Tag: interpretation

More on Redemptive Historical Interpretation of Scripture

~ fundyreformed ~ 1 Comment

Lately I have been thinking alot about hermeneutics. I have been contemplating the merits of the redemptive historical interpretation of Scripture. (Learn what that means here, in a previous post.) The article by my friend Nathan Pitchford, linked to in the post mentioned above, points out that the literal, grammatico-historical hermeneutic of the Reformers is different that that of today. And the reason this is the case, is the growth of rationalism due to the pervasive influence of the Enlightenment. (Be sure to read that post, I have mentioned!)

Anyway, last week I heard a presentation by someone on hermeneutics which dealt specifically with the parable of the Good Samaritan. The speaker was teaching that we should not allegorize the parable at all, but that it only conveys a main basic point that Christ was attempting to draw from it. Yet in his presentation, (I suppose to show how this allegorizing kind of interpreting can get out of hand), he quoted many different leaders throughout church history, and only John Calvin did not give an allegorical view of this parable. The first person to push for the interpretation this guy was advancing was in the late 1800s and was a German intellectual. This presentation seemed to push me the other way, totally! It sure seemed to illustrate how rationalistic thinking has changed our hermeneutics. Now granted there have been some extreme examples of rampant allegorization, but by and large a Christ-centered hermeneutic has been employed throughout church history. I cannot bring myself to conclude that the “enlightened” modern (and post-modern) world has finally been able to recover sound hermeneutics, and that the Holy Spirit was somehow unable to bring Christ’s church to unity in a true and sound hermeneutic until He was helped by the Enlightenment.

In thinking through this issue, I came across a good (and brief) article which gives a “how to” plan for interpreting Scripture (specifically OT Scripture–which is where the differences of opinion are strongest, today). As you will see when you look at it, this article does not throw out many of the advances made in interpretation today, particularly greater understanding of the different genres and forms of literature the Bible contains, etc. These insights are very helpful for interpreting the text correctly. However, it stresses that we must compare the teaching of each OT passage with all of redemptive history, particularly the gospel of Christ. Only then can we learn all that God intends for us with this Scripture. The article is called, “How a Christian Can Read Any Old Testament Passage” and is by Robert A Lotzer. [He draws from Beale and Greidanus among others.]

Stay tuned, for more posts on this topic. I think it is as important as any topic I discuss here. May God bring us all to a better understanding of and a clearer apprehension of Christ through His Word.

Reformed Hermeneutics: Christ-centered not Naturalistic

~ fundyreformed ~ 3 Comments

My friend Nathan Pitchford was recently made a contributor to Monergism.Com‘s Reformation Theology Blog! In his first post, he dealt with an issue concerning which he has written a book (he is currently seeking to get it published). It is an issue which is very important to our understanding of Scripture–the topic of hermeneutics. Hermeneutics is the science of interpretation. Everyone has a hermeneutic, whether or not they can spell the word, or know what it means.

Evangelicalism today largely favors the use of a literal, grammatical, historical hermeneutic. This approach takes each word in its normal sense unless the context or grammar demands otherwise. It also takes into account the historical setting of the author, book, and audience, in making interpretative decisions.

Nathan argues that this was the approach of the Reformer’s, yet with one important extra feature. The Reformer’s interpretive approach focused on finding how every passage of Scripture centered on Jesus Christ. They viewed the Bible as a unified whole, presenting one story–God’s redemption of fallen man.

Nathan points out that the literal, grammatical, historical hermeneutic has been used due to the influence of the Enlightenment and subsequent liberal theology, to stress a naturalistic approach to the text. Nathan contrasts the two approaches to Scripture prominent today as follows:

“What exactly do I mean when I say that many evangelicals demonstrate ‘a basically un-Christian reading of much of the Old Testament’? Simply put, I mean they employ a hermeneutic that does not have as its goal to trace every verse to its ultimate reference point: the cross of Christ. All of creation, history, and reality was designed for the purpose of the unveiling and glorification of the triune God, by means of the work of redemption accomplished by the Lamb slain from the foundation of the world. The bible is simply the book that tells us how to see Christ and his cross at the center of everything. It tells us who God is by showing us the person and work of Christ, who alone reveals the invisible God. If we do not intentionally ask ourselves, ‘How may I see Christ more clearly by this passage,’ in our reading of every verse of scripture, then we are not operating under the guidance of Luther’s grammatical-historical hermeneutic. If we would follow in the steps of the reformers, we must realize that a literal reading of scriptures does not mean a naturalistic reading. A naturalistic reading says that the full extent of meaning in the account of Moses’ striking the rock is apprehended in understanding the historical event. The literal reading, in the Christ-centered sense of the Reformation, recognizes that this historical account is meaningless to us until we understand how the God of history was using it to reveal Christ to his people. The naturalistic reading of the Song of Solomon is content with the observation that it speaks of the marital-bliss of Solomon and his wife; the literal reading of the reformers recognizes that it has ultimately to do with the marital bliss between Christ and his bride, the Church. And so we could continue, citing example after example from the Old Testament.”

