Chapter 9: The Historical Standpoint

Gaining knowledge of the geography, history, chronology, manners, and customs of the times of a biblical author is of first importance when interpreting Scripture. By gaining an understanding of these areas, the biblical interpreter will be able to apprehend the full weight of the author’s words within the historical context in which they were given. As must as possible, we must avoid interpreting Scripture in light of our present times and circumstances. Through an accurate knowledge of history, we must seek to transport ourselves back to the times of the biblical writer and seek to see and feel as he did.

Students of Scripture who have made a thorough study of the itinerant life of the Apostle Paul know the importance the knowledge of the physical and political features of the cities that he passed through. Great interest is brought to Paul’s life in knowing that the shores of Troas on which Paul and his companions arrived was the scene of the Trojan War. This is where the tomb of Achilles that ignited the passions of Alexander the Great to go out and conquer the known world was self-same place that by the preaching of the Apostle Paul armed with heavenly armor and the Gospel conquered the whole world. Considering the times and the geography together should also not be neglected. The often familiar passage of Revelation 3:15-17 in reference to the lukewarm Christians of Laodicea is brought into an interesting light knowing something of the two neighboring cities, Colosse and Hierapolis. Colosse was known for its cold springs of water rich in minerals that were piped by aqueducts to Laodicea. Hierapolis was known, and still is, for its hot springs. The cold waters of Colosse provided a refreshing source of water and many people came to the hot springs of Hierapolis to soothe their ailments. But the Christians in Laodicea were metaphorically described as “lukewarm” being of no benefit either to the one who was athirst spiritually or to the spiritually sick in need of relief.

Gaining an understanding of the historical viewpoint of Scripture can add tremendous understanding to the circumstances, times, and place of the writer. This has helped interpreters be certain about the dates of certain books of the Bible, clearer meaning to the words of Scripture, and the people to whom the biblical authors wrote. Historical considerations may also serve to add great weight to silence the criticisms of those who would cast doubt upon the writers.

Chapter 9: The Historical Standpoint

Gaining knowledge of the geography, history, chronology, manners, and customs of the times of a biblical author is of first importance when interpreting Scripture. By gaining an understanding of these areas, the biblical interpreter will be able to apprehend the full weight of the author’s words within the historical context in which they were given. As must as possible, we must avoid interpreting Scripture in light of our present times and circumstances. Through an accurate knowledge of history, we must seek to transport ourselves back to the times of the biblical writer and seek to see and feel as he did.
Students of Scripture who have made a thorough study of the itinerant life of the Apostle Paul know the importance the knowledge of the physical and political features of the cities that he passed through. Great interest is brought to Paul’s life in knowing that the shores of Troas on which Paul and his companions arrived was the scene of the Trojan War. This is where the tomb of Achilles that ignited the passions of Alexander the Great to go out and conquer the known world was self-same place that by the preaching of the Apostle Paul armed with heavenly armor and the Gospel conquered the whole world. Considering the times and the geography together should also not be neglected. The often familiar passage of Revelation 3:15-17 in reference to the lukewarm Christians of Laodicea is brought into an interesting light knowing something of the two neighboring cities, Colosse and Hierapolis. Colosse was known for its cold springs of water rich in minerals that were piped by aqueducts to Laodicea. Hierapolis was known, and still is, for its hot springs. The cold waters of Colosse provided a refreshing source of water and many people came to the hot springs of Hierapolis to soothe their ailments. But the Christians in Laodicea were metaphorically described as “lukewarm” being of no benefit either to the one who was athirst spiritually or to the spiritually sick in need of relief.

Chapter 8: Comparison of Parallel Passages

One of the most important principles in biblical interpretation is to allow Scripture to interpret Scripture. This principle puts the interpreter in the position of allowing the Divine Author of Scripture to speaking for Himself. One of the methods of using this principle is to compare parallel passages. When seeking parallel passages it is important to be able to discern between what is and is not a true parallel. Without such discernment it is possible to wrest the meaning of the Scripture and make it to say something that it does not teach.

There are few parallels, for example, that are expected to be found in the book of Proverbs. Rather, Proverbs is made up of several concise statements of truth and wisdom. While the book of Proverbs may be divided into general subjects, such as the treatment of the evil woman in chapter seven, there is little connection between the varied verses. However, a large portion of the biblical text posses clear parallels and by comparing such instances great light and understanding is brought to the text. In fact, the principle of parallel passages brings light upon certain words and statements of Scripture that would otherwise be very difficult to comprehend.

One foundational rule of seeking for parallels is to first compare them in the writings of the same author. Each writer can be distinguished by a style of his own and may in one writing expound more or less on a particular subject. Adding to this self-evident rule, some of the most valuable parallels are found by comparing passages of the same class, or category. Historical passages may be compared with other historical passages, those that are prophetic with other prophetic passages, and didactic with didactic. Those familiar with the New Testament will be able to see the soundness in this rule when considering the epistles of the Apostle Paul. Comparing the teaching of Paul’s letters first among themselves and then by class will shed great light upon the text.

