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Biblical Hermeneutics A Bible School Course in BIBLICAL HERMENEUTICS By: William B. Hallman INTRODUCTION The following notes were first compiled while I was pastor of the First Evangelical Free Church at Minneapolis, Minn. I was invited by Dr. Robert L. Moyer, then Dean of Northwestern Bible School, to teach Biblical Hermeneutics at their evening school. At first, I hesitated because I had not had any full course on the subject. But Dr. Moyer insisted that I should come. He said that he would have his secretary come to his class, take down his complete lecture, and have it typed for me. I could then use them as a basis for my notes and teaching. With this kind offer, I could not very well refuse. So during the years 1932-33, I taught Biblical Hermeneutics at the school founded by Dr. Wm. B. Riley. I have always counted it as one of the greatest blessings in my early ministerial years, to have known and worked with this excellent Bible student, expositor, and kind friend. During the years my original notes have been revised and enlarged to their present form. Besides Northwestern Bible School, I have also taught this subject at The Evangelical Free Church Bible Institute at Chicago, Illinois; Milwaukee Bible Institute at Milwaukee, Wisconsin; and now most recently to my Thursday night Bible Class held at The Southwest YWCA at Hales Corners, Wisconsin. Besides Dr. Moyer, I am also indebted to such Bible scholars as Dr. Arthur T. Pierson, Dr. Ethelbert W. Bullinger, and Dr. W. Graham Scroggie for helpful hints on this important subject. If you receive the same help in understanding the Sacred Scriptures from these notes as I have, all the time and effort put forth in compiling them will have been well repaid. William B. Hallman Hales Corners, Wisconsin November – 1976 1 B I B L I C A L H E R M E N E U T I C S By William B. Hallman LESSONS - No. 1. GENERAL INTRODUCTION Page 3 No. 2. THE LITERARY STRUCTURE Page 9 No. 3. THE HOLY SCRIPTURES Page 18 No. 4. THE ETHNIC DIVISION PRINCIPLE Page 23 No. 5. THE FIRST-MENTION PRINCIPLE Page 26 No. 6. THE DISCRIMINATION PRINCIPLE Page 29 No. 7. THE TYPOLOGY PRINCIPLE Page 35 No. 8. THE DISPENSATIONAL PRINCIPLE Page 72 No. 9. THE PREDICTIVE PRINCIPLE Page 89 No. 10. THE PARABOLIC PRINCIPLE Page 104 No. 11. THE COVENANT PRINCIPLE Page 122 No. 12. THE INITIATION PRINCIPLE Page 138 No. 13. THE PRINCIPLE OF DIVINE WILL IN REVELATION Page 158 No. 14. THE APPLICATION PRINCIPLE Page 160 No. 15. THE PROGRESSIVE MENTION PRINCIPLE Page 164 No. 16. THE FULL-MENTION PRINCIPLE Page 167 No. 17. THE GAP PRINCIPLE Page 173 No. 18. THE CONTEXTUAL PRINCIPLE Page 175 No. 19. THE THREEFOLD PRINCIPLE Page 179 No. 20. THE ELECTION PRINCIPLE Page 181 No. 21. THE CHRISTO-CENTRIC PRINCIPLE Page 183 No. 22. THE PARADOXICAL PRINCIPLE Page 191 No. 23. THE HUMAN WILLINGNESS IN ILLUMINATION PRINCIPLE Page 194 No. 24. THE AGREEMENT PRINCIPLE Page 196 No. 25. THE NUMERICAL PRINCIPLE Page 199 2 B I B L I C A L H E R M E N E U T I C S or (The Science Of Interpretation) LESSON # 1 - GENERAL INTRODUCTION INTRO: 1. Definition: “Hermeneutics – The science of interpretation and explanation; esp., that branch of theology which defines the laws applied by exegesis” – Webster’s Collegiate Dictionary. Hermeneutics is the science of interpretation. It is derived from the Greek word Hermes, who was a messenger of the gods; the interpreter of Jupiter. Every hermeneus was therefore an interpreter, as he was supposed to inherit some of the mystic qualities of this god of philology (fond of learning), this patron of eloquence. Sacred or Biblical hermeneutics is the science of interpreting the Scriptures. In Acts 14:12 the pagans at Lystra designated Paul by the name Hermes (the Roman Mercury). 2. Orientation: The whole field of Biblical Studies may be presented in outline form as follows: Hermeneutics Hebrew Higher Criticism BIBLICAL Or Biblical Intro. Isagogics. Study of literary & ex- THEOLOGICAL ternal history Aramaic Lower Criticism Or Textual criti- HISTORICAL cism. Study of ex- act words of the Greek original text. PRACTICAL Biblical Hermeneutics should be distinguished from other branches of Theological science. It is to be distinguished from Biblical Introduction, Textual Criticism, and Exegesis. Biblical Introduction or Isagogics (from Greek eisagoge – way into) is devoted to the historico- critical examination of the different books of the Bible. It inquires after their age, authorship, genuineness, and