The Hermeneutics of the Biblical Writers: Learning to Interpret Scripture from the Prophets and Apostles - Softcover

Chou, Abner

Softcover

ISBN 10: 0825443245 ISBN 13: 9780825443244

Verlag: Kregel Publications,U.S., 2018

Inhaltsangabe

Learn to interpret the Bible from the biblical writers themselves

A method of interpretation--a hermeneutic--is indispensable for understanding Scripture, constructing theology, and living the Christian life, but most contemporary hermeneutical systems fail to acknowledge the principles and practices of the biblical writers themselves.

Christians today cannot employ a truly biblical view of the Bible unless they understand why the prophets and apostles interpreted Scripture the way they did. To this end, Abner Chou proposes a "hermeneutic of obedience," in which believers learn to interpret Scripture the way the biblical authors did—including understanding the New Testament's use of the Old Testament. Chou first unfolds the "prophetic hermeneutic" of the Old Testament authors, and demonstrates the continuity of this approach with the "apostolic hermeneutic" of the New Testament authors.

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Abner Chou is professor of biblical studies at The Master's College and Seminary. His other works include I Saw the Lord: A Biblical Theology of Vision and a commentary on Lamentations (Evangelical Exegetical Commentary).

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The Hermeneutics of the Biblical Writers

Learning to Interpret Scripture from the Prophets and Apostles

By Abner Chou

Kregel Publications

Copyright © 2018 Abner Chou
All rights reserved.

ISBN: 978-0-8254-4324-4

Contents

Preface, 9, 
Abbreviations, 11, 
Chapter 1: The Quest for Authorial Logic, 13, 
Chapter 2: Groundwork for the Quest: Presuppositions and Method, 25, 
Chapter 3: The Prophetic Hermeneutic: The Prophet as Exegete and Theologian, 47, 
Chapter 4: The Prophetic Hermeneutic: Did the Prophets Speak Better than They Knew, or Better than We Give Them Credit For?, 93, 
Chapter 5: The Apostolic Hermeneutic: Continuity with the Prophets, 121, 
Chapter 6: The Apostolic Hermeneutic: The Theological Fabric of the New Testament, 155, 
Chapter 7: The Christian Hermeneutic: Reading as They Read and Intended, 199, 
Chapter 8: Scripture's Sophistication, First Theologians, and the Hermeneutics of Surrender, 231, 
Bibliography, 233, 

CHAPTER 1

THE QUEST FOR AUTHORIAL LOGIC

Even when there is use of the Old Testament with no apparent interest in prophetic fulfillment, there appears to be a redemptive- historical rationale at work behind the scenes. — G. K. Beale

We may encounter the subject of hermeneutics in seminary, college, or a class at church. In the classroom, we learn hermeneutics deals with the essential principles by which we accurately understand the Scriptures. However, the topic is not just some academic subject. Its importance extends far beyond the classroom. Knowing God's Word is foundational for godly living (Ps. 1:2; 119:11; 2 Tim. 3:16–17; 2 Peter 1:3). Our thinking about hermeneutics does not just stay in the realm of academia but ultimately shapes how we live and whether or not we please God. What is at stake when we study hermeneutics? Simply put, it is our entire Christian life and ministry. Hermeneutics is not a negotiable issue; it is essential for the Christian walk. God puts a premium on "getting it right" (Neh. 8:8; 2 Tim. 2:15) and condemns those who twist the Scripture (2 Peter 3:16).

WHAT IS TRULY CHRISTIAN HERMENEUTICS?

So what comprises a "good hermeneutic?" We may be familiar with the terms "literal-grammatical-historical" hermeneutics or the notion of seeking the "author's intent" as opposed to our own meaning. The Scripture teaches that the Holy Spirit moved men to write his Word such that their words are the very message of God (2 Peter 1:20–21). Traditionally, we believe we ought to understand the ideas the (dual) author intended through the normal rules of language and the facts of history. This formulates the basis by which we evaluate right and wrong understandings of Scripture. Accuracy occurs when our reading of a text matches the (dual) author's ideas, and misinterpretation occurs when we misconstrue that intent. This demands examination of historical background, context, grammar, and individual words.

