HERMENEUTICS AND HOMILETICS

Hermeneutics and Homiletics

By: Daniel McMillin

STUDYING AND SHARING SCRIPTURE

The Bible is a document that has many challenges for the reader concerning the distance of time, culture, geography, and language. This may create some disinterest or distress in the reader since a careful study of the Bible requires much work and the right tools to properly comprehend the words found on every page. The Bible is an ancient document that has been translated from Hebrew, Aramaic, and Greek to English. It was originally written to a different audience spanning from the beginning of time to the first century A.D. who were a group of people that lived in the middle east with their own culture that is widely different from our own, whether they be Jew or Gentile. This book could not possibly be more different than the books we find today. So why is it still relevant to us today? Why do people read it? Why would we, as gospel preachers that have dedicated ourselves to this calling, proclaim the teachings found in this book? The answer is quite clear once we recognize what makes it special. This book did not originate from the works of man. The origin of this book can only be explained by the divine, and this will be discussed momentarily.

In 2 Timothy 2:15, the Apostle Paul writes to Timothy, “present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.” He tells him to do his best and be diligent when using Scripture. This book requires hard work and dedication, and it must be handled with the utmost care. Furthermore, it must be done the way God wants it to be done. The Bible was written by God, Who is the divine Author. The object of our study is the Scripture, and nothing more. But why study it at all? Because it is “the word of truth.” There is no other document more important than this since it is the words of God. Furthermore, if we desire to be well pleasing in His sight and “present” ourselves unto Him in a holy, righteous manner, we must correctly interpret Scripture. This is the task of not  only every preacher but every Christian as well. This is the task of the Bible student to “correctly” handle or interpret Scripture.

There are two major methodologies that shape the mind of the preacher: hermeneutics and homiletics. How one interprets the Bible and delivers it are important tasks that must be discussed as heralds of truth. “Preachers must be aware of overarching theological assumptions and interpretive patterns that will inevitably make their way into the pulpit, and they must test these things by the tenets of Scripture to ensure that they are preaching sound doctrine.”[1] In this paper, I will discuss the nature of hermeneutics and include its relevance, then give two methodologies as an example, and finally show the relation between hermeneutics and homiletics, which is the main thrust of this paper.

Defining the Study of Hermeneutics

What is “hermeneutics”?[2] The word is taken from the Greek verb ἑρμηνεύω, which means “to interpret or explain.” From this, hermeneutics is an exploration or interpretation inquiry. Klein, Blomberg, and Hubbard have said that in the field of Biblica studies or literature, this term “refers to the task of explaining the meaning of a piece of writing,” which “describes the principles people use to understand what something means, to comprehend what a message—written, oral, or visual—is endeavoring to communicate.” More specifically, in reference to Biblical studies, it is “the task of explaining the message of the Scriptures.”[3]

D.R. Dungan has defined “sacred hermeneutics” as “the science of interpreting the scripture.”[4] It is a systematic attempt to discover meaning in particular reference to the Biblical text. It may also be defined by Andreas J. Köstenberger as “the study of the methodological principles of interpretation, in particular, in the Bible.”[5] This methodology deals with “both the grammaticohistirocal interpretation and the practical application of that interpretation in the pulpit.”[6] 

Exegesis and contextualization are two aspects of the larger task of hermeneutics. Exegesis deals strictly with what the text meant to the original readers (What did it mean to them?), whereas hermeneutics handles the more practical side where, once the meaning has been discovered from careful exegesis, it asks what the text means to us today (What does it mean to us now?). Hermeneutics is meant to accomplish a proper discovery of meaning and significance. As Earl D. Edwards has noted, “it has to do with how we approach the Scriptures and how we determine what their message is for us today.”[7]

The Nature of the Document: The Inspired Word of God

Hermeneutics allows one to accurately interpret and discover the intended meaning of the Biblical text. This, of course, is “the goal of evangelical hermeneutics,” that is, “to discover the intention of the Author/author (author= inspired human author; Author= God who inspires the text).”[8] It is important at this point to note one of the most important presuppositions that any preacher and student of the Word may believe, that is, our view of inspiration. When we approach the Bible, what do we believe about the nature of the Bible? The best response to this question is formulated in the words of B. B. Warfield, who simply defined inspiration as: “What Scripture says, God says.” When we read the words of Scripture, we are literally reading the words of God. John Frame has defined it as a “divine act that creates an identity between a divine word and a human word.”[9]  

