflicting thoughts. If we communicate
conflicting thoughts, no one will be able to understand our speech, our
story, our writing, or thoughts. b) Aristotle, in determining logic for all
sciences, defined the law of non-contradiction as, “A cannot be both A and
non-A at the same time and same respect.” This principle or law is at the
forefront of the Bible because God not only clearly communicates to us so we
can understand Him, but He is a God of truth. God cannot speak or write
anything contrary to the truth (Nu 23:19). Therefore, a first principle in
interpretations is that God’s word cannot contradict itself (Ti 1:2). c) Literature does contain something called
a “paradox,” an apparent contradiction that upon reflection, expresses a
genuine truth (Ge 50:20; Mt 16:25; Mk 10:31; 2Co 6:8-10). 2. The
Principle of Single Interpretation a) Just like
there cannot be any contradictory words in order to communicate cogently,
there can only be one interpretation. It is the right of every author to have
his thoughts and meanings interpreted correctly, in context, and not twisted.
b) 2Pe 1:20-21 clearly portrays the Principle
of Single Interpretation. (1) No
prophecy of Scripture is a matter of one’s own interpretation (epílusis
[ep-il'-oo-sis] - explain what is missing or
obscure). This means that God has His own, single, non-contradictory meaning
and interpretation for His Word. It is the interpreter’s task to extract that
meaning. (2) Scripture was not made by acts of religious
men pooling their thoughts together. Rather, chosen men of God were moved (pherō
- carry or bring forth) by the Holy Spirit to write God’s exact words,
even though God used their personalities and situations. (3) No one has the right to give any other
meaning(s) than God’s meaning. God’s meaning is deciphered by the normal
principles of hermeneutics for all language. 3. The
Principle of Double Reference (Prophecy) a) The
interpretation of prophecy does contain what is called the Principle of
Double Reference. b) This principle recognizes that God will
sometimes give a prophecy that has a partial near-view reference, while
having an ultimate far-view fulfillment in Christ. (1) [In
reference to Psalms 2 & 45] … these Psalms have a double reference:
First a provisional reference to the Davidic kings; second a definitive
reference to the Messiah who must be God. (Sproul, R. C. Before the
Face of God, elect. ed ) (2) The law of double reference is a helpful
key to understanding certain OT passages. The law of double reference simply
means that some of the prophecies of the OT had an immediate and partial
fulfillment, and yet would some day have a complete fulfillment. (MacDonald, Believer's Bible Commentary,
elect. ed) c) In the
following examples, the primary context must be interpreted at least to a
partial fulfillment according to the laws of literary interpretation. It was
only after it had been revealed to us by the writers of the N.T. that there
was confirmed an ultimate fulfillment in Christ, thus establishing the
Principle of Double Reference. (1) Virgin
birth (Is 7:14): Isaiah’s son - Is 8:3; Christ - Mt 1:23 (2) Forsaken by God (Ps 22:1): David; Christ -
Mt 27:46 (a) It was
applied immediately to David and ultimately to the Greater David, Messiah.
The NT contains 15 messianic quotations of or allusions to this psalm,
leading some in the early church to label it “the fifth gospel.” (MacArthur Study Bible, electronic ed., Ps
22:1) (3) Not see
decay (Ps 16:10): David; Christ - Ac 2:25-28; 13:35 4. The
Principle of Scripture Interprets Scripture a) Scripture
interpreting Scripture is a natural principle that springs out of the normal
logic of the interpretation of literature. All writing that is good writing
gives enough contextual information and clues to reach the proper meaning. b) For Bible students this is called the
Principle of Scripture Interprets Scripture. It is also called the Analogy of
Scripture and sometimes the Analogy of Faith. (1) The
infallible rule of interpretation of Scripture is the Scripture itself: and
therefore, when there is a question about the true and full sense of any
Scripture (which is not manifold, but one), it must be searched and known by
other places that speak more clearly.
