Advanced Hermeneutics

8/9/2019 Advanced Hermeneutics

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Advanced Hermeneutics

1. Discuss how the hermeneutics of Gadamer is relevant for your studies.Dialogue between the claims of truth on the one hand and the process of method on the other.Gadamer returns us to the question of the hermeneutics of faith and the hermeneutics of suspicion,he sugguests that ultimately, in out reading we have to decide between one and the other. For him,the final word is always with truth..

To see the particular from the perspective of the whole, and to articulate the whole by the carefulexamination of particulars.

lay seriously, to lose oneself, then to learn something new!e cannot "now the mind of the author better than the author does himself or herself, since welive and read from within the flux of history.

#ee" wisdom, not technique "nowledge$odern hermeneutics, as a protestant discipline% assumes that the word of scripture addresses usand that only the person who allows himself to be addressed&whether he believes or whether hedoubts&understands. 'ence the primary thing is application.

(. Discuss the limitation and advantages of the historical&critical method.'istorical&critical interpretation arose as a dominant form of biblical interpretation in the pre&

enlightenment period and reached its )enith in the theological institutions of Germany in the late 1* th

century. The intent of most of its proponents was to study and analy)e the biblical text as a literary

and historical documents, rather than as a sacred, theological, and spiritual authoritative text. Thesescholars figured that study of the biblical text+s spiritual implications might be a valid way toapproach the bible in other arenas, but not in academic study. Thus, the intention of historicalcriticism was to obe ob ective. This intention of ob ectivity has not held true, however. Future, thecontemporary emphasis on the inescapability of presuppositions-philosophical, religious, andideological has demonstrated that historical criticism also succumbs to sub ective interpretativeinterests.

'istorical criticism has ta"en many forms over the years of its dominance in the realm of academic biblical studies. The four ma or approaches to historical criticism are form criticism, sourcecriticism, tradition criticism, and redaction criticism. /ll these approaches to criticism focus on theliterature and history of the biblical text and use 0ob ective methods of interpretation and criticism

that could be applied generally to the study of any ancient text. Thus it is more a general hermeneuticthan a special hermeneutic. Form criticism examines particular texts according to their classificationas literary types, such as parables, sayings, and wisdom literature. #ource criticism examines thehistory behind the text in terms of composition2 who were the author or authors3 !ho were the editor or editors3 Tradition criticism examines the way in which various narratives, histories, andmyths-traditions were appropriated and expounded upon by the biblical authors or editors. 4edactioncriticism discusses the theological points of view of the biblical authors as can be discerned indirectly,through the content and style of their writings. Friedrich #chleiermacher+s -father of modernliberalism divinatory hermeneutics hold that the primary concern and goal of the reader is to discernand empathi)e with the original author+s psychological intentions. The intentions are, of course,

behind the text as it stands. 5ritics have moved beyond #chleiermacher+s lofty and unattainable goal,since we have no access to a long&dead author+s psyche and since we often than"s to source, form,and redaction criticism, have no satisfactory "nowledge of who the author or authors really were.

$odern historical criticism-or higher criticism see"s a reconstruction of the source and originsof ancient texts, or information on a text through a comparison of the form of a text with forms of other relevant texts of a specific period or genre. 6ftentimes historical criticism employs its methods

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to determine what in the biblical text is considered authentic. !hat words and actions of 7esus reallyare historical truth and what is simply redacted into the text by writers of the church.

$odern liberal historical critics often do not see" a religious meaning-certainly not a normative,transcendent religious meaning in the text. 4ather, they read into or through a text+s plain sense andstructure to discern-if possible the history behind a text. 6ld Testament texts, then-for example,God+s mighty acts for his people 8srael as they crossed from 9gypt into the promised land, are read

for the "ernel of historical information we can discern through the mythical stories and embellishmentabout a curious, ancient people group called the 8sraelites. Given a modern, scientific worldview,these critics presuppose that the miraculous accounts depicted by these ancient peoples could not

possibly be true in the way they are depicted. The supposition is that enough evidence exists to ma"estudy profitable to learn what we can about the real history of the people behind the stories by0demythologi)ing them.