The approach Nathan advocates, is called a “redemptive historical approach” by Reformation Theology Blog, and others. Nathan gives six reasons why an approach which “does not see Christ at the center of every verse of scripture does not do justice to the Reformed worldview.” They are:

1. A naturalistic hermeneutic effectively denies God’s ultimate authorship of the bible, by giving practical precedence to human authorial intent.

2. A naturalistic hermeneutic undercuts the typological significance which often inheres in the one story that God is telling in the bible (see Galatians 4:21-31, for example).

3. A naturalistic hermeneutic does not allow for Paul’s assertion that a natural man cannot know the spiritual things which the Holy Spirit teaches in the bible — that is, the things about Jesus Christ and him crucified (I Corinthians 2).

4. A naturalistic hermeneutic is at odds with the clear example of the New Testament authors and apostles as they interpret the Old Testament (cf. Peter’s sermon in Acts 2, Paul’s interpretations in Romans 4 and Galatians 4, James’ citing of Amos 9 during the Jerusalem council of Acts 15, the various Old Testament usages in Hebrews, etc.).

5. A naturalistic hermeneutic disallows a full-orbed operation of the analogy of faith principle of the Reformation, by its insistence that every text demands a reading “on its own terms” .

6. A naturalistic hermeneutic does not allow for everything to have its ultimate reference point in Christ, and is in direct opposition to Ephesians 1:10, Colossians 1:16-18, and Christ’s own teachings in John 5:39, Luke 24:25-27.

Be sure to read his entire article!

The Gospel according to Solomon

~ fundyreformed ~ 5 Comments

In this post, I made the following observation:

“When encountering Scriptural teachings on types or comparisons, I typically just assumed that God was borrowing from the natural realm, so to speak, to highlight truth about His spiritual works. But the work of redemption was planned “before the foundation of the world”! So, when God created the world, the very way in which He did it was not arbitrary but planned….The family unit, with father-child and husband-wife relationships, were designed and established to reveal aspects of our relationship with God as His beloved children, and our relationship with Christ as His church-bride.”

We often draw on familial pictures of God as our Father, but how often do we contemplate God as our lover?

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I recently ran across an article online that simply blew me away. It contends that the intimacy conveyed in the poetry of Solomon’s Song is a true picture of the joyous, intoxicating love God wants us to share with Him, for all eternity!

I will provide some excerpts from the article here for you all. May you too be filled with awe and praise for our God who has so intimately called us to such a love relationship with Him. The article is from Credenda Agenda and is written by Douglas Jones.

“The passion of the Song of Solomon is a majestic revealer of our sterility. It is one of the greatest expressions of the gospel in all of Scripture, and it shows us how little we understand. It gives us the very heart of Christian theology, the center of all doctrine and practice. And, yet, like an old friend, it has pity on us. It mercifully mocks our pervasive intellectualizing of the gospel and our clinical views of holiness.

“Can we hear the gospel in the following, without flinching?

“Let him kiss me with the kisses of his mouth; for your love is better than wine…. A bundle of myrrh is my beloved to me, that lies all night between my breasts. My beloved is to me a cluster of henna blooms, In the vineyards of En Gedi…. Like an apple tree among the trees of the woods, so is my beloved among the sons. I sat down in his shade with great delight, and his fruit was sweet to my taste. He brought me to the banqueting house, and his banner over me was love. Sustain me with cakes of raisins, refresh me with apples, for I am lovesick. His left hand is under my head, and his right hand embraces me” (Song 1:2,13,14; 2:3-6).

“Most American Christians can’t get past the opening compliment to wine, let alone understand how lovemaking is supposed to transcend it. Our indifference to wine is connected to the unsensual utilitarianism of our marriage beds. They go hand in hand. And if our marriage beds are supposed to reflect the glories of the gospel, then it’s no wonder the Church is so ugly. The Song assumes these are all tied together. We will never live the gospel fully until we can embrace the blinding holiness of the marriage bed, the exhilarating bodily union of husband and wife, lovemaking.

….

“The Tabernacle and Temple reveal the holiness of sexual union too. They were not only called the “house of God” (Ex. 23:10; Jdgs. 20:18; Jn. 2:16), they were designed with the components of an actual house. In them we find the outer courts typical of our porches and yards and, inside, places for food preparation and cooking and cleansing. As you move further in, the rooms increase in privacy, until you reach the Holy of Holies, the most sacred place of judgment and communion. That is where God could finally meet with the bride. That is where the holiest communion took place. In our homes, too, we have walls and kitchens and washing places, and we have a most-private area of intimate communion as well: the bedroom, the marriage bed. The marriage bed in this analogy is parallel then, not to an outer room or any other outer furniture, but to the Holy of Holies. What goes on there is the most intimate communion of all between husband and wife. With the marriage bed as our Holy of Holies, it is not a place for abomination or degradation or pietistic indifference. Lovemaking is a glorious, positive holiness and ought to be celebrated as such; it is at the center of honoring God. (And thankfully, communion in the Holy of Holies is not a once-a-year affair anymore!)