(Westminster Confession of Faith 1.9
cp. 2 Pet. 1:20,21; Acts 15:15,16) c) Examples
of Scripture Interprets Scripture could be the deity of Christ (Ge 1:1 cp. Jn
1:1) or salvation to Gentiles (Ac 15:15-19; Ga 3:14-16). This principle is
also the essence of expository teaching (cp. He 1:4-14; 2:5-18; 10:4-20). 5. The
Principle of Simple Interprets Complex a) Another
principle emerges from the Principle of Scripture Interprets Scripture, which
is the Principle of Simple Interprets Complex. b) This means we have to understand the
complex and difficult passages of Scripture through the simple ones. (1) The
obscure texts must be interpreted in light of those which are plain and
positive. (Terry, Biblical
Hermeneutics), pg. 579) c) If it is clear from the majority of Scriptures that salvation
is by faith alone in Christ alone, then when we come across a few rare
Scriptures that appear to say we must be baptized to be saved, we must
interpret the rare with the plain and clear Scriptures. In the following books it is clear that salvation is
faith alone in Christ alone: John - Jn 20:31; “believe” 88 ct.; Acts - 16:31;
“believe” 46 ct.; Romans - Ro 1:17; “believe” 17 ct. & “faith” 40 ct. d) This also applies to general
interpretation, eternal security (Jn 3:16; 5:24; 6:37; 10:28-29; 20:31; Phi
1:6; Ro 8:1; 1Jn 5:11-13; Jude 24), distinguishing Israel from the Church (Ac
5:31; 21:19; 1Co 10:32; Gal 2:7-9; Rom 1:16),
and Prophecy. 6. The
Principle of Context a) The
Principle of Context could actually be called the
Contextual-Historical-Grammatical method of Interpretation. It interprets a
passage of Scripture by looking first at its context, historical background,
and grammatical structure. It is the paramount principle in interpretation. b) Contextual - To understand the
context of a passage, one must understand more than just the passage. We must
understand the surrounding sections, the book in which it is contained, the
type of genre, and cross references from other parts of the Bible. We must
understand who wrote the book (e.g. Ga 1:1, 13-18) and to whom (e.g. Ga 1:3),
what was the occasion for writing (e.g. Ga 3:1) as well as the purpose for
writing (e.g. Ga 1:6-9). When the context is understood, we will be more
likely to interpret the passage with the meaning that was intended. c) Historical - The historical
background of a passage is important because it opens up what the readers of
their day understood by certain, phrases, idioms, customs, beliefs,
circumstances, and particular problems. d) Grammatical - The grammatical
structure of a passage is important because it will reveal the intent,
emphasis, and the correct understanding of the structure of a passage. It is
also necessary to understand the meaning of the words from the original
language, as well as how each author specifically used them (Jn 6:37 - double
negative; “justification” (dikaióō - declare righteous, Ro
4:2-5). 7. The
Principle of Literal Interpretation a) The
Principle of Literal Interpretation takes God’s Word in everyday normal
speech. Milton Terry and others used the Latin term, “Usus Loquendi,” that is
“usage in speaking” or “current usage of words as employed by a particular
writer or prevalent in a particular age” (Terry). (1) When we
go to the Bible, this is so basic, we assume that
God is talking to us in normal speech. Okay? Normal language. Normal, common,
everyday communication. If fact, the theologians use to call it "Usus
Loquendi" in the Latin, meaning, "The words of Scripture are to be
interpreted the same way words are understood in ordinary daily use." (MacArthur, “Proper Biblical
Interpretation,” Charismatic Chaos Series, Part 4) (2) The literal Principle means understanding Scripture in its natural,
normal sense. That is, what are the
customary meanings of the words being used?
Since God
wants to communicate His Word to us, He will do so in the most
obvious and simple fashion possible,
in words clearly understood. The first
thing to look for is
the literal meaning, not some deeper, hidden, secret, or
spiritualized interpretation. (ibid)
b) Literal
Interpretation is not to be confused with “Hyper-Literalism” or “Letterism”,
that is, to take absolutely everything as literal (e.g. Song of Sol 4:1-4) .
