Quest Blogger: Dr. Randy Presnell, “What Does A Classic Movie and Bible Interpretation Have in Common?”

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“The woman weeping at the 1964 premiere of Mary Poppins? None other than the classic children’s book author P.L. Travers. But these were not tears of joy or gratitude. Travers hated the movie.”[i]

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Countless original authors no doubt share P.L. Travers’ sentiments regarding artistic license taken by later interpreters of their work. In many ways, as contemporary Christian exegetes of the Scriptures, we are guilty of doing the same thing. Only thirty years had passed between P.L. Travers’ publishing Mary Poppins and the aforementioned world premier of the film by the same title with a reported devastating damage done to her original intended meaning. So, how in the world can we as preachers, teachers, and students of the Scriptures interpret the original intended meaning of the text written over two millennia earlier?

Any sincere interpreter of the Scriptures would surely agree with Fee and Stuart’s classic hermeneutical principle, “A text cannot mean what it never meant.”[i] So, how can we determine the author’s original intended meaning? Well, to answer that question we must first understand the uniqueness of the biblical text. As you doubtless already know we must take a close look at the genre of literature, the historical context, the author, the original readers, and all of the other principles for good interpretation. But the purpose of this blog today will be to answer the question of the role of the third person of the Godhead in illumining the biblical passage.

First, we are dealing with text written by a man inspired by God to write for a specific purpose (2 Timothy 3:16). Understanding the man is important. However, we must remember that we are attempting to understand a text that is written in a fashion that God the Holy Spirit inspired the human author to write.[ii] So, our doctrine of inspiration plays a key role in our hermeneutical approach. It is imperative then that we allow the Holy Spirit to illumine the text that He inspired for our understanding.

Second, as human beings we are incapable of understanding the things of God without the illumination of the Holy Spirit. Whether you are a lay teacher with no formal training in hermeneutics or if you are a formally trained biblical scholar or somewhere in between—you cannot understand the God-breathed Scriptures without the illumination of the Holy Spirit. Paul instructed believers in his first Corinthian correspondence that the things of the Holy Spirit must be spiritually discerned (1 Cor. 2:14).

Therefore, we must approach the text as the divinely inspired Word of God that it is. Proper hermeneutical principles will lead us to the proper interpretation of the text. When we have determined that our interpretation of the text is correct, “the Holy Spirit’s illumination guides us to use what we learned in the real world, first in our own lives and then in the lives of those who hear us preach”.[iii]

In conclusion, we must approach the text as a sinful but saved human being that has humbled one’s self through prayer and repentance to allow the indwelling Holy Spirit to teach us the original intended meaning of the original Author—the Holy Spirit! (Click to Tweet) We must approach the text with the mind of Christ (1 Cor. 2:16)! When we do that, we will not grieve the original Author for our perversion His original intended meaning of Holy Scriptures.

BIOGRAPHICAL SKETCH—DR. RANDY PRESSNELL

Husband. Father. Granddad. Senior Pastor of FBC, Oneida, TN. Former college administrator and Assistant Professor of Pastoral Ministries.

Randy has served as both vocational and bi-vocational pastor to Tennessee and Kentucky churches since 1978. Randy has served on the Advisory Council of Ministers for Carson-Newman College as well as the J. Harold Smith Bible Institute and Pastor Training Center where he also served as an instructor. He has been active in Disaster Relief where he also taught training in evangelism. He served 12 years on the Executive Board of the Tennessee Baptist Convention.

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[i] Gordan D. Fee and Douglas Stewart, How to Read the Bible for All It’s Worth: A Guide to Understanding the Bible, 2^nd ed., (Grand Rapids: Zondervan Publishing House, 1981, 1993), 26.

[ii] Wayne McDill, 12 Essential Skills for Great Preaching, 2^nd ed., (Nashville: B&H Academic, 2006), 68.

[iii] Jerry Vines and Adam B. Dooley, Passion in the Pulpit: How to Exegete the Emotion of Scripture, (Chicago: Moody Publishers, 2018), 143.

SIX CONSIDERATIONS AN INTERPRETER NEEDS TO MAKE …

Like it or not, if you read, you are an interpreter.

