Discussion Board 3: Hermeneutical Virtues
Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology
Andreas Köstenberger and Richard Patterson’s book, Invitation to Biblical Interpretation, provides twelve interpretive virtues in the spirit of 1 Peter 1:3-11.[1] Powerfully, Peter explains that whoever lacks these virtues has “forgotten that he was cleansed from his former sins” (1 Pet 1:9).[2] Alternatively, when I remember that I am already cleansed, I no longer need to prove that I am clean or good enough, which empowers a life full of virtues that fight against my flesh such as humility, submissiveness, and perceptivity. Although difficult to narrow, the following six virtues seem to be my weakest, thus most important to address.
The first virtue is to be submissive. Being submissive to the Word means that I must acknowledge an authority greater than myself. The result of submitting to a higher authority includes serving others with the Word, rather than using the Word to serve personal agendas. However, most impactful to my current journey is the challenge to not domesticate Scripture. When I first entered seminary, I was concerned that my study of Scripture, especially its historical and literary context, might undermine my faith. What if the Enuma Elish was evidence that the creation story of Genesis was a myth? Did God really commit genocide against the Canaanites? What if Bultmann was right and miracles require domestication in modernity? Fortunately, I had a few professors who convinced me that there is nothing to be afraid of when studying Scripture. God can handle all my questions. The significance to my role as a biblical interpreter is that I have no reason to fear engaging any topic of Scripture or receiving any questions about God’s Word from those that I disciple or counsel.
The second virtue is to be humble. Learning academic humility came from my first attempt at a biblical word study. Examples of feedback I received: (1) “This is not sound reasoning.” (2) “Here you overstate the data, but you do not realize it.” (3) “Do you realize what you wrote?” I was upset. I emailed my professor. He graciously walked me through my errors. I began focusing on the issues, instead of the person. In the end, my professor inspired me to finish my two graduate degrees and apply to the PhD program. Unfortunately, sometimes I think I need my pride. Pride makes me feel in control, and that I have more freedom to think what I want, but that freedom is an illusion. For me, humility means giving up being my own God. When I terminate myself as deity, it brings a real relief, a deep breath, a true freedom. The significance of humility to my role as a Bible interpreter is that it frees me from fearing failure and avoiding alternative views.
The third virtue is to be seasoned. Becoming a seasoned interpreter means acquiring knowledge and experience. Although knowledge requires effort, experience usually requires pain. An interpreter’s pain often occurs when the pertinent scholarly arguments are missed. For example, Paul states in Romans 7:7, “What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin.” Paul begins the verse using the first-person plural and then moves to the first person singular. He remains in the first person singular to the end of the chapter. The inexperienced scholar may determine that the “I” refers to Paul with no further reflection. However, scholars suggest four alternatives regarding who the “I” may refer to: the Adamic direction, the autobiographical direction, the Israeli direction, and the existential direction. No scholarly consensus exists. The seasoned interpreter must identify and engage in the ongoing academic debate. The significance of being seasoned to my role as a Bible interpreter is that it assists in furthering the credibility and relevance of my arguments.
The fourth virtue is being committed to the proper interpretive procedure. For me, a proper interpretive method means using the framework of the hermeneutical triad. The exploration of the historical-cultural, literary, and theological context of each passage provides a solid foundation for the interpreter’s efforts. For example, while considering the assignment on Amos coming in week seven, I began a cursory review of a few tertiary sources. The historical-cultural context highlights that Israel was experiencing significant economic prosperity during the time of Amos. Israel thought that God provided the wealth, but nothing could be further from the truth. Without an understanding of the historical-cultural context, the meaning of Amos could be distorted or lack impact. Similar insights are available regarding the literary and theological context. The significance of being committed to a proper interpretive procedure is that my teaching and counseling will rest on the correct meaning of Scripture.
The fifth virtue is to be perceptive. For me, the virtue of perceptivity means to see clearly by listening empathically. Listening empathically is seeing from the perspective of another person to enhance understanding. The greatest empathic event was the incarnation. Christ placed Himself in my shoes as He walked on this earth, which allowed Him to deeply understand me. Bible interpreters can listen empathically by putting themselves in the shoes of the biblical writers, characters, and Christ Himself. For example, when I imagine myself in Abraham’s shoes on his way to the alter with Isaac, the story takes on new depth. While holding my son’s hand, I smell the sweetness of the grass as we take the long, laborious walk. I hear the crackle of the wood, hoping I will soon wake from a dream. The smoke burns my eyes, and then my heart sinks when my son asks, “Where is the lamb?” I trust anyway. The significance of being perceptive in my role as a Bible interpreter is that it enhances my ability to deeply understand Scripture and the individuals I disciple and counsel.
The sixth virtue is to be courageous. For me, being courageous means to not waver in the face of adversity. I can remember years ago when I read Romans 3:21-26 and something shifted. Christ’s righteousness was given to me by grace through faith, but this time I really understood it. I was an elder at the church I attended, and I began teaching from Romans. The class I was teaching grew larger than the attendance of the church’s first service. Suddenly, I became a heretic to some. Maybe I was wrong. I needed to know, so I signed up for classes in theology at Liberty. Later, through the assistance of Liberty, I discovered I was not wrong. Although I have had plenty of cowardly moments, this time the attacks did not deter me. The significance of being courageous in my role as a Bible interpreter is that the Word of God will prevail against adversity and attacks.
While reflecting upon the six virtues, it is difficult not to be both discouraged and encouraged. Discouraged because I see how often I lack these virtues when I take my eyes off God’s truth. Encouraged because I see God graciously allowing me to experience the necessary suffering that draws me closer to Him. My prayer is that the virtues will grow and benefit others as we walk each other home.
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[1] Andreas J. Köstenberger and Richard D. Patterson, Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology (Grand Rapids: Kregel Academic, 2011), 798–800.
[2] Unless otherwise noted, all biblical passages referenced are in the English Standard Version (Wheaton, IL: Crossway, 2008).
Bibliography
- Köstenberger, Andreas J., and Richard D. Patterson. Invitation to Biblical Interpretation: Exploring the Hermeneutical Triad of History, Literature, and Theology. Grand Rapids: Kregel Academic, 2011.