:. 'ow do you understand the doctrine of inerrancy and inspiration of #cripture3 ;959##8T< 6F 8;# 84/T86;

8nspiration is necessary to preserve the revelation of God. 8f God has revealed 'imself but the recordof that revelation is not accurately recorded, then the revelation of God is sub ect to question. 'ence,inspiration guarantees the accuracy of the revelation.D9F8;8T86; 6F 8;# 84/T86;8nspiration may be defined as the 'oly #pirit+s superintending over the writers so that while writingaccording to their own styles and personalities, the result was God+s !ord written=authoritative,trustworthy, and free from error in the original autographs. #ome definitions by prominentevangelical theologians are as follows.>en amin >. !arfield2 08nspiration is, therefore, usually defined as a supernatural influence exertedon the sacred writers by the #pirit of God, by virtue of which their writings are given Divinetrustworthiness. 11

9dward 7.


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insight, writing on religious sub ects in the same way men li"e #ha"espeare or #chiller wroteliterature.

Spiritual illumination. The illumination view suggests that some 5hristians may have spiritualinsight that although similar to other 5hristians is greater in degree. 8n this view any devout 5hristian,illuminated by the 'oly #pirit, can be the author of inspired #cripture. /dherents to this view suggestit is not the writings that are inspired, rather it is the writers who are inspired. #chleiermacher taught

this view on the 5ontinent while 5oleridge propounded it in 9ngland. 1A Partial or dynamic inspiration. The partial inspiration theory teache s that the parts of the >iblerelated to matters of faith and practice are inspired whereas matters related to history, science,chronology, or other non&faith matters may be in error. 8n this view God preserves the message ofsalvation amid other material that may be in error. The partial theory re ects both verbal inspiration-that inspiration extends to the words of #cripture and plenary inspiration -that inspiration extends tothe entirety of #cripture . Despite the presence of errors in #cripture, partial theorists teach that animperfect medium is a sufficient guide to salvation. /. '. #trong was a proponent of this view. 1

roblematic questions may be posed to adherents of this view2 what parts of the >ible are inspiredand what parts contain errors3 !ho determines what parts of the >ible are trustworthy and what partscontain errors3 -9rrantists differ with one another on their listings of errors. 'ow can doctrine beseparated from history3 -For example, the narratives about 7esus+ virgin birth contain both history anddoctrine. 'ow can the >ible be trustworthy in one area while in error in another area3Conceptual inspiration. This view suggests that only the concepts or ideas of the writers are inspired

but not the words. 8n this view God gave an idea or concept to the writer who then penned the idea inhis own words. /ccording to this view there can be errors in #cripture because the choice of words isleft to the writer and is not superintended by God. 8n response, however, it is noted that 7esus -$att.A21E and aul -1 Thess. (21: both affirmed verbal inspiration. ache rightly concludes, 0ideas can

be conceived of and transmitted only by means of words. 8f the thought communicated to man isdivine and of the nature of a revelation, the form in which it is expressed is of prime significance. 8t isimpossible to dissociate the one from the other. 1

Divine dictation. The dictation view states that God dictated the wor ds of #cripture and the menwrote them down in a passive manner, being mere amanuenses -secretaries who wrote only thewords they were told to write. This claim would render the >ible similar to the oran whichsupposedly was dictated in /rabic from heaven. /lthough some parts of the >ible were given bydictation -cf. 9x. (H21, 0Then God spo"e all these words , the boo"s of the >ible reveal a distinctcontrast in style and vocabulary, suggesting the authors were not mere automatons. The beginningstudent in Gree" will quic"ly discover the difference in style between the gospel of 7ohn and thegospel of Bu"e. 7ohn wrote in a simple style with a limited vocabulary, whereas Bu"e wrote with anexpanded vocabulary and a more sophisticated style. 8f the dictation theory were true, the style of the