            The context of the sentences and paragraphs guide the interpretation you make. For example, the word, “bolt.” What picture pops into your mind?

            Left to itself, you might imagine at least 3 ideas. But used in the context of a sentence, the meaning is clear. 

“The mechanic tightened the bolt.”

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“The lightning bolt struck the plane.”

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“The dog bolted out the door when it heard the bath water running.” 

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SIX CONSIDERATIONS CAN GUIDE OUR INTERPRETATION OF A BIBLICAL PASSAGE:

CONSIDERATION 1: YOUR PREUNDERSTANDINGS

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            Preunderstandings contain the ideas we may impose on the text before we study the text serious. We may be aware of some preunderstandings, but not others. Every encounter the reader experiences with the text adds to this preunderstanding: Sunday School lessons, sermons, Bible studies and a myriad of other possible experiences.
Admittedly, some experiences involved true understandings of the text, while others may not be true.

        Kevin Vanhoozer warns about assuming our preunderstandings are always true as he calls it pride. This kind of pride “encourages us to think that we got the correct meaning before we have made the appropriate effort to recover it. Pride does not listen. It knows. Click to Tweet ”[i]   

            Preunderstandings often spring from theological agendas. Assuming that you know what the passage means because you have studied it in detail is dangerous. Familiarity may breed contempt for a passage already studied. Truths may be overlooked. Additional warnings need to be uttered in relationship to a culture that believes it knows what Jesus would do.

            Preunderstandings stand at the cusp of changing every time a passage is examined.  The goal is to improve one’s comprehension each time the text is studied. 

CONSIDERATION 2: YOUR BASIC CONVICTIONS

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            Without question basic convictions remain important to the interpreter. Unlike preunderstandings, these beliefs will not change each time we read a passage.  Basic convictions are not tied to one passage but are gleaned from the entire Bible.  The student could list several of these non-negotiables which are connected to beliefs towards the Bible. J. Scott Duvall and J. Daniel Hays offer these for our consideration:

1.The Bible is the Word of God. Although God worked through people to produce it, it is nonetheless inspired by the Holy Spirit and is God’s Word to us.

2.The Bible is trustworthy and true.

3.God has entered into human history; thus, the supernatural (miracles, etc) does occur.

4.The Bible is not contradictory; it is unified, yet diverse. Nevertheless, God is bigger than we are, and he is not always east to comprehend. Thus, the Bible also has tension and mystery to it.[ii]

CONSIDERATION 3: YOUR AIM IN INTERPREATION

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            The aim of the interpreter rests on finding the intended meaning of the text.  Gordon Fee and Douglas Stuart rightly state, “the most important ingredient the interpreter brings to the task is enlightened common sense. The test of good interpretation is that it makes good sense of the text. Correct interpretation, therefore, brings relief to the mind as well as a prick or prod to the heart.” [iii]

            The interpreter needs to remember that discovering a “new” or “unique” meaning which no one else ever saw is not the goal of interpretation. This may border on pride where the interpreter attempts to find what all other interpreters throughout history failed to discover. Indeed, the interpretation may be unique to the one who sees or hears it for the first time, but it not an new and improved meaning.  

CONSIDERATION 4: YOUR TRANSLATION

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            Have your read the preface to your favorite and trusted translation? Why not? Many readers fail to understand that their favorite Bible translation is, in reality, someone else’s interpretation of the original languages. The reader needs to understand the complexity of translations. There is no one word in the original language which can be translated in every context as the same word. Even the Greek word, kai, or “and” can mean, “and, also, indeed, and but” as well as many others, depending on the context. 

            “A Bible translation, or version, is a scholarly attempt to render the stories and thoughts of a people from ancient cultures who spoke ancient languages into a modern language that is spoken by people who live in very different, contemporary cultures.”[iv]

            Have you asked yourself, “Is my translation a literal translation or is it a dynamic translation? That is, “Did my translators seek to stay as close to the literal word order of the Hebrew and Greek texts or did they seek to do an idea for idea translation?”  James Moffatt, a Bible translator said, “A real translation is an interpretation.” [v]

CONSIDERATION 5: THE GENRE OF YOUR LITERATURE BEING STUDIED

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            The interpreter must be aware of the literary types found in the Bible based on formal and technical criteria apart from the author of the text, provenance, and subject matter. Texts are placed in categories based on literary conventions called, genre. 