….

“Real knowledge is bodily love and communion. It is imagination that is touching and indwelling. It isn’t dominated by the intellect and rationality. Yet our theologies (even articles like this one!) tend to be very intellectualistic. Imagine if we were to approach the marriage bed as intellectualistically as we approach our theology. We would kill the joy. You cannot analyze lovemaking without dispersing the delight. That is a wonderful aspect of the marriage bed. Lovemaking goes to the soul, far deeper than any reason can. Yet we can constrain the gospel in the same way. We often intellectualize the gospel to such an extent that people can’t know the joy – our children can’t know the joy. The lure and draw of sexual joy is supposed to parallel the lure of the goodness of God. The two go hand in hand. We strangle both while stuffing our children’s intellects, and then wonder what went wrong. We are a nonsensual, unpoetic people; we are foreigners to the Song of Solomon. [emphasis added]

“God has filled the universe with many earthy, imaginative symbols; of these lovemaking is very central….It is no evolutionary accident, for example, that lovemaking builds and climaxes in ecstatic joy. God didn’t have to design sex that way. But He did for some meaning. It certainly images the “joy inexpressible” (1 Pet. 1:8] that the bride has for Christ: “In Your presence is fullness of joy; at Your right hand are pleasures forevermore” (Ps. 16:11). Like the marriage bed, this joy can’t always be held in; sometimes it just has to be shouted – “shout for joy, all you upright in heart!” (Ps. 32:11; cf. 33:11; 35:27; 65:13; 67:4; 132:9,16). Lovemaking, too, should never be too quiet.

“And it can turn our souls toward the deeper aspects of life. Note the Song of Solomon’s imaginative and sensual interplay between the created order and the marriage bed. Few, if any, syllogisms show up in the poem. But the Lord does tell us to smell and see and touch and taste in the Song: ‘How fair is your love, my sister, how much better is the scent of your perfumes than all spices…. You have doves’ eyes, your lips are like a strand of scarlet and your mouth is lovely…. The curves of your thighs are like jewels, the work of the hands of a skillful workman. Your naval is a rounded goblet…. Your waist is a heap of wheat set about with lilies…. His body is carved ivory inlaid with sapphires. His legs are pillars of marble set on the bases of fine gold. His mouth is most sweet; yes, he is altogether lovely…. Let your breasts be like clusters of the vine, the fragrance of your breath like apples, and the roof of your mouth like the best wine.’

“So much is built into this poetry. And so many battles lie at this crossroads within our own homes, quite apart from combatting the ugly immodesties and boring exhibitionisms of a surrounding pagan culture that is plain deer-eyed about real sexuality (James 3:14-15; Jude 1:16). Lovemaking can not only sanctify us, but it also shows us more about the nature of God and knowledge and education and all of life. By being a more sexual, a more sensual people, we can educate our children and congregations to delight in creation and redemption, paying attention to the symbols and delights that God has sculpted all around us. What a wonderful calling. Whatever is scented, whatever love is better than wine, whatever breasts are like towers, if there is anything perfumed or tasty, meditate on it and ravish your beloved in your Holy of Holies.”

[Read the whole article. Ephasis added.]

The Advance of God’s Kingdom

~ fundyreformed ~ 8 Comments

I have posted here the power point presentations used in a close pastor friend’s recent 10 week series on “The Advance of the Kingdom”. This is really a fantastic presentation focusing on God’s plan in creation and salvation as expressed in the Biblical covenants. It is really a presentation of Covenant Theology 101. The presentation is well done, and you can get the gist of his messages just from the power point slides.

This presentation really encourages us with the glory of God’s salvation and His progressive revelation of the greatness of the gospel. I encourage you to check this out, and see for yourself how Biblical the essence of Covenant Theology really is.

Here are links to the power point files for each of the 10 parts to the presentation.

the-advance-of-the-kingdom

the-kingdom-and-the-covenant

the-covenant-of-creation

the-coveant-of-adam

the-covenant-of-noah

the-covenant-of-abraham

the-covenant-of-moses

the-covenant-of-david

the-covenant-of-christ

conclusion

(Note: these were originally used in conjunction with the Sunday morning sermon, so there is some review in the individual parts. Also, if you don’t have Microsoft PowerPoint, sometimes you at least have PowerPoint viewer, or you can download Open Office.org’s software which can read .ppt files.)