boo"s of the >ible should be uniform. Neo-orthodox opinion. The neo&orthodox view emphasi)es that the >ible is not to be exactly equated

with the !ord of God because God does not spea" in mere propositions. God does not reveal mere facts about 'imself? 'e reveals Himself. The >ible is not the substance of the !ord of God , butrather the witness to the !ord of God. 8t becomes the !ord of God as the reader encounters 5hrist inhis own sub ective experience. $oreover, the >ible is enshrouded in myth necessitating ademythologi)ing of the >ible to discover what actually too" place. The historicity of the events isunimportant. For example, whether or not 5hrist actually rose from the dead in time and space isunimportant to the neo&orthodox adherent. The important thing is the experiential encounter that is

s&''ests there ha3e been +hristian boo0s #ritten rom the se ond to the t#entieth ent&rythat are inspired in pre isely the same #ay as the Bible.

1 1 . or an e5panded dis &ssion see . . 6tron', Systematic Theology (7alley or'e, Pa.: $&dson, 192*), pp. !24 8.1 1 . bid.,pp. !11 !!.1 * 1*. Rene Pa he, The Inspiration & Authority of Scripture (+hi a'o: -oody, 1982), p. 8.Pa he 'oes on to say that &nderlyin' the on ept&al 3ie# is the re &sal to ;'i3e reden e tothe a&thority o the sa red te5t< (p. 9).


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possible even though the >ible is tainted with factual errors. 8n this view the authority is thesub ective experience of the individual rather than the #criptures themselves.To these views the evangelical 5hristian responds with contrasting points. The >ible is the ob ectiveand authoritative !ord of God whether or not a person responds to it -7ohn E2@ ? 1(2@E .Furthermore, there are no ob ective criteria for evaluating what would constitute a 0legitimateencounter with God. /dditionally, who would be capable of distinguishing myth from truth3

>8>B85/B C89! 6F 8;# 84/T86;2 C94>/B B9;/4<Christ’s view of the Bible. 1E 8n determining th e nature of biblical inspiration, nothing could be moresignificant than determining the view 5hrist held regarding the #criptures. 5ertainly no one ought tohold a lower view of #cripture than 'e held? 'is view of the #criptures ought to be the determinantand the norm for other persons+ views. That is the foundational argument of 4. Baird 'arris. 8ndefending the inspiration of the #criptures he does not use ( Timothy :21 or ( eter 12(1 as the

primary argument -although he recogni)es their validity ? he instead argues from the standpoint of5hrist+s view of the #criptures. 1*

-1 8nspiration of the whole. 8n 'is use of the 6ld Testament 5hrist gave credence to the inspirationof the entire 6ld Testament. 8n $atthew A21 I1E 5hrist affirmed that not the smallest letter or stro"ewould pass from the law until it would be fulfilled. 8n v. 1 'e referred to the law or the prophets, acommon phrase designating the entire 6ld Testament. 8n this rather strong statement, 7esus affirmedthe inviolability of the entire 6ld Testament and thereby affirmed the inspiration of the entire 6ldTestament.8n Bu"e (@2@@ 7esus reminded the disciples that all the things written about 'im in the law of $oses,the prophets, and the salms must be fulfilled. The disciples had failed to understand the teachingsconcerning the death and resurrection of 5hrist in the 6ld Testament, but because of the inspiration of the 6ld Testament, those prophesied events had to ta"e place. >y 'is threefold designation of the 6ldTestament, 5hrist was affirming the inspiration and authority of the entire 6ld Testament.!hen 7esus debated with the unbelieving 7ews concerning 'is right to be called the #on of God 'ereferred them to salm E(2 and reminded them 0the #cripture cannot be bro"en -7ohn 1H2:A . 08tmeans that #cripture cannnot be emptied of its force by being shown to be erroneous. ( H 8t isnoteworthy that 7esus referred to a rather insignificant passage from the 6ld Testament and indicatedthat the #cripture could not be set aside or annulled. ( 1

