Much has been written over hermeneutics in the debate between covenant theology, progressive covenantalism, new covenant theology, and dispensationalism. Yet often the discussion gets bogged down in caricatures and misrepresentations. This post aims to do three things: (1) establish why dispensationalists are right to ground their hermeneutic in presuppositional commitments, (2) correct common strawmen made against the dispensational method, and (3) lay out the positive principles that guide dispensational interpretation of Scripture.
“Proper interpretation of Scripture requires understanding that the authors wrote with specific intent. Distorting or misunderstanding the intent affects the meaning itself. This principle is essential in biblical interpretation, as the authority of scripture relies on uncovering the intended meaning of the texts. Sometimes, interpreters attempt to convey different messages from Scripture, whether intentionally or not, rather than focusing on the literal meaning of the text. Some scholars argue that the text is not always as straightforward as it appears and use extrabiblical sources to aid in its interpretation. While some cultural or extrabiblical sources can be helpful with interpretation, one should aim to find the meaning within the text rather than overly relying on external sources. This issue is significant in the biblical discussion around the Pauline epistles.
As Christians we keep hearing from the pulpits that the redemptive-historical (christocentric) hermeneutic is the proper way to interpret the scriptures (hermeneutics -> homiletics), and that this is the method that Jesus and the Apostles used. We are told that we need to interpret the bible in light of the New Testament and this method then becomes the lens by which we read the Scriptures, particularly the Old Testament. Not only that, our preaching should be subject to a “christocentric” approach where Christ is read into the Old Testament and every text is subject to Christ. Every pericope then must be seen in light of Christ or the gospel to be functionally relevant to the audience being preached to.
Luke 24:13-27 LSB And behold, two of them were going that same day to a village named Emmaus, which was sixty stadia from Jerusalem. 14 And they were conversing with each other about all these things which had happened. 15 And it happened that while they were conversing and debating, Jesus Himself approached and was going with them. 16 But their eyes were prevented from recognizing Him. 17 And He said to them, “What are these words that you are discussing with one another as you are walking?” And they stood still, looking sad. 18 And one of them, named Cleopas, answered and said to Him, “Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?” 19 And He said to them, “What things?” And they said to Him, “The things about Jesus the Nazarene, who was a mighty prophet in deed and word in the sight of God and all the people, 20 and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. 21 But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. 22 But also some women among us astounded us. When they were at the tomb early in the morning, 23 and not finding His body, they came, saying that they had also seen a vision of angels who said that He was alive. 24 Some of those who were with us went to the tomb and found it just exactly as the women also said, but Him they did not see.” 25 And He said to them, “O foolish ones and slow of heart to believe in all that the prophets have spoken! 26 Was it not necessary for the Christ to suffer these things and to enter into His glory?” 27 Then beginning with Moses and with all the prophets, He interpreted to them the things concerning Himself in all the Scriptures.
“Biblical interpretation is a discipline that all Christians perform, even if they do not realize it. Every time a person reads a work, whether this work is a newspaper, novel, or ingredient list, interpretation occurs. Interpretation is needed because words convey meaning when connected with other words. That means words form sentences, sentences form paragraphs, and paragraphs form chapters, which become books. Every author wrote those words, sentences, paragraphs, and books for a reason. Since each author wrote with a meaning attached to each word, sentence, and paragraph, it behooves readers to seek to understand what the author wrote.
Interpretation involves reading those words and discovering the author’s meaning without forcing a belief onto the text because no one wants their writings or sayings taken out of context. Therefore, interpretation becomes critical in everyday life. If interpretation becomes critical in everyday life, it seems that it would be just as critical, if not more critical, in the life of the Christian who strives to read and understand Scripture. The truth of this statement leads to the question this paper seeks to answer: What is the role and function of the original author’s intended meaning in communicating the Scripture’s message to a contemporary audience?
Cory Marsh, Associate Professor of New Testament at Southern California Seminary is being highlighted on our featured blog today.
Cory has graciously allowed me to share his article titled: “Kingdom Hermeneutic and the Apocalpyse – A Promotion of a Consistent Literal Methodology.” which was posted in the Baptist Bulletin. Cory shared this article in a Facebook group that we both belong to and said the following regarding the article:
“It was nice to see Baptist Bulletin recognize some value in this article I wrote several years ago on the importance of a consistent hermeneutic for the Book of Revelation, and the dispensationalism to which such an approach inevitably leads. They were kind enough to secure the rights and re-publish it at a more accessible level. It’s attached for those who are interested.“
My hope is to help others see the importance, like Cory, of a consistent literal methodology when it comes to interpreting all of Scripture.
Abstract: How can the Scriptures stand as the exclusive authority for arriving at a God-given hermeneutic? The Scriptures themselves possess an exclusive hermeneutic that is the only hermeneutic authorized by God for interpreting and preaching the Scriptures themselves—‘the presuppositional hermeneutic.’
I have the opportunity to feature an article written by my brother Nehemiah Ryan called: “An Evaluation of Non-Dispensational Hermeneutical Presuppositions.”
