Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
1
KBH = W.W. Klein, C.L. Blomberg and R.L. Hubbard, Jr., Introduction to Biblical Interpretation (1993; 3rd
Ed, Grand Rapids: Zondervan, 2017) [718 pages].
2
JCH = Camery-Hoggatt, Jerry, Reading the Good Book Well: A Guide to Biblical Interpretation (Nashville:
Abingdon Press, 2007) [233 pages]
Day 2
Session 5:
• Unit 8: Cube Face 1 (Setting): Asking Historical Questions
o (Reading: KBH, 134-144, 312-324; JCH, 139-151)
• Discussion: Historical Questions of Haggai
• Unit 9: Cube Face 2 (Style): 1. OT Poetry
o (Reading: KBH, 361-413)
Session 6:
• Discussion: Interpreting Psalm 133
• Unit 10: Cube Face 2 (Style): 2. Narrative, Law, Poetry, Prophecy & Wisdom
o (Reading: KBH 417-509)
• Discussion: Interpreting Ecclesiastes 9:13-16
Session 7:
• Unit 11: Cube Face 2 (Style): 3. Gospels, Letters, Revelation & Parables
o (Reading: KBH, 510-567; JCH, 127-137)
• Discussion: Interpreting a Parable
• Unit 12: Cube Face 3 (Semantics) & 4 (Syntax): Words & Words Working Together
o (Reading: KBH, 293-312, 324-360; JCH, 99-113)
Session 8:
• Discussion: Words Working Together in John 3:16
• Unit 13: Cube Faces 5 (Summation) & 6 (Significance): Applying the Text Wholly
to Yourself (Reading: KBH, 602-635; JCH, 15-22)
• Unit 14: Taking the Bible to Church & Life
o (Reading: KBH, 571-601; JCH, 3-14)3
3
There are readings for two further important areas of biblical interpretation:
UNIT 1
A Sure WORD to be Sure About:
The Doctrine of Scripture
We believe the Holy Bible to be that collection of sixty-six books from Genesis to Revelation
which, as originally written, was objectively the very Word of God; that it was written by men
supernaturally moved; that it is verbally and plenarily inspired; that it is truth without any
admixture of error; and therefore is and shall remain to the end of the age, the only complete and
final revelation of the will of God to men; the true centre of Christian union and the supreme
standard by which all human conduct, creeds and opinions should be tried.
—Fellowship Statement of Faith, Article 1
Items to note:
1. The statement observably quotes the Bible’s own words on itself without apology
2. It’s statements carry no reservations or qualifications in what they assert
3. It declares the Bible’s divine origin and abiding qualities of perfection and the human means
in the divine communication
4. It declares an absolute assurance of the Bible’s unique determining character for all human
conduct, belief and opinion
Biblical Perspective
- The presupposition of Scripture = there is ONE PRIOR ABSOLUTE REALITY God
- The cosmos is derivative from (Gen. 1:1) and is personally/actively sustained by (Col. 1:15-20)
that Prior Absolute Reality
- God also intervenes: esp. through the incarnation, death, and resurrection of Jesus Christ these
are historical realities expressive of God’s personal saving intervention in space and time (2 Cor.
5:19; Gal. 4:4f.; Phil. 2:6-11)
- Christianity is absolutely dependent upon the interpretation of God’s acts (Heb. 1:1f.)
- The documents of the OT clearly purport to deliver divine communication in narrative and direct
divine speech
- Jesus himself and the NT writers presume that the OT is divine communication
- The NT indicates God’s arrangement to communicate through human beings (2 Tim. 3:16-17; 2 Pet.
1:20-21)
- The NT writers do not blush to state (2 Pet. 3:16; 1 Tim. 5:18 = Deut. 25:4/Luke 10:7; Rev. 19:9) and
imply (1 Cor. 2:13; Col. 4:16) what NT documents are divine communication
- There is circularity to the above argument (but note the internal consistency and intersection with
historical, cultural and archeological evidence)
- The textbook embraces the “minority view”—the Bible as “true in all it intends to teach. Its statements
convey what is factual; its record is faithful and reliable.”2
- VERBAL PLENARY INSPIRATION: Scripture in the original autographs is the very word of God
and good for faith and action
- In the face of apparent problems, presume that “the jury is still out” rather than committing yourself to
the risk of a premature verdict
E. An Understandable Document
- Presumptive implication there is a divine intention that the interpreter should and will understand
- The Bible is an inclusive rather than exclusive book
- This should hearten the interpreter through any challenges
1
William W. Klein, Craig L. Blomberg and Robert L. Hubbard Jr. Introduction to Biblical
Interpretation (1993; rev. edn., Nashville: Thomas Nelson Publishers, 2004), 144 (authors’ italics).
[Hereafter KBH.]
2
KBH, 146.
Immerse: Biblical Interpretation Seminar – Unit 01 – page 1
DISCUSSION
Your Best Defense of God’s Word
CASE STUDY: A non-Christian friend rather candidly criticizes in your hearing the conviction
that to believe the Bible alone is God’s word is arrogant and smacks of bigotry. “What gives
Christians the right to make such an exclusive claim? After all, there are many other religions
and other holy books aren’t there?”
THE TASK: How would you respond in a way that is 1) faithful to the Bible and 2) humbly
inviting?
Immerse: Biblical Interpretation Seminar – Unit 01 – page 2
Immerse: Biblical Interpretation Seminar – Unit 02 – page 1
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UNIT 2
The Problem with “Just Applying” the Bible:
The Need for Hermeneutics
- “…without an organized approach or means to understanding, we would not be able to comprehend
anything.”1
- The reality of this is that experience bears out that our lives are filled by interpretive process
C. Scripture
- For biblical interpretation the mandate is correct understanding—nothing less will do
- Unfortunately little systematic thought is given to the matter of method
D. What We Need
- with so much at stake, we must be quite conscious, deliberate and careful to “establish, explain and
demonstrate”3 precepts and methods for interpretation
A. The Terminology
- “hermeneutics” from verb hermēneuō (e`rmhneu,w) “I explain, interpret or translate” (cf. Luke
24:27; John 1:42; 9:7; Heb. 7:2); noun hermēneia (e`rmhnei,a: f.) “interpretation” or “translation”
(cf. 1 Cor. 12:10; 14:26)
- The word “hermeneutics” then denotes the process by which we understand what a
communication—whether written, oral or visual—“means”4
- Corley, Lemke and Lovejoy define hermeneutics as “the theory and principles of interpretation; …
correctly understanding the thought of an author and communicating that thought to others.”5
- This course will take the term “exposition” to describe “a method of elaborating the meaning of a
text as determined by exegesis and showing its contemporary relevance or application without
distorting or falsifying its original meaning….” 6 To put this another way:
1
William W. Klein, Craig L. Blomberg and Robert L. Hubbard Jr. Introduction to Biblical
Interpretation (1993; rev. edn., Nashville: Thomas Nelson Publishers, 2004), 4 (italics mine). [Hereafter
KBH.]
2
KBH, 4.
3
KBH, 5.
4
Two additional terms of interest: exegesis (evxh,ghsij: exēgēsis evxhgei/sqai: “to explain/interpret”
evx [out] + h`ge,omai [to lead/bring]) to draw something out of a text; eisegesis (eivsh,ghsij: eisēgēsis
eivshgei/sqai: eivj [in] + h`ge,omai [to lead/bring]) to put something into a text.
5
B. Corley, S. Lemke, and G. Lovejoy, Biblical Hermeneutics: A Comprehensive Introduction to
Interpreting Scripture (Nashville: Broadman and Holman, 1996), 367. [Hereafter CLL.]
6
CLL, 364. For further discussion of the debate, see R.N. Soulen and R.K. Soulen, Handbook of
Biblical Criticism (3rd ed.; Louisville/London/Leiden: Westminster John Knox, 2001), 58.
Immerse: Biblical Interpretation Seminar – Unit 02 – page 2
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B. Science and Art
- Hermeneutics: “… neither an art nor a science; it is both a science and an art.” 7
- “science” suggests method
- “art” indicates interpersonal, situational dimensions
- HOWEVER, we must admit that method/system do not rigidly give meaning without remainder
III. INTERPRETER
- While we have great access to 3), the reality is that 1) and 2) are remote from us
- Yet greatest success in interpretation calls for us to be aware of all three elements in the
communicative process
- Words communicate in context rather than in isolation—therefore, we have to focus on how the words
are “working” in the sentences and paragraphs in which they appear; we also have to be careful to
reckon with the different kinds of literature in which we’re reading the words
7
KBH, 5.
8
KBH, 8.
Immerse: Biblical Interpretation Seminar – Unit 02 – page 3
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B. “Consulting” the Author and First Recipients
- Expanded consideration of context will deliver greater certainty of an accurate understanding of writer
and first recipients
- Q: How do we “consult” with them we have to ask questions about the ancient biblical author and
his ancient readers and ask about the ancient world in which they lived
- This keeps us from the danger of anachronism—reading the Bible through a 21st century grid and
ignoring its antiquity
A. Distance in Time
- Our distance in time from the original written documents is very great
The NT texts are some 2000 years old
The OT texts are several millennia older than the NT!
- We must also be aware of the fact of gaps between the events themselves and the record of those
events
B. Distance in Culture
- There is also a huge gap culturally between Bible times and our own time
- Life patterns, customs, experiences, and convictions cannot simply be compared
- If we don’t account for cultural differences between our time and the times of the Bible, we risk
obscuring or distorting the meaning of the text
C. Geographical Distance
- Geographical naïveté can also blinker our understanding of the text of Scripture
- We must pursue a better sense of the physical “layout of the land”
D. Distance in Languages
- We speak modern languages; our Bibles are translations of the ancient texts
- The language of the events and the accounts of the OT and the NT are different from our own
“… any valid approach to interpretation must concern itself with two crucial dimensions:
(1) an appropriate methodology for deciphering what the text is about, and (2) a means of
assessing and accounting for the readers’ present situation as we engage in the interpretive
process.”9
9
KBH, 13.
Immerse: Biblical Interpretation Seminar – Unit 02 – page 4
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Immerse: Biblical Interpretation Seminar – Unit 02 – page 1
DISCUSSION
The Need for Hermeneutics
TASK: Read 1 Samuel 1 and the article “Anorexia seen in biblical tale.” Answer
the following questions which illustrate the risk in “Just Applying” the Bible:
1. What is the eminent Dr. Schiff bringing to the task of his interpretation of 1
Samuel 1 as described in the article?