How do you know when you have figurative language? You take a passage literal
and if it becomes foreign, silly, or absurd, then it is figurative. However,
all attempts to take a passage must first be exhausted. c) The Principle of Literal Interpretation
is so important that Dr. David L. Cooper called it the “Golden Rule of
Interpretation.” (1) Dr.
Cooper defined it as, when the plain sense of Scripture makes common
sense, seek no other sense; therefore, take every word at its primary,
ordinary, usual, literal meaning unless the facts of the immediate context,
studied in the light of related passages and axiomatic and fundamental truths
indicate clearly otherwise. (Cooper, “Rules of Interpretation”) (2) Or as Dr. Thomas O. Figart said at
Lancaster Bible College, when the plain sense of Scripture makes common
sense, seek no other sense, lest it be nonsense. d) Bernard
Ramm, in his book, Protestant Biblical Interpretation, pg. 54ff , makes strong and logical arguments for the method
of Literal Interpretation. (1) That the
literal meaning of sentences is the normal approach in all languages. (2) That all secondary meanings of documents,
parables, types, allegories, and symbols, depend for their very existence on
the previous literal meaning of the terms. (3) That the greater part of the Bible makes
adequate sense when interpreted literally. (4) That the literalistic approach does not
blindly rule out figures of speech, symbols, allegories, and types; but if
the nature of the sentence so demands, it readily yields to the second sense.
(5) That this method is the only sane and safe
check on the imaginations of man. (6) That this method is the only one consonant
with the nature of inspiration. e) The
method of Literal Interpretation has been the historical method of
interpretation and therefore, should be the most sound
principle used in interpretation of biblical genres, prophecy, and all
Scripture. 8. The
Principle of Figurative Interpretation a) Figurative
Speech is an emphatic way in which to communicate, excite the senses, and
connect with the soul of man. It is not a secondary literary device but one
that is used frequently and overflowing with meaning. b) However, even when interpreting figurative
speech, there is a literal meaning at the root of its genre, symbols,
metaphors, and lessons. Prophecy may be highly symbolic and saturated with
imagery, but it predominantly describes literal events. c) Allegory is in the Bible (Ga 4:21-31),
also contained in symbols, parables, etc.) and
naturally is to be understood as a literary device. However, this is to be
completely distinguished from Allegorical Interpretation that “allegorizes”
or “spiritualizes” away most or all literal meanings. (1) The
actual words, then, are not understood in their normal sense but in a
symbolic sense, which results in a different meaning of the text, a meaning
that, in the strictest sense, the text never intended to convey. (Ryrie, Dispensationalism) d) Lim
LaHaye records 125 prophecies concerning the First Coming of Christ. These
were all fulfilled literally. In fact, all the prophecies up till now have
been fulfilled literally. Why would anyone want to change the method of
interpreting prophecies for those yet to be fulfilled (Princ. #5)? e) The danger of allegorical method of
interpretation is that it often arrives at an interpretation contrary to the
intended meaning (Princ. #1), encourages multiple
meanings by interpreters (Princ. #2), discourages
the literal meaning (Princ. #7), and at times removes major eschatological
truths (Princ. #4, cp. 1Th 4:13-18; Ti 2:13). (1) Allegory,
however, is too often uncertain, unreliable, and by no means safe for
supporting faith. Too frequently it depends upon human guesswork and opinion;
and if one leans on it, one will lean on a staff made of Egyptian reed (Ezek
29:6]. (Luther wrote) When I was a monk, I was an expert in allegories. I
allegorized everything. But after lecturing on the Epistle to the Romans I
came to have knowledge of Christ. For therein I saw that Christ is no
allegory and I learned to know what Christ is." (Luther’s Works, 42.172) |
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