Biblical Hermeneutics Part First Chapter1

In this preliminary chapter Milton Terry introduces the subject of his work. He defines the science of hermeneutics, explaining what it is and what it is not. He clarifies the distinct varieties of hermeneutics, and then shows the necessary holistic approach to, and the paramount importance of, Biblical Hermeneutics.

Biblical Hermeneutics Part First Chapter 2

The author presents a synopsis and brief comparative analysis of the sacred writings of the great world religions. He includes the Zend-Avesta of the Persians, the Vedas of India, the writings of Buddhism, Taoism and Confucianism, The Egyptian Book of the Dead, the Koran, and Scandinavian Eddas. Providing historical and cultural background, he quotes excerpts from each, and finally shows how they stand in comparison to Christian Holy Writ.

Biblical Hermeneutics Part First Chapter 3

By way of introducing the study of Biblical languages as vital to Biblical Hermeneutics, the author gives a broad overview of philological theory on the origins of language. He then traces the major families of languages and their development.

Biblical Hermeneutics Part First Chapter 4

In this chapter the author introduces us to Hebrew, the language of most of the Old Testament. He discusses the origin of the language and its name, and the distinctive features which make it so particularly suitable for the inspired writings.

Biblical Hermeneutics Part First Chapter 5

In this chapter the author presents the Chaldee language, in which a few sections of the Old Testament were written. He outlines the source and history of the language, the biblical passages where it is found, its grammatical distinctives relative to Hebrew, and the import of its presence in the inspired writings.

Biblical Hermeneutics Part First Chapter 6

Concluding his overview of the Biblical languages, the author presents us with Greek, the language of the New Testament. We learn of its history, the development of dialects, and how it came to be the lingua franca of the Roman world. He shows further the distinct characteristics of Biblical Greek, including its Hebraistic qualities.

Biblical Hermeneutics Part First Chapter 7

Textual Criticism, also known as Lower Criticism, is the discipline of deriving and applying rules to determine the original authentic texts of the Scripture from the extant manuscript evidence. A good exegete ought to have a working facility with these principles in order to evaluate the variant readings on an uncertain text, to arrive at its likeliest true reading.

Biblical Hermeneutics Part First Chapter 8

The divine inspiration of the Bible is a vital doctrine for the interpreter to understand and accept. The nature of its inspiration is distinctly different from the inspiration sometimes evident in other works of literature, and the author explains why and how it is so. But though the Scripture is indeed inspired by God, it was also written by men, and it is needful to comprehend the necessary implications of both sources of authorship.

Biblical Hermeneutics Part First Chapter 9

The author herein presents his considered views on what makes up the necessary qualifications, natural and acquired, of a capable and accurate interpreter of Holy Scripture. He groups these credentials broadly under three headings: Intellectual, Educational and Spiritual.

Biblical Hermeneutics Part Second Chapter 1

This brief preliminary chapter opens the second major section of the author’s work, in which he will set forth the principles of biblical hermeneutics. Here he endeavors to set us on the right path in the discovery and adoption of these principles, by inculcating a proper attitude and approach to our undertaking.

Biblical Hermeneutics Part Second Chapter 2

This chapter presents us with an overview of different methods of interpretation that have been employed throughout the history of the church. By understanding these various approaches to interpreting Scripture we will be better able to recognize and avoid erroneous principles, and to adopt and employ valid ones.

Biblical Hermeneutics Part Second Chapter 3

The author herein discusses the importance of ascertaining the primary meaning of words in our lexical analysis of a text. The first step in understanding the author’s intended communication to his readers is to comprehend the meanings of the words he employs. There are often significant differences between the primitive meaning of a word and its usus loquendi, i.e. the current usage of the speaker / writer. The word ἐκκλησία in the New Testament is an example of this.

Biblical Hermeneutics Part Second Chapter 4

In working with words as vehicles of meaning, the interpreter must labor to ascertain the usus loquendi (current usage) of a word as employed by the writer. While the study of primitive meanings and etymological history is helpful, writers often use words in a particular and peculiar contemporary sense. Besides, many common words have lost their original meanings.