The conservative view defines it as verbal (God uses the writer's vocabulary to communicate His message), plenary (every word found in Scripture is authorized by God) inspiration. Inspiration means that God authorizes and guides the writer to communicate in his own words the intended message of that divine source. God has stamped His approval upon the written document of the writer, and it is confirmed as Scripture, meaning it is from God. Geisler and Nix define inspiration as “the Bible is inspired in the sense that Spirit moved men wrote God-breathed words which are divinely authoritative for Christian faith and practice.”[10] This involves three items: (1) Divine causality -God is the source of the Bible, (2) Prophetic agency -God used agents to give His words, (3) Written authority -God had His words written and recorded. It is appropriate at this time to allow Scripture to inform our understanding of inspiration so we may allow Scripture to inform our hermeneutics and preaching.

“And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that no prophecy of Scripture comes fromsomeone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Pet. 1:19-21).

“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Tim. 3:16-17).

Every word spoken by the Almighty, written by the instruments of human authors, is divinely authorized. Every canonical book is to be recognized by the Church as having their origins from God since they were literally "breathed out by God" Himself. The Scriptures are a description of every document from the divine. There is a relationship between the authority of Scripture and the Author of Scripture. Our doctrine of inspiration leads to our view of Sola Scriptura, allowing God’s word to be the final and sufficient authority. There is a distinction that is made in the origin of Scripture, namely that there are two authors, one divine and the other human. As we read Scripture, we are not surprised when we find that every book reads differently in style, genre, etc. We find the personality of the human author as well as the plan of God unfolding. Those words penned by the human author are to be understood as being chosen by God to communicate his holy message to all humanity. Ultimately, the Biblical (conservative) view of inspiration holds that "all Scripture" is the only divine source available. “A book claiming to be authored by the one whose thinking and communication can range from the simplest level to far above human understanding should require serious effort from seekers of its truth. It is naïve to think that the Bible differs from other literature in being automatically comprehensible, or that our good intentions and love of God will overcome our need to study in order to appreciate the quality of the ideas He has put into writing for us.”[11] It is for that reason that we should adequately handle and apply the proper tools to interpret the Biblica text. 

The Importance of Hermeneutics

“The biblical interpreter must know what interpretive tools to use and how to use them.”[12] It is essential for the preacher to know how to read the Bible in order to use the Bible through the preaching of His word. Every trade requires a proper understanding of how to apply the tools for that task. A plumber needs to know how to use a wrench, a construction worker needs to know how to use a hammer, a surgeon needs to know how to use a scalpel, and a preacher needs to know how to use the Bible. “Everything must be done in proper sequence, appropriate appropriation, and with the purpose of producing an end product that pleases the one who commissioned the work period background information, word meanings, the context of a given passage, and many other factors must be judiciously assessed if a valid interpretation is to be attained.”[13] The preacher has one task: “preach the Word” (2 Tim. 4:2). They can only do their job if they put in the work and prepare themselves for the preaching of God’s word. This involves preparing oneself, which is done through first applying the word to their own life, and then preparing their sermons, which is done through countless hours of study.

Hermeneutics is all about discovering meaning.[14] If there is an objective meaning to the Biblical text that needs to be relayed to the Church so they may then apply it to their lives, then there will always be a need for hermeneutics. Homiletics without hermeneutics is like a fish on dry land; it will not swim nor survive without being immersed. In order for our preaching to thrive, we must immerse ourselves in God’s word and accurately interpret it. “Hermeneutics provides a strategy that will enable us to understand the meaning and significance of what an author or speaker intended to communicate.”[15] It should be noted that “modern critics increasingly denied the very possibility of discovering the original or intended meaning of a text. The problem is that while the original authors had a definite meaning in mind when they wrote, that is now lost to us because they are no longer present to clarify and explain what they wrote. The modern reader cannot study the texts from the ancient perspective but constantly reads into the passages from modern perspectives. Therefore, critics argue, objective interpretation is impossible and the author’s intended meaning is forever lost to us.”[16] Osborne has noted that the traditional definition of hermeneutics (“that science which delineates principles or methods for interpreting an individual author’s meaning”) has been challenged in our modern setting since there has been a pushback from the original meaning or intent and moving towards the interpretation of the reader deriving meaning from the text.[17] This is why hermeneutics is vital. Without it, we are helpless and fall captive to the lie that there is no objective meaning. “Hermeneutics is important because it enables one to move from text to context, to allow the God inspired meaning of the word to speak today with a fresh and dynamic a relevance as it had in the original setting. Moreover, preachers or teachers must proclaim the word of God rather than their own subjective religious opinions. Only a carefully defined hermeneutic can keep one weeded to the text.”[18] 

