So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation,for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God (2 Peter 1:19-21).
In the 1980’s I attended a small Southern Baptist College. This was during the conflict between the conservatives and moderates (liberals?) about the inspiration and inerrancy of Scripture. In our “Gospels” class, I remember telling a small group that the future debate would not be about verbal inspiration or inerrancy, but about hermeneutics. Thirty years later, that statement has proved to have been prophetic.
I often tell ministerial candidates that we must know what the Bible says and what it means. Each year in our Ministerial Internship Program I require our candidates to read James Henry Thornwell’s A Southern Christian View of Slavery (1861). Then I ask, “Is slavery sinful?” and “Why?” This leads to a prolonged discussion about how to understand the Bible. Last year, during the discussion I polled the candidates by asking, “How many of you believe the Bible justifies slavery?” To my surprise, the majority agreed. They believed that the Bible justifies slavery because they hold to a simplistic literalist hermeneutic: “The Bible says it; I believe it; that settles it!” I have many objections with this way of reading the Bible, not the least of which is that it means that we don’t have to think.
I recently received a call from a very sincere believer. She explained that her husband had a child out of wedlock several years ago and they recently reconciled. During their first meeting, matters of faith were discussed. The young man said he believed in God, but was troubled about going to church. He then quoted Scripture: “No one of illegitimate birth shall enter the assembly of the Lord; none of his descendants, even to the tenth generation, shall enter the assembly of the Lord” (Deuteronomy 23:2). My caller asked, “What does this mean?” I could imagine their questions. Does this mean that illegitimate children can’t be saved? That their grandchildren can’t be saved? Does this mean that single mothers with their children should not be allowed in worship services?
This is just one of hundreds of difficult sayings and verses about which we must think carefully. Should I rejoice when my enemies’ baby is killed? (Psalm 137:9). Am I sinning if I eat my steak rare? (Acts 15:20). Should women wear hats in church? (1 Corinthians 11:5-6). I could go on ad infinitum but it would be an exercise in futility.
The preacher of Hebrews declared, “…the word of God is living and active and sharper than any two-edged sword” (Hebrews 4:12) and Paul said that the “sword of the Spirit” is the “word of God” (Ephesians 6:17). All weapons are very dangerous and require proper training and careful use. That’s why Paul encouraged Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Timothy 2:15). If the Bible is not “accurately handled” it can become a very dangerous weapon that can justify genocide, slavery, the subjugation of women, and many other evils. So, how can we approach the Bible with care? There are hundreds of books on biblical hermeneutics. I can’t begin to scratch the surface, but I want to offer a few principles of hermeneutics that have guided my study.
“In the beginning was the Word…” (John 1:1). As John penned the opening words of his gospel, he insisted that Jesus Christ is the beginning and source of everything. Jesus is the fulfillment of the Law and the Prophets and only through Him can we properly understand the sacred text. His words and works offer the standard by which all others are to be judged. The Old Testament must be understood through Christ. When the Mosaic law demands death, Christ offers life (John 8:1-11). When Joshua or Samuel seem to justify genocide, Jesus reminds us that God loves the world (John 3:16). Whereas a Psalmist might rejoice over the death of his enemies, Jesus challenges us to love our enemies (Matthew 5:44). Although the Old Testament justifies polygamy, Jesus insisted that proper marriage is one man and one woman for life (Matthew 19:3-9). Just as the Law and the Prophets must be interpreted through Jesus, so must the Apostles. The words of Paul regarding the role of women in the church must be judged by the actions of Jesus in bringing women into his inner circle. Jesus is the divine Word through whom the written word must be discerned.
The meta-narrative of the Bible is life and redemption; creation and new creation. The purpose of the Incarnation of the Word is new creation, new life, abundant life, and eternal life. The Bible reveals as much about the nature of humanity as it does about the purpose of God. As we read through the Bible we become aware of the darkness of the human mind and the hardness of the human heart. In the midst of the hate, violence, and death the narrative of redemption breaks forth and offers hope. Whereas the Law prohibited an illegitimate child from entering the assembly, the redemptive narrative of Scripture offers grace and new creation so that all may be invited to participate. A hermeneutic of redemptive life in Christ will never allow for abortion or slavery. The redemptive narrative includes sanctification and glorification. Just as Christ has priority over Moses, new creation has priority over original creation. This means that a proper hermeneutic does not begin with Genesis, but with Revelation. A redemptive narrative favors the goal of redemption over the origin of the fall. A redemptive narrative, that embraces sanctification and glorification, frees the slaves and lifts women from subjugation. Paul, who often struggled with these issues, understood that being in Christ affects an ontological transformation: “For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:27-28). In Christ and through the Spirit male and female participate fully, equally, and together in the life of the redeemed community (Joel 2:28-29).
Some of my friends and colleagues have challenged me: “Dan, the same hermeneutic that ordains women also legitimizes homosexuality.” My response is NO it doesn’t! Remember, the hermeneutic of redemption includes sanctification and glorification. It means that Christ effects an ontological transformation. Paul declared, “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Corinthians 5:17). In Christ, the power of sin and death are broken. A hermeneutic of redemption means that homosexuals (like adulterers) may be forgiven and sanctified (1 Corinthians 6:9-11). Sanctification does not mean that sinful behavior is affirmed by grace; but that through the grace of God we offer ourselves to God as “instruments of righteousness” (Romans 6:8-14). The same redemptive power that frees the slaves and releases women, also delivers men and women from the sinful bondage of all types of sexual immorality. Therefore, the ordination of women is affirmed; but homosexuality (or any type of sexual immorality) is not.
Finally, the interpretation of Scripture cannot be done alone. It is not a matter of my individual conscience. “But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation” (2 Peter 1:20). To assume that I can do this alone is nothing less than arrogance and too often leads to “destructive heresies” (1 Peter 2:1). There is a “great cloud of witnesses” (Hebrews 12:1) and I need to hear their voices. We must understand that to properly negotiate the various tensions within the Scriptures we must study together, listen to the voices of the faithful, and discern the mind of the Spirit.