-( 8nspiration of the parts. 5hrist quoted from the 6ld Testament profusely and frequently. 'isarguments hinged on the integrity of the 6ld Testament passage 'e was quoting. >y this method ofargumentation, 5hrist was affirming the inspiration of the individual texts or boo"s of the 6ldTestament. / few examples will suffice. 8n 7esus+ encounter with #atan at the time of 'is temptation,'e refuted the arguments of #atan by a reference to Deuteronomy. 8n $atthew @2@, , 1H 7esus quotedfrom Deuteronomy E2:? 21:, 1 , indicating #atan was wrong and emphasi)ing that these wordswritten in Deuteronomy had to be fulfilled. 8n $atthew (12@( 7esus quoted from salm 11E2((, whichteaches that the $essiah would be re ected. 8n $atthew 1(21EI(1 7esus quoted from 8saiah @(21I@,

showing that 'is peaceable, gentle disposition and 'is inclusion of the Gentiles had all been foretoldin the prophetic writings.These are only selected examples, revealing that 5hrist quoted from various parts of the 6ldTestament, affirming their inspiration and authority.-: 8nspiration of the words. 8n defending the doctrine of the resurrection to the #adducees, 7esusquoted from 9xodus :2 -significant because the #adducees held only to the entateuch , “I am theGod of /braham. 8n this response 7esus+ entire argument hinged on the words 08 am. 7esus wasapparently supplying the verb which the 'ebrew text only implies. Thus 'e supported the #eptuagint

1 8 18. 6ee the e5 ellent #or0 o $es&s= 3ie# o the Bible by Robert P. >i'htner, The Saviour

and the Scriptures (Philadelphia: Presbyterian ? Re ormed, 19 ), pp. 2 * .1 9 19. R. >aird arris, Inspiration and Canonicity of the Bible ( rand Rapids: @onder3an,19 9), p. 4 A.! 2 !2. >eon -orris, The Gospel According to ohn ( rand Rapids: "erdmans, 19*1), p. !*.! 1 !1. 6ee the e5 ellent dis &ssion on $ohn 12: in B. B. Warfeld, The Inspiration and

Authority of the Bible (Philadelphia: Presbyterian ? Re ormed, 1948), p. 1 8A.4


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-Gree" version which includes the verb. That version was so highly regarded by many of the Bord+scontemporaries that it was practically equated with the original #criptures.8n affirming the resurrection 7esus reminded the #adducees that 9xodus :2 said 08 am. 'eelaborated2 0God is not the God of the dead but of the living. 8f the words of the 6ld Testament werenot inspired, 'is argument was useless? but if the very words of the 6ld Testament were actuallyinspired, then 'is argument carried enormous weight. 8n fact, 7esus+ argument hinges on the present

tense of the statement. >ecause it was written in 9xodus :2 , 08 am.% , the doctrine of theresurrection could be affirmed? God is the God of the living patriarchs./ similar example is found in $atthew ((2@@ where 7esus, in debating the harisees, explained thattheir concept of $essiah was wrong. The harisees thought of $essiah as a political redeemer but7esus shows them in 'is quotation from salm 11H21 that David, 8srael+s greatest "ing, saw $essiahas greater than himself, calling 'im Bord. The entire argument of 5hrist rests on the phrase 0myBord. 8n quoting salm 11H21, 7esus rested 'is argument on the inspiration of the precise words 0myBord. 8f salm 11H21 did not read exactly 0my Bord then 5hrist+s argument was in vain. /nadditional example is 5hrist+s use of salm E(2 in 7ohn 1H2:@ where 'is entire argument rests on theword 0gods.-@ 8nspiration of the letters. 8n a number of 'is statements 5hrist reveals that 'e believed the lettersof #cripture were inspired. 8n $atthew A21E 7esus declared, 0not the smallest letter or stro"e shall

