SYS 501 – Hermeneutics – Lecture 1 – Why study the Bible?

A. God commands this that we may be approved by Him

1. As an unashamed workman

2. Rightly discerning His truth

B. True knowledge is necessary to faithful practice: Orthodoxy —> Orthopraxy

C. Duty is not an option, but an obligation

D. Lack of knowledge has harmed to the Church

1. Men have not diligently studied the Word

2. Personal experience has been emphasized instead

E. Understanding comes from the Holy Spirit

1. The Holy Spirit has been sent to lead us into truth

2. He brings to remembrance what we have learned

3. We cannot not attain spiritual wisdom without His work in us

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SYS 501 – Hermeneutics – Lecture 2 – Presuppositions

I. The Bible is Word of God

A. Self-Authenticating – testifies to its own origin and authorship

B. God-breathed – 2 Timothy 3.16-17

C. Received because it is the Word of God – 2 Thes. 2.13

D. Written by the operation of the Spirit – 2 Peter 1.19-21

SYS 501 – Hermeneutics – Lecture 3 – Inspiration, Infallibility, and Inerrancy of Scripture

A. Supernatural influence of the Holy Spirit on the chosen writers – 2 Peter 1

1. Their writing thus trustworthy and authoritative

2. Reveals the mind and will of God to us

3. As if directly from God Himself, e.g. 1 Cor. 14.37

4. Preachers ought to recognize that they speak God’s words

B. Plenary (full, complete, every word) inspiration – 2 Timothy 3.16

C. Powerful and effective because it is God’s Word – Jer.1

D. To be received by those who hear as God’s Word – 1 Thes. 2.13

SYS 501 – Hermeneutics – Lecture 4 – Unity and Diversity of Scripture

I. Unity of Scripture

A. One central theme – Jesus Christ

B. One primary author

C. Progressive nature of revelation

D. Frequent quotes of OT in NT, e.g. Rom. 3

E. One true interpretation

1. Univocal – one meaning

2. Veracity of God

3. Purpose of God revealed

4. Language intended to communicate and be understood

A. Diversity of subjects relating to the one central theme

B. Difference between OT and NT revelation

1. Promise in former, fulfillment in latter

2. Prophetic in former, apostolic in latter

3. Types in former, antitypes in latter

4. Hebrew language in former, Greek in latter

C. Different forms of revelation

1. Historical narrative

2. Didactic writings

3. Prophecy

4. Poetry

Qualifications for an Interpreter of Scripture:

1. Must be born again – Scripture must be understood by the Spirit

2. Must have a passion to know God’s Word – Psalm 1
3. Must have a reverence for God, and His Word
4. Must have a complete dependence on the Holy Spirit

SYS 501 – Hermeneutics – Lecture 5 – Historical Schools of Interpretation – Greek and Jewish Allegorism

I. Value of studying the historical schools

A. Learning from past errors, so as to avoid them

B. Being equipped to recognize flawed methods which lead to error

C. Prepared to evaluate current trends of interpretation

II. Greek Allegorical School

A. Based on extended metaphors, e.g. Pilgrim’s Progress

B. Text thought to contain some deeper hidden meaning

1. Reader needs to know if the author intended allegory

2. Then he must know the correct interpretation of allegory

C. Two traditions of Greek allegory

1. Religious – Homer, Hesiod

2. Philosophical and Historical – philosophy, ethics, science

3. Conflict between these resolved by allegorization of Homer, Hesiod

D. Became the model for converted Alexandrian Jews

III. Jewish Allegorical School

A. Jews also versed in Greek philosophy desired to reconcile it with Scripture

1. Conflict with OT anthropomorphisms and recorded immorality

2. Septuagint attempted to remove anthropomorphisms

3. Postulated that Moses was a major source for Plato, et al.

4. Allegorized OT writings

a. Considered literal meaning the body, allegorical meaning the soul

b. Literal meaning viewed as immature, allegorical as mature

B. Philo’s Three Principles of Allegorical Interpretation of Scripture

1. Any statement unworthy of God must be allegorical

2. If passage is contradictory or difficult, allegorize

3. Allegorical passages must be interpreted allegorically

4. Philo’s principles of allegorical interpretation

a. Grammatical peculiarities indicate a deeper meaning

b. Stylistic elements, e.g. synonyms and repetition indicate deeper meaning

c. Manipulation of punctuation, words, and meanings of words indicate deeper meaning

d. Symbols are to be understood figuratively

e. Spiritual truth may be obtained from etymologies of names

f. Double-application: natural objects may represent spiritual things

C. Interpreters thus free to interpret Scripture to their own advantage

SYS 501 – Hermeneutics – Lecture 6 – Historical Schools of Interpretation – Christian Patristic Fathers