            The Hebrew Old Testament major genres include historical narratives, poetry, prophecy, and wisdom literature. The Greek New Testament genres can be classified as gospel, epistle and apocalyptic. Each of these may include sub-categories. For example, narrative may touch upon parable, fable, short story, and saga.

CONSIDERATION 6:  THE CIRCUMSTANCES OF THE PASSAGE

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            The interpreter should explore the historical context behind the passage. This differs from book to book. Research the time and culture of the author as well as his intended readers. What geographical, topographical, religious, economic, and political situation did the author and readers live? How might those areas touch upon the intended meaning of the author? The intended purpose should be sought as well, if possible to discover.

            Related to the historical context is the literary context.  The interpreter recognizes that words make sense in sentences. But more than that, they make sense in relationship to the sentences and paragraphs before and after them.  “The most important contextual question you will ever ask – and it must be asked – is, “What is the point?” The goal is to trace the author’s train of thought.”[vi]

If the interpreter considers these six facets of interpretation with each text under study, he or she will be further down the road to a clearer understanding of that passage. 

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Can you add other considerations I did not mention? Leave a comment with your ideas and a once sentence summary of what you mean by your consideration.

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[i] Kevin J. Vanhoozer, Jr. Is There a Meaning in This Text? The Bible, the Reader, and the Morality of Literary Knowledge (Grand Rapids: Zondervan, 1998), 462.

[ii] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word, (Grand Rapids: Zondervan, 2012), 145.

[iii] Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, (Grand Rapdis: Zondervan, 2003),              18.

[iv] Michael J. Gorman. Elements of Biblical Exegesis, (Grand Rapids: Baker Academic, 2009), 40.

[v] Ibid., 35.

[vi] Fee, How to Read, 27.

WANTED: Diamond Miners – apply inside

Searching but not Perceiving!      

              Has this happened to you?

 

The Kimberly Diamond today.

                Dr. Russell Herman Conwell tells about an African farmer who longed for release from his poverty and hard life. Stories of large diamond finds spread like wildfire. The farmer liquidated his farm and set out to search for diamonds.  The farmer crisscrossed the African continent hoping to find diamonds. After years of unsuccessful searching, he stood broke. In desperation, the farmer threw himself into a river and drowned.

On the other hand, the new farm owner picked up a strange looking stone about the size of a country egg.  He placed it on his mantle.  A visitor saw the large rock and told the new owner that the rock on his mantle had to be the largest diamond he had ever seen.  The new owner of the farm said, “Heck, the whole farm is covered with them.” And sure enough – it was – it turned out to be the Kimberly Diamond Mine – the richest diamond mine the world has known. Can you imagine? The original owner stood on “Acres of Diamonds.”*

What is our take away? 

We need to look and see!  Located in the Law of God are diamonds that we can discover should we decide to look and see.  The Law of God contains “acres of diamonds” for the dedicated student of the Word

 

Where are the Diamonds of the Law found?

The Books of Genesis through Deuteronomy contain much of  the “Law.”  Some passages refer to the entire Old Testament as “Law” (John 10:34; 12:34; 15:25; 1 Cor 14:21).  The Law exists mostly in Exodus 20-Deuteronomy 33 and other materials can be found in these chapters.

 

Many of the Laws presented in this section sounds weird to our ears.*

“Do not cook a young goat in his mother’s milk (Exodus 34:26)

“A man who has lost his hair and is bald is clean (Leviticus 13:40)

“Make tassels on the four corners of the cloak you wear (Deuteronomy 22:12)

 

Have you broken any of these laws?*

“A woman mus not wear men’s cloting, nor a man wear woman’s clothing (Deuteronomy 22:5)

“Stand up in the aged of the presence of the aged” (Leviticus 19:32)

“Do not … put tattoo marks on yourselves (Leviticus 19:28).

