Hermeneutics Discussion #1
1.) Most Christians around the world accept the Biblical text as “sacred scriptures;” unfortunately, the opinions are innumerable concerning exactly what God meant by His words. The problem is not over revelation or inspiration so much as it is over interpretation and application. • Define revelation:
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Define inspiration:
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Define illumination:
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What is the difference between the two and how do they all work together in hermeneutics?
2.) Hermeneutics can be defined as the science and art of interpreting Scripture. It is a science because it is concerned with finding the original ordered principles used in the writing. It is an art because it teaches us how to apply the principles derived. • Science is defined by most dictionaries as: the intellectual and practical activity encompassing the systematic study of the structure and behavior of the physical and natural world through observation and experiment. • Art is defined by most dictionaries as: the expression or application of human creative skill and imagination, typically in a visual form such as painting or sculpture, producing works to be appreciated primarily for their beauty or emotional power.
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What happens when only scientific method is used in interpreting scripture? What happens when art only is used in interpreting scripture?
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Can science and religion be separated?
3.) The general concept of hermeneutics refers to the various rules used in arriving at the proper interpretation of materials presented through various forms of communication and languages. This concept has always been used throughout every society from the earliest times. We even see it in the United States government. The Legislative Branch of government makes the laws while the Judicial Branch interprets them. It is the sole duty of the Supreme Court to interpret the Constitution, showing the need for law experts in understanding a law code in our own language and during our own era. How much more should we seek to find the methods of writing and interpretation used during the time of Jesus?
4.) Throughout every age the philosophical and religious literature required the ability of an enlightened interpreter. The sacred books such as the Hindu Veda, dating from the second century B.C.E., the Buddhist Canon, the Egyptian Book of the Dead, the Koran, as well as the Hebrew Scriptures themselves all had interpreters and schools of interpretation where experts instructed the people. The Jews had an individual called the meturganim who was an active interpreter skilled in languages and traditions in the synagogues during the time of Jesus. As far back as Ezra, the Israelites were not permitted to make a “private interpretation” of a Biblical text that opposed the expert scribes (See 2 Peter 1:19-20). • In the Roman Empire in the first century there was a plethora of different languages. The main language was Greek, yet the Bible they studied out of was traditionally in Hebrew. There was a Greek translation of the Hebrew text called the “Septuagint.” Paul planted many new churches throughout the empire that had different languages, traditions, and cultural differences that were not like the Jews of Israel—especially those in Jerusalem. • Therefore, they had an office within the local church, the same as the synagogue called the “meturganim.” As they read the Hebrew text, they would translate it into the language of the people…sometimes they spoke multiple languages in one worship service.
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The word “tongue” is the word “glossa” in Greek, which means “language.” The synagogue and early church needed skilled people in interpreting the scriptures into the language of the people as well as explaining it to them. (See 1 Corinthians 14) The interpreter was called the meturganim. 5.) Because the Scriptures were written under a minimum of 35 different authors from all walks of like, over a period of some 1600 years (from Moses to John), and in three different languages, there is a tremendous need for proper interpretation. 6.) Another important factor making interpretation necessary is the variety of methods of which God has spoken to man. As the writer of the book of Hebrews states: in various ways God spoke… (Hebrews 1:1). Most of these methods fall into two groupings: (a) symbolic—including the interpretation of names, the significance of numbers, and the use of symbols. (b) The second grouping is that using various kinds of figures of speech. This list includes metaphors, similes, hyperboles, and idioms. 7.) According to the Scriptures there are three categories of interpreters: (a) Religious interpreters=who hear the Word of God each week, but fail to know the voice of the prophets (Acts 13:27). They miss Him of whom the Scriptures speak (John 5:39,40). (b) False Interpreters who are guilty of handling the Word of God deceitfully (See 2 Corinthians 4:2). These are unlearned and unstable and twist the Scriptures to suit their own belief system (2 Peter 3:16). (c) The True Interpreters, who like Jesus expound the truth correctly (Luke 24:27), and need not be ashamed because they have rightly divided the Word of Truth (2 Timothy 3:7). 