I. Characteristics of Christian Patristic Fathers

A. Allegorical method was prevalent

B. OT viewed as Christian document

C. Emphasized truths of the gospel in their interpretations

D. Focused on Christ as the center of Scripture

II. Problems with Allegorical methods employed

A. Lost Historical context

B. Failed to comprehend progressive revelation

C. Sought to find parables everywhere

D. Mistook the typical for allegorical

E. Looked for Greek philosophy in OT, in allegorical form

F. Fostered dogmatic interpretation

III. Patristic Hermeneutical theories which developed

A. Clement of Alexandria taught 5 possible meanings

1. Historical – actual events

2. Doctrinal – didactic discourse

3. Prophetical – foretelling of events

4. Philosophical – moral and metaphysical meanings

5. Mystical – hidden spiritual meaning

B. Origen was deeply influenced by the Jewish allegorist Philo

1. Sought to make Scripture acceptable to the philosophical mind

2. Considered uneducated men incapable of understanding

3. Held four principles of interpretation

a. Literal meaning is the body, not the soul

b. Grace of Christ is necessary to understanding

c. True exegesis is spiritualizing – Scripture is one large allegory

d. Old Testament is the preparation for the New

4. Tended toward Montanism, a heresy which was later condemned

C. Augustine and Jerome emphasized historical and literal interpretation

1. Jerome was great scholar of his day, translator of the Latin Vulgate

2. Augustine wrote handbook of hermeneutics and homiletics – De Doctrina Christiana

a. Some words literal, some allegorical (spiritual)

b. Supported allegorical approach (2 Cor. 3.6)

3. Augustine’s principles of interpretation

a. Faith necessary to understanding (1 Cor. 2)

b. Literal and historical meaning to be held in regard

c. Scriptures have more than one meaning – allegorical to be built on literal meaning. Love is the governing principle

d. Biblical numbers are significant

e. Old Testament is a christological document

f. Expositor’s task is to exegete, not eisegete

g. Love is necessary (with faith) to comprehend true spiritual meaning

h. No verse should be studied in isolation

i. Passages which cannot be clearly understood cannot be made a test of orthodox faith

j. Education is necessary

k. Obscure passages must yield to clear passages

l. No scripture can be construed so that it contradicts other scripture

SYS 501 – Hermeneutics – Lecture 7 – Historical Schools of Interpretation – Roman Catholic, Jewish Literal, Syrian Literal, Reformed