Two Methods of Hermeneutics

After the term hermeneutics has been defined, and the necessity of this inquiry made evident, it is important to ask, how does one interpret the Bible? What methodology should one apply to appropriately understand what the Bible says? This is a difficult task; as Jack P. Lewis has noted, “the Bible does not within itself lay out a complete program for its interpretation,” but there are certain procedures that seem to be valid. In general, the Bible should be interpreted as any literature is interpreted; However, as there is something to be seen in music by the skilled musician, not seen by the untrained, so there may be truths in the Bible appreciated by the believer that escape the unbeliever. The basic duties of the Bible have proved to be plain enough that the ordinary person can learn what he should do to be saved.”[19] The Bible is the most controversial text in history. There are disagreements because there are different conclusions. But there are different conclusions arrived because there are different people interpreting the Bible in different ways. Methodology is key. It provides the framework for how one can appropriately pick up the ancient text and discover meaning. This section will comprise of two hermeneutical models: (1) Grant R. Osborne’s model of The Hermetical Spiral and (2) Andreas J. Köstenberger’s Hermeneutical Triad in his Invitation to Biblical Interpretation.

The Hermeneutical Spiral

The “hermeneutical spiral” is an excellent model for interpreting the Bible. It “entails a ‘spiral’ from text to context, from its original meaning to its contextualization or significance for the church today.”[20] The reader moves from these different steps of exegesis to theological centers, and then the process repeats itself. Our exegesis informs our theology, and our theology informs our exegesis. It is the movement from an exegesis of individual passages that synthesizes these exegeses and determines the major themes of the individual books, authors, testaments, and finally, of the Bible as a whole. “The contextual or theological research completes the task of interpretation, moving us from the textual meaning what the Bible meant to the contextual meaning what the Bible means for us today. The hermeneutical spiral takes place not only at the level of original intended meaning, as our understanding spirals upward via the interaction of inductive and deductive research to the intended meaning of the passage, but also at the level of contextualization, as our application spirals upward via the movement from biblical to systematic to homiletical theology to a proper understanding of the significance of the passage for the Christian life today.”[21] First, one should study the original situation behind the message of the text. Second, one should determine the underlying theological principle behind the text. Third, one must meditate on the biblical and theological truths. Fourth, one must discern parallels between the original situation addressed by the sacred rider and the contemporary experiences of the Christian and the church.[22] 

The Hermeneutical Triad of History, Liturgy, and Theology

“Those who want to succeed in the task of biblical interpretation need to proceed within a proper interpretive framework, that is, the hermeneutical triad, which consists of three elements interpreters must address in studying any given biblical passage regardless of its genre.”[23] The hermeneutical triad is composed of: (1) the historical setting of the book, (2) the literary dimension, and (3) the theological message. These three realities are inescapable in the interpretive exploration as they are rooted in one’s understanding of Scripture. His reasoning is that “since Christianity is a historical religion, and all texts are historically and culturally embedded, it is important that we ground our interpretation of scripture in a careful study of the relevant historical setting. Since scripture is a text of literature, the bulk of interpretive work entails coming to grips with the various literary and linguistic aspects of the local material. Finally, since scripture is not merely a work of literature but inspired and authoritative revelation from God, the goal and end of interpretation is theology.” The hermeneutical triad is meant to be “a compass” for the Bible student so they may “stay on track in their interpretive journey.”[24] When the biblical text has been selected, the reader must identify first the historical setting, then the literary genre of the passage, and finally recognize the big theological picture.

Hermeneutics and Homiletics

“Accurate interpretation informs and governs the public proclamation of God’s message.”[25] The preacher’s understanding of the Bible influences his preparation and delivery of the sermon. It is for that reason that hermeneutics serves a homiletical purpose. “The true goal of hermeneutics is not the commentary but the sermon.”[26] The Bible serves a dynamic purpose that should stir up the hearts and minds of those who behold the wonderous words of the Almighty One. Hermeneutics is meant to serve as a bridge between the text and the sermon. As Osborne has noted, “the sermon is a bridge-building mechanism that unites the ancient world of the biblical text with the modern world of the congregation.” This process “is a continual bridging enterprise in which the preacher helps the audience to relive the drama and spiritual power of the text for its original audience and then to understand how that original message relates to similar situations in their own lives.”[27] It is a journey that the preacher takes from their world to our world. Like in back to the future, you step into the DeLorean and travel back in time to when the Biblical events transpire and see the world the Bible describes to us and then you finally travel back to the future and look to the world around you. It is a constant movement from the text to our context.[28] This is the best and most authoritative way to proclaim God’s word in our modern world. Though it should be noted at this time that one must not spend too much time in their world that our world is ignored, and the relevance is missed. On the other hand, one must not spend too much time looking at our modern world that they misapply and neglect their world. Once our hermeneutics has informed our homiletics, we then may present the word of God accurately since we have accurately handled the word of truth.