8.) The often misunderstood verse in Mathew 5:17-20 are referring to correct interpretation of the Scriptures. Rabbis, during the first century used the word “destroy” to refer to false or mistaken interpretation of a particular Scripture. The idea of “fulfilling” the Scripture was understood to mean giving the correct interpretation of a text. 9.) One of the first rules of unity in Scripture is that the Word and the Spirit ALWAYS agree. This is verified in such texts as (1 John 5:7, 8) where the Father, the Word, and the Spirit are mentioned as One and all bear witness in harmony. This idea has always been a part of Judaism and is seen in the ancient history of the giving of the Word 50 days after leaving Egypt on Mount Sinai on the Day of Pentecost (Shavuot), and by the outpouring of the Spirit to all mankind, also during the same feast. This was done to stress the unity of the Word and Spirit being poured out to humanity on the same day. 10.) To grasp the message of the Bible another major concept has to do with understanding the progressive revelation of Scripture. From Genesis to Revelation the text shows the revelation of God as being progressive with no book’s being complete in and of itself. Each book has some special emphasis which is only part of the whole and which adds to the chain of truth already linked together by the preceding books. Those attempting to understand the New Testament as a separate text from the writing of the prophets in the Old Testament will find themselves facing new (or mistaking non-Jewish) concepts foreign to both Jesus and Paul. •
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11.) A common question is asked, “Why do we have different interpretations of the Bible?” a. The inability to read the languages (Hebrew, Greek, Aramaic) b. Denominational bias with presuppositional concepts. c. Misapplication of the passage. d. Spiritualizing the message. e. Omitting the context and background f. Not understand the teaching technique of the original language. g. This doesn’t mean that there is only one meaning to scriptures. There could be hundreds of truths tied to one passage, but it must correlate to other passages as well and not just stand-alone. The rabbis used to say the Bible is like a diamond with many facets of teachings. 12.) Another common error that hinders the proper interpretation of Scripture is misunderstanding the two terms teaching and preaching. One old theory is that preaching is done to the unsaved, while teaching is for believers. Actually, some of the greatest evangelism is often done while the Bible is being taught systematically. Jesus is never called a preacher, but He is often referred to as a teacher or rabbi (John 3:2). 13.) In the Hermeneutical approach to Bible study there are three steps to understanding the text: a. Observation=what does the text say? b. Interpretation=what does the text mean? c. Application. There is direct application=what did the text mean to those to whom it was written? There is indirect application=what does it mean to us today? 14.) Three elements of the setting of the text should always be considered as a text is read: a. The geographical background=where did this take place? b. The historical background=when did this take place? c. The cultural background=who did this happen to?
Homework •
Take the passage of scripture in Acts 2:1-13 and apply numbers 13 and 14 above to your interpretation. Write down your observations and interpretation of this passage.
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Hermeneutics Discussion #2
1.) There are five basic methods of interpretation: a. Allegorical Method: This method had its beginning when the Greek philosophy and Greek religion tried to mix, but failed. When the Greeks realized they could not interpret their religious writings literally and still hold to their philosophy, they had to create a new method to reconcile the two. This method holds that beneath the plain, literal, obvious sense of Scripture lays its true meaning. This concept believes that what the literal words of Scripture say is only external dress that hides the true “spiritual” intent (See Pope Gregory the Great’s interpretation of the book of Job). NOTE: This has proven through the centuries to be a dangerous method of interpretation because there are no Scriptural boundaries to guide is implementation. Extreme typology borders on allegorization, which leads to personal interpretation, based upon the interpreters’ biases. Define typology:
b. Mystical Method: This method begins with the haggadic (Talmudic literature that does not deal with law but is still part of Jewish tradition) method of exegesis developed by the Palestinian Jews during the inter-testamental period. This concept involved both the allegorical and mystical interpretation used by the Jews of the Old Testament. This idea presumes that, hidden beneath the surface of the words and their literal meaning, there lies a multiplicity of meanings which go beyond the allegorical concepts. This concept also reaches beyond the word of God to the area called “spiritualization.” i. Haggadah deals with the legal part of Torah (rules, process, and procedure) ii. Aggadah deals with the non-legal part of Torah (the purpose)