3. How do you see the 1 Samuel text “pushing back” or challenging Dr.
Schiff’s interpretation?
Immerse: Biblical Interpretation Seminar – Unit 02 – page 2
1 Samuel 1:1
1 There was a certain man from Ramathaim, a Zuphite from the hill country of Ephraim, whose name was Elkanah
son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. 2 He had two wives; one was
called Hannah and the other Peninnah. Peninnah had children, but Hannah had none.
3
Year after year this man went up from his town to worship and sacrifice to the LORD Almighty at Shiloh, where
Hophni and Phinehas, the two sons of Eli, were priests of the LORD. 4 Whenever the day came for Elkanah to
sacrifice, he would give portions of the meat to his wife Peninnah and to all her sons and daughters. 5 But to Hannah
he gave a double portion because he loved her, and the LORD had closed her womb. 6 Because the LORD had closed
Hannah’s womb, her rival kept provoking her in order to irritate her. 7 This went on year after year. Whenever
Hannah went up to the house of the LORD, her rival provoked her till she wept and would not eat. 8 Her husband
Elkanah would say to her, “Hannah, why are you weeping? Why don’t you eat? Why are you downhearted? Don’t I
mean more to you than ten sons?”
9
Once when they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on his
chair by the doorpost of the LORD’s house. 10 In her deep anguish Hannah prayed to the LORD, weeping bitterly. 11
And she made a vow, saying, “LORD Almighty, if you will only look on your servant’s misery and remember me,
and not forget your servant but give her a son, then I will give him to the LORD for all the days of his life, and no
razor will ever be used on his head.”
12
As she kept on praying to the LORD, Eli observed her mouth. 13 Hannah was praying in her heart, and her lips were
moving but her voice was not heard. Eli thought she was drunk 14 and said to her, “How long are you going to stay
drunk? Put away your wine.”
15
“Not so, my lord,” Hannah replied, “I am a woman who is deeply troubled. I have not been drinking wine or beer;
I was pouring out my soul to the LORD. 16 Do not take your servant for a wicked woman; I have been praying here
out of my great anguish and grief.”
17
Eli answered, “Go in peace, and may the God of Israel grant you what you have asked of him.”
18
She said, “May your servant find favor in your eyes.” Then she went her way and ate something, and her face was
no longer downcast.
19
Early the next morning they arose and worshiped before the LORD and then went back to their home at Ramah.
Elkanah made love to his wife Hannah, and the LORD remembered her. 20 So in the course of time Hannah became
pregnant and gave birth to a son. She named him Samuel, saying, “Because I asked the LORD for him.”
Immerse: Biblical Interpretation Seminar – Unit 03 – page 1
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UNIT 3
A Hermeneutical Hat Rack
Context, Context, CONTEXT!
I. HISTORICAL-GRAMMATICAL METHOD
A. Historical Focus
- God’s word cannot be otherwise understood than in the light of history
- Historical-grammatical method focus to where people lived (geography); patterns of mutual
association (society); tools, construction and art (material culture); expressions of ideas
(intellectual and religious culture)1
- Accessed through surviving artifacts—written records, archaeology and geography—and
conceptual models
B. Grammatical Focus
- Interest to the work words do in literary context
- Historical-grammatical method focus to ancient range of word meanings (lexical); meaning in
context of work with other words (grammar); in literary forms (genre); and the “making of the
case” (discourse argument)
- A moderately revised version of Corley’s schema for organizing the elements of the historical-
grammatical method
- “cubing the text” in terms of six key strategies for biblical interpretation
1
W.B. Tolar, “The Grammatical-Historical Method,” in Biblical Hermeneutics: A Comprehensive
Introduction to Interpreting Scripture, Corley, B., S. Lemke and G. Lovejoy, eds. (Nashville: Broadman
and Holman, 1996) 225.
2
B. Corley, “A Student’s Primer for Exegesis,” in Bibilical Hermeneutics: A Comprehensive
Introduction to Interpreting Scripture, B. Corely, S. Lemke, G. Lovejoy, eds. (Nashville: Broadus, 1995) 1-
19.
Immerse: Biblical Interpretation Seminar – Unit 03 – page 2
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1. The Diagram
UNIT 3
SEVEN CONCISE STEPS IN EXEGESIS1
I. INTRODUCTION
Step 2 – Map the boundaries of the passage by observing format markers in the translations.
- look at headings, paragraphing, and punctuation in the English translations
- Sections, paragraphs, and sentence give clues to structure and relationships
Step 3. Construct a structural analysis of the passage and display it in graphic form.
- identify and visualize the “flow” of thought in the text
- mark the flow by a sentence flow or block diagram
- success here depends upon knowledge of English grammar
Adapted from Bruce Corley’s “A Student’s Primer for Exegesis,” in Biblical Hermeneutics: A
1
3.1. Follow the word order of a more formal translation (e.g., NASB)
Arrange and revise text layout on a scratch pad
Follow the conventions noted below
We follow NASB and Greek-English Interlinear for 2 Timothy
3.2. Mark off sentence divisions with horizontal lines and tag them with Roman numerals
This notes major textual divisions
Three significant things said at 2 Timothy 3:16-17
Step 4 – Adapt an outline for the paper/sermon from the structural analysis of the text.
- expository papers should be well written: 1) not only readable and persuasive as prose; 2) its parts
should reflect the logic and the relationships in the text
- Expository sermons or teaching are no less concerned with the logic and the relationships of the text
- muddled understanding of how a text coheres muddled paper and sermon
4.2. Fashion the big idea/theme and headings of the paper/sermon after the outline
disciplined reflection as above, gives insight into the “big idea” of the text
“big idea” is sub-served - everything clarifies or elaborates upon it
“big idea” is key for introduction of expository paper; almost invariably it is the “heart”
of an expository sermon
“big idea” of 2 Timothy 3:16-17 in its context (see 2 Timothy 3:1—4:5) the
reasons why we must be people of the Book. No other document has the authoritative
nature of Scripture; no other document will serve the broad purpose of Scripture;
and no other document will have the powerful result of Scripture.
Step 5 – Develop the sections of the paper/sermon with a focus on syntax, semantics and summation.
- Most research & writing occurs at this point
- Press to understand grammar, lexical sense and logical argument
2
It may also be good to put these in bold capitals because it is in these main phrases that one often
finds the “big ideas” of the text.
Immerse: Biblical Interpretation Seminar - Unit 03 - page 3
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- for sermons, the above are not only important, they are essential
- the preacher will want prayerfully to elaborate objectives in keeping with the “big idea”
- make sure that they reflect cognitive (knowing/believing), affective (feeling/experiencing) and
behavioral (bodily doing/obeying) dimensions of true understanding.
7.1. In a few sentences summarize the truth claims and indicate their biblical theological role.
7.2. Briefly indicate the faith issues and their role in historical and systematic theology and in life.
- Some very practical encouragements can be given for believers to ‘put wheels on’ Paul’s
instruction for their own lives
And Finally…
“Approach exegesis with expectancy. The Spirit is our guide in the Word that “we
might know what God has graciously given us” (I Cor. 2:12).” 3
Further to this, God’s word will not return to him empty but will accomplish what he
desires and achieve the purpose for which God sent it (Isa. 55:11).
3
Corely, 18.
Immerse: Biblical Interpretation Seminar – Unit 03 – page 1
DISCUSSION
Seven Concise Steps in Exegesis
Using Matthew 28:18-20
Step 1 – Read the passage in several translations and the differences across
them.
1
Adapted from B. Corley, “A Student’s Primer for Exegesis,” in Biblical Hermeneutics: A
Comprehensive Introduction to Interpreting Scripture, B. Corely, S. Lemke, and G. Lovejoy, eds.
(Nashville: Broadus, 1995) 1-19.
Immerse: Biblical Interpretation Seminar – Unit 03 – page 2
Step 3 – Construct a structural analysis of the passage and display it in
graphic form (3.1-2 sentence divisions & tagging; 3.3 coordinate &
subordinate).
UNIT 4
How We Got the Bible
Text, Canon and Translation
TEXTUAL CRITICISM1
- “How did you get your Bible?” can be answered in a number of ways.
- It can be answered personally; it can be answered theologically; and it can be answered in terms of the
process of preservation through time from first writing
- Our interest is to explore this last way of answering the question
I. INTRODUCTION
A. Fallible Copyists
- We must contend with several realities: 1) first copies of the Bible have perished; 2) until the mid-
1400s the Bible was copied by hand (manuscript = manus + scriptus) and was subject to all the
weaknesses of the human body and mind; 3) there now exist 1000’s of MS 2 copies of Bible
documents
- The above does not undermine our affirmation of the reality of the Bible as word of God; it does
mandate a process that must be engaged to get to the Biblical originals through surviving MSS
- NOTE: 1) the overwhelming majority of variants are relatively minor; 2) the important variants
are such that the NT text is 97%+ assured and the OT 90%+ assured;3 3) it must also be admitted
that there is variability in the practice of textual criticism (remember it is a science and an
artsomething like good detective work); 4) Textual Criticism calls for a basic knowledge of the
original languages
1
Revised and supplemented from Michael W. Holmes, “Textual Criticism,” in Foundations for
Biblical Interpretation, D.S. Dockery, K.A. Mathews and R.B. Sloan, eds. (Nashville: Broadman and
Holman, 1994) 156-86.
2
MS = manuscript; MSS = manuscripts.
3
KBH, 122.
Immerse: Biblical Interpretation Seminar – Unit 04 – page 2
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Revision: 1) Ezra-Neh. (Neh. 8:8) shows the pastoral urgency for clarification; 2)
Parallel portions of the OT show variation; 3) There is an obvious contemporization
of what is archaic; 4) Revisions, nevertheless, show adherence to boundaries
2. Intermediate Period—400 BC to AD 70
This period spans the time from the “end of prophecy” to the destruction of the
Temple (AD 70)
It also shows the pattern of preservation and revision
There are five variant text types discernable in the DSS,4 Book of Jubilees and NT
3. AD 70 to 1000
There is a move away from the five text types toward textual stability
It embraces a conservative and quality text (proto-MT; Babylonia?)