Biblical Hermeneutics Part Second Chapter 5

In continuing his treatment of the importance of ascertaining the meaning of individual words, the author in this chapter addresses the use of synonyms in the Biblical text. The Biblical languages have a richness of groups of synonyms in which the semantically related words have very nearly the same meaning. It is therefore incumbent upon the interpreter to carefully deduce the fine distinctions and shades of meanings among them in order to rightly understand the intended meaning.

Biblical Hermeneutics Part Second Chapter 6

Having completed his discourses on the interpreter’s work of ascertaining the meaning of words, the author now presents the sum and substance of the grammatico-historical method, along with some notable examples of its application. Simply stated, the exegete takes the author’s words at face value and interprets them according to his knowledge of the rules of grammar and the facts of history. Understanding the usus loquendi is an indispensable first step, and the interpreter must seek to determine how the author may have altered standard usage in relation to his own thoughts and themes in writing. Thus arriving at the author’s own usus loquendi the interpreter then takes these principles and applies them in his work of exegesis. A fundamental principle of the grammatico-historical method is that words and phrases have but one signification in a particular context. [Aside: I understand this in the light of 2 Peter 1.19-21]

Biblical Hermeneutics Part Second Chapter 7

Continuing his development of the grammatico-historical method of interpretation, the author now takes up the interpreter’s task of discovering and applying Context, Scope and Plan in a particular book or section of Scripture. He defines Context as the connection of thought which runs through any given passage being considered as a whole. Scope is the author’s purpose in writing, and Plan is the arrangement of his material in pursuit of these ends. Due to their interrelationship, Context, Scope and Plan need to be studied together.

Biblical Hermeneutics Part Second Chapter 8

The comparison of parallel passages in Scripture is a necessary practice in exegesis, and especially when there is no immediately discernible context or scope. For example, substantial portions of the Book of Proverbs consist of self-contained aphoristic statements that have no contextual connections with what surrounds them.

Biblical Hermeneutics Part Second Chapter 9

The historical component of the grammatico-historical method of interpretation is an essential element of biblical hermeneutics. Discerning the historical standpoint consists of studying to determine who the author was, along with the time, place and circumstances of his writing. In many cases the author’s design and purpose are intimately connected with his immediate situation and the particular events which prompted his composition. Notable examples of this are many of David’s psalms, and Paul’s letters.

Biblical Hermeneutics Part Second Chapter 10

In this chapter Terry discusses broadly the nature and use of figurative language, and also gives some examples of specific kinds, e.g. metonomy synecdoche and hyperbole. Figures of speech, also known as tropes (Greek ?? “turn”) are words or phrases which are “turned” from their literal meaning connote something other. They arise in language in large measure due to the natural tendency of human thought to trace analogies and draw comparisons. Moreover we understand through faith and the testimony of Scripture that natural things and phenomena are formed by their Creator with the express purpose of typifying and testifying to spiritual verities. Hence the heavenly matters are the realities, and the earthly are the figures, e.g. Light and Darkness, Kings and vassals, birth, death, harvest, flowing water, etc. [Aside: In the same train of thought in which a recent discussion with Nathan Lewis was running, Terry cites R.C. Trench at length on this, a most profound quote!] In Scripture tropes are drawn mainly from the forms and features of the land, the life and customs of the people, and the patterns of ancient worship.

Biblical Hermeneutics Part Second Chapter 11

In this chapter Terry defines and describes the uses of two of the most common tropes: the simile and the metaphor. Similes are formal comparisons between two things, which have some resemblance or likeness between them. Grammatically a simile will occur with words such as “like” or “as” as the comparative connector, e.g. “my love is like a red, red rose.” Metaphors are more frequently used than similes, and are implied comparisons in which words are actually turned from their literal meanings to some new meaning, which impresses the mind, e.g. “love is a rose.”

Biblical Hermeneutics Part Second Chapter 12

In this chapter, the author proceeds from the more common figures of speech to those which are more peculiar, viz. fables, riddles, enigmas, et al. It is necessary to be conversant with the common tropes first, since they often correspond to the more specialized figures of speech, e.g. the parable is an extended and developed simile, and the allegory is an extended and developed metaphor.

Biblical Hermeneutics Part Second Chapter 13

In this chapter Terry explores the interpretation of parables, which are pre-eminent among biblical figures of speech. This is true especially since they are the vehicles particularly chosen by our Lord to set forth the mysteries of the Kingdom of God.