I. Roman Catholic

A. Followed early fathers in use of allegorical methods

B. Acknowledged validity of historical and literal interpretation

C. Basic Principles

1. Latin Vulgate is the only authentic version

2. Officials views of the Church must be accepted

3. No interpretation can contradict official pronouncements

4. Literal and Historical interpretation is the foundation of interpretation

5. Scriptures possess a spiritual or mystical meaning beyond the literal

6. The Church itself is the official interpreter of Scripture

7. Early fathers are a guide to interpretation

a. Binding only on matters of faith and morals

b. Must bear witness to catholic tradition

c. Must have unanimous witness to the interpretation

8. Obscure passages are to be interpreted in light of church tradition

9. Interpretation has developed over time, church has fuller understanding

10. Protestant interpretation is useful, but not of faith or authoritative

II. Jewish Literal

A. Accepted literal meaning, unless indicated otherwise

B. Basic Principles

1. Words must be understood in context of sentence, sentence of passage

2. Scriptures must be compared topically

3. Clear passage prevails over the unclear

4. Must attend to spelling, grammar and figures of speech

5. Logic enables us to apply Scripture to problems not specifically treated

6. Revelation came within a cultural context which must be understood

C. Major Problem -Letterism

1. Actual letters were revered

2. Larger import of texts lost due to attention to literal minutia

III. Syrian Literal

A. First school interpretation which sought to avoid both allegorism and letterism

B. Pre-cursor of reformed school

C. Basic Principles from the school of Antioch

1. Literal and figurative literal texts are obvious

2. Rejected dogmatic interpretation of Romanists

3. Insisted on historical reality of OT events, did not allegorize them

4. Relationship of OT to NT is typological, not allegorical

5. Revelation is progressive, and must be understood accordingly

6. The Bible is Christological

IV. Reformed

A. Rejection of the allegorical interpretation of Rome

B. Adopted many of the principles of the Jewish and Syrian schools

C. Hermeneutical reformation necessarily preceded theological reformation

D. Basic Principles enunciated by Luther

1. Psychological – Interpreter seeks for illumination from the Holy Spirit through meditation and prayer

2. Authority – Bible is supreme and final authority, higher than the church

3. Literal

a. Rejection of allegorical interpretation

b. Use of original texts instead of Vulgate

c. Application of grammar, history, etc. (grammatico-historical)

4. Sufficiency – every devout and competent believer can interpret and understand Scripture

5. Christological – Christ and His Work are the central themes of Scripture

6. Law / Gospel – Abiding validity of the Law

E. Basic Principles enunciated by Calvin

1. Scripture is Christ-centered.

2. Interpreter must be illumined by the Holy Spirit

3. Grammatical / Historical is the valid method

4. Exegesis not Eisegesis

5. Balanced approach to typology, limited to NT antitype

6. Scripture interprets scripture – the analogy of faith

SYS 501 – Hermeneutics – Lecture 8 – Historical Schools of Interpretation – Devotional, Liberal and Neo-Orthodox

I. Devotional

A. Emphasis on edifying aspects of Scripture

1. At the expense of creedal theology

2. Subjective and existential experience, rather than objective truth

B. Grew out of Pietism which developed out of the Reformation

1. Born of desire to promote personal sense of religious duty

2. Cast off doctrinal confessionalism

C. Problems

1. Often succumbs to allegorical interpretation

2. May be substituted for necessary exegetical and doctrinal studies

II. Liberal

A. Derived from Rationalism vs. Authoritarianism debate

1. Rationalism – Biblical assertions not in accord with current thinking are to be rejected

2. Authoritarianism – the human mind must submit to what God has spoken

B. Liberal interpretation accepts the former – the Word must submit to the mind of man

C. Results in radical criticism of the Scriptures

D. Basic Principles of Rationalistic liberal hermeneutics

1. Modern mentality governs our approach to Scripture

2. Redefined concept of inspiration

a. All supernaturalism is rejected

b. Religious experience is substituted

c. “Truth” is subjective and existential

d. doctrinal content of Scripture is not binding

3. Redefined concept of the supernatural

a. All is within the context of man’s natural ability

b. Miracles are treated as mythology

4. Religion of Israel is in state of growth and development

a. Scripture and the understanding thereof is evolving

b. God Himself, and the concept of Him is evolving

5. Accommodation

a. Scripture must be accommodated to modern culture

b. “Truth” becomes relative

6. Scripture to be interpreted historically, not as authoritative revelation

a. Theology is ever changing, according to its historical setting

b. Nothing can become canonical truth

III. Neo-Orthodox

A. Response to liberalism, founded by Karl Barth

B. Basic Principles

1. Revelation principle – denial of inspiration and infallibility

a. The Bible is mixture of truth and error, because of human element

b. Scripture is testimony to revelation, not revelation itself

c. Revelation is when God speaks, not necessarily Scripture

d. God’s Word is subjective, mystical, momentous existential expression

e. This word is not constant, but exists only during the mystical moment

2. Christological principle – God’s word is Jesus Christ

a. 2 Christs – the Eternal Christ, and the Historical Jesus

b. Only the Eternal (Geshichte) has validity, not the historical

3. Totality principle – all Scripture to be understood according to Christological principle

4. Mythological principle – Scripture consists of myths, not religious history

a. Scripture records the personal existential religious experiences of the writers