From AD 600-1000, Jewish Scholars (Masoretes = “to hand down”) take especial
care to safeguard textual transmission
Aaron Ben Asher copies the definitive MS in the 10 th century
2. Seventh Century AD
By the 7th century AD, the use of the NT Greek has all but disappeared except in the
Byzantine Empire
The Byzantine text type comes to dominate as the type used by the Orthodox church
4
DSS = Dead Sea Scrolls.
5
Eclectic text = the adopting of a text that is based, not upon the choice of a single textual family
of MSS, but upon a principled analysis of the whole textual tradition.
Immerse: Biblical Interpretation Seminar – Unit 04 – page 3
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The two most widely used Greek NTs:
1) Nestle-Aland, Novum Testamentum Graece (27th edn)
2) United Bible Society’s Greek New Testament (4th edn)
These two editions present essentially an identical text.
A. Accidental Errors
- These errors result from the process of copying books and the mechanics of the copying process
- The text usually has no breaks and little if any punctuation: hence there can be problems of
skipping and duplicating
- The challenges of reading, remembering, and copying also render texts subject to error
- There is also the problem of basic human frailty
B. Intentional Errors
- Not all errors in the MS tradition were unconscious/innocent
- Copyists might alter the text for the purposes of: 1) harmonization; 2) updating; 3) “correction;” 4)
simplification; or 5) explanation
- We should add that while the errors reflect intent, they do not reflect malice to corrupt
1. Hebrew MSS
Masoretic Text (MT) the oldest MS of the MT is Leningrad B19a (L) and dates to
AD 1009
Smaritan Pentateuch (SP) 2nd century BC; idiosyncratic theology reflected
Desert Scrolls these MSS date from the mid-3rd cent. BC to AD 135; they have
been found at Khirbet Qumran (DSS), Nahal Hever, Wadi Muraba‘at and Masada
Minor Witnesses silver rolls of Num. 6:24-26 dating to 7th or 6th cent. BC
2. Versions
Septuagint (LXX) a Greek translation of the Hebrew (dates c. 295-247 BC)
Aramaic Targums these are less helpful than the LXX
The Old Latin (OL) and Vulgate (Vg) these MSS are based on the LXX
Syriac Peshitta originates in Edessa (1st – 4th cent. AD) and probably based on the
LXX
1. Greek MSS7
Papyri these are the earliest NT MSS
They are called papyri after the writing material used (papyrus)
These are among the oldest copies dating to 200 AD
6
See Holmes for fuller discussion.
7
Numbers of MSS in each category are based on recently available catalogues of the Institut für
neutestamentliche Textforschung (INTF) in Münster, Germany.
Immerse: Biblical Interpretation Seminar – Unit 04 – page 4
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Gothic “p” and Arabic superscript number designates the papri (e.g., p46)
There are about 120 known MSS; most are fragmentary
Uncials are continuous text Greek MSS written on material other than papyrus
They date from the 4th through 10th centuries
“Uncial” = a style of Greek lettering similar to English capital letters
There are about 322 known MSS
Miniscules get their name from the style of writing: i.e., small letters in a cursive
style
Some 2907 MSS exist; some of these obviously fit into “families”
Generally, they are later in time, but some can be quite important (1739)
Lectionaries these are books with selections from Scripture for worship and
reading
Some 2,445 or so exist
They are designated by the letter l or the abbreviation Lect.
They represent a similar text to the miniscules
2. Ancient Versions
In the 2nd century AD, the NT begins to be translated into other languages
It is hard to know what the underlying Greek text is because of the translation
The principle versions are: 1) Latin; 2) Syriac; 3) Coptic; 4) Others
Comprehensive Introduction to Interpreting Scripture, Bruce Corley, Steve Lemke and Grant Lovejoy, eds.
(Nashville: Broadman and Holman, 1996) 256: “Some scholars also identify a fourth type, the Caesarean,
but it is probably an early form of the Byzantine. Nobody has claimed originality for it.”
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It represents an uncontrolled copying process
Situation 1:
[X] (autograph)
X1 X2 X3 (good copies)
Y1 (later variant)
Situation 2:
[X] (autograph)
X1 X2 (good copies)
Y1 (later variant)
Y2 Y3 Y4 Y5 Y6 Y7 Y8 Y9
C. Internal Evidence
- The following considerations of evidence internal to the documents are important in deciding for a
particular MS reading:
- for a particularly interesting example of the text critical issues and their impact upon a passage, see
Ephesians 1:1
- For helpful discussion, you should consult The Greek New Testament (4th edn.; Stuttgart: Deutsche
Bibelgesellschaft/United Bible Societies, 1994) 654 and Bruce M. Metzger, ed., A Textual
Commentary on the Greek New Testament (3rd ed.; United Bible Societies, 1971) 601.
Immerse: Biblical Interpretation Seminar – Unit 04 – page 6
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A. Canon
- The word “canon” means “rod”; it came to denote an established “series” or “list”
- The word was first used to describe the biblical documents in the mid-4th century AD—it indicates
a fixed list to which nothing can be added or subtracted
1. The Law
These are the first five books and they indicate God directing Moses to write (Exod.
17:14; 20:1; 24:4; Lev. 1:1; Deut. 31:9)
People receive the writing as the Word of God (Exod. 24:3); they obey it as such
(Deut. 31:13)
It is absolutely clear by 450 BC that Genesis to Deuteronomy are considered
authoritative
2. The Prophets
The former prophets refers to Moses and the Pentateuch as authoritative (Josh. 1;1-
18; Judg. 2:1-15; 1 Sam. 12:6-15; 1 Kings 2:3; 8:56; 18-25)
The latter prophets show the continued authority of Moses (5x); there are even more
references to the “law” and the “covenant”
The prophets themselves show themselves to be God-ordained and speaking on
God’s behalf (thus says Lord)
3. The Writings
The writings refer to Moses often and the Pentateuch dictates are determinative (Ezra
3:2; Neh. 8:1-14; 2 Chron. 8:13)
The sayings of Solomon are noted as worth preserving
Note especially the compilation process of the Psalter
4. “External” Attestation
The Apocrypha (Ben Sirach) acknowledges the “Law/Prophets/Writings” (132 BC)
The Maccabean revolt has a Scripture focus
Qumran shows a strong interest in the OT writings
The NT as well is suffused with the OT
1. A Collection of Collections
earliest list of NT books having all 27 is AD 367 (order: Gospels, Acts, General
Epistles, Paulines, Revelation)
earliest 1st century indication of collection may be 2 Pet. 3:16
Exclusive collections made in 2nd century
Authorship and authority discussed in 2nd century
Muratorian Canon (2nd to 4th century?)—distinguishes between books read in
worship and those read for private devotion
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2. Variable Documents and Orders
Certain apostolic documents don’t make it into NT canon (cf. references to
documents that apparently haven’t survived to us at 1 Cor. 5:9 and Col. 4:16)
p46 (AD 200)—has Rom., Heb., 1 and 2 Cor., Eph., Gal., Phil., Col., 1 Thess. (prob.
2 Thess.)
- Heresy, false writings, and persecution create a sense of urgency to canon, but even into 5 th century
canon is not settled in all Christian communities
- History emphasizes process rather than event character of canon a process that is “historical” rather
than “biblical”
- The move to canon is also not a matter of council decisions
- Carthage (AD 397) documents accepted because they had been accepted
A. History
- Canonical criticism is a relatively recent approach
- It treats the NT documents as components of the completed body of the Holy Scripture
- The big question at issue: How is the text affected by its canonical position?
- Canonical criticism originated out of OT/intertestamental work and concerns about the inadequacy
of the Historical-Critical method.
B. Main Practitioners
- Major proponents: Brevard Childs; James Sanders
- Brevard Childs becomes interested in 1964—he argues for a theological exegesis that considers
the wider canonical context; in 1984 he writes New Testament as Canon and explores the
implications of the final form the NT took (the key emphasis is on the final canonical product)
- James Sanders emphasizes canonical process; he asks, “How did the community modify the
sacred text in various crises (emphasis here is to the use of the literature by the community); there
is here no single stable meaning
A. Strengths
- This methodology affirms the integrity of the biblical documents in their “canonical shape”
- It shows an aware of differences, but more interested in commonalities
- It affirms the equal authority of all the documents (there is no canon in canon)
- This method is offered as bridge between biblical and systematic theology
10
Note also the variable orders for the Gospels:
Irenaeus, Athenasius, Murat.Can. Matt.-Mark-Luke-John (historical?)
Clement of Alexandria Matt.-Luke-Mark-John (Syn/John?)
Old Latin Matt.-John-Luke-Mark (apostles 1st?)
Occasionally one finds John-Matt.-Luke-Mark (apostles & genealogies 1st?)
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B. Weaknesses
- The Scripture documents themselves, and not their canonical order, are inspired; the canon “a
collection of authoritative texts” not an “authoritative collection of authoritative texts”
- Sanders’ work on canonical process turns text transparent
11
D. Kidner, Psalms 1-72 (Downers Grove: IVP, 1973), 4-7
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TRANSLATIONS
version = an edition of the Bible that builds upon the language and style of a previous translation
or version in the same language
translation = an edition of the Bible that proceeds directly from the original languages of the text
without conscious influence of an earlier version
A. Translation Technique
- Formal equivalence the interest is more in a word for word translation (equality with original)
- Dynamic/functional equivalence the interest is more in a phrase-for-phrase translation (smooth
& contemporaneous English)
- Paraphrases “expand” the translation to include commentary/explanation
- John 1:1a:
NRSV: “In the beginning was the Word.”
Phillips: “At the beginning God expressed himself.”
Living Bible Paraphrased: “Before anything else existed, there was CHRIST.”12
- Most translations/versions can be set into an approximate relationship relative to one another
along the continuum from more extreme Formal Equivalence to more extreme
Dynamic/Functional Equivalence. Soulen and Soulen13 give the following sequence:
FORMAL ASV, NKJV, RSV, NRSV, NIV, NEB, TNIV, JB, CEB, TEV (GNB), CEV, NLB, LB, The Message DYNAMIC
C. Making a Choice
- Which translation/version is best? The answer depends somewhat upon what purpose you have in
mind
- Jerry Camery-Hoggatt recommends the following:
For rapid reading: you might prefer a paraphrase over a formal equivalent
For detailed study: you would prefer a formal equivalent or mediating translation/version
For witnessing: it depends very much upon the person you are talking to
For worship: functional equivalency translations could possibly be preferred 14
12
Soulen and Soulen, Handbook of Biblical Criticism, 151.