A parable is essentially an extended simile, in which two things are set side by side for the purpose of comparison, e.g. the sower’s seed and the Word of God. The comparison is formal and explicit, and the subject matter is limited to that which is real, unlike the fable. Parables are intended to convey and embroider truth in a way that will impress the hearer and thus be remembered. So it is that a parable may be not at all clear upon first hearing, but may grow in the understanding of the hearer upon subsequent recollection and reflection.

Biblical Hermeneutics Part Second Chapter 14

The author now addresses the interpretation of allegories. As parables are extended similes, so allegories are extended metaphors. Therefore like a metaphor, the association of an allegory is implicit within it, unlike similes and parables where the comparison is formal and explicit. Normally an allegory has but one correspondent meaning.

Biblical Hermeneutics Part Second Chapter 15

Terry now turns to the discussion of proverbs and gnomic poetry. As discussed previously, proverbs are usually distichs comprised of synonymous, antithetic and synthetic parallelisms. The Hebrew word for proverb, ??? , “to liken or compare” and most proverbs will show themselves to be comparisons or similitudes. Proverbs are, properly speaking, brief pithy statements in which some wise counsel or moral lesson is expressed in a memorable manner. Hence we apply the term “gnome” to this species of trope, since it connotes some short pithy statement which expresses a general truth. Proverbs thus defined are found in the histories of all nations, and occur in Scripture in many places outside the Book of Proverbs.

Biblical Hermeneutics Part Second Chapter 16

In this chapter Terry turns to the interpretation of types, which along with symbols, are distinct from all the other tropes addressed thus far. First he clarifies the distinction between type and symbol. Both are emblematic, but a symbol is simply the sign of something else, and is usually something inanimate and non-sentient, and with broad temporal scope, e.g. the olive branch as a symbol of peace. Unlike a symbol, a type is always something real, with an intelligent agent involved. Types suggestively represent something else in a limited way, and point to it as an antitype to be fulfilled, e.g. the exodus as a type of salvation. In order to be a type, there must be a notable point of resemblance between it and the antitype, evidence that it was indeed designed by God to point to what is typified, and it must prefigure something future. Types are related to similes and parables in that they all consist of formal comparisons, whereas in metaphors, allegories and symbols the comparisons are implicit.

Biblical Hermeneutics Part Second Chapter 17

The interpretation of symbols, says the author, is one of the most difficult subjects for the interpreter of Scripture. Symbols are by nature enigmatical representations of spiritual truths, and therefore require a sober and discriminating judgment. The first step in finding general guidance is to collate an ample and varied group of biblical symbols, which are also accompanied by an authoritative interpretation. With these we may then seek to derive general principles and methods.

Biblical Hermeneutics Part Second Chapter 18

In continuing the study of the interpretation of symbols, Terry now turns to what he terms symbolico-typical actions. In this kind of prophetic act the message of God is communicated through specific actions which the prophet is commanded to perform. His deeds are symbolic of unseen truths, and are also typical inasmuch as they are representative actions intelligently carried out to point to future events. In contrast to prophetic visions where the prophet is the seer, in symbolico-typical actions the prophet is the doer.

Biblical Hermeneutics Part Second Chapter 19

Terry now turns to the interpretation of symbolic numbers, names and colors. As with other kinds of symbolism in Scripture, the interpreter must be guided by the principles which can be derived from a large collation of passages where such symbolism occurs. [Aside: The unfortunate flights of fancy of some interpreters do not negate the fact that such symbolism is indeed present in Scripture, and there for God’s people to understand and appreciate.]

Biblical Hermeneutics Part Second Chapter 20

In this chapter the author discusses the revelatory media of dreams and prophetic ecstasy, by which God communicates His messages to His prophets. These are understood as the normative means, according to Numbers 12.6, in contrast to the extraordinary case of Moses, to whom God spoke “face to face.”

Biblical Hermeneutics Part Second Chapter 21

Using his previous chapters, which covered the various species of figures, types and symbols as the needful prerequisites, Terry now addresses himself directly to the task of interpreting biblical prophecy. First he reiterates that its essence is not the predictive element, but rather it is principally the hortatory message of God for His people, whose actual matter may pertain to past, present and/or future. God’s prophets were spiritual watchmen who called God’s people to repentance, faith and holiness.