Imagine the Jewish Rabbi’s claim that there are 613 commandments or laws contained in these chapters which are often referred to as “Law.”  Genesis is included in the Law section because it introduces Exodus to Deuteronomy as well as the tradition that Moses authored these first five books, called the Pentateuch.

 

What Kind of “Law” Diamonds may be found?

 

The first kind of Law reads, “If A happens, then B is the consequence.” This is called a caustic law.  These laws normally involve civil or secular law.

 

The second kind of Law states, “You shall not murder.” These are called apodictic laws. They appear as commands, imperatives, instructions or prohibitions.  Often these reflect Divine Law which are declared.  The apodictic law lends itself to being more ‘religious.”

A third kind of Law is a legal series. Here several laws occur in a group and can almost appear to be poetic in form.  Of course, the best example is the Ten Commandments (Exodus 20: 2-17/Deut 5:6-21).  These tend to fall under the apodictic law form.

Finally, the Law contains two instruction genres: priestly and ritual. The priestly instruction constitutes laws designed to aid the priest in duties. These may be found in Leviticus 6-7 (about offerings) and 21 (priestly purity).   The ritual laws directs laymen in their performance of worship tasks – Leviticus 1-5 (how to bring offering and what to offer).

 

General principles to keep in mind as you search for the diamonds of the Law: 

 

The Law of the Old Testament does not represent a full legal system with crimes and punishments spelled out. Often, there is no stated penalty for failure to keep the Law and no one is especially tasked to enforce the Law. The Old Testament Law appears to promote a self-enforcement on the Israelites.

The purpose of the Law exists to educate the Israelites into how to live life in the presence of God – not to provide them a “How to do Law” handbook.  The aim is never judicial, but educational.

Interpret the Law as guidelines that govern Israel’s ongoing life with their God, that is, how to maintain their relationship with God.  Remember that the Law intends to create a distinctive people dedicated to living for their God.

God intends the Law to provide a model of timeless ethical and theological principle so His people develop or strengthen their relationship with God.

 

Specific Principles to Aid the Interpreter Hoping to Grasp the Diamonds of the Law of the Old Testament.

 

Always study the preceding and following literary context of any type or collection in which the “Law” code is found. Spot and study surrounding laws and see them as clues to interpretation.

Always strive to grasp the “Law” under study in its cultural context.  Recommended tools include Bible Dictionaries, Bible Encyclopedias, commentaries and other background resources.

Always apply laws to the New Testament parallel of the original audience. If a Law speaks to the nation of Israel as a group, this can be applied to Christians in general.

Always keep in mind the genre of the Law as you interpret. Each section of the Law requires a different approach. For instance, poetic sections, like Deuteronomy 32-33, require an interpretation approach appropriate to poetry. In like manner, the application ought to follow the guidelines for poetry.

Always, and this is assumed, but we must always depend on the Holy Spirit to illumine our minds to the truths of God’s Word.  Ask for His help as we begin.

 

Steps to Mining for the Diamonds of the Law of the Old Testament

1. Ask, “What did the text mean to the biblical audience? “

Remember that much of the Law is set in a narrative context.  Reviewing the principles of narrative interpretation might prove helpful. What are the literary and historical/ cultural contexts? What is going on with God’s people?

2. Ask, “How are the people in that Old Testament world where our passage is happening, like us or different from us?” How does the old covenant and the new covenant differ in application, purpose and impact on their lives and our lives?

 3. Ask, “That theological principles are being taught in the passage?”

Seek to state the universal, gnomic truth of the passage in such a way that it would be true in the Old Testament period and in our present time. What principle stands taught in other places in the Bible?

4. Ask, “How should individual believers use this timeless and universal principle sin their lives?”

 

 

What specific situations can the truth be applied in the life of believers?  What kinds of things should a believer do, think, say, or be?

What do you find the most difficult part of interpreting the Old Testament Law?  What other suggestions do you have to help students correctly interpret the Old Testament Law? Post them and let’s discuss how to mine the diamonds from the Old Testament Law.