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iii. Can you have process without purpose, and can you have a purpose without procedure? The rabbis compared this form of interpretation as logic (hagadah) and imagination (aggadah) c. Devotional Method: This method also evolved from the Haggadic exegesis of the inter-testamental period. In an effort to apply the Scriptures to their lives, the Jewish scribes interpreted them according to life’s situation. Among the Christians this method had its greatest use with the Pietists of the Post-Reformation (1500’s and after). Because of this it has been labeled the Pieitistic Method of interpretation. d. Rationalistic Method: This concept blossomed during the PostReformation period and is often used in the modern age. Many teachers of rationalism have resulted from a few liberal theologians from Germany. There are actually many different methods which fall under this category and have these basic characteristics. This method of interpretation presumes that the Bible is not the authoritative inspired Word of God, but rather interprets it as a human document. Several generations of studying this method have proven it to have many errors and many scholars have termed these concepts the “exitJesus” idea. An example of this method is seen in the belief that Lazarus went into a coma rather than died and that Jesus only appeared to have walked on the water. The Dead Sea Scrolls and study of the oldest texts have basically disproved much of this method, which is also called the “Higher Criticism” method. e. Literal Method: This is by far the oldest method in existence and was a major type of interpretation used during the time of Jesus. According to tradition, this method was originated with Ezra and literally understands the words of Scripture in their plain evident meaning. This method would not necessarily mean that “beast” in Revelation means what we would think of as a physical beast, but it “literally” means “beast” according to the context in which it was written. Hermeneutics in Ancient Judaism 1.) Both the Great Synagogue as well as the local synagogue evolved during the period when the Jewish people did not have a Temple. The term “synagogue” is a Greek word and actually means “a place of meeting,” or “assembling” and comes from the Hebrew word Bet ha-keneset (house of congregation or assembly). During the exile period the Law was kept alive in the hearts of the people in the synagogue. It appears that Ezekiel’s house possibly was one of the first synagogues (Ez. 8:1, 20:1-3). Some feel that Ezekiel 11:16 with the phrase “a little sanctuary” (Mik-dash Me′at) possibly reflects the emergence of the synagogue in Babylonian Exile. The rabbis interpreted this text to mean “houses of worship and house of learning.” During the time of Jesus the synagogues were well established in Palestine and there was even a
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synagogue within the precincts of the Temple (Mishnah Yoma 7:1; Tosefta Suk. 4:3). The rabbis taught that there should be a synagogue wherever there was a Jewish community and records reveal that there were some 480 in Jerusalem during the first century. They were placed on the highest hill that was available to be seen by all who were in need and so other buildings could not overlook them. If the synagogue could not be placed on a high hill, there was a tall white pole placed on the roof to guide all to the house of study. It is thought that this concept was passed on to the churches over time. In front of the Ark that held the Law in the synagogue was the perpetual light of the Menorah like that in the Temple. 2.) In these synagogues, like the one where Jesus was raised and participated regularly (Lu. 4), the Law (Torah) was studied and preached (Acts 15:21). It is of great importance for us to study the Jewish methods used by Jesus and rabbis of the first century in order to understand the original concepts used in writing the New Testament. The word context means “a thread in a garment.” If that thread is pulled out of the garment, it no longer is part of it and becomes something different. A common rule of hermeneutics is that a text taken out of context is a pretext—which is no text at all.
How Did The Ancient Rabbis Study the Text? There were three (3) major formulations of hermeneutical principles: 1.) First, the 7 rules of Hillel 2.) Second, the 13 rules of Rabbi Ishmael. 3.) Third, the 32 rules of Rabbi Eliezer b. Yose ha-Gelili The ancient rabbis who were experts in studying the Scripture believed that, through certain methods of hermeneutics, it was possible to “uncover” deeper meanings and to provide the fullest application of the Biblical text. This was done by adopting certain principles of interpretation (middot “measures”) used well before the time of Christ in study. It is important to use the word “uncover” because the rabbis understood God to have given the text and they were not to change, but simply make it clear. The indication is that these rules were used earlier than Hillel, who lived in the 1st century, just before Jesus. These methods are traditionally as old as the text itself, but they are thought to have been first classified by Hillel. Rabbi Ishmael’s rules are simply an amplification of Hillel’s rules, so that the best method of studying such hermeneutics will be consider each of Rabbi Ishmael’s rules in detail. We will not look at all of these, but the major one—especially Hillel’s initial rules and the ones Jesus primarily used. •
Kal va Homer: This method basically means, “light (kal) and heavy (homer).” This method is easily recognized by such words as “how much more.” The concept involves the going from a minor to a major case. The idea, simply put, is that if it is a sin to hate an individual, then it surely is a sin to murder him. We