Biblical Hermeneutics Part Second Chapter 22

In this chapter Terry addresses the interpretation of Daniel’s prophecies with respect to the four great empires represented both in the four parts of the Nebuchadnezzar’s great image (Daniel 2.31-45) and then again in the four beasts from the sea (Daniel 7). This analysis is illustrative and instructive with regard to the other occurrences of double revelation in Scripture, especially in apocalyptic literature. Terry applies the principles of general hermeneutics to the task, and also special hermeneutics apropos to prophetic literature, as previously set forth.

Biblical Hermeneutics Part Second Chapter 23

Terry here introduces the biblical genre of apocalyptic, and explores Old Testament apocalyptic in particular, especially as it is found in the books of Joel and Ezekiel. Apocalyptic, generally speaking, is biblical prophetic writing which treats of impending and/or future judgments, culminating in the ultimate glorious triumph of the Messianic kingdom. Apocalyptic is distinguished from prophecy proper, in that the latter consists mainly in the prophet speaking words given to him by God, while in the former the primary action of the prophet is the passive seeing of visions from God, which he subsequently reports.

Biblical Hermeneutics Part Second Chapter 24

Here Terry turns from the apocalyptic writings of the Old Testament to the discourses of our Lord Himself recorded in the synoptic gospels: Matthew 24-25, Mark 13 and Luke 21. Though the author does not use the terms “postmillennialism” or “preterism” per se, the bulk of this chapter is taken up with refuting the various chiliastic interpretations of these eschatological passages, and demonstrating the overall soundness and internal consistency the preterist position.

Biblical Hermeneutics Part Second Chapter 25

From the Gospel Apocalyptic Terry now proceeds logically to a discussion of Pauline eschatology. In examining Paul’s doctrine of the parousia and resurrection, he focuses primarily on 1 Thessalonians 4.13-17, and secondarily on 1 Corinthians 15.20-28, et al. In the former passage, after rehearsing its indisputable facts, the author brings us to a crucial question for the interpreter, viz. does “we, the living who remain…” imply that Paul expected his generation to witness the parousia. After fairly presenting both sides of this question, the author states that we appear to be caught on the horns of a dilemma. We must apparently either foist upon Paul’s words some artificial construction, or else concede that the apostle was mistaken in his expectations.

Biblical Hermeneutics Part Second Chapter 26

Having traced the progress of biblical apocalyptic from Joel and the Old Testament prophets, through our Lord’s discourse in Matthew 24, and the apostle Paul in 1 Thessalonians 4.13-17, et al., Terry now completes his analysis with the capstone of all prophetic writing, the Apocalypse of John. He identifies the three systems of interpretation commonly applied to the book as Preterist, Continuous-Historical and Futurist. [Aside: These I understand to be essentially equivalent to the Postmillennial, Amillennial and Premillennial views, respectively] Rather than going through the pro and contra of each of these positions, Terry characteristically addresses himself directly to the text, employing sound hermeneutical principles like the historical position, scope and plan of the author. For this particular book, he pays particular heed to the relations of this text with the other apocalyptic scriptures, and the principles of symbolic language that can be gleaned from them.

Biblical Hermeneutics Part Second Chapter 27

In this chapter Terry affirms that the hermeneutical principles set forth in his treatise necessarily rule out the idea that Scripture may have more than one distinct meaning. In this he carefully defines and demonstrates the principle, and differentiates between what it specifically excludes and what it does not.

Biblical Hermeneutics Part Second Chapter 28

In this chapter the author discusses the citation of Scripture by other Scripture, under four headings: Old Testament citing Old Testament, New Testament citing Old Testament, New Testament citing New Testament, and New Testament citing apocryphal sources and oral tradition. After showing examples of each of these four categories, Terry devotes most of his discussion to the analysis of Old Testament quotations in the New Testament with respect to the sources used, formulas and methods of quotation, and the purposes for citation.

Biblical Hermeneutics Part Second Chapter 29

In this brief chapter Terry addresses the so-called accommodation theory, and shows what kinds of “accommodation” are legitimate and which are not. The accommodation theory as it is popularly propounded by rationalist theologians asserts that all Old Testament citations by New Testament writers are applied by them in some way that is foreign to the original meaning, and that this is done in order to adapt them to the understanding and prejudices of the hearers and readers. Some accommodation theorists go so far as to say that our Lord Himself took this approach in order to suit the widely held errors and superstitions of the common people, as in the matter of demon possession. This idea is not to be lightly tossed aside, but vigorously hurled away by the reasonable exegete, since it makes our Lord and his messengers the willful propagators of error.