b. Fall, Incarnation, Parousia, etc. all rejected as myths

c. Bible accounts are used to explain man’s religious experience

5. Existential Principle – man is to seek personal experiences when reading Scripture

a. Aspects of the devotional schools

b. Academic aspects are rejected

c. Everything is relative to man and his senses

d. There is no objective reality in Scripture

6. Paradoxical Principle – basis of Dialectic Theology

a. Stresses assertion and counter-assertion

b. Faith is not based on objective reasonable truth

c. Faith is beyond reason, and counter to reason

SYS 501 – Hermeneutics – Lecture 9 – Grammatical Interpretation

I. The Definition of Biblical Hermeneutics: the science and the art of interpreting Scripture

A. Science is the set of rules and principles

B. Art is the skillful application of the rules and principles

II. The Purpose of Biblical Hermeneutics

A. To understand God’s communication to mankind

B. To bridge the gap between the writers’ minds and our own

C. To learn how words are employed through exegesis

D. To understand the culture and time of writers

E. To understand the geography of writers’ world

F. To comprehend the historical setting and situation of the writers

G. To develop sound biblical theology

H. To establish the right foundation for exegesis

III. Qualifications for an Interpreter of Scripture

A. Must be born again and have the mind of Christ (1 Cor. 2.10 ff.)

B. Must have a passion for God’s Word (Ps.1)

C. Must depend upon the guidance of the Holy Spirit (John 14.26)

D. Must approach study of Scripture with prayer and reverence

IV. Three Ways to Study the Meaning of Words

A. Etymological – origin of word, evolution of meaning, and current usage

B. Syntactical – the relations of words in connection with other words

C. Contextual – general themes in which words appear

SYS 501 – Hermeneutics – Lecture 10 – Grammatical Interpretation: Syntax

I. Principles governing syntactical analysis (words in their connection with other words)

A. According to grammatical usage within a sentence, e.g. object of preposition

B. One fixed meaning in the connection in which the word occurs

C. Fixed meanings may be broad and inclusive of special meanings

D. Words used multiple times within the same connection usually have the same sense

1. Example: use of kosmos in John 17

2. Exception: “Let the dead bury their dead” (Matt. 8.22)

II. Internal helps for the understanding of words

A. Definitions which the author gives (e.g. 2 Pet. 1.20-21)

B. Subject and predicate of a statement help to explain one another

C. Synonymous and Antithetical Parallelisms

SYS 501 – Hermeneutics – Lecture 11 – Grammatical Interpretation – Tropes

I. Tropes are Figures of Speech.

II. Types of Tropes.

A. Simile – comparison of one thing to another.

1. Characterized by use of “like”.
2. Example: Ps. 1 “like a tree planted…”.
3. Must determine the ways in which the things compared are similar.

B. Metaphor – equating of one thing to another.

1. One thing is named as another thing.
2. Example Is.40.6 “All flesh is grass”, Ps.18.2 “The Lord is my rock…etc”.
3. Must determine how the things equated are alike.

C. Metonymy – Substitution of one thing for another.

1. Substituted thing is an attribute or has an association.
2. Example: “the pen is mightier than the sword”.
3. Three types found in Scripture.

a. Cause is substituted for the effect, e.g. Prov.12.18 “…the tongue of the wise is health” – the tongue is the cause of words.
b. Effect is substituted for the cause, e.g. Ps. 18.1 “I love you, O Lord my strength” – strength is the effect from the Lord.
c. Object is used for something close to it, e.g. I Cor. 10.21 – “You cannot drink the cup of the Lord” – cup is substituted for what is in it.

D. Synecdoche – Substitution of the part for the whole, or vice versa, e.g. Prov. 1.16 “their feet rush into sin”.

E. Anthropopathism – ascribing to God human emotions, passions and desires, e.g. Genesis 6.6 “…and it repented the Lord…”.

F. Anthropomorphism – ascribing to God human bodily members and physical activities, e.g. Ex.15.16 “…by the greatness of thine arm…”.

G. Zoomorphism – ascribing to God attributes of animals, e.g. Ps. 91.4 “He shall cover you with His feathers…”.

III. Internal helps for discerning tropes.

A. Explanatory examples, e.g. John 3 and the new birth.

B. Noting when literal interpretation involves a logical contradiction or absurdity.

C. Immediate context and adjunction of words – how words are joined to other words.

D. Familiarity with geography, culture, botany, etc. of Israel.

E. Character of subject and predicate in sentences.

F. Parallelisms, and parallel passages.

SYS 501 – Hermeneutics – Lecture 12 – Historical Interpretation and the Analogy of Faith