pass away from the Baw, until all is accomplished. The term 0smallest letter refers to the 'ebrewletter yodh , which loo"s li"e an apostrophe -+ . The 0stro"e refers to the minute distinction betweentwo 'ebrew letters. /n equivalent would be the distinction between an 6 and a J. 6nly the little0tail distinguishes the J from the 6. 7esus emphasi)ed that all the details of the 6ld Testamentwritings would be fulfilled down to the very letter.-A 8nspiration of the ;ew Testament. 8n the Kpper 4oom discourse 5hrist made a significantstatement that seems to point to the ultimate, accurate recording of the ;ew Testament writings. 8n7ohn 1@2( 7esus indicated that the 'oly #pirit would provide accurate recall for the apostles as they

penned the words of #cripture, thus guaranteeing their accuracy -cf. 7ohn 1 21(I1A . This mayexplain how an old man such as 7ohn, when penning the life of 5hrist, could accurately describe thedetails of the events that occurred years earlier. The 'oly #pirit gave 7ohn and the other writersaccurate recall of the events. 'ence, 7esus affirmed not only the inspiration of the 6ld Testament butalso the ;ew Testament. ( (

/n obvious conclusion is that 7esus 5hrist held a very high view of #cripture, affirming its inspirationin the entire 6ld TestamentIthe various boo"s of the 6ld Testament, the precise words, the actuallettersIand 'e pointed to the inspiration of the ;ew Testament. #urely those who hold to onlyconceptual inspiration or other variants need to reconsider the attitude of 7esus to the #criptures.6ught 'is view of the >ible not to be the standard3 8s it legitimate to hold a lower view of #cripturethan 'e held3

Paul’s view of the Bible. -1 8nspiration of the 6ld and ;ew Testaments. 8n 1 Timothy A21E, aul

prefaced his remar"s with 0the #cripture says. Then he quoted from Deuteronomy (A2@ and Bu"e1H2 , thereby ascribing the status of #cripture to both the 6ld and ;ew Testaments. aul was sayingthat the ;ew Testament is as much the inspired !ord of God as the 6ld Testament.-( 8nspiration of the words. 8n aul+s classic statement found in ( Timothy :21 , the apostle remindsthe reader that all #cripture is 0inspired by God. /s indicated earlier, 0inspired by God is the Gree"word theopneustos , meaning 0God&breathed. This indeed is an important verse to consider in theentire sub ect of inspiration and inerrancy and, properly understood, resolves the problem.#everal things should be noted. First, since #cripture is God&breathed, it emphasi)es that the origin of#cripture is God. This is consistent with the 6ld Testament prophets who received their messagesfrom the mouth of God and so indicated by their frequent statements, 0Thus says the Bord. Thus, themessage spo"en by the prophets was the message given to them by the Bord -cf. 9x. @21A? 21I(? 7er.

12*, etc. . Therefore, ust as the word given to the prophets was trustworthy and reliable, so the#criptures, which are God&breathed, are trustworthy and accurate because both communications come

! ! !!. or additional dis &ssions see Robert P. >i'htner, The Saviour and the Scriptures , pp.2 * and +harles +. Ryrie, What !ou Should "no# About Inerrancy (+hi a'o: -oody,

1981), pp. * *8.


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from the mouth of God. aul+s emphasis, then, is on the origin of the #criptures2 that which is God& breathed is 0produced by the creative breath of the /lmighty. ( : The fact that theopneustos occurs inthe passive voice, and not the active, further emphasi)es that God is the origin of the #criptures, notman. ( @

-: The entire #criptures are God&breathed.