13
Soulen and Soulen, Handbook of Biblical Criticism, 222f.
14
Camery-Hoggatt, Reading the Good Book Well, 67f.
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DISCUSSION
Do I Need to be a Textual Critic?
You’ve just begun a Home Bible Study on the Gospel of Mark with a
group of young Christians and new converts. You wisely asked the
attendees to read through the entire Gospel and familiarize themselves
with its content as “homework” before the first study on chapter 1. When
you ask them how it went at the first gathering, a recently joined new
believer (whom you personally led to the Lord) says, “Actually I’m quite
upset. My Bible has a slash after verse 8 and a note that reads: ‘The most
reliable early manuscripts omit Mark 16:9-20.’ Is this only in my Bible or
is it in every Bible? What does it mean; are verses 9-20 part of the Bible
or aren’t they?”
UNIT 5
The Implication of Coming to the Text “As You Are”:
Interpreter and Spirit
A. Qualifications
- “qualifications” in interest of “valid interpretations”1 of Bible
- Reasoned faith belief and trust in God; this is foundational for full comprehension; but it is not
an absolute guarantee of accuracy
- All other things being equal, the believing interpreter is able to understand and portray the true
significance of the message—(s)he knows it “from the inside”
- Obedience the commitment not only to apply oneself wholly to text, but the text wholly to
oneself (J.A. Bengel)
- What a text “meant” reaches only halfway; what it “means” in cognitive, affective, and behavioral
terms obedience
- Commentaries and sermons/studies often “fail” here
- Christian Community Christian growth and salvation have far too long been mistakenly thought
as exclusively individual
- There no such thing as a Christian in isolation from others in Biblical theology
- Cyprian: “No salvation outside of the church.” (!?!) is a correct statement if it is seen that God is
saving a people and salvation has to do with becoming a part of the people of God
- The community serves as a “check” against mistaken interpretations and is the “needful context”
of understanding
B. Coordination
- The qualified interpreter embracing Scripture on it presuppositional terms provides the best and
only way to true understanding, adequate description and proper application.
II. PRE-UNDERSTANDING
A. Definition
- “Pre-understanding” = what the interpreter brings to the task of interpretation out of his/her own
personal historical conditioning
- Pre-und. is part of identity and a “given” beginning place of the interpreter
1
KBH, 135.
2
KBH, 139.
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- It consists in 1) information; 2) attitudes; 3) ideological commitments; and 4) methodological
approaches brought to the interpretative task3
B. Hermeneutical Spiral
- A key question: what happens to pre-understanding in the interpretative enterprise?
- Unbending pre-understanding rejects the text (e.g., ideological criticism) or presses upon it
interpretations foreign to it distortion/misapplication
- Pliable pre-understanding is itself confirmed and/or changed potential for God-honoring life
change
- NOTE: in the dialogue/dance between interpreter and Scripture, the text should “leads”
- Right method is critical to understanding, but apart from the Spirit in the interpreter, no amount of
method will deliver true understanding
- Stephen Fowl: “we cannot expect to be transformed into communities of wise readers of Scripture
apart from the work of the Holy Spirit.”4
KBH gives the following list of assertions from Roy B. Zuck’s article which explores and delimits the
relationship of the Holy Spirit in the task of interpretation:
1. The Spirit does not give new revelation on a par with Scripture
3. The Spirit does not give one person new insights that no one else has
3
D.S. Ferguson cited in KBH 154.
4
S.E. Fowl, “The New Testament, Theology, and Ethics,” in Hearing the New Testament:
Strategies for Interpretation, ed. J.B. Green (Grand Rapids: Eerdmans/Carlisle: Paternoster, 1995) 408f.
5
R. Zuck, “The Role of the Holy Spirit in Hermeneutics,” Bibliotheca Sacra 141 (1984) 121-129;
KBH 503f.
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4. Without the Spirit, the unregenerate may have some cognitive sense of the Scripture but will
refuse to apply it adequately to their lives
5. Understanding is not the exclusive domain of biblical scholars
10. The Spirit does not override common sense and logic
11. The Spirit does not normally give sudden intuitive flashes of insight into the meaning of Scripture
12. The Spirit’s role in interpretation is included in but not identical with illumination
13. The Spirit doe not make all of the Scripture equally clear
UNIT 6
The Implication of Coming to the Text “As You Are”:
Authority, Obedience and Method
I. INTRODUCTION
- Affirming scriptural authority is all about being ready to change our understanding on the basis of
helpful new information/perspectives
- Hermeneutical decisions and refinement fuller obedience (Matt. 7:21, 24-27; James 1:19-25)
- some methods have greater potential to disturb and others less so (e.g., Textual Criticism—less;
radical Feminist Biblical Interpretation—much more so)
- Several helpful principles should be kept in mind:
B. Methods that Clarify Author’s Intention in Writing to the First Readers are Desirable
- this statement affirms scriptural authority
- authority does not reside in whether we know who wrote the biblical documents (e.g., Jonah,
Gospels)
- authority is not compromised if the documents show the author to be using an accepted convention
(e.g., reported speeches)
C. Scriptural Authority Resides in the Canonical Texts, Not in Real or Supposed Earlier Forms
- while it is good to know about the processes by which the biblical documents came to be,
hypothetical sources or earlier stages are not “more authoritative” than the canonical texts
- this holds even for documents referred to in the OT and NT which we do not possess
- this also holds in the matter of background studies or sociological approaches to the Bible
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D. When Doing Scholarly Research, Allowing for Suspended Judgment and Paradox is Appropriate
- that God permitted His word to come through human agency does not mean there is error
- equally, it does not mean that every question we have can be answered—the documents have their
own terms of reference and implicit intentions
- interpretive methods can help us along the way; but not necessarily all the way—we need to be
prepared to live with tension and suspend final judgment on various issues where there is
insufficient clarity
- It is a danger to hold some parts of the Bible over others; this establishes a “canon with a canon”
through neglect, habit, or intentional method. Scripture is not a matter of picking and choosing
- Examples of the danger: talk of Paul’s “main letters”; seeing Paul as more important than the rest
of the NT; consistent choices/avoidances in preaching, teaching and personal devotion
“Apply yourself wholly to the text; apply the text wholly to yourself.”
—John Albert Bengel
- The true expression of a true conviction of the authority of Scripture is a life increasingly more
fully lived in obedience to it.
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UNIT 7
Tools of the Trade
I. INTRODUCTION
I’d like to talk a bit about the “Tools of the Trade” when it comes to biblical interpretation. Now it’s pretty
obvious to anyone who has ever gone into a Christian bookstore and even more so the biblical studies and
theology sections of a bookstore like the ones at Trinity Western University or Regent College, that there
are a lot of resources on offer—in fact it can be a bit bewildering and not a little intimidating. I think we all
know that when it comes to literal tool boxes, most folks are perfectly happy to have a small but quite
strategic collection of tools for doing essential projects around the house—they’ll have a hammer, saw, a
screw driver with multiple heads, and maybe a few wrenches and pliers. Other folks will accumulate a
more ambitious collection of tools, including smaller power tools because they want a broader range of
options to tackle project before calling someone to rescue them. And then there are the folks who become
professionals—they’re the ones with big garages or work rooms that are filled with large and sometimes
quite expensive collections of quite specialized tools. They’re the ones that get called when there’s a tricky
or complicated project.
I thought I’d bring a few of the basics along to show you what’s on offer and to demystify the whole matter
of possible tools for the hermeneutical toolbox.
Interlinear Bibles provide a very literal word for word English translation of the biblical text standing in a
word for word relation directly beneath the Hebrew or Greek words and phrases they translate. Typically
there will be a smoother translation into English in a running column down the side of the page.
We’ve talked about parallel Bibles. There are also resources that will set the four Gospels in parallel to one
another so that a person can cross compare the different accounts regarding the life and ministry of Jesus
for differences and similarities. These are called Harmonies of the Gospels.
C. Theological Dictionaries
A theological dictionary will discuss theologically significant words found in the Old and New Testament.
A number of these are featured in the course textbook at pages 512-515. Some will discuss the theological
significance of the words in the original languages like the multivolume Theological Dictionary of the Old
Testament and the Theological Dictionary of the New Testament. Others, like the three volume New
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International Dictionary of New Testament Theology will be careful to help those without the biblical
languages understand the full discussion.
D. Concordances
A concordance is a volume that is organized according to the alphabetical order of the words occurring in
the Bible or a Testament. It quotes the line in which the word occurs and gives in sequence the location of
the word in the Bible by book, chapter and verse. This sort of resource allows you to study every use of an
individual English word or phrase as it occurs throughout the Bible and discover what Hebrew or Greek
word it corresponds to. Strong’s and Young’s Analytical Concordances are two older examples of English
concordances based upon the KJV. There are concordances in the original languages of the Bible as well
as for other English versions or translations (NASB, NIV).
B. Atlases
An atlas will give you a geographical sense of the world of the Bible. It will provide maps and descriptions
of physical features (rivers, mountains and such), plants and animals, as well as the territory of nations and
the travel and/or settlement of various individuals and groups. I have used Aharoni and Avi-Honah’s
Macmillan Bible Atlas for many years, though it has been updated and enlarged several times.
There are numbers of volumes that can introduce you to the history of Bible times, telling you not only
about what was going on in the OT and NT but also about the wider world in which the events of biblical
record occurred. They can help you to appreciate both the context and sometimes even give helpful insights
into what would otherwise be quite puzzling. The textbook describes any number of such helpful resources
on pages 520-528. Craig Keener has provided a great Bible resource in his IVP Bible Backgrounds
Commentary to the New Testament which helps answer many questions about the culture, customs, laws
and practices that are noted in the NT. Walton, Mathews and Chavalas have done the same thing with the
IVP Bible Backgrounds Commentary to the Old Testament.