I. Historical Interpretation

A. Study of Scripture in light of historical events, places and circumstances

B. Grammatical Interpretation must be understood within context of its historical setting

C. Basic assumptions of Historical Interpretation

1. The Word of God was given progressively in an historical way, and therefore must be understood in the light of history

2. Words must be understood as they originated in the minds of the authors

3. Authors and their writings must be considered against their respective historical backgrounds

D. Demands upon the exegete

1. Know the author and his life as much as possible

2. Reconstruct the environment in which the book was written

a. Consider historical data (biography, geography, et al.)

b. Consider historical hypotheses (cultural customs, morals, religion, et al.)

c. Imagine oneself in author’s place as much as possible

3. Determine the author’s purpose and intention in writing

4. Transfer oneself into the time and place of the author’s world

a. Personal characteristics of the author or speaker, and of the readers and hearers

(1). Social circumstances

(2). Political circumstances

(3). Religious circumstances

b. Author’s time of life, and particular circumstances at the time of writing

c. Linguistic idioms of the time

II. The Analogy of Faith, aka the Analogy of Scripture

A. Defined: Scripture interprets Scripture

B. Developed by Tertullian

C. To be applied both grammatically and historically

D. Two degrees of the Analogy of Faith

1. Positive analogy – founded on clear teachings about which there is no doubt

2. General analogy – rests upon broad scope of Scripture, more by implication

E. Criteria for determining the degree of the Analogy of Faith

1. Number of passages presenting the same doctrine

2. Unanimity and correspondence in the passages

3. Clarity in the different passages

4. Distribution of the passages throughout Scripture

F. Rules for the application of the Analogy of Faith

1. Doctrines clearly supported cannot be contradicted by an obscure passage

2. A passage neither supported nor contradicted by the analogy of faith may be used as a positive foundation for a doctrine, though without the weight of a supported passage

3. Doctrines supported only by an obscure passage with no support from the Analogy of Faith, can only be accepted with great reserve

III. Historical narratives

A. Record events, are not didactic in nature

B. Should not be used a primary sources for doctrine

SYS 501 – Hermeneutics – Lecture 13 – Interpretation of Types

I. Typology is a valid hermeneutical method

A. Strong prophetic element in OT establishes nexus with NT – “New Testament is latent in the Old, Old Testament is patent in the New”?