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addition, aul ac"nowledged that all #cripture was God&breathed? man was a passive instrument, being guided by God in the writing of #cripture. eter+s statement was similar in emphasi)ing that, intheir passivity, men were carried along by the 'oly #pirit in the writing of #cripture. The testimony of each of these witnesses draws attention to the verbal plenary inspiration of #cripture.

I NERRANCY OF THE B IBLE D9F8;8T86; 6F 8;944/;5<

8n the past it was sufficient to state that the >ible was inspired? however, it has now become necessaryto define the evangelical position more precisely. The result, as 5harles 4yrie has shown, hasnecessitated the inclusion of additional verbiage. To state the orthodox view it is now necessary toinclude the terms 0verbal, plenary, infallible, inerrant, unlimited inspirationO ( * /ll this has beennecessitated because of those who have retained words li"e inspiration ,infallible , and even inerrantwhile denying that the >ible is free from error.9. 7. y this word we mean that the #criptures

possess the quality of freedom from error. They are exempt from the liability to mista"e, incapable oferror. 8n all their teachings they are in perfect accord with the truth : H 4yrie provides a syllogism forlogically concluding the biblical teaching of inerrancy2 0God is true -4om. :2@ ? the #criptures were

breathed out by God -( Tim. :21 ? therefore, the #criptures are true -since they came from the breathof God who is true . : 18n defining inerrancy it is also important to state what it does not mean. 8t does not demand rigidity of style and verbatim quotations from the 6ld Testament. 0The inerrancy of the >ible means simply thatthe >ible tells the truth. Truth can and does include approximations, free quotations, language ofappearances, and different accounts of the same event as long as those do not contradict. : ( /t the5hicago meeting in 6ctober 1* E, the 8nternational 5ouncil on >iblical 8nerrancy issued thefollowing statement on inerrancy2 0>eing wholly and verbally God&given, #cripture is without erroror fault in all its teaching, no less in what it states about God+s acts in creation, about the events ofworld history, and about its own literary origins under God, than in its witness to God+s saving gracein individual lives. : :

8n a final definition it is noted that inerrancy extends to the original manuscripts2 08nerrancy meansthat when all the facts are "nown, the #criptures in their original autographs and properly interpretedwill be shown to be wholly true in everything they teach, whether that teaching has to do withdoctrine, history, science, geography, geology, or other disciplines or "nowledge. : @

To suggest there are errors in the >ible is to impugn the character of God. 8f the >ible has errors it isthe same as suggesting that God can fail, that 'e can ma"e a mista"e. 0To assume that God couldspea" a !ord that was contrary to fact is to assume that God 'imself cannot operate without error.The very nature of God is at sta"e. : A

9P B/;/T86; 6F 8;944/;5< nerrancy allows for variety in style. The gospel of 7ohn was written in the simple style one mightexpect of an unlearned fisherman? Bu"e was written with a more sophisticated vocabulary of an

educated person? aul+s epistles reflect the logic of a philospher. /ll of these variations are entirelycompatible with inerrancy. nerrancy allows for variety in details in explainin! the same event. This phenomenon is particularly observed in the synoptic gospels. 8t is important to remember that 7esus spo"e in /ramaicand the writers of #cripture wrote their accounts in Gree", meaning they had to translate the originalwords into Gree". 6ne writer would use slightly different words to describe the same incident, yet

both would give the same meaning, albeit

! 9 !9. +harles +. Ryrie, What !ou Should "no# About Inerrancy , p. 1 .2 2. ". $. %o&n', Thy Word Is Truth$ p. 11 .1 1. +harles +. Ryrie, ;6ome mportant spe ts o Bibli al nerran y< Bibliotheca Sacra 1

($an&ary -ar h, 19*9):1*.! !. +harles +. Ryrie, What !ou Should "no# About Inerrancy$ p. 2. /ote also the help &l

ill&strations Ryrie employs, pp. 1 !.. $ames -ont'omery Boi e, Does Inerrancy ,atter- (Fa0land: nternational +o&n il on

Bibli al nerran y, 19*9), p. 1 .4 4. bid.