When speaking of parallel passages it is common to take notice of parallels that are verbal and those that are called real. Verbal parallels are those where the same word occurs within the context of a similar subject matter. This type of parallel is useful in ascertaining the meaning of words. That which is sometimes called a real parallel consists of passages that share similar facts, subjects, sentiments, or doctrines. Such parallels may also be evaluated both historically and doctrinally. A good exegete will consider not just the verbal and real parallels, but take into account all parallels when interpreting the text.

Chapter 7: Context, Scope, and Plan

In order to gain a better understanding of the grammatico-historical sense of Scripture the biblical interpreter must look at the purpose of the biblical author in his writing. It must be assumed that the author has some end or scope in view for the writing. Attention must also be paid the general arrangement, or plan, of the author of the various parts of a work. Once the general scope and plan is ascertained, then attention can be paid to the particular parts of a writings noting the immediate context of the part.

Sometimes the Scripture gives the scope of the work. This is the case with the Paul’s epistle to Titus. In verse five Paul writes, “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I appointed thee.” The letter then proceeds with instructions to Titus upon this very theme to encourage and exhort him as to his work of setting things in order and ordaining elders. Other times the scope of book must be determined in other ways. Milton Terry suggests, for example, that Genesis may be ordered in ten parts with where each part begins with “These are the generations..” as a tenfold history from creation through the earliest developments of human history. Such scope is not stated by Moses, but does appear from the book. The recurrent heading through the book of Genesis hints of the author’s plan in the layout of Genesis.

Once a panoramic view of a books plan and scope is obtained, the biblical interpreter is better equipped to draw meaning from particular parts and sections paying careful attention to the context. We often hear in Christian circles that Scripture must be taken in context, but what is really meant by that? The context of a passage of Scripture or small portion may be near or remote from the passage(s) under consideration. It is best to first consider the immediate context and then move outward toward a broader context if the meaning of a verse or passage requires it for a better understanding. It is also helpful to consider how facts or events happen in the order of time, or how a certain teaching may be connected to some historical fact. Through careful study and the constant exercise of observing the text in its context, scope, and plan the biblical interpreter can grow in discerning the grammatico-historical sense of Scripture.

Chapter 6: The Grammatico-Historical Sense

The previous chapters lay the groundwork of discerning the meaning of words in order to consider grammatico-historical sense of Scripture. The grammatical sense of Scripture is the same as the literal sense. It is the approach to the Scriptures that takes a simple, direct, and plain sense of its phrases and sentences. The historical sense seeks to transport the interpreter back in time as it were and consider the manners, customs, and times in which the Scriptures were written. The true work of an exegete can do nothing more than take the biblical author at his word and derive his grammatical principles from the author’s own use of language. The biblical interpreter should also trace the historical data to gain a better understanding of the usus loquendi of a biblical writer.

The essential principles for determining the meaning of words can be justly applied to discovering the grammatico-historical sense of Scripture. Attention to internal definitions given by the author and form used assuming the author never means to contradict himself. Examining the whole text of a book or letter to gain its subject, scope, and purpose should also be sought to gain a proper grammatical construction of sentences. This should be done as much as possible from the author’s historical viewpoint. The grammatico-historical sense is singular in nature. It must never be presumed that the biblical author seeks to speak in a riddles and double meanings unless the text itself indicates such. It is upon this principle that the miracles of the Bible are taken literally. There is no indication from the text of the account of the events that the authors meant anything other than to relay an actual event.

If such reasoning is to be rejected, then what could be said of the resurrection of Jesus? The biblical accounts of the resurrection give the reader no ground to interpret the event as anything other than an actual historical occurrence. Jesus’ resurrection is indeed a literal and historical event. The plain, simple, and direct accounts and teaching regarding the resurrection of Jesus throughout the entire New Testament leave no other conclusion than the event happened as the author’s described it did, or that they willfully and knowingly lied about it for which they were willing to suffer horrendous trials and deaths to maintain the falsehood. No one in their right mind would do such a thing.

Employing the grammatico-historical interpretation of Scripture necessitates that the interpreter be familiar with the original languages of the Bible. The positions of words or phrases in the Greek language sometimes indicate particular emphasis. Verb tenses also serve to illume the text with regard to present, past, or continual action not always discernable in translations. The Scripture itself exhorts the man of God to be diligent to show himself approved of God as workman, or laborer, that doesn’t need to be ashamed (2 Timothy 2:15). Therefore, such principles that teach us to pay close attention to the meaning of words, their tenses and moods, their relationship to one another, the use of language, and the scope, context, and plan of the biblical author are the labors of the one who loves the Scriptures.

Chapter 5: Synonyms

In the process of time words take on different meanings and are used in different ways. Different words are often used to convey a general idea or concept but carry slightly different shades of meaning. For example, the words wonder, surprise, admiration, astonishment, and amazement all carry the same general idea yet slightly different meanings. When interpreting the Scriptures it is helpful to possess the skill to be able to discover Hebrew and Greek synonyms. This area of scholarship is rarely touched upon by scholars. Both spiritual and intellectual discipline is needed to discern synonymous terms of Scripture. Yet, the patient exercise in this field is worth the effort.