Conversely, how do we know our traditional definitions are correct? Several major works have philosophically defended the principles of literal-grammatical-historical hermeneutics. They show we are morally bound to understand the Scripture in light of God's intention. They make this case based upon linguistics, the nature of communication, and speech-act theory. These books rebut the postmodern frameworks of text-centered hermeneutics or reader response, which state any possible notion within the text or whatever the reader sees comprise legitimate meaning.

The philosophical approach is useful to engage these ideas. Nevertheless, hermeneutical philosophy still rests upon our theology which is based upon our understanding of Scripture. Thus, in the end, the Bible becomes foundational for our hermeneutic. That is fitting since the Scripture speaks to the subject. God demands accurate interpretation of his Word (e.g., Acts 17:11; 1 Tim. 4:13–15; 2 Tim. 2:15; 1 Peter 2:2). The Bible is concerned about hermeneutics.

So we ultimately should go back to the Bible to learn how to study it. Such an approach is not novel. In fact, evangelicals have traditionally used the doctrines of inspiration, inerrancy, and illumination to ground their understanding of hermeneutics. Reymond states, "the Scripture's doctrine of Scripture, espousing its own revelatory and inspired character, binds us to the grammatical/historical method of exegesis." Similarly, Zuck comments that in light of the human aspect of inspiration, "Each biblical writing — that is, each word, sentence, and book — was recorded in a written language and followed normal, grammatical meanings, including figurative language." The list of this type of argumentation goes on. Evangelicals have rightly stressed that biblical hermeneutics ultimately come from the Bible. God sets the rules for how his Word ought to be understood and that should comprise a "Christian hermeneutic."

However, in the process of formulating our hermeneutic from the Scripture, we run into a significant problem. It begins with the question of how our "Christian hermeneutic" precisely operates. We may know the principles and convictions, but how does that play out when we approach a text? We can put together all the word studies, historical backgrounds, and grammar but how does that actually produce the author's intent or meaning? Moreover, how do we connect our interpretation of our text with theology? How do we know which principle to draw from a text? How do we know whether an author intended a certain theological idea or not? What should we learn from the stories of Scripture? Is the point of David and Goliath that we can slay our own giants? If not, what is the real idea of that text and how do we know? We encounter a similar conundrum when we ask how to preach or teach Christ from the Old Testament. Should we read Christ into every text even if he is not in view in the original context? Once again, what is the bridge between what the text says and the theology it conveys? These questions show we not only seek to learn from the Scripture hermeneutical principles but also hermeneutical practice (i.e., how to apply those principles in our study of Scripture).

The Bible provides an answer to those questions as well. Conversely, this is where the problem arises. The way the biblical writers used the Scriptures may be a little more "troubling," particularly when we look at the New Testament's use of the Old. The apostles seem to read the Old Testament "creatively." For example, Paul seems to believe the rock in Israel's wilderness wanderings was Christ, when the Old Testament makes no mention of this (1 Cor. 10:4). Matthew applies an Old Testament text to the Messiah, even though it was originally about Israel (Hos. 11:1 in Matt. 2:15). That same gospel writer later claims Jeremiah prophesied about Judas, even though the quotation comes from Zechariah (Zech. 11:13, in Matt. 27:9). Paul uses an Old Testament text, which says that people are cursed for not keeping the law, to condemn those who actually keep the law (Gal. 3:10; cf. Deut. 27:26). Peter cites Psalm 109:8 to argue that the church should elect a new apostle to take Judas' place, when that psalm does not refer to Judas at all (Acts 1:20). In each of these instances, the apostles seem to ignore the original context of the Old Testament. These examples are just a minute sample of the problems within the New Testament's use of the Old. Do they indicate there is something more than a literal-grammatical-historical hermeneutic for our hermeneutic to be truly...

Details zur Ausgabe

• Verlag: Kregel Publications,U.S.
• Erscheinungsdatum: 2018
• Sprache: Englisch
• ISBN 10: 0825443245
• ISBN 13: 9780825443244
• Einband: Taschenbuch
• Anzahl der Seiten: 251
• Kontakt zum Hersteller: Nicht verfügbar
• Verantwortliche Person: Nicht verfügbar