IV. COMMENTARIES
Finally, I’d like to talk a little bit about commentaries. There are single volume commentaries of the whole
Bible, there are multi-volume series of commentaries in the OT and NT, and there are individual
commentaries. In fact, there is an embarrassing wealth of resources, so much so that a person is hard
pressed to decide.
History/application?
Series or individual?
UNIT 8
Cube Face 1: Setting – Asking Historical Questions
I. PRIORITY
II. INTEREST
A. Chronology
- At what time in history did the events themselves occur?
- At what time in history was the account of the events set in writing?
B. Archaeology
- What material artifacts (e.g., tools, art, architecture) have been preserved to us that might shed
light upon our understanding of the particular passage in question?
C. Geography
- Geography has to do with the location and distribution of individuals and the earth features among
which they lived
- Focus to the geography of the people and events of the biblical records
- Focus to the geography of the documents in terms of their place of origin and intended destination
- Be careful to consider the possible interaction between location, earth features (or forces) and
peoples
D. Culture
- What was the way of life of the peoples of the Old and New Testaments?
- Ask about ideas, objects and ways of doing things as expressed in arts, beliefs, customs,
inventions, language, technology, and traditions
- NOTE: In this and the following three categories it is also important to account for the fact that
the Scriptures are best understood against the background of contemporary ancient near eastern
cultures which might allow for close and helpful comparisons and contrasts
E. Literature
- The documents of the OT and NT are not the only documents that we have to hand
- Judaism generated a literature beyond the canonical documents
- There is also a wealth of literary production that forms a broader context to the biblical documents
in the ancient near east
- How might these help us better to understand the biblical documents?
F. Society
- What were the patterns and networks of association between individuals, groups and institutions in
antiquity?
- What institutions might have formalized those patterns and networks of association?
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G. Political Institutions
- What were the formal institutions of governance in antiquity at the time of the biblical
events/documents?
- How might this help us to understand better the records?
III. RESOURCES
A. Weaknesses
- There is a danger of viewing the unique realities of spiritual experience from an entirely human
frame of reference
- There is danger in importing paradigms forged in the modern context which do not reflect at all
the context or dynamics of antiquity
- There is a temptation to trim evidence so that it fits
- There is a general danger of reductionism (explaining away the presence of the divine as nothing
but historical or social scientific mechanism)
B. Strengths
- Keeping a view to historical context helps to distinguish between our own life context and the life
context of the biblical records (REMEMBER: Our interest is to draw out material; not to inject it
into the text!)
- There is potential to help clarify what is going on in the Biblical text
- Historical sensitivity acknowledges the fact of distance and that ancient cultures are highly
complex
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V. ACTS 16 WITH AND INTEREST TO HISTORICAL CONTEXT
1
With this metal version of stocks, prisoners’ ankles would first be placed between the ‘teeth’ of
the frame, then the long rod would be slotted through the holes at the top of each tooth securing the
prisoners against escape. A jailor might “innovate” the security, spreading prisoners’ feet wide apart with
several teeth spaces between. This was a form of torture. Cf. B.M. Rapske, The Book of Acts and Paul in
Roman Custody (AICS, 3; Grand Rapids: Eerdmans/Carlisle: Paternoster, 1994).
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2
Pliny’s letter to Tiro (Ep. 9.5) on the latter’s succession to a second proconsulship. Translation in
P.D.A Garnsey, Social Status and Legal Privilege in the Roman Empire (Oxford: Clarendon, 1970), 77f.
3
The dotted lines indicate “best” and “worst” case scenarios for an accused person. For example,
a “worst” case scenario would see a low status accused (without some or all of the ancient status markers
noted at the top of the figure) who has committed a serious offense (serious in itself or relative to the status
of the victim) against a high status plaintiff (possessing most or all of the ancient status markers noted at
the top of the figure). This would press the magistrate to render a harsher verdict or call for a more
close/severe confinement for the prisoner (note the range of confinement possibilities on the extreme right
of the figure). Despite legislation, magistrates were not immune to corrupting influences (such as the
money, influence, or power of one or the other of the parties) which might cause them to subvert even the
ancient course of justice. For an extensive consideration of the influence of rank and status upon the course
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6) Punishment and custody are appropriate to the supposed status and crimes of the accused
of Roman justice, see P.D.A Garnsey, Social Status and Legal Privilege in the Roman Empire (Oxford:
Clarendon, 1970).
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DISCUSSION
How Setting Informs Haggai 1
UNIT 9
Cube Face 2: Style 1 – Biblical Poetry
I. INTRODUCTION
1. Old Testament
1/3 of the OT is poetic in form
Fully Poetic: Psalms, Prov., Song, Lam., Obad., Micah, Nahum, Hab., Zeph.
Largely Poetic: Job, Isa., Hosea, Joel, Amos, ½ of Jer.
Some Poetic: Gen., Ex., Num., Deut., Judges, I and II Sam., Eccl., Ezek., Dan., Zech.
No Poetic: Lev., Ruth, Ezra, Neh., Esth., Hag., and Mal.
A diagram that shows the tendency to poetic expression in the OT:
2. New Testament
NT has poetic sections with strong Hebraic style
Jesus’ epigrammatic teaching
Hebraic style poetry: Luke 1 and 2 and Revelation
NT hymns (e.g., John 1:1-18; Phil. 2:6-11; Col. 1:15-20)
more general poetic structures and devices throughout the NT
BUT poetry far less significant in NT
- Conclusions:
1) this cautions against making alterations to the text to make it “fit.”
2) reading a literal English translation with sensitivity to rhythm will permit a deeper insight
and measured conclusions
- Assonance = creating memorable poetic unity through words having the same or similar vowel
sounds
- assonance may be simple (Jer. 49:1) or more complex (Job 9:16b)
- Alliteration = repetition of the same/similar-sounding consonants within a poetic unit with a view
to unity and emphasis
- Alliteration may be of single sounds (Psalm 127:1b), similar sound sequences over parallel lines
(Job 14:2), or sound over extended series of lines (Joel 2:15-16a)
- Note combinations of Assonance and Alliteration (Jer. 1:10; Isa. 5:1)
- Onomatopoeia = words whose sound imitates the sounds of the actions they portray (Judges 5:22)
- THE KEY QUESTION: “What meaning or significance does the poetic sound stand in service
of?”
A. Parallelism
- parallelism simple repetition or contrast of members; rather, it is
…that phenomenon whereby two or more successive poetic lines dynamically strengthen, reinforce, and
develop each other’s thought. As a kind of emphatic additional thought, the follow-up lines further define,
specify, expand, intensify, or contrast the first.3
2
KBH, 277.
3
KBH, 284.
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- ellipsis 2nd (or 3rd) stich omits items found in 1st (Amos 8:10) or has an added element not in 1 st
stich (Psalm 50:4)
C. Types of Parallelism
- six general categories of interrelationship in Hebrew parallelism:
1) parallelism of contrast where the stichs stand in antithetical or non-antithetical contrast
2) parallelism of subordination in which the following stich clarifies the means by which,
through reason and example, or indicating timeframe
3) parallelism of continuation where following stichs actually advance communication rather
than merely repeating it
4) parallelism of comparison usually the less familiar is explained by the more familiar;
results in a simile or, in absence of words “like/as” a metaphor
5) parallelism of specification progressive unfolding or clarification in successive stichs:
general-to-specific, general statement with following sequence of more precise
explanations/clarifications, shift to dramatic specification, or specifies by ellipsis and an
added element
6) parallelism of intensification second stich restates the first in a more pointed, extreme or
forceful way: increased numbers, intensified verbs, or noun sequences
- may be challenges in specification – you can see in some of the definitions above that there can be
overlaps and mixed forms
- careful reflection on the poetic relations will invariably reward the interpreter
- Chiasm = where the 2nd member of a distich stands in an opposite order to the 1st (forms a kind of
“X” [e.g., Psalm 76:1])
- extended chiasm = reversal of members (tristich extended texts [Jer. 2:5-9] entire biblical
books [!?!])
- KEY—“The longer the section and greater the disproportion in various members, the less one’s
confidence of a chiasm.”
- Merismus = extremes noted to describe totality (Jer. 31:34b; cf. Gen. 1:1), or polar opposites in
parallel (Psalm 95:4-5)
- Inclusio = repetition of a phrase at the very beginning and the very end of a passage serves as a
bracketing device (Psalm 8:1a and 9)
- KEY: pursue the single aspect or dimension that is shared by two members; be careful not to
over-interpret
V. INTERPRETING POETRY
4
KBH, 316-319.
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DISCUSSION
Interpretation of Psalm 133
UNIT 10
Cube Face 2: Style 2 – OT Genres
I. INTRODUCTION
- OT presents five primary literary types—Narrative, Law, Poetry, Prophecy and Wisdom
- Each calls for sensitivities to “frame of reference, ground rules, strategy, and purpose.” 1
II. NARRATIVES
A. Reports
1. Report Types
Report = “a simple description of the bare facts of a past event or occurrence in the third
person”
may serve to explain derivation of a place name (=aetiology) or a practice
there are different kinds of reports:
1) anecdote – personal event/experience
2) battle report – military action and outcome
3) construction report – how and with what materials/people things made
4) dream report – 1st or 3rd person; “to dream,” “and behold;” followed by
interpretation
5) epiphany/dream epiphany – visible/dream appearance of God to human
6) historical story (report with literary elaboration), historical series (sequence with
theme = history) and memoir (1st person history)
2. Interpretive Principles
Focus to subject and its contribution to larger themes
Reports are generally more descriptive and don’t have as much devotional content
Call for sensitivity to points being made—usually indirect or subtle
Look for the common theme(s) in histories
3. Interpretive Principles
discover modeled relationships between main character and God and/or man
modeled values for emulation
1
KBH, 324.