Biblical Hermeneutics Part Second Chapter 30

Terry now turns to answer the critics who allege that the Scriptures are full of internal contradictions. He identifies these supposed discrepancies under the categories of genealogy, numbers, doctrine and ethics. First of all he points out that a large number of instances are easily answered by doing due diligence with textual criticism and introductory analysis of specific books and authors. By these we discover easily discernible copyists’ errors, authors’ various methods of time reckoning, their diverse local and historical perspectives, and most importantly the different scope, plan and purpose behind their respective writings. Terry also rightly observes that many alleged inconsistencies really only exist in the perverse minds of critical skeptics.

Biblical Hermeneutics Part Second Chapter 31

The author in this chapter responds to popular allegations that some results of scientific research are irreconcilably at odds with the clear statements of Scripture. He also repudiates the notion that personal faith in the Living God revealed in Scripture is necessarily antithetical to honest scientific inquiry. He begins by setting forth the self-evident: that truth can never be self-contradictory; hence no fact of nature or history can ever be in real conflict with the declarations of the Omniscient God. If it appears to be so, then either the fact is not as it has been stated, or we have misunderstood the revelation of God.

Biblical Hermeneutics Part Second Chapter 32

Herein we find a discussion of the harmony and diversity of the four gospels, which the author acclaims as the most valuable documents ever produced in the history of humanity. The four witnesses have much in common, but also much in their matter and presentation which differs. At bottom, the credibility of each hinges upon the reality of the resurrection. Our studies of the gospels can be aided by good gospel harmonies. These can be useful aids to exegesis, historical analysis and apologetics, but should not be pressed to provide an exact chronology of events, since this was the intent of none of the gospel writers.

Biblical Hermeneutics Part Second Chapter 33

Terry now traces the progressive nature of God’s revelation through Scripture, and against that backdrop presents the “analogy of faith” as an essential hermeneutical principle. It is important for the interpreter to rightly understand that as God revealed Himself “in many portions and in many ways” (Hebrews 1.1) through the centuries, His revelation was cumulative, becoming ever more full and specific, especially with respect to the coming of the Christ. We see this, for example, in the successive records of “generations” in Genesis, in the increasingly particular covenants made with Adam, Noah, Abraham and David, in the advance of typological understanding of tabernacle and temple, and in the development of messianic themes in the prophets. Terry aptly describes the proto-evangelium of Genesis 3.15 as “a fountainhead from which a gradually increasing stream went forth.” Moreover, as the Pentateuch contains the essence of Old Testament teaching which is thence expanded and expounded by the later prophets, so also the gospels contain the germ of Christian teaching which the Spirit-inspired apostles explained and elaborated.

Biblical Hermeneutics Part Second Chapter 34

In this chapter Terry concludes his section on the principles of hermeneutics with a discussion of the doctrinal and practical uses of Scripture. Having fully set forth the principles of sound hermeneutics, he now directs us to their intended purpose, viz. the profitable exposition of Scripture “for reproof, for correction, and for training in righteousness” (2 Timothy 3.16).

Biblical Hermeneutics Part Third Chapter 1

Terry begins his final major section on the history of biblical interpretation with an overview and discussion of ancient Jewish exegesis from Ezra to Philo. But first he points out the value of this entire study to the interpreter, namely that by tracing the influences through history which have led to misunderstandings of God’s Word, the exegete is often preserved from hermeneutical errors, and is better equipped to recognize new deviations when they arise.

Biblical Hermeneutics Part Third Chapter 2

Having outlined the history of ancient Jewish exegesis from Ezra to the formation of the Talmud, Terry proceeds to trace the trends of interpretation in rabbinic exegesis thence up to the time of the Reformation. This history is necessarily one of continued confusion and lack of clarity, since the veil remains upon the heart of Israel (2 Corinthians 3.14-16).

