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Hermeneutics & Exegesis

Hermeneutics

  • From the Greek word hermenueuo which means “to interpret.”
  • The study of correct methods of interpretation.

Exegesis

  • The process of interpreting.
  • “When one studies principles of interpretation, that is ‘hermeneutics,’ but when one applies those principles and begins actually explaining a biblical text, he or she is doing ‘exegesis.’”[1]
  • Exegesis aims to discover the original meaning of the text in its context. This is opposed to eisegesis where one reads their own interpretation into the text.

Example of Eisegesis

Does God desire all men to be saved?

This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth.

1Tim 2:3-4

The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.

2Pet 3:9

These verses, outside of their context, seem to give the conclusion that God desires all men to be saved, but when we add the context to each of them we see that it is not the case. In the first passage, we can’t separate from Paul’s command to pray “on behalf of all men, for kings and all who are in authority” (1Tim 2:1c-2a) which leads us to believe that God desires all ‘types’ of men to be saved not every single person. If we keep the original reading, based on vs. 5-6, it would imply that Jesus mediates and died on behalf of every single person. Does this make sense?[2]

The second passage has an eschatological (end times) context. Peter is giving an apologetic for when Christ will come back: “Where is the promise of His coming?” (2Pet 3:4). Peter says that “with the Lord one day is like a thousand years, and a thousand years like one day” (2Pet 3:8) which means that He is patient in bringing in His people to Him. If God was waiting on every single person for repentance, He would be waiting a long time!

Checklist for Exegesis[3]

  • What is the context of the passage?
  • What is the author trying to say?
  • What is happening historically at the time of the writing?
  • How does this passage relate the theme of the book and the Bible as a whole?
  • Different literature sometimes requires different exegetical approaches (law, historical, wisdom, etc.).

The Importance of Translation Accuracy

  • It is always best to study the underlying Hebrew, Aramaic, and Greek; but when this is not possible we utilize a translation.
  • Choosing a reliable Greek text to translate into English.
  • Majority Text (KJV, NKJV)
  • Critical Text (NASV, RSV)
  • Choose an English text that is essentially literal.
  • NASV, ESV, KJV, NKJV, RSV, Interlinear
  • Avoid gender-neutral translations (NRSV, TNIV) and paraphrases (NLT, Message, CEV)
  • Stay to the left of the NIV (excluding NAB and NRSV) in the following chart.[4]

Theology and Exegesis

  • Theology has direct implications on our exegesis.
  • Need to be cognizant of avoiding reading our preconceived theological system onto the Biblical text (eisegesis).
  • If we do not have a proper view of theological doctrine, then we make exegetical fallacies.
  • Our theology should come from exegesis, not the other way around.
  • We need a proper view of the unfolding revelation of God to understand exegesis.

Tips for Studying the Bible

  • Be intentional about sticking to smaller parts of Scripture (quality/quantity).
  • Before studying a passage be sure to study the historical background, themes, characteristics, authorship, and other topics related to a book’s overview.
  • Remember to interpret the passage in light of the surrounding context, the chapter, the book, the testament, and the Bible as a whole.
  • Be confident that the Spirit will guide you in interpretation (John 16:13-14).
  • Study inductively. This means looking at the evidence and coming to a conclusion not the other way around.[5]
  • Use concordances to decipher meanings of certain words in other contexts.
  • Use commentaries but with caution. Use a variety to give various theological perspectives.[6]
  • Be sure to balance your study between the testaments.
  • I would suggest not marking in your Bible or at least as little as possible.
  • Ask theological questions when studying theology (be an active reader).

Hermeneutical Methodologies

The Analogy of Faith

  • Christ said that the whole of the Scriptures are about Him (Luke 24:27, 44).
  • We therefore allow Scripture to interpret Scripture (cross references).
  • We evaluate the Old Testament by the New.
  • Examples of Analogy of Faith in the NT.
  • Peter uncovering Joel 2:28-29 and the Davidic Covenant (Acts 2).
  • The author to the Hebrews interpreting Jeremiah 31:31-34 which is the New Covenant prophecy text (Heb 8).
  • Jesus is the “Suffering Servant” of Isa 53 (Mat 8; Acts 8).

The Redemptive-Historical Hermeneutic

  • An important component of Biblical Theology which is analyzing the Bible as it unfolds.
  • “Redemptive History as a hermeneutic focuses on the progressive self-revelation of God to His covenant people through the vehicle of history.”[7]
  • We therefore see the Old Testament as containing imagery pointing towards the advent of the Messiah. The whole of God’s revelation is Christological.
  • Prophecy can have a “double meaning.” That is, it can have a meaning that was intended by the Spirit, illuminated in the NT, unknown to the prophet. This is called “Sensus Plenior.”[8]

The Grammatico-Historical Hermeneutic

  • “Claims that what the human author's intended for their original audience is what God was saying to all readers in every age.”[9]
  • Interprets events only in light of its preceding context.
  • Fails to account for the unfolding revelation of God.

Biblical Typology

  • Understanding and interpreting Old Testament events and people as “shadows” of NT realities.
  • The “shadow” is called a “type” and the “reality” is called an “antitype.”
  • Examples of Biblical Typology
  • Adam was a type of Christ (Rom 5).
  • Moses was a type of covenant mediator which found fulfillment in Christ (Deut 18; 2 Cor 3; Heb 8).
  • Abraham’s sacrifice of his only son is a type of God sacrificing His only Son (Gen 22; Heb 11:17).
  • Canaan was a type of eternal rest enjoyed by God’s people in restored fellowship with Him (Heb 11:13-16; Rev 21-22).
  • The Exodus was a type of spiritual Exodus brought on by Jesus (Mat 2).
  • Must be careful not to make a “type” out of every OT character/event.

Recommend Resources

  • John Piper, Biblical Exegesis: Discovering the Original Meaning of Scriptural Texts
  • Graeme Goldsworthy, According to Plan: The Unfolding Revelation of God in the Bible
  • Mark Karlberg, Covenant Theology in Reformed Perspective
  • Geerhardus Vos, Biblical Theology: Old and New Testaments
  • Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine
  • Walter Kaiser & Moses Silva, An Introduction to Biblical Hermeneutics
  • D.A. Carson, Exegetical Fallacies
  • Walter Kaiser, Toward An Exegetical Theology
  • Monergism.com: Hermeneutics

[1] Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids, Michigan: Zondervan, 1994), pg. 108.

[2] See various reformed perspectives on this passage: Does God Desire Every Man To Be Saved?

[3] See Graeme Goldsworthy, According to Plan: The Unfolding Revelation of God in the Bible (Downers Grove, IL: Intervarsity Press, 2002), pgs. 32-5.

[4]Bible Translation Comparison

[5]Inductive and Deductive Bible Studies

[6] I would suggest John Gill, Matthew Henry, John Calvin, Matthew Poole, John Piper, John MacArthur, and the Jamieson-Fausset-Brown Commentary.

[7]Defining Redemptive Historical Interpretation

[8] Not every theologian agrees with this premise. See Walter Kaiser & Moses Silva, An Introduction to Biblical Hermeneutics (Grand Rapids, MI: Zondervan, 1994) pg. 146ff.

[9]Defining.