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often see Jesus using this principle in such cases as Sodom when He points out that if Sodom was condemned for rejecting the Gospel after only hearing it once, then how much more the penalty for those who have often heart it. In another example He pointed out that how much better would it be to cut off one’s hand than to enter hell with two hands. This was a common Jewish method of Kal va Homer in the first century meaning if one would “nip the problem in the bud” before it blooms, they would avoid a much greater punishment. •
There were six other extensive methods, but we won’t be looking at them. Instead we will be looking at Jewish methods of “exegesis.” Exegesis means, “to draw out what is already there.” Exegesis is a critical explanation or interpretation of a text. The rabbis used an acronym for these methods: PARDES. o Peshat: Peshat literally means "simple," and describes the meaning of the text apparent at face value, which also takes into account simple idiomatic expressions (which, although not literal, its plain meaning is still apparent to the intended audience). It is considered the most straightforward understanding of biblical text and by definition precludes hermeneutic devices or other methodological devices such as Remez, Derash, and Sod, which approach the text with different goals. Whenever possible, the peshat explanation will attempt to retain a literal understanding of the text. Peshat can be considered the cornerstone of an interpretation; if the final interpretation diverges from or contradicts the peshat, that final interpretation can be considered flawed. The Talmud affirms this, stating, "A verse cannot depart from its plain meaning." (http://en.wikipedia.org/wiki/Peshat). Rashi gives an example of this in his commentary on Genesis 1: “And the earth was empty (tohu) and formless (bohu). The Hebrew word 'tohu' means astonishment in English and the word 'bohu' means emptiness and next to emptiness. Thus the phrase is 'amazement and desolation'. This means that a person would be amazed and astonished at anything that was there.” o Remez: Remez means; “hinting.” Jesus used this method quite a bit, and was a method used extensively in disciple training. There are upwards of 30 – 50 (potentially more) remezim of Jesus recorded in the gospels, and additional ones used by his disciples in Acts and Paul in his letters. Basically remez is hinting to another scripture in the text. In the New Testament a remez always points back to another scripture in the Old Testament (Hebrew Bible). It gives the New Testament scriptures a deeper/fuller meaning when the “clue” is found in the Old Testament, in which the speaker refers to. o Derash: Derash means “complex.” The complexity of this method is found in its questioning and seeking the deeper meaning of the peshat. Derashah (Heb. )ּדְ ָרׁשָ הis the equivalent of the word "sermon" today. 4 http://www.servantofmessiah.org
“Originally it was confined to a sermon on a theme which was based on a homiletical interpretation of Scripture” (http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0005_0_ 05111.html). The gospel writers also did this, or used a d’rash from oral teachings. Example: All this took place to fulfill what the Lord had said through the prophet: “The virgin will be with child and will give birth to a son, and they will call him Immanuel, which means, ‘God with us.’” (Matthew 1:22-23) Here, Matthew is quoting from Isaiah 7:10-25, where Isaiah is predicting the timing of the destruction of two foreign kings, Rezin and Pekah. Matthew is either drawing upon a messianic d’rash in the first century B.C. predicting that the messiah would be born of a virgin, or some would say that he is drawing out a deeper meaning from Isaiah that was not originally understood from that text. (http://www.fishingtheabyss.com/archives/40 ) o
Sod: Sod means, “secret.” This indicates that an interpretation comes through inspiration and/or revelation. It is to use knowledge outside of the Scriptures. Here is a great example of sod found at: (http://www.fishingtheabyss.com/archives/40): Around the Sea of Galilee, the northwest corner and its environs were where the orthodox Jews lived, and was the heart of where the Hasidim (”pious ones”) lived. Because they believed themselves to be where the faithful people of Israel lived, Hasidic sages referred to this region as the “Land of the Twelve” (meaning the 12 tribes, not literally, but figuratively). In Matthew 14:13-21, Jesus is in this region when he feeds the five thousand, and there are twelve baskets left. Along the southwest corner of the Sea of Galilee was the pagan, Hellenistic cities of the Decapolis. The Hasidim referred to this area as the “Land of the Seven”, in reference to the seven pagan nations driven from the land by Joshua. (They didn’t believe these people were actual descendants of the pagan nations – they were the spiritual descendents in their pagan practices). In Matthew 15:29-39, Jesus feeds the four thousand, and when they are done, there are seven baskets left over. In his teachings right after this, Jesus taught that He was the bread of life, which confused his disciples and the people following him – just looking for Him to feed them. The “hidden” meaning, the sod, within this passage can only be understood by knowing about the “land of the twelve” and the “land of the seven”, because what Jesus is saying is that he is the Bread of Life for both the Jews (land of the twelve) and the Gentiles (land of the seven).
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