Biblical Hermeneutics Part Third Chapter 3

Coming now to a discussion of the earliest Christian exegesis, Terry first points out that our Lord and His apostles habitually appealed to the Old Testament Scriptures as authoritative. Moreover, they cited them in a way which was quite out of character with the hermeneutics of the time. Our Lord condemns the allegorizing Talmudist Pharisees (Matthew 15.1-9 et al., cf. Paul in Titus 1.14, et al.), rebukes the rationalist Sadducees (Matthew 22.19) and corrects the hyper-literalist misunderstanding of His disciples concerning the coming of Elijah (Matthew 11.14).

Biblical Hermeneutics Part Third Chapter 4

The history of patristic exegesis from the beginning of the third century to medieval times may by typified by the two major schools of Alexandria and Antioch. These were not always two clearly defined hermeneutical camps at war with each other, but rather major concurrent streams in interpretation, which sometimes both found expression in writings of the same man. These streams have continued down to our day, but have now, thanks to the good labors of many of our fathers, become more discernibly distinct.

Biblical Hermeneutics Part Third Chapter 5

From Gregory the Great, circa A.D. 600, until the Reformation, there was no significant progress in hermeneutics. According to the author this was due primarily to the superstition and ignorance, prevalent in the Middle Ages, which effectively quenched critical inquiry. This period produced the catenists, who were mainly compilers of the works of the early fathers, but who did not produce much in the way of original thought. Notable among these were Bede, Alcuin, Rhabarus Maurus, Oecumenius and Theophylact. While most of the catenists in the main followed the allegorizing practices of the fathers they cited, one exception was Christian Druthmar, surnamed Grammaticus, who fostered a revival of the grammatical hermeneutical principles of the school of Antioch.

Biblical Hermeneutics Part Third Chapter 6

With the advent of the Reformation in sixteenth century Europe, there came a radical transformation in mindset and attitude toward the interpretation of Scripture. The ignorance, superstition and prevalent mysticism of the Middle Ages were being replaced by a fresh and reasonable appeal to the Scriptures as the comprehensible source of God’s revelation to mankind. As a result many came to understand that the Scriptures contain all things necessary to salvation and that it proclaims justification by faith; things which flew in the face of the then longstanding Roman sacerdotal doctrines. Thus the greatest lasting import of the Reformation was the refocus of the Church upon the Scripture, as God’s authoritative Word. This change in perspective is evidenced by the many translations which followed Luther, e.g. Tyndale, into the languages of the people.

Biblical Hermeneutics Part Third Chapter 7

The fresh spirit of inquiry into the Scriptures that was ignited by the Protestant Reformation continued to burn with vigor through the seventeenth century. The Scriptures were translated into many tongues, and this endeavor was aided by copious philological research and supplemented by much exegetical labor. In addition to the many new translations such as the Authorized Version of 1611, the seventeenth century produced many worthy works of biblical research, exegesis and commentary, which have proven to be of lasting value. Among these are Brian Walton’s London Polyglot, Castell’s Lexicon, the Critici Sacri and Matthew Poole’s Synopsis Criticorum, to name just a few. A number of divines from the Westminster assembly produced works of exegesis, commentary and practical devotion. [Aside: Though Terry mentions the Westminster Assembly several times due to the notable contributions of her divines, he says nothing directly about the Assembly itself, and the formulation of the Westminster Standards.]

Biblical Hermeneutics Part Third Chapter 8

Exegesis in the eighteenth century took the track of free inquiry established in the seventeenth century and followed it into a more scientific approach to the Bible. Hence it yielded valuable fruits of careful research and firmly laid the groundwork for the distinct grammatico-historical method of interpretation which would soon become prominent. But this humanistic age of “enlightenment” also provided fertile ground for rationalistic assaults upon the authority of the Scripture. The effects of both of these trends continue into the present.

Biblical Hermeneutics Part Third Chapter 9

In his final chapter on the history of biblical interpretation, the author reviews the progress made in his own century, the nineteenth. No earlier era in history was better suited to sound and profitable exegesis than his own, as he and his peers inherited and built upon all the richness of previous philological and theological research. The scientific scholarship of the previous two centuries in textual criticism culminated in the nineteenth century in a near perfect critical text. This is demonstrated by a comparative analysis of work of the leading nineteenth century textual scholars, viz. Tischendorf, Tragelles, and Westcott and Hort. The cultural climate in the nineteenth century was also particularly favorable to academic pursuits of all kinds, and this benefited biblical scholarship as well.