WORKS CITED:

[1] Jeremy Kimble. Review of Scott M. Gibson and Matthew D. Kim’s “Homiletics and Hermeneutics: Four Views on Preaching Today” Themelios Vol. 44. Is. 3. https://www.thegospelcoalition.org/themelios/review/homiletics-and-hermeneutics-four-views-on-preaching-today/

[2] It is important that we define our terms to clarify the word being discussed. “Unless people are in general agreement about principles of exegesis (which is the science of determining the original meaning of a biblical statement) and also about the principles of hermeneutics (which is the science of determining the present-day application or relevance of biblical teaching), there is no way in which they can agree with each other in the outcome.”  Jack P. Lewis, Basic Beliefs (Nashville, TN: 21st Century Christian Publishing, Inc., 2013), 47.

[3] William W. Klein, Craig L. Blomberg, Robert L. Hubbard, Jr. Introduction to Biblical Interpretation (Grand Rapids, MI: Zondervan, 2017), 39-40.

[4] D.R. Dungan, Hermeneutics (Cincinnati: Standard Publishing Co.), 1.

[5] Andreas J. Köstenberger, Invitation to Biblical Interpretation (Grand Rapids, MI: Kregel Academic, 2021), 49.

[6] “Hermeneutics,” Evangelical Dictionary of Theology, Ed. Daniel J Treier and Walter A Elwell (Grand Rapids, MI: Baker Academic, 2017), 565.

[7] Earl D. Edwards, Protecting Our “Blind Side” (Henderson, TN: Hester, 2007), 218.

[8] Grant R. Osborne, The Hermeneutical Spiral (Downers Grove, IL: InterVarsity Press, 2006), 24.

[9] John Frame, Systematic Theology (Phillipsburg, NJ: P & R Publishing, 2013), 140.

[10] Norman Geisler and Nix, A General Introduction to the Bible (Chicago: Moody Press, 1968), 1.

[11] Gordon D. Fee and Douglas Stuart, “How to Read the Bible for All Its Worth” (Grand Rapids, MI: Zondervan, 2003, 15.

[12] Köstenberger, Invitation, 51.

[13] Köstenberger, Invitation, 51-52.

[14] For a discussion on how there is an objective meaning to the text please consult Kevin J Vanhoozer, Is There a Meaning in this Text? (Grand Rapids, MI: Zondervan, 1998).

[15] Klein, Blomberg, Hubbard, Introduction, 43.

[16] Osborne, Hermeneutical Spiral, 24.

[17] Osborne, Hermeneutical Spiral, 21.

[18] Osborne, Hermeneutical Spiral, 23.

[19] Lewis, Basics, 47.

[20] Osborne, Hermeneutical Spiral, 22.

[21] Osborne, Hermeneutical Spiral, 32.

[22] Osborne, Hermeneutical Spiral, 440-441.

[23] Köstenberger, Invitation, 56.

[24] Köstenberger, Invitation, 56.

[25] Klein, Blomberg, Hubbard, Introduction, 589.

[26] Osborne, Hermeneutical Spiral, 434.

[27] Osborne, Hermeneutical Spiral, 434.

[28] In J. Scott Duvall and J. Daniel Hays’ Grasping God’s Word, they describe “the process of interpreting and grasping the Bible” as one “embarking on a journey.” (39) It is a movement from their town (the Biblical world) to our world (the modern world). He provides 5 steps: (1) Grasp the text in their town (What did the text mean to the original audience?), (2) Measure the width of the river to cross (What are the differences between the biblical audience and us?), (3) Cross the participializing bridge (What is the theological principle in this text?), (4) Consult the biblical map (How does our theological principle fit the rest of the Bible?), and (5) Grasp the text in our town (How should individual Christians today live out the theological principles?).

PREACH THE WORD

This is an image of me standing behind Alexander Campbell's pulpit near Bethany College.