canonical authority; tracing their origin, preservation, and integrity; and exhibiting their contents, relative rank and general character and value. This is called Higher Criticism. Textual or Lower Criticism ascertains the exact words of the original text. It collates and compares ancient manuscripts, ancient versions, ancient Scripture quotations; and by careful and discriminating judgment it sifts conflicting testimony, weighs the evidences of all kinds, and thus endeavors to determine the true reading of every doubtful passage. It is at this point that Biblical Hermeneutics begins, and seeks to establish the principles, methods, and rules which are needful to unfold the sense of what is written. Exegesis is the application of these principles into the various fields of Biblical, Theological, Historical, and Practical application. 3 3. Right Division – 2 Timothy 2:15 is a basic verse for all interpretation of Scripture: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” The word translated “rightly dividing” is orthotomounta. It is made up of two Greek words “orthos” (right) and “temno” (to cut). The word is used in two places in the Septuagint Version of the O.T. In Prov. 3:6 it is translated “direct thy paths” and in Jer. 36:23 “he cut it with the penknife”. So “cutting” and “dividing” are essential ideas of the original word. This is what is meant by dispensational study of the Bible. Paul admonishes the Philippians to “try the things that differ” (1:10). Miles Coverdale the English Bible translator (1488-1569) wrote this very helpful suggestion: “It shall greatly helpe ye to understand Scripture, if thou mark, not only what is spoken, or written, but of whom, and to whom, with what words, at what time, where, to what intent, with what circumstance, considering what goeth before, and what followeth.” Let us then look at some Scripture under the headings of several interrogatives: WHOM? WHAT? WHEN? WHERE? and WHY? I. TO WHOM IS IT WRITTEN? It is true that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16); and that “whatsoever things were written aforetime were written for our learning” (Rom. 15:4). But it is also true that all things were not written TO us. It is one thing to directly interpret truth to us, and another to make an application of truth to us. It is possible that all of us have opened a letter without looking at the address on the envelope, and found that the contents were not written to us. There may be things of interest for us in the letter, but the letter as such was not directed to us. Isaiah 1:1 tells us that this book is “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” In many bibles when the chapter spoke of judgments, it was designated to Israel; but when the chapter spoke of blessings, it was designated to the church. This is wrongly dividing the word of truth. James 1:1 tells us that he is writing “to the twelve tribes which are scattered abroad.” In this Epistle “Pure religion and undefiled … is this, to visit the fatherless and widows in their affliction”; also it says that anointing with oil together with the prayer of faith will heal the sick (James 1:27; 2:24; 5:15). This epistle is not written to the Church of the One Body, but is set in the Kingdom of Heaven, and written directly for the Jews. However, there are many practical truths here for us. 1 Pet. 1:1 tells us that he is writing to “the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithnia.” These of course were Peter’s own brethren, the Jews. The church is not “a chosen generation, a royal priesthood, an holy nation, a peculiar people” for this is a quote from Exod. 19:5-6. So it is important to see to whom the letter is written. Eph. 2:11-12 indicates that this Epistle is written, not to Jews only, but more so to Gentiles. He writes to “Gentiles in the flesh, who are called the Uncircumcision by that which is called the Circumcision in the flesh made by hands.” At that time Gentiles were: “Without Christ”, “Aliens from the commonwealth of Israel”, “Strangers from the covenants of promise”, “Having no hope”, “Without God in the world.” In Rom. 9:3-5 we see the contrast to this: “My brethren, my kinsmen according to the flesh who are Israelites”, “To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, whose are the fathers, and of whom as concerning the flesh Christ came”. 4 II. WHAT IS WRITTEN? Not only is it important to note to whom a book or chapter is written, but also what is written.
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