B. Our Lord Himself refers to OT as pointing to Him, e.g. Luke 24.44, John 5.39 ff.

C. Epistles use OT sacrificial language to refer to death of Christ, e.g. Eph. 5.2

D. Hebrews presents heavenly tabernacle as antitype to the OT pattern

E. Paul refers to Christ in the wilderness wanderings, I Cor. 10.4

II. Vocabulary of NT is specific in reference to OT typology

A. Hupodeigma (example)

B. Typos, Typikos (type)

C. Skia (shadow)

D. Parabole (similitude, parable)

E. Eikon (image, figure, likeness)

F. Antitypon (figure, reflection, antitype)

G. Allegoreo (to tell a truth in terms of a narrative) e.g. Gal. 4.24

III. Nature and Interpretation of Types

A. Must be a genuine resemblance in form and idea between type and antitype

B. Connection must not be accidental or superficial

C. Interpretation of types must be limited to what is evident in the antitype

1. There will be dissimilarity between type and antitype

2. Must lift out of type only that which is similar

IV. Rules of Interpretation for Types

A. Restrict to major doctrines of the faith

B. Distinguish the typical from the incidental in a type

C. Do not extend the type beyond what is indicated in the antitype

D. Doctrine should not be built upon types without clear warrant from New Testament

V. Typologies in Scripture

A. Persons, e.g. Adam a type of Christ, Abraham a type of all believers, Elijah a type of John the Baptist, etc.

B. Institutions, e.g. Levitical sacrifices types of the Cross

C. Offices, e.g. Aaron as High Priest a type of Christ

D. Events, e.g. wilderness wanderings (1 Cor. 10)

E. Actions, e.g. the lifting up of the brazen serpent, type of the crucifixion

F. Things, e.g. the tabernacle a type of the Incarnation

VI. Symbolism in Scripture

A. Symbols have no time element, unlike types which prefigure something future

B. Symbols interpreted in Scripture form the basic of further symbolic interpretation

C. Symbols not interpreted in Scripture must be carefully studied contextually and comparatively

D. Speculative interpretation must be avoided

SYS 501 – Hermeneutics – Lecture 14 – Interpretation of Prophecy

I. Grammatico-historical principles, as for all Scripture.

II. Special Principles of Interpretation for prophetic passages.

A. Pay careful attention to details of passage.

1. Proper names.
2. Events.
3. Geographical references.
4. Cultural customs.
5. Flora and Fauna.
6. Weather.

B. Discern all uses of figurative and symbolic language.
C. Understand historical background of prophet and prophecy.
D. Pay diligent attention to contextual flow of prophetic passage.
E. Be mindful of non-systematic nature of prophetic writings.
F. Search for parallel prophecies, and references thereto.
G. Determine the distinct essence or theme of the prophet.
H. Determine whether passage is predictive and/or didactic.
I. Identify, if possible, whether prophecy is conditional or unconditional.
J. Study to determine whether prophecy is fulfilled or yet to be fulfilled, e.g. Acts 2.

1. Understanding of “Last days” cf. Heb. 1.
2. Explicitly stated that prophecy is being then fulfilled.

K. Take the literal meaning of passage should as the limiting guide.
L. Keep in view the centrality of Christ.
M. Understand the chronology of Scripture and revelation.

SYS 501 – Hermeneutics – Lecture 15 – Interpretation of Parables

I. Definition.

A. Etymologically is “a placing along side of for the purpose of comparison”.

1. Commonly known earthly events.
2. Analogous spiritual truths.

B. Comprise much of our Lord’s teaching concerning the Kingdom of God.

II. Purpose.

A. That the elect may know the mysteries of the Kingdom of God (Mark 4, et al.).

1. Necessary for complete doctrine of the Kingdom.
2. Necessary for a biblical eschatology in particular.

B. That these truths may be hidden from the unregenerate.

III. Principles of Interpretation.

A. Perspective Principle – relationship between natural and spiritual elements.

1. Christ teaches about His Kingdom and Himself.
2. Kingdom is viewed progressively and eschatologically.

B. Cultural Principle – relationship between narrative and current culture.

1. Cultural practices and social habits of life.
2. Historical context, events and situation.

C. Exegetical Principle.

1. Determine the one central truth being taught.
2. Note how much of the parable is already interpreted for us.
3. Look for contextual clues to interpretation, e.g. Luke 15.2 ff.
4. Compare with any evident OT association, and with any parallel account in other gospel.
5. Avoid assigning significance to accessories.

D. Doctrinal Principle.

1. Derived doctrine must accord with how the original hearers understood the parable.
2. Avoid Eisegesis, based on our own current theological debates.
3. Follow basic grammatico-historical principles.
4. Validate doctrine by other NT teaching.

SYS 501 – Hermeneutics – Lecture 16 – Devotional and Practical Uses of Scripture

I. Reasons for reading and studying Scripture

A. Primary purpose is to make men wise unto salvation (1 Tim. 3.15)

B. To understand the truth, and to practice it (1 Tim. 3.16)

II. Principles for devotional reading and study

A. Devotional reading must be governed by sound hermeneutics

B. Approach Scripture more as a catalog of principles than of specific instructions for particular situations

C. Focus on transformation of inner man rather than conformity to outward appearances

D. Heed the spirit rather than the letter, e.g. keep forgiving after the 490th time

E. Understand commands given within a cultural context in terms of our cultural equivalents

1. Maintain and carry through the principles

2. Do not make Scripture subservient to culture, or relative to it

III. Gaining guidance from Scripture

A. Distinguish between what is recorded and what is approved

B. Apply all direct censure and approval

C. Do not universally apply express commands to individuals

D. Discern outstanding spiritual principles in lives of Bible characters (Heb.11)

E. Literal reproduction of Biblical situation is not necessary

IV. Promises in Scripture

A. Determine if promise is personal or universal in scope – “every promise in the Book is not mine”?

B. Determine if promise is conditional

C. Determine if the promise is limited to a particular time

V. Using Scripture in Preaching and Teaching

A. Always apply principles of sound hermeneutics and exegesis

B. Faithfully interpret and proclaim the Word of God

C. Avoid competition with others and yourself

D. Do not innovate in order to gain popularity

E. Avoid sermonizing a text to the exclusion of explaining its meaning

F. Never import meaning into a text which is not already there