. ". $. %o&n', Thy Word Is Truth$ p. 1 .*


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with different words. There is an additional reason for variety in details. 6ne writer might haveviewed the event from one standpoint while the other gospel writer viewed it from another standpoint.This would ma"e the details appear different, yet both would be accurate.

nerrancy does not demand verbatim reportin! of events. 08n times of antiquity it was not the practice to give a verbatim repetition every time something was written out. : / verbatim quotecould not be demanded for several reasons. First, as already mentioned, the writer had to translate

from /ramaic to Gree" in recording 7esus+ words. #econd, in ma"ing reference to 6ld Testamenttexts it would have been impossible to unroll the lengthy scrolls each time to produce a verbatimquote? furthermore, the scrolls were not readily available, hence, the freedom in 6ld Testamentquotes. :

nerrancy allows for departure from standard forms of !rammar. 6bviously it is wrong to force9nglish rules of grammar upon the #criptures. For example, in 7ohn 1H2* 7esus declares, 08 am thedoor, whereas in verse 11 'e states, 08 am the Good #hepherd. 8n 9nglish this is considered mixingmetaphors, but this is not a problem to Gree" grammar or 'ebrew language. 8n 7ohn 1@2( 7esusrefers to the #pirit - pneuma Q neuter and then refers to the #pirit as 0'e - ekeinos Q masculine . Thismay raise an 9nglish grammarian+s eyebrows, but it is not a problem of Gree" grammar.

nerrancy allows for problem passa!es. 9ven with so vast a wor" as the 'oly #criptures it isimpossible to provide solutions to all the problems. 8n some cases the solution awaits the findings ofthe archaeologist+s spade? in another case it awaits the linguist+s research? in other cases the solutionmay never be discovered for other reasons. The solution to some problems must be held in abeyance.The answer, however, is never to suggest there are contradictions or errors in #cripture. 8f the#criptures are God&breathed they are entirely without error.

nerrancy demands the account does not teach error or contradiction. 8n the statements of#cripture, whatever is written is in accord with things as they are. Details may vary but it may stillreflect things as they are. For example, in $atthew E2AI1: it is noted that the centurion came to 7esusand said, 08 am not qualified. 8n the parallel passage in Bu"e 21I1H it is noted that the elders cameand said concerning the centurion, 0'e is worthy. 8t appears the elders first came and spo"e to 7esus,and later the centurion himself came. >oth accounts are in accord with things as they are.

46>B9$# 8; 49795T8;G 8;944/;5< : E

"rrantists conclude that errors can teach truth. They suggest it is unimportant to defend the >ible+saccuracy concerning 0minute details of chronology, geography, history, or cosmology or...allegeddiscrepancies. : * 'owever, matters of chronology, geography, history, and so forth, are notunimportant. Frequently, they are intertwined with significant theological truths. For instance, thehistoricity of /dam and 9ve in Genesis 1 and ( is important because aul draws an analogy between/dam and 5hrist in 4omans A21(I(1. 8f /dam is not historical the analogy brea"s down. Thechronology of $atthew 1 is important for it details the lineage of 7esus 5hrist. 8f 'is lineage isinaccurate, what can be said concerning the account of 'is life3 The geography of $icah A2(,announcing 5hrist+s birth as being in >ethlehem, is important because the same verse also teaches the

eternality of 5hrist. 8f the geography concerning 5hrist cannot be believed, can 'is eternality be believed3The conclusion is obvious2 if the >ible cannot be trusted in matters of chronology, history, andgeography, it cannot be trusted in the message of salvation.

"rrancy impu!ns the character of #od. /s has already been noted, #cripture is the result of the out& breathing of God -( Tim. :21 and the superintending wor" of the 'oly #pirit -( et. 12(1 . 8f the#criptures contain errors then God erred.