 

*The full story of the “Acres of Diamonds” can be found: http://www.agiftofinspiration.com.au/stories/achievement/Acres%20of%20Diamonds.shtml

*J. Scott Duvall and J.Daniel Hays. Grasping God’s Word. Grand Rapids: Zondervan Publishers, 2012. page 255.

WHEN HUMPTY DUMPTY SPEAKS … ON INTERPRETING GOD’S WORD

The dialogue is unforgettable. Alice engages Humpty Dumpty in conversation. Humpty demands Alice tell him her name and her business.

“My name is Alice, but  –“ she says.

Humpty spouts back, “It’s a stupid name! What does it mean?”

Alice queries back, “must a name mean something?”

“Of course it must,” Humpty Dumpty says. “My name means that shape I am – and a good handsome shape it is, too. With a name like yours, you might be any shape, almost.”

Later, more exchange occurs, “When I use a word, it means just what I choose it to mean – neither more nor less.”

The question is,” said Alice, “whether you can make words mean so many different things.”

“The question is,” said Humpty Dumpty, “which is to be master – that’s all.”  Lewis Carroll (Charles L. Dodgson), Through the Looking-Glass,” chapter 6, p 205 (134), First published in 1872.

When we approach God’s Word, we must know how to discover God’s original intention and what it means, not merely what it means to you.

 

WHAT ARE THE NECESSITIES WE NEED TO INTERPRET GOD’S WORD CORRECTLY?

1. Interpreters MUST be born again.*

Jesus said that no one can see the Kingdom of God without such a rebirth. “Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.” (John 3:3).

The apostle Paul came from another direction with his words in 1 Corinthians 2:14-15, “But a natural man (one who has not had the new birth experience) does not accept the things of the Spirit of God; for they are foolishness t him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet himself is appraised by no one.”

This implies that the interpreter possesses a vital relationship with the God of the Bible.  Does it make sense that if one denies the existence of God, the Bible cannot have meaning for such a person? How or why would someone as such want to read or study the Bible?  Hebrews 11:6 indicates that it takes faith to please God since you must believe God exists and that He rewards those who seek Him.” Please understand that I am not saying that the unbeliever cannot grasp some of the facts and truths of the Bible – but such a person can never embrace the Bible as God’s full revelation of Himself. Nor do I believe that every sincere believer will always produce a ‘correct’ interpretation. But it is the role of the Holy Spirit to guide the believer into truth. Let’s determine to ask Him. See point 3 below.

2. Interpreters MUST hunger for God’s Word.

Jesus shared with his disciples, “Blessed are they which do hunger and thirst after righteousness; for they shall be filled.”

Who could forget what James says in James 4:8, “Draw nigh unto God; and he will draw neigh unto you.”

The word, blessed, comes from a Greek word, markarios. Its basic meaning hints that the blessed man is the one who is genuine, real – a man who refuses to play a role. When the man is tested, he is who and what he claims to be. Thus, those who are genuine believes will have a hunger to know, to understand, and apply God’s Word.  What must the interpreter do? Draw near to God. Seek to know God better. This indicates one has a hunger for God and the things of God.

3. Interpreters MUST rely on the Holy Spirit

Jesus taught, “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to yo what is to come.”

Again, Paul instructs the church of Corinth, “For to us, God revealed them through the Spirit; for the Spirit searches all things, even the depths of God . . . which things we speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.”

4. Interpreters MUST be diligent students.

As Paul knew his life was coming to an end, he instructed his young son in the ministry, Timothy, “Be diligent to present yourself approved of God as a workman who does not need to be ashamed, handling accurately the word of truth.” 2 Timothy 2:15.

Understanding the Word of God is work. Some may not like that term, work.  But, one must read, ponder, meditate, ask question about things the interpreter is not familiar, seek answers and stay at the task.

Do words have meaning?  Are you a Humpty Dumpty? Well? Why or why not?

If this blog caused you to stop and think, please post a response.  If it led you to re-evaluate your Bible study time and methods, let me know.  If you have advice for someone who wants to begin to study God’s word, make those suggestions.

May the Lord bless you!

Dr Roy Lucas

*Earl P. McQuay, Keys to Interpreting the Bible. Nashville: Broadman Press, 1993 provided the stimulus for this blog.