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Types of biblical hermeneutics
- Related Topics:
- number of the beast
- Hebrew Bible
- mammon
- Bible
- biblical criticism
As has been said, the importance of biblical hermeneutics has lain in the Bible’s status as a sacred book in Judaism and Christianity, recording a divine revelation or reproducing divine oracles. The “oracles” are primarily prophetic utterances, but often their narrative setting has also come to acquire oracular status. Quite different hermeneutical principles, however, have been inferred from this axiom of biblical inspiration: whereas some have argued that the interpretation must always be literal, or as literal as possible (since “God always means what he says”), others have treated it as self-evident that words of divine origin must always have some profounder “spiritual” meaning than that which lies on the surface, and this meaning will yield itself up only to those who apply the appropriate rules of figurative exegesis. Or again, it may be insisted that certain parts must be treated literally and others figuratively; thus, some expositors who regard the allegorical (symbolic) interpretation of the Old Testament histories as the only interpretation that has any religious value maintain that in the apocalyptic writings that interpretation that is most literal is most reliable.
Literal interpretation
Literal interpretation is often, but not necessarily, associated with the belief in verbal or plenary inspiration, according to which not only the biblical message but also the individual words in which that message was delivered or written down were divinely chosen. In an extreme form this would imply that God dictated the message to the speakers or writers word by word, but most proponents of verbal inspiration repudiate such a view on the reasonable ground that this would leave no room for the evident individuality of style and vocabulary found in the various authors. Verbal inspiration received classic expression by the 19th-century English biblical scholar John William Burgon:
The Bible is none other than the voice of Him that sitteth upon the Throne! Every Book of it, every Chapter of it, every Verse of it, every word of it, every syllable of it, (where are we to stop?) every letter of it, is the direct utterance of the Most High! (From Inspiration and Interpretation, 1861).
This explains Burgon’s severe judgment that the revisers of the English New Testament (1881), in excluding what they believed to be scribal or editorial additions to the original text, “stand convicted of having deliberately rejected the words of Inspiration in every page” (The Revision Revised, p. vii, London, 1883). Such a high view of inspiration has commonly been based on the statement in 2 Timothy 3:16 that “all [Old Testament] scripture is God-breathed” (Greek theopneustos, which means “inspired by God”) or Paul’s claim in 1 Corinthians 2:13 to impart the gospel “in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths in spiritual language.” On this latter passage the English bishop and biblical scholar Joseph Barber Lightfoot (1828–89) remarked:
The notion of a verbal inspiration in a certain sense is involved in the very conception of an inspiration at all, because words are at once the instruments of carrying on and the means of expressing ideas, so that the words must both lead and follow the thought. But the passage gives no countenance to the popular doctrine of verbal inspiration, whether right or wrong (From Notes on Epistles of St. Paul from Unpublished Commentaries, 1895).
The detailed attention that Lightfoot and his University of Cambridge colleagues, Brooke Foss Westcott (1825–1901), successor of Lightfoot as bishop of Durham, and Fenton John Anthony Hort (1828–92), paid in their exegesis to the vocabulary and grammatical construction of the biblical documents, together with their concern for the historical context, sprang from no dogmatic attachment to any theory of inspiration but, rather, represented the literal method of interpretation at its best. Such grammatico-historical exegesis can be practiced by anyone with the necessary linguistic tools and accuracy of mind, irrespective of confessional commitment, and is likely to have more permanent value than exegesis that reflects passing fashions of philosophical thought. Biblical theology itself is more securely based when it rests upon such exegesis than when it forms a hermeneutical presupposition.