. bid., p. 119.* *. William R. "i hhorst, The Issue of Biblical Inerrancy. In De/nition and Defence

(Winnipe', -an.: Winnipe' Bible +olle'e, n.d.), p. 9.8 8. 6ee the help &l literat&re by +harles +. Ryrie, ;6ome mportant spe ts o Bibli alnerran y,< pp. 1 !4 and What !ou Should "no# About Inerrancy (+hi a'o: -oody, 1981),

pp. 12 9.9 9. Da3id &bbard, ;Che +&rrent Censions: s Chere a Way F&tG< in $a 0 Ro'ers, ed.,

Biblical Authority (Wa o: Word, 19**), p. 1 8.8


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"rrantists disa!ree in listin! errors. 9rrantists each have their own list of errors that differ from oneanother. 0!hat are the criteria for determining areas in which errors are immaterial3 % what or whodecides the boundary lines between the territory of permissible errancy and the territory of necessaryinerrancy3 @H

56;5BK#86;8nerrancy is an important doctrine. !hen correctly understood, it means that the >ible spea"s

accurately in all its statements, whether theological matters, the creation account, history, geography,or geology. 8t does, however, allow for variety in details concerning the same account? it does notdemand rigidity of style. 8n all the >ible+s statements it is accurate and in accord with the truth.1

@. 'ow do you differentiate a parable, allegory, and a typology3The parable , which is usually defined as an extended simile, is one of the best "nown long figures ofspeech in the >ible. 7esus was a master at using parables, but he was not the first or the last 7ewishteacher to employ them. 'is parables were not simply illustrations for his sermons nor interestingstories to teach universal moral lessons. They constitute a special genre of literature and need

thorough study.

The allegory is usually defined as an extended metaphor. !hereas a parable usually teaches onecentral truth without the inner details being interpreted as signifying additional ideas, the allegory hasa plurality of points of comparison and the inner details are important as signifying additionalinformation.There is a difference between legitimately interpreting biblical figures of speech as having 0otherintended meanings and in 0allegori)ing #cripture. The latter is an invalid method which approachesa passage with the a priori conviction that beneath the surface meaning there is a deeper, higher, or0other meaning. This can obscure the true meaning put there by the author if he only intended the0at&face&value meaning. 0#pirituali)ing is a form of allegori)ing.( Typology is a special "ind of biblical interpretation. reachers and scholars of an earlier era gave moreattention to it than do contemporary ones. 8t is based upon the belief that there is some "ind of

prefiguring or foreshadowing between certain persons, events, and things in the 6ld Testament withlater persons, events, and things in the ;ew Testament. This is true because God controls history andused these things or persons to point the way to and help prepare for his greater, later revelation in5hrist. Knli"e allegory, typology affirms historical reality? but it is figurative in its methodology evenwhile affirming the literalness of its sub ects and ob ects. :

A. !hat is 5hristocentric interpretation, its strengths and wea"nesses3

There are two ways to read the >ible. The one way to read the >ible is that it+s basically about you2what you have to do in order to be right with God, in which case you+ll never have a sure and certainhope, because you+ll always "now you+re not quite living up.


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ma"e yourself right with God, but what he has done to ma"e you absolutely right with God. /nd7esus 5hrist is saying, 0Knless you can read the >ible right, unless you can understand salvation bygrace, you+ll never have a sure and certain hope. >ut once you understand it+s all about me, 7esus5hrist, then you can "now that you have peace. ible is therefore 7esus in his being and in his saving acts

I the 7esus of the gospel. % !e can say that, while not all #cripture is the gospel, all #cripture isrelated to the gospel that is its centre. % The >ible ma"es a very radical idea inescapable2 not only isthe gospel the interpretive norm for the whole >ible, but there is an important sense in which 7esus5hrist is the mediator of the meaning of everything that exists. 8n other words, the gospel is thehermeneutical norm for the whole of reality .

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