For example, there are several words in Hebrew that convey the idea of killing or putting to death. One Hebrew word means a cutting off as found in Psalm 139:19, “Surely thou wilt slay the wicked, O God…” Another Hebrew word that conveys the general idea of killing is found in Joshua 10:26, “And afterward Joshua smote them, and slew them…” where in this case the shade of meaning is the causing of the death, in this case, Joshua. In the former Hebrew word the idea of a death occurring is present, but the cause of it is not found in the meaning of the term. This usage of the word is found over two hundred times in Scripture and is never used for murder. It is the soldier, governor, or the Lord that causes one to die. The Hebrew word ratsach is yet another word used for killing, but in this case the meaning is the act of murder or manslaughter. It is this word that we find in Exodus 20:13, “Thou shalt not kill.” Too often those uninformed in the synonymous Hebrew words for killing have misinterpreted or misunderstanding Exodus 20:13.

The same can be found in the Greek language of the New Testament. There are two Greek terms translated life in our English Bibles. The first is bios and commonly refers to the means of living for the present life. The widow in Mark 12:44 cast into the treasury her whole living, or all that was necessary for her present life. In Luke 8:14 we see that this women spent her whole living on physicians. The second term is zoe is mainly used in the New Testament to mean essential life possessed by man, whether in this life or the next. Jesus give eternal zoe, life, not eternal bios. It should be clear that by gaining some understanding of the synonyms of words may yield much profit to the biblical interpreter.

Chapter 4: The Usus Loquendi

Given that a word may carry manifold meanings it is important to become familiar with the use of language, the usus loquendi, to arrive at the meaning of a word in Scripture. Several hundred years ago the word let meant to go before whereas today it means to hinder, or prevent. The use of language over time can significantly alter the meaning of a word to mean very opposite things. Sometimes a word is used in a peculiar sense completely separate from its definitional meaning in modern or ancient times. When this occurs the context of the passage needs to be consulted when the author applies his own definition to the word. For example, the word perfect or complete found in 2 Timothy 3:17 is defined by the author as meaning “thoroughly furnished unto every good work.” In Hebrews 5:14 the definition of perfect is defined as being able to discern between good and evil.

Special care and attention then must be paid to the immediate context to discover the particular meaning a word. Most words in any language typically posses a wide semantic range where the precise meaning can only be discovered by context. The Greek term pneuma, translated as wind or spirit possesses a variety of meanings from the physical wind to the Spirit of God. There is no difficulty in determining the meaning of the word in a given passage when taken in context. For example, in John 3:8 this term is used twice with two different meanings. The use of a word in its context must not be dislodged from the subject. The nature of the subject being discussed in 2 Corinthians 5:1-4 limits the terms house, tabernacle, building, to the body and not to heaven itself. The main subject in the context of the passage is the current state of the human body and what it will become in glory. This illustration also serves to show how biblical authors use language to contrast ideas. Often their use of thesis and antithesis define the meaning of words that are used.

Hebrew parallelisms also help to discover the usus loqendi of several words. In Psalm 18:6 we see an example: “In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.” The words call and cry are explained and illustrated by God’s hearing his voice and his cry coming to God’s ears. Attention should also be paid to the subject and predicates in order to limit or define the meaning of words. This kind of careful attention is employing the interpretive method of the grammatical and historical approach. It is allowing the Scripture to speak for itself and for Scripture to interpret Scripture.

One of the most significant and important methods for detecting the usus loquendi is comparing parallel passages of Scripture. In the first place, the biblical interpreter should seek for parallel passages within the writings of the same author and upon the same subjects that may be treated elsewhere. Then, in recognition of the divine authorship of Scripture, other biblical authors can consulted who treat upon the same subject or narratives. A clear example of parallel passages is Romans 8:12, Ephesians 6:13-17, and 1 Thessalonians 5:8 which when compared help to explain what is the armor of light that we are commanded in Romans to put on in Ephesians and Thessalonians.

While etymological considerations are very helpful in determining the meaning of a word, it must not do so against the general usage of a word. Recognizing the general and familiar use of words can keep the interpreter from absurdities. Some, in seeking to give place for women to teach or preach in the Church, have appealed to the word lalein found in 1 Corinthians 14:35 translated “to speak” but carries the meaning of babble. The suggestion is that women are not permitted to babble in Church but are certainly permitted to speak. This same word, however, is used over twenty times in the New Testament and its common usage gives the meaning of discourse or speaking. To move outside this common usage would cast absurd meanings on such passages as verse 29 of the same chapter and have it read, “Let the prophets babble two or three, and let the other judge.”

Finally, as an aid to understanding the usus loquendi of the biblical text ancient versions of the Scriptures and ancient glossaries can help. The Greek translation of the Old Testament, the Septuagint, carries great weight in illuminating difficult words or phrases. The Latin Vulgate, the Peshito-Syriac Version, the Targums, and other ancient versions of the Scriptures can serve to some degree in determining the meaning of rare words. More weight and authority must be given to the language itself rather than from ancient versions because often the versions differ great one from another. Discernment and caution must be employed in using ancient versions, but they can serve a useful purpose.