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Hermeneutics Part 5 Historical Interpretation Definition and Explanation This chapter brings us to a new division of Hermeneutics. Historical interpretation is used to denote the study of Scripture in the light of those historical circumstances that put their stamp on the different books of the Bible. Immer calls it, “The Real Explanation.” In distinction from the grammatical and logical interpretation, which apply to the formal side of Scripture - to the language in which it is couched- the historical refers to the material contents of the Bible. It proceeds on the following assumptions. Basic Assumptions For Historical Interpretation The word of God originated in a historical way, and therefore, can be understood only in the light of history. This does not mean that everything it contains may be explained historically. As a supernatural revelation of God it naturally houses elements that transcend the limits if the historical, but it does not mean the contents of the Bible are largely historical determined, and to that extent find their explanation in history . The place, the time, the circumstances, and the prevailing view of the world and of life in general, will naturally color the writings that are produced under those conditions of time, place, and circumstances. This applies also to the books of the Bible, particularly to those that are historical or of an occasional character. In all the range of literature, there is no book that equals the Bible in touching life at every point. Demands on The Exegete In view of these presupposition, historical interpretation makes the following demands on the exegete: He must see to know the author whose work he would explain: his parentage, his character and temperament, his intellectual, moral, and religious characteristics, and also the external circumstances of his life. He should also acquaint himself with the speakers who are introduced in the books of the Bible, and with the original readers. He will have to transfer himself mentally in to the first century A.D., an into Oriental conditions. He must place himself on the standpoint of the author, and seek to enter his very soul, until he, as it were, lives his life and thinks his thoughts. This means that he must guard carefully against the common mistake of transferring the author to the present day and making him speak the language of the twentieth century. If he does not avoid this, the danger exists, as McPheeters expressed it, that"the voice he hears (will) be merely the echo of his ideas" (Bible Student, Vol. III, No. II). Personal Characteristics of The Author or Speaker The more we know about an individual the easier it is to interpret his or her writings. Therefore, it is to our decided advantage to learn as much about the author as may be discovered. In this learning process, no item of information about the author should be overlooked or held in contempt. Who Is the Author? In the historical interpretation of the book, it is natural to ask first if all: Who was its author? Some books of the Bible name their authors; others do not. Therefore the query, Who was its author?- even if it is merely considered as a question of a name, is not always easy to answer. But, concerning the historical interpretation of the Bible, the question is far more than that. The mere knowledge of a name does not afford the exegete any material aid. He must seek acquaintance with the author himself: e.g., his character and temperament, his disposition and habitual mode of thought. He should endeavor to penetrate into the secrets of his inner life, so he may understand, as far as possible, the motives controlling his life, and thus get an insight into his thoughts, ambitions and actions. It is highly desirable for him to know something about the author’s profession, which may have exercised a powerful influence on the man, his manner, and his language. Since the best way to become acquainted with others is to associate with them, so the most effective way to become familiar with an author is to study his writings as diligently as possible, and to pay close attention to all personal touches, and to the incidental remarks that bear on his character and life. If you want to know Moses you must study the Pentateuch, particularly the last four books, and notice especially such passages as Exodus 2-4; 16:15-19; 33:11; 34:5-7; Numbers 12:7,8; Deuteronomy 34:7-11; Acts 7:20-35; and also Hebrews 11:23-29. These shed light on the parentage of the Old Testament mediator, his providential deliverance, his educational advantages, and his loyal love for his people in their distress. They also clearly portray him as a man who, despite the impulsiveness and tendency toward self-assertion in his youth, learned humility and patience during a long period of waiting; a man hesitant to venture out on the great undertaking, and yet well qualified for leadership; a man of great intellectual attainments, but of a very humble character; a man greatly slandered and abused by his people, yet loving them with an unselfish and sincere love-a hero of faith. To know Paul, it will be necessary to read his history as it is recorded by Luke, and also his epistles. Special attention should be given to such passages as Acts 7:58; 8:1-4; 9:1,2,22,26; 26:9; 13:46-48; Romans 9:1-3; 1 Corinthians 15:9; 2 Corinthians 11; 12:1-11; Galatians 1:13-15; 2:11-16; Philippians 1:7,8,12-18; 3:5-14; 1 Timothy 1:13-16. In these passages the figure of Paul stands forth as a product, partly of the dispora and partly of the rabbinical school of Gamaliel, a man thoroughly versed in the Jewish literature, having the courage of his convictions; a conscientious persecutor of the Church, but also a truly penitent convert, willing to confess the error of his way; a loyal servant of Jesus Christ, anxious to spend himself in the service of his Lord; yearning for the salvation of his kinsmen, but also praying and working with untiring zeal and courage for the saving of the Gentiles; a man willing to deny himself so God in Christ might receive all the glory. An intimate acquaintance with the author of the book will assist in a proper understanding of his words. It will enable the interpreter to surmise, and, perhaps, to establish conclusively, how the words and expressions were born within the soul of the writer. This close acquaintance will illuminate certain phrases and sentences in an unexpected way, and make them seem more real. Jeremiah stands before us in Scripture as a sensitive, tenderhearted, and impulsive character, who, at times, shrinks from the performance of his duty. This knowledge will aid the interpreter in understanding the tenderness and pathetic beauty that characterizes parts of his writings, and help him to appreciate Jeremiah’s passionate anger in rebuking the enemy ( 11:20; 12:3; 15:10 ff.; 17:15-18 0. Not until we understand the man are we able to understand his complaint that the Lord does not reveal the power of his arm, and his cursing the day of his birth ( 20:7-18 ). The apostle John evidently had an impetuous and vehement nature, occasionally swayed by selfish ambition, and so zealous in the work of the Lord that he became severe on those whom he regarded as unfair competitors and enemies of Jesus. The natural defects of his character were chastened by grace. His love was sanctified, his zeal led in proper directions. He drank deeply at the wonderful life of the Savior. This explains most of the differences between his Gospel and the Synoptics, and accounts for his emphasis on the necessity of abiding in Christ and of love to Christ and the brethren. In reading the prophecy of Amos, it will be helpful to bear in mind the simple fact that he was a herdsman of Tekoa, which will account for many of his figurative expressions. Ezekiel would hardly have written as he did in chapters 40-48 of his prophecy, if he had not been an exilic priest, thoroughly acquainted with the temple ritual and mindful of the fact that Zion’s past glory had departed. Who Is The Speaker? Another question that comes up under this heading is, “Who is the speaker?” The Biblical authors often introduce others as speakers. It is of the utmost importance that the expositor should carefully distinguish between the words of the author himself and those of the speaker or speakers who are introduced. In the historical books, the line of demarcation is generally so clear it is not easily overlooked. Yet there are exceptions. For example, it is difficult to decide whether the words found in John 3:16-21 were spoken by Jesus to Nicodemus, or form an explanatory addition added by John. In the prophets, the sudden transitions from the human to the divine are, as a rule, easily recognized by the change from the third to the first person. The following rule will be of value to you: “The writer of the book should be regarded as the speaker until some express evidence to the contrary appears.” When the interpreter knows who the speaker, as distinguished from the writer, is, he should make it a point to increase his knowledge of him with all the means at his command. Such persons as Abraham, Isaac, Jacob, Joseph, Samuel, Job and his friends, and classes of persons such as the Pharisees, the Sadducees, and the Scribes must be made the objects of special study. The better they are known, the better their words will be understood. |
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