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C. Comedy
1. Comedy
Comedy = narrative that move to a “happy ending” (marriage, celebration,
reconciliation) through dramatic reversal(s)
amuses through surprise
2. Interpretive Principles
delineate reversal-to-happy-ending pattern
focus to character development in heroes and villains
plot role God plays in the events
define main themes
application/significant truth should be found in the main theme(s)
D. Farewell Speech
1. Farewell Speech
Farewell speech = last will and testament in 1st person
intended to exhort, instruct, warn in pivotal circumstances (e.g., imminent death)
2. Interpretive Principles
delineate the pivot point
note directive point(s) of the speech and contribution to larger themes
application of the directive point(s) by analogy
E. Embedded or Sub-Genres
- like the NT, the OT contains numerous sub-genres embedded in the text
1. Popular Proverb
Popular proverb = a maxim that embodies a well-known general truth
often it is prefaced by a formulaic phrase, “so it became a saying …” or “that is why they
say….”
blessing or cursing formulas also generally fit this category
3. Song
sung to make work go quickly, celebrate victory, lament a loss (dirge)
4. List
inventories names/items sharing a particular characteristic
most common variation = genealogy
less common is the ancient itinerary
III. LAW
A. Law Types
1. Casuistic Law
Casuistic Law an be defined as, essentially, case law
It is in the 3rd person and follows the “if … then” formula (Deut. 24:1-4)
The primary interest civil + criminal offenses and legal remedies
2. Apodictic
Can be defined as, essentially, absolute law
It is set in unconditional commands and prohibitions
3. Legal Series
Apodictic law is set in a grammatically structured series (10 commandments)
Casuistic laws related together in legal series by theme (topical group)
4. Legal Instruction
2 examples in Leviticus:
- Levitical instruction for priests/leaders
- Ritual instruction for people generally
5. Interpretive Principles
OT law has a primarily ethical/relational thrust
OT has paradigmatic, timeless, total relevance for Christians
Matt. 5:17: “All of the OT applies to Christians, but none of it applies apart from its
fulfillment in Christ.”2 (cf. 2 Tim. 3:16)
interpret individual laws in context
keep cultural context in view
apply laws to what NT identifies as analogous people and situations
a law’s application is a function of how it compares to laws in category
B. Deuteronomy
1. Deuteronomy
The book of Deuteronomy is a special case
It has a paraenetic function; i.e., its intent is persuasion to action
It follows a similar pattern to ANE suzerain-vassal treaties
One of the biggest differences Israel is not addressed directly by its sovereign (= God)
but by his representative (Moses)
2. Interpretive Principles
Interpret Deuteronomy against ANE context
The historical threat of syncretism with Canaanite religion is a “big context”
2
KBH, 347.
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Don’t mistake the tone of Deuteronomy—It is deeply invested and emotive and NOT
dispassionate
Consider embedded genres
IV. POETRY
A. Poetry Types
1. Prayer
complaint = individual/corporate liturgical prayer asking God to deliver from a humanly
unsolvable crisis
if spoken by king = royal complaint
imprecatory psalm = hyperbolic cry to God against enemy
dirge occasions of mourning and despair
2. Song
Songs of various kinds form a critical part in the worship of God
thanksgiving and royal thanksgiving songs praise Yahweh
other forms: personal hymns, coronation hymns, Zion hymns, Yahweh-kingship hymns
and love songs
3. Liturgy
psalms with two or more speakers (antiphonal as e.g., Psalm 136)
Psalm 118 is intended to be read liturgically
Also entrance liturgies and prophetic liturgies
4. Wisdom Psalm
Wisdom psalms have an instructional thrust—their object is to inculcate wisdom
The style and vocabulary are like Proverbs and Ecclesiastes
B. Interpretive Principles
- treat poetry with a view to its integrity (context is Psalm itself)
- focus to (= Sitz im Leben) of the poem so far as it can be discerned
- Interpret poetry to the features of its type
- Allow genre to break text down naturally
- Application must be congenial to first Life Situation
- Usage should conform with original purpose and appointments
- Take royal psalms with focus to Jesus the Son of David
V. PROPHECY
A. Prophecy Types
1. Disaster
The announcement of imminent/future disaster announced to an individual or nation (Jer.
28:12-14)
FORM:
a) occasion of message declared
b) “Thus says the Lord”
c) predict/detail disaster
additionally elements—notice of prophetic commission, call to hear or give reasons for
disaster
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once the elements have been identified, the text is much easier to interpret
2. Salvation
A prophecy of salvation is opposite to a disaster prophecy (Isa. 2:1-5)
It announces the deliverance of God and inspires hope
3. Woe Speech
An example of the woe speech is Micah 2:1-5)
distinguishing features:
a) “Woe to those who/you who,”
b) following participles – what merits woe
c) predicts divine retribution
4. Dirge
An address to the nation as though they were already dead or judged (Amos 5:1-3)
The disaster is proleptically present
5. Hymn
A Prophetic Hymn indicates what will be sung in the future by the hearers of the
prophet’s words (Isa. 12:4-6)
6. Liturgy
A liturgy is where the prophet and other person(s) engage antiphonally (Jer. 11:18-23)
It may consist in a communal complaint, pleas for relief and such
7. Disputation
a rhetorical form in which the prophet tries to persuade his audience to accept the validity
of some truth (Malachi; Haggai)
The prophet speaks as one of the people; he makes a case
8. Lawsuit
The prophet engages people as though they were in a court of law (Hos. 4:1-3)
filled with forensic terminology
prophet speaks for God (prosecutor and/or judge)
11. Narrative
Vocation reports = prophet’s call and commission (Isa. 6)
pattern = a divine confrontation, a commission, the prophetic objection, a divine
reassurance, and a sign of confirmation
Instruction about symbolic actions (Hos. 1:2-9)
form = a command to perform the action, a report of performance, and the interpretation
B. Interpretive Principles
1. Nature of Prophecy
by and large the greatest energy in the OT devoted not to foretelling, but to forthtelling
(dealing with the corrupt social and spiritual life)
Interest is to immediate rather than distant future so that lives would be positively
changed
Recall sensus plenior (= fuller sense) discussion in an earlier lecture
C. Apocalyptic
1. Apocalyptic
In apocalyptic, the means of the divine communication’s apprehension is through
dreams, visions and symbolism
In apocalyptic, God relates to humanity and history by radical intervention that ushers in
a whole new age
2. Interpretive Principles
Set a modest goal—do not despair
Take symbolic numbers seriously but not literally
OT/NT apocalyptic connections will mutually interpret
Apocalypticist’s priority is to his readers and their circumstances
Focus to the main points
Application should have interest to the main points and not the minute details
VI. WISDOM
3
KBH, 389 (compare the notice of this observation in the earlier version of KBH, 313).
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A. Proverbs
1. Proverbs
key elements:
1) a “short wise saying”
2) it has the status of a well-known and generally acceded to because “used for a
long time by many people.”
Typically proverbs are in the indicative mood and make simple declarations or
observations about life
descriptive (Prov. 15:23)
prescriptive (Prov. 14:7)
comparative (Prov. 12:9)
numerically contrastive using x/x + 1 (Prov. 30:29-31)
most common antithetic proverb (Prov. 15:19)
2. Interpretive Principles
Determine the type of proverb and whether it involves any figures of speech
Study the content of parable for its character, scope and bearing
see if context helps toward its meaning (consider theme)
for most proverbs the correct interpretation is centered on what is obscure
many proverbs teach probable truth, not absolute truth
interpret proverbs in terms of ancient context; not modern Western culture
B. Instruction
1. Instruction
couched in the imperative and has character of instruction
instruction may be a single brief epigrammatic expression, a collection of the sayings of
the wise (Prov. 22:17-24:22), wisdom speech is a particular speech where wisdom is
personified and embodied
2. Interpretive Principles
Carefully observe the literary form
Follow the narrative flow as you would an actual speaker who is passionately pleading
with passersby
summarize the teaching point by completing the sentence, “This shouting person urges
me to ….”
2. Reflection
reflection is where writer “reports personal musings and conclusions about a truth, often
citing first-hand observations, example stories, and lengthy thought.” 4
Form = “I saw and considered/passed by” + quote a proverb or use rhetorical questions or
cite example stories + concluding moral
Ecclesiastes is filled with this form5
4
KBH, 392.
5
E.g., Eccl. 1:12-2:26 [moral 2:24-25]; 3:16 [moral 3:22]; 4:1; 5:13 [moral 5:18-20]; 6:1; etc.
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3. Interpretive Principles
Pursue how the components of the example story and reflection support the concluding
moral
concluding moral will contain writer’s main point
the application flows from the moral
It contains the genres of complaint (Job 16:7, 16f.) and petition (Job 16:18-21)
other elements: hymns/hymnic elements and avowels of innocence
2. Interpretive Principles
Study the complete utterances of main characters (Job, Eliphaz, Bildad, Zophar, and
Elihu)
Study the declarations of God, noting why there is such a stress on Job’s ignorance and
how this is related to the self-assuredness of the other speakers
Note recurring themes and how they’re developed
Pay attention to answers unfolded rather than searching for answers to questions that the
author did not choose to discuss
Job’s avowal of innocence provides a crucial interpretive clue to understand the book
ending and so it must be held to be determinative: i.e., God vindicates and rewards Job
and criticizes Jobs friends
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UNIT 11
Cube Face 2: Style 3 – NT Genres
I. INTRODUCTION
- average reader’s perspective; treat NT from uniform perspective (= 27 “books”); this clouds the issue
of distinctive approaches
- must consider genre issues: Must be guided by the features and intentions that characterize genre
- genre determined by formal features, author’s intention, compositional process, setting of author,
setting for intended use, actual subject matter and content
- primary genres: gospel, acts, epistle and apocalypse (common sub-genre—parable)
- recently greater interest in genre = genre criticism
2. Modern History
are the Gospels “histories”?
a comparison across gospels suggests they are not like modern history
material is gathered by themes and theological directions
there is a broad historical concern for sequence
- The last 1st century genre commends itself as most likely for comparison with the Gospels, but
dissimilarities still suggest a poor match
B. History or Theology?
- The debate concerning the value of Acts has in past been split between history (British) and
theology (Germans)
- place of Paul and his theology as well as chronology figure in the discussion
- an inclusive position is best: Acts is both history and theology
C. Entertainment?
- R.I. Pervo has argued that Acts is primarily entertainment
- His “retelling” or “amplification” of Acts to show parallels with historical novel is actually
distortion; he novelizes Acts
- Acts entertains to be sure; but not as a later fictionalizing of the events of the early church.
