The Need for Hermeneutics

In theology, hermeneutics specifically refers to the interpretation of Scripture. William W. Klein defines hermeneutics as “both a science and an art.”[1] It is a science because one must employ a methodology and other fields requiring particular methodologies are utilized as well. These fields include anthropology, archaeology, and history. However, Klein says because texts are written with human hands, they “cannot be reduced solely to quantifiable and precise rules.”[2] Instead, there are many nuances involved in interpretation of texts. Leo Percer reminds us that words have denotations as well as connotations.[3] Denotations, or the dictionary definition, can be approached scientifically. These denotations give definitive meaning to words. Connotations, however, rely on context. This reliance is not only on the context of use in a sentence, paragraph, book, etc., but also on the context of culture and intentionality.

  As an example of the necessity of understanding context, take the word “phat.” For a short period of time, “phat” was a word that some people used to signify that something or someone was cool or hip. However, when someone hears the word “phat,” it cannot be differentiated from the word “fat.” So, if someone says to another, “Hey, you’re phat, man,” that person may have intended something along the lines of, “Hey, you’re alright.” The listener, though, may have simply heard, “Hey, you’re fat, man,” which would likely be taken in today’s society as an insult. Though this example is directed towards difference in hearing, the same challenge presents itself in the written word as well.

The role of the original audience, therefore, is vital for proper interpretation. The original audience will determine the cultural, geographical, and historical context in which the interpreter must understand the text. Both science and art must be applied in order to better understand the original audience to the best of the interpreter’s capability. Historical, geographical, archaeological, and anthropological knowledge will help the interpreter understand who the audience is, but it is still an art form to try to determine how the, now better understood, audience would have interpreted the text.

Interpreting a biblical text with the original audience’s understanding in mind is vital. For instance, it may be easy for the modern reader to see Jesus as the fulfillment of prophecies regarding the coming Savior. If the modern reader only reads from his own perspective, he may have trouble understanding, then, how the Jews could have thought to reject and condemn Jesus to death on the cross. He may also wonder how Jesus’ disciples even had trouble coming to terms with His true identity at times. However, the original audience expected a political savior to come, who would take up an earthly reign and offer deliverance from foreign oppression.[4] The Essenes provide evidence that the expectation was of “a priestly [messiah] and a royal one (1 QS 9:11).[5] A Nazarene carpenter simply did not fit their misguided expectations. So, the interpreter must not “impose insight that is based on later revelation.”[6]

Even laypeople must employ proper hermeneutics when studying God's Word. This is not something that is reserved for religious scholars and theologians. The ease with which one can find resources for gaining more insight into the biblical text means that there is very little standing in the way of engaging in deep and meaningful hermeneutics so that one can better understand Scripture. Thankfully, there are numerous English translations that are honoring to the original text, whether one prefers a word-for-word or thought-for-thought equivalence, there is likely a text that will assist with personal study. Multiple translations will be even more useful, especially for those who do not have the advent of reading the original Hebrew and Greek. A preferred translation or translations used in conjunction with a Bible Dictionary and a couple of Commentaries at the minimum would probably be the best place to start to deepen one's understanding of God's Word and draw closer to Him through this more dedicated study. 

Bibliography

Klein, William W., et. al. Introduction to Biblical Interpretation Revised and Updated. Nashville: Thomas Nelson, 2004.  

Köstenberger, Andreas J., et. al. The Cradle, the Cross, and the Crown: An Introduction to the New Testament. Nashville: B&H Publishing Group, 2009.

Percer, Leo. “The Need for Hermeneutics” (video). Lecture, Liberty University.

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[1] William W. Klein, et. al., Introduction to Biblical Interpretation Revised and Updated (Nashville: Thomas Nelson, 2004), 5.

[2] Ibid.

[3] Leo Percer, “The Need for Hermeneutics,” (video of lecture, Liberty University).

[4] Andreas J. Köstenberger, et. al., The Cradle, the Cross, and the Crown (Nashville: B&H Publishing Group, 2009), 2827–2835, Kindle.

[5] Ibid.

[6] Klein, et. al., Introduction to Biblical Interpretation, 11.