Hermeneutics

Read the series so far.

The Mosaic Covenant as a Historical Placeholder for Other Covenants

If the commandments in the “Ten Words” on Sinai (Exod. 20) and all those that followed in their train were too stringent for a fallen people to keep, at least the covenant God made with Israel, and which they voluntarily entered into (in Exod. 24), distinguished them among the other nations of the world. It did this to the extent that they were preserved as a distinct people in continuity with Abraham, Isaac and Jacob.¹

Just as the Noahic covenant guarantees the perpetuation of the regulation and predictability of the rhythms of nature, thereby creating the stage of history for God’s program to play out upon, the Mosaic covenant acts to set the covenants with David and Phinehas within a theocratic outlook—even if both of these covenants transcend the temporary “old covenant” and are embraced by the coming New covenant. Another way to say this is to imagine the people of Israel as connecting the Mosaic covenant to the New covenant brought upon Israel at Christ’s return (Isa. 61:2b-3; Jer. 31:31-37); a covenant that supersedes the old one, but without morphing the promises God made out of all recognition.

Some of you know that I am a reluctant dispensationalist. In writing this (actually re-writing it) I thought it appropriate to use my moniker (“Dr. Reluctant”) as a title.

From Dispensational Publishing House; used by permission. Read the series.

From Dispensational Publishing House; used by permission. Read the series so far.

Dispensationalism & the Literal Interpretation of the Bible, Part 6

To review very briefly, there are four essential principles we must keep in mind if we are going to have a proper understanding of literal interpretation. The first three are the univocal nature of language, the jurisdiction of authorial intent, and the unitary authorship of Scripture. The final element for literal interpretation is the textually-based locus of meaning. We began studying that topic in the previous installment of this series, and pick up with it here.

From Dispensational Publishing House; used by permission. Read the series so far.

From Dispensational Publishing House; used by permission. Read the series so far.

Dispensationalism & the Literal Interpretation of the Bible, Part 4

While it is true that “literal interpretation” is not the private property of dispensationalism, the claim is actually the consistent use thereof. A case can still be made that traditional dispensationalism can make good on this claim.

There is no lock-step consensus on what “literal interpretation” really is. In the 19th century, E. R. Craven, the American editor of Lange’s Commentary, with unusual clarity made the point that literal interpretation is better termed “normal” since both literal and figurative interpretation can be comprehended in the term.¹ More recently, Roy Zuck differentiated, correctly, literal interpretation into “ordinary-literal” and “figurative-literal.”² It is not the intent here to define precisely what “literal interpretation” really is, but rather to suggest four rubrics or principles that must be entertained in understanding literal interpretation. These must be held in relationship to other factors of good hermeneutics such as context, literary genre and the like. There may be other such fundamental underpinnings, but at least these must be comprehended in a proper approach to Scripture. The first two of these principles will be our focus in this installment.

Read the series so far.

Adam Is Tested

In the next section (2:15-17) we read of God giving the man a straightforward command:

Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you may not eat, for in the day that you eat of it you shall surely die.

The tree of the knowledge of good and evil was an actual tree. It is not called a symbol and need not be seen as one. I agree with Merrill that we should not think of “good and evil” in this place as contrasting values so much as an idiom for comprehensive knowledge.¹ Certainly, ethical knowledge would be included, since all knowledge bears an ethical stamp, but the innocence of our first parents does not at all lead us to think they were ignorant of the meanings of the terms “good” and “evil.” God is communicating meaningfully to Adam, not speaking over his head. Every word which God speaks to Adam presupposes his ability to receive and comprehend it. Thus, the expression “to freely eat” was just as well understood as the designation “every tree of the garden.” Again the warning “in the day you eat of it you shall surely die” was God speaking to a comprehending and responsive creature. He was not speaking into the air.²

From Dispensational Publishing House; used by permission. Read the series so far.

From Dispensational Publishing House; used by permission. Read the series so far.

(From Dispensational Publishing House; used by permission. Read Part 1.)

A Renewed Understanding of Hermeneutics

My personal concerns have to do with some of the new proposals for a dispensational approach to the Bible, i.e., a critique of some of the structural points that hitherto were not characteristic of dispensational thought. One major principle will be discussed here—biblical hermeneutics. There are other factors that could be dealt with profitably as well.

Principles of Biblical interpretation are the first order of concerns in structuring a doctrine or a comprehensive method of interpreting the Bible, foundational to correct exegesis itself. Often the order is reversed. It is often asserted with vigor that Biblical hermeneutics must come from interpreting the Bible itself, i.e., a simple matter of exegesis. But this appears to be a circular procedure, i.e., using hermeneutical principles on the Bible in order to find the Bible’s hermeutical principles (to be used on the Bible).