B. Letter Form
- Ancient letters were highly stylized and conventional—opening, thanksgiving, body, closing. NT
writers often alter form, bending it to message
1. Opening
usually “A to B Greetings” (Acts 15:23; 23:26; Jas. 1:1 has “greetings”)
in NT, there are significant expansions that often point to the letter’s purpose(s)
senders/addressees are noted in terms of their relation to God in Christ
The usual Hellenistic greeting was chairein (Jas. 1:1); it is replaced with “grace, [mercy]
and peace”
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2. Introductory Thanks/Blessing
Greek letters often have a health wish, expression of joy, thanks for deliverance, or
prayer/remembrance of recipients
The NT again adapts—thanksgiving/benediction often introduces key topics (Paul’s are
Hellenistic in form but Jewish and highly pastoral/apostolic in content)
Paul expresses gratitude to God for what God has done in readers
3. Body
There is great variety in the NT letters reflecting different situations/objectives
The letters are basically tripartite—i.e., opening (builds common ground;
occasion/purpose); middle (develops subjects); ending (accentuates and reiterates
previous content and builds relational bridges with the readers)
4. Letter Closing
Greek closings have the object of maintaining contact and enhancing friendship—
greetings, health wish, farewell
Paul includes a contact/friendship aspect (Rom. 16; 2 Cor. 13:12f.; Col. 4:10-17); he
typically will include a benediction/doxology instead of a health wish/farewell; often
strong confidence is expressed
In closing, Paul will personally “take pen to hand” (1 Cor. 16:21; Gal. 6:11)
C. Letter Function
- letters have been classified functionally according to sub-genres in letter writing
1. Parenetic Letters
parenetic letter = letter of exhortation (persuade or dissuade); strategy in praise
I Thess (first 3 chapters = praise; then deals with serious concerns)
Pastoral Epistles (recalls Paul’s past behavior; call to imitate)
I Peter (not as close a fit but strong exhortation thrust)
2. Recommendation Letters
Recommendation letter = introduces or intercedes or commends
Philemon (excellent example: commends a new status Onesimus to master); III John
(commends traveling missionaries to Gaius)
3. Rhetorical Categories
usually divided into judicial (accuse/defend; forensic) which tries to convince audience
of right/wrongness of past action; deliberative (persuade/dissuade; hortatory) argues
for/against future action; epideictic (praise/blame) urges to affirm point of view/set of
values in present
A. Letters
- Revelation is a general letter to be shared among seven churches in Asia Minor and it is a
collection of individual letters
- Sir William Ramsey and C.J. Hemer show chs. 2-3 disclose meaning out of local historical
information
- “sequence” of letters suggests a clockwise “postal route”
- “bundling” of letters each letter is “to the churches”
B. Prophecy
- Prophetically, Revelation refers to actual events; they will occur in future time
- There are different ways in which prophecy is fulfilled in the NT: literal (e.g., Micah 5:2 = Matt.
2:6); typological correspondence (historical patterns recapitulated in direction of ultimate end;
e.g., Babylon = Rome = ?)
- John records what he actually saw; What are the visions? Are they equal to photographs? or do
they refer to well-known imagery/symbolism needing “translation”?
- We need to do meticulous study and research
C. Apocalypse
- J.J. Collins: apocalypse = “a genre of revelatory literature with a narrative framework, in which a
revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent
reality which is both temporal, insofar as it envisages eschatological salvation, and spatial insofar
as it involves another, supernatural world.”
- Non-NT examples: 4 Ezra, 2 Baruch, Apocalypse of Peter: images unusual, even bizarre or
grotesque—but communicate about last days. Divine world cataclysm brings justice; creates new
society. Encourages a beleagured community. [So too in Revelation.]
- There are several distinctions between Revelation and other apocalypses:
1) Revelation refers to self as prophecy
2) has prophetic warnings/calls for repentance
3) no pseudonymity
4) optimistic worldview
5) no pseudoprophecy
6) realized eschatology indicated
7) little interpretation by angelic beings
8) Messiah has come/made atonement
A. Introduction
2. Parable Defined
English dictionary = “a short narrative with two levels of meaning.”
Usage in Greek (parabolē: parabolh,) and Hebrew (mashal: lvm) shows the biblical sense
is much wider than the English definition.
In the NT “Parable” = metaphor, figurative saying, proverb, similitude, story, example
and allegory
1
R.H. Stein, Introduction to the Parables of Jesus (Philadelphia: Westminster, 1981) 72-81.
2
C.L. Blomberg, Interpreting the Parables (Downers Grove: IVP, 1990) 166 and 325f.
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Discussion
Interpretation of Luke 15:11-32
Instructions. Utilizing the insights gained from your reading of KBH and
from the notes provided, collaborate with your colleagues in answering the
following questions regarding the parable at Luke 15:11-32. Of course, the
questions assume you will keep in mind the dictum, “Context, context,
context!” and will build your responses on the foundation of the “Seven
Concise Steps” material earlier considered as you answer!
…and One More Question: Is the parable correctly named in the headings
of most translations?
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UNIT 12
Cube Faces 3(Syntax) & 4 (Semantics): Words &
Words Working Together
I. INTRODUCTION
A. Definition
- Literary context: what precedes or follows a word or passage and fixes or sets constraints upon its
meaning
- It can be narrowly drawn to words and sentences or encompass the whole of the Biblical canon
- The intended meaning of a particular text is that meaning which is most consistent with its literary
context.
- Every Biblical passage must be interpreted in a manner consistent with its immediate and broader
context
- Third, Biblical documents were intended to be understood as wholes and not in fragments
Be cautious with chapter divisions, versification, and paragraph and section headings—they
are not original
Versification is helpful to find a passage but it can hinder understanding
Consistency of text with context is paramount
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C. Principles of Hermeneutics Related to Context
- There are three important principles in pursuit of accurate interpretation:
- First, each statement must be understood according to its natural meaning in the literary context
in which it occurs
- Third, the smaller the passage studied, the greater the chance of error
Only in wider context will the smaller burden of meaning carried by each part make sense
“Normally speaking, the paragraph constitutes the basic unit of thought in prose.” (KBH)
1. Immediate Context
Immediate context holds pride of place in the level of control it exerts
Focus to theme and structure
Theme dominant subject—“This passage says about X that ….”
Structure chronological sequencing, thematic continuities, logical order, literary
genre, psychological transfer and abrupt transition (KBH)
Always go for natural contextual connections
- The meaning words bear is directly related to what those words are doing relative to other words
- Morphology = the form of individual words and how alteration of their form (inflection) impacts
function
- Syntax = the way a language combines words to communicate
- In English, word order is more of a key than the marking of words for function (inflection)
- In Greek and Hebrew, words are marked for function
A. Importance
- Meaning is a function of the interrelation between words, sentences and larger units
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- Grammatical study is critical to correct interpretation biblical languages sometimes convey
nuances hard to capture in English (See examples in KBH)
- Knowledge of the original languages is very helpful, BUT careful grammatical analysis of quality
literal translations (e.g., NASB, RSV, NRSV) helps a lot
- The NIV’s interests are more to readability—but the benefits come at a cost
- Third, consider the impact of the verbs on the meaning of the text
- The biblical languages have complex verbal systems
- They carry markers for mood, aspect, time, kind, and voice of the action
- Recall: “For those who do not know the biblical languages, there is no substitute, again, for literal
translations and reliable commentaries that evaluate the verbal elements.” (KBH)
- Third, each meaning of a word forms part of a distinct semantic field or domain
V. RESOURCES
A. Syntax
- See the annotated resources section in KBH.
- Analysis of the original text in the original languages using Hebrew/Greek reference grammars
(Heb.: Gesinius; Weingreen; Davidson; Gk.: Robertson, Blass-Debrunner-Funk; Moulton &
Turner, etc.)
- For non-specialists: Consultation through interlinear Hebrew/Greek editions and cross-comparison
of various literal (more formal equivalence) English Bible translations
B. Semantics
- See the annotated resources section in KBH.
- Hebrew/Greek Lexicons (Heb.: Koehler-Baumgarten; Brown-Driver-Briggs; Gk.: Bauer-Danker-
Arndt-Gingrich)
- Theological Dictionaries (Theological Dictionary of the OT; Theological Dictionary of the NT;
New International Dictionary of the NT)
- English Concordances (Young’s and Strong’s Analytical Concordances)
Discussion – Unit 12 – page 1
Discussion
Literary Context, Syntax & Semantics
John 3:16
This discussion will give you opportunity to explore a very familiar passage—John
3:16—in its immediate literary context. Resources are provided.
1) Note the issues of literary context that affect a proper understanding of John 3:16
(What are the circumstances? Who is speaking John 3:16 and to whom?)
2) Lay out the connections in John 3:16 (= syntax) (You might want to frame this step
in the same graphic manner as for the Gt. Commission exercise. From what you’ve
discovered in the resources consulted, explain how the connecting words are connecting
the elements of the verse together.)
3) Identify the important words in John 3:16 and subject them to analysis (= word
study; semantic analysis) (What words would you identify as worthwhile studying more
closely? Why do you think they’re important?)
4) Discuss and refine your findings through interaction with your colleagues.
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UNIT 13
Cube Faces 5 (Summation) & 6 (Significance)
ACTS 12:1-19 [24]—A CASE STUDY IN SUMMATION AND SIGNIFICANCE
I. INTRODUCTION
B. Significance
- Focus is to the message of the text for the modern reader
- The interest is in the relationship between the author’s meaning and the world of the reader or
some aspect of it
- The interest of the interpreter is very much to appropriate application which has two key
elements:
1. It is constrained by the authorial intention of the text
2. Within the former constraint, it is creatively free in pursuing analogous needs,
circumstances, or situations to which the text presently speaks
- Recall the discussion of pre-understanding and how the modern reader, in the “dance” with the
text, progressively jettisons faulty pre-understanding as the text progressively informs and
illumines the mind
- For resources, see KBH.
1
See KBH, 483 for summary and discussion on pages 482-504.
2
Guides to structural and propositional analysis: Cottrell & Turner, 188-229; Osborne, 19-40, 93-
126; Schreiner, 97-126.
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- Leadership Transition from Peter to James?
- Staying Cool Under Fire?
- The Power of Prayer?
- Divine Punishment?
- Great Entertainment?
2. Assurance – the GRACE of the Lord who is Greater than Persecution (6-11)
When security could not be greater …
When the prison cell could not be darker …
When the hour could not be later …
When Peter could not be more passive …
… the Lord graciously acts
Why should we call the Lord’s deliverance a “grace?” For several important reasons.
i) While discipleship meant bearing a cross
ii) And Peter had already been told he would be martyred (John 21:18f.)
iii) And martyrdom for faithfulness assured one’s real life
iv) And Jesus had pledged that he was near in all circumstances
v) … yet the Lord released Peter from prison—two times!
C. Point of Conclusion
- Review principle points
- Conclude with the challenge of Acts 5:20
3
F.F. Bruce, The Book of Acts (NICNT; Grand Rapids: Eerdmans, 1954) 250, citing B.H. Streeter
and A.J. Appasamy, The Sadhu (London, 1921) 30ff.
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Given that a number of you had questions regarding breaking down a narrative passage into its
“major moves” and giving some accounting of the more specific layout of individual verses, I’ve
laid things out for a view in on that. You will notice that I’ve underlined the principal statements,
sometimes putting space between subject, verb and object so that any explanatory material could
be set below more specifically under the element it modifies. A little trick I’ve used to get a
sense of what is being modified is to ask questions. For example, at v. 25 there is material that
further modifies the receiver of the action (object)—the bull. So you ask, Which bull? What
modifies “bull” will answer the question: The second bull. The bull from your father’s herd. The
bull that’s seven years old. You can profitably do the same for the doer of the action (subject)
and for the action (verb) as well. In v. 25 the subject is understood to be Gideon so you could
represent that by supplying “You” in brackets: [You] take the bull.
The layout below is admittedly “fast and dirty”—you can see it’s not entirely complete. I’ve left
some things “clustered” rather than doing the above in every instance. The interest has been to
give attention particularly to the most significant narrative and to the recorded
instruction/conversation. I hope that this will be a further help.
he was afraid
of his family
and
[of] the townspeople,
He must die,
because
If Baal is a god,
really
Regimental standards and battle flags were a part of the protocol in the field of battle. Such a flag
was the rallying point or the object that one followed in the heat and chaos of battle.
In a sense, we could use this metaphor to describe how God uses Gideon in the next chapter and
a half. God raises Gideon (or should we more properly say, his singular faithfulness to God) as a
kind of battle standard around which Israel should rally. In a sense, God desires for us to be
available as rallying points for his work in the world today.
It is no surprise that God on the very night of the first meeting commands him: “Take the second
bull from your father’s herd, the one seven years old. Tear down your father’s altar to Baal
and cut down the Asherah pole beside it. Then build a proper kind of altar to the Lord your
God on the top of this height. Using the wood of the Asherah pole that you cut down, offer the
second bull as a burnt offering.”
God’s priority is very clear as one commentator has put it—Baal must go before Midian goes.
Before Gideon can be a reforming and liberating agent among his people, it is clear that he will
have to take a stand as a reforming, liberating agent at home. God wants him to set his father’s
house in order; quite literally, to “clean up his own back yard!”
Any reforming ministry or calling requires tearing things down and rebuilding. Each of the
elements in the destruction has its counterpart in the rebuilding. Gideon is to break down the
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altar used for Baal and use its stones to construct a proper altar to the Lord God. The seven year
old bull, probably intended as a sacrifice to Baal, was to be slaughtered and offered up to the
Lord. The Asherah pole was to be cut into pieces and its pieces used as firewood to burn the
sacrifice to the Lord. What had been illegitimately devoted to Baal and his consort must be used
for the Lord God alone. The Lord God will brook no rivals.
This action will be a battle cry. It is a personal challenge to the community’s misplaced religious
commitment and it certainly holds potential to destroy Gideon’s relationship with his family and
especially his father Joash who is a leader in the worship of Baal. It is a provocative and
dangerous act.
B. Surprising Support (31). The second reaction is a surprise. Joash, the custodian of the
sanctuary of Baal, stood up in bold defense of his son Gideon and pronounced a warning against
any vigilante action they might contemplate against him: “Are you going to plead Baal’s cause?
Are you trying to save him? Whoever fights for him shall be put to death by morning! If Baal
really is a god, he can defend himself when someone breaks down his altar.” Joash was saying
that for a human to take Baal’s cause in hand was to usurp Baal’s prerogative in dealing with
Gideon personally. It was an insult to the deity and it was worthy of capital punishment.
The reason that I say this is surprising support is that we might have expected Joash to side with
the town’s people, but he doesn’t. Something is going on here. Perhaps what Gideon did, in one
great convulsive gesture, was to move the entire household in a direction that everyone knew
they should have been heading for in the first place anyway! Gideon, in stating his own
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commitment to God alone by destroying Baal’s altar and the Asherah pole, was creating the
means for his own family to also take a stand for the Lord. He drew a line in the sand which was
a challenge for his father’s house to join him. There seems to be a joining, but it could be
construed as carrying a measure of “wait and see” ambivalence: Notice that Joash can easily be
understood as speaking in the name of Baal and as the community’s religious head when he says,
“Anyone who kills my son diminishes the glory of Baal by acting on Baal’s behalf. (Perhaps
implying, as though Baal can’t kill Gideon all by himself!)” He as much as says, “You think that
you’re zealous for the glory of Baal; I will show you zeal for Baal! Lay a hand on my son, and so
help me, you will die!” One might say that in “outholying” the zealots he did two things—1) he
retained his position as priestly leader in the community and 2) he protected his son from the
immediate violence of men by solemnly declaring vindication a divine matter.
But it is true that the name does become more powerful as Gideon lives on, because the longer
he survives, coming to no harm, the clearer it becomes that Baal is not the true god. It becomes
equally clear that the Lord is the only true God and he is protecting Gideon who obeys him and
challenges others to do the same. But the name is still a kind of cursing nickname, the best that I
can figure. It would be like someone giving you a curse name for your Christian commitment—
party crasher Kari, bible thumper Bill, fundamental Phil. It’s a kind of witness and “badge of
courage” even though others are not exactly friendly in giving the nickname.
FINAL OBSERVATIONS
God does raise his people up as battle flags in the work place, in the community, and amongst
friends and family. Faithfulness to the Lord will draw fire and hostility. But isn’t that just what
happens in response to the raising of a battle flag? People want to cut it down and tear it to
shreds, or capture it as a trophy.
The challenge is to believe God, trust in him, and do his will. I suspect that, like Gideon, we will
find that our commitment will put us in the opposition’s cross hairs. It will be uncomfortable at
least, and we may well feel very afraid. It may even result in a hostile nickname. But, like a
battle flag, the faithful and the faith they espouse in the only true God and his Son will also draw
friends, family and a wider humanity seriously to reconsider their ultimate loyalties.
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UNIT 14
Taking the Bible to Church & Life
I. INTRODUCTION
- KBH: the Bible is “the primary source of data or information” 1 for the Christian faith
- It speaks with authority about God’s identity, actions in creation and redemption, and ultimate
expectations
- appeals to us created as intellectual beings with a disposition and hunger to ask ultimate questions
- We are also confronted with the task of doing theology ourselves (= “systematic theology”)
1
KBH, 451.
2
KBH, 452.
3
KBH, 456.
4
KBH, 456.
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- Millard Erikson: systematic
theology is striving “to give a coherent statement of the doctrines of the Christian faith, based
primarily on the Scriptures, placed in the context of culture in general, worded in a contemporary
idiom, and related to the issues of life.”5
- Individuals, communities, and denominations are called to this task and, through history, have engaged
the issues of their day through a consistent and biblically sensitive theological structure
- There needs to be a process of theological refinement. KBH: “This does not mean that God’s truth
keeps changing. Rather, it reflects the nature of the process of systematizing: it always exhibits the
perspectives and concerns of those who do it.”6
- How the Bible informs theology:
1. Valid theologizing must follow the sound exegesis of the appropriate biblical texts.
2. Theology must be based on the Bible’s total teaching, not on selected or isolated texts.
3. Legitimate theology respects and articulates the Bible’s own emphases.
4. They [Theologians] must state theological points in ways that explain and illuminate their
significance for the life and ministry of the Church today.
5. Theology must be centered in what God has revealed in Scripture.
6. Modern theologians cannot do their work as if in a vacuum, as if no Christians have ever
considered these issues prior to their own time. 7
- KBH: “The Bible has always been a source of positive guidance as well as comfort and consolation for
God’s people.”8
- There will be life and faith crises of various kinds—experiences of disappointment, physical and
emotional suffering, dying, death and bereavement, loneliness, losses of various kinds, and the regrets
of actions taken or not taken
- people are open to and look for authentically helpful spiritual care—for comfort in the crisis and for
some sort of “sense-making” that will ease the trouble or give restfulness in its pain and mystery
- The Bible offers true hope and exemplifies good hope-giving, but also sets the boundaries of
legitimacy for the task when a care giver or pastor is tempted to “say more” than Scripture or more
than he or she knows
- KBH: “we can confidently promise people for the Bible only those things that God has in fact intended
to say. A responsible system of hermeneutics will restrain well-intentioned but misguided help.”9
- “Read your Bible pray every day … and you’ll grow, grow, grow.”
5
Cited in KBH, 458.
6
KBH, 459.
7
KBH, 462-465.
8
KBH, 469.
9
KBH, 470.
Immerse: Biblical Interpretation Seminar – Unit 14 – page 3
NOTE: For single copy/electronic use.
- Scripture will form us in spiritual
ways that equate to growth and depth of Christian character, commitment and life
- KBH: “To obey God requires an act of submission, and the biblically informed believer has the
resources to submit in ways that fulfill God’s will.” 10
- KBH: “the Bible delights the people of God”11 = adventure, humor, and pageantry of the documents of
Scripture which engage the reader at an emotive and literary level
- Bible continues to be the world’s “best seller”
- Northrop Frye, professor of literature, described the influential quality and character of the Bible in his
book entitled The Great Code
- Its stories, imagery and vocabulary have had, arguably, the greatest influence upon and been the
inspiration for all sorts of artistic expression within and outside of Christendom—literary, artistic and
dramatic.
- An absolute datum for the full range of uses of Scripture: “the best outcomes result from the most
accurate interpretations—and outcomes constitute God’s purpose for the Bible.”12
10
KBH, 474.
11
KBH, 475.
12
KBH, 475.
Immerse: Biblical Interpretation Seminar – Unit 14 – page 4
NOTE: For single copy/electronic use.