Author's Intention

All we know of the author’s intention is what the author did express in the text, not what he planned to say but did not express. Our knowledge of the author’s plan (intention) is limited to the inspired text itself. So to speak of an intention which did not get expressed is to shift the locus of authority from the text to the author’s mind behind the text…Finally, the proper meaning of the intention of the author is the expressed meaning in the text. Just as we do not say that the beauty is behind the painting, so the hermeneutically discoverable meaning is not located behind the text in the author’s intention. Rather, the meaning is expressed in the text the way beauty is expressed in the pigments on the canvas of a painting. The misuse of the word intention, to stand for the purpose (why) of the author, rather than for the meaning (what) of the author, often leads to unorthodox conclusions.

Geisler in Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 144.

Preunderstandings

If God has revealed truth in the Bible, then it seems reasonable also that He has made us capable of apprehending that truth, or at least some measure of it. Thus, though we inevitably bring preunderstandings to the texts we seek to interpret, this does not mean that we cannot apprehend the meaning they impart…Since we accept the Bible’s authority, we remain open to correction by its message. There are ways to verify interpretations or, at least, to validate some interpretive options as more likely than others. It is not a matter of simply throwing the dice. There is a wide variety of methods available to help us find what the original texts most likely meant to their initial readers. Every time we alter our preunderstanding as the result of our interaction with the text we demonstrate that the process has objective constraints, otherwise, no change would occur; we would remain forever entombed in our prior commitments.

Klein et al in Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 80-81.

Holy Spirit and Hermeneutics

The task of the Spirit in biblical interpretation is thus to enable us to recognize the true character and purpose of the Bible and then to interpret the text in the light of this fact. The Author Himself comes to our side and helps us to understand what He has written. He gives us the eyes of faith and the mind of Christ so that we receive the message that God intends for us…As we open our minds to the Lord in prayer, so He will illumine them by the Spirit to understand the Word. Obviously this does not take away the need for our wrestling with the text, using all the tools of scholarship at our disposal. Nor does it mean that the Spirit-filled student will necessarily get higher marks in a biblical examination than one who scorns the Spirit’s help. But it does mean that God will speak to us the message that He wants us to receive, and that He will use us to convey this message to other people.

Marshall in Roy Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 73.

Common Sense Hermeneutics

If God has implanted in our rational nature the fundamental principles of the hermeneutical art, then we may reasonably suppose that when He addresses a revelation to us, He intends and expects that we shall interpret it in accordance with the laws of that nature which He has given us.

Stuart in Roy Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 57.

Common Sense Hermeneutics

The principles of interpretation, as to their substantial and essential elements, are no invention of man, no product of his effort and learned skill. No, they can scarcely be said with truth to have been discovered by him. They are coeval with our nature. They were known to the antediluvians. They were practiced upon in the garden of Eden by the progenitors of our race. Ever since man was created and endowed with the powers of speech, and made a communicative, social being, he has had occasion to practice upon the principles of interpretation and has actually done so…Interpretation, then, in its basic or fundamental principles, is a native art, if I may so speak. It is coeval with the power of uttering words. It is of course a universal art; it is common to all nations, barbarous as well as civilized.

Stuart in Roy Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 54.

Author's Intention

Thus we still contend that the principles of interpretation are as natural and universal as is speech itself. To argue the reverse (in human speech which assumes someone is listening with understanding) is either to involve oneself in downright duplicity or ultimately to be reduced to a solipsism where only I speak, and only I know what I am saying. All men and women in all cultures are made in the image of God. And when this fact is joined with a biblical concept of truth as having an objective grounding and reference point in the nature of God and in the doctrine of creation, the possibility for adequate (even if no one known comprehensively except for God) transcultural communication has been fairly provided and secured.

Kaiser in Roy Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 49.

New Hermeneutic

At the heart of Gadamer’s concern was the premise that the meaning of a text was not the same as the author’s meaning. The author’s meaning was, in any case, inaccessible to us. Instead, the meaning of a text was in its subject matter, which was at once independent of both the author and reader, and somehow also shared by both of them. Moreover, no one could ever say this is the meaning of a text, since the number of possible meanings was practically endless and constantly changing. And, argued Gadamer, what a text meant to an author could not be reproduced in the present. The past was alien to the present, for differences in time necessarily involved difference in being.

Kaiser in Roy Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 47.

Use of the OT in the NT

“…A very conservative count discloses unquestionably at least 295 separate references to the Old Testament. These occupy some 352 verses of the New Testament, or more than 4.4 percent. Therefore one verse in 22.5 of the New Testament is a quotation.” When you take OT allusions into account “it can therefore be asserted, without exaggeration, that more than 10 percent of the New Testament text is made up of citations or direct allusions to the Old Testament…278 different OT verses are cited in the New Testament: 94 from the Pentateuch, 99 from the Prophets, and 85 from the Writings. Out of the 22 books in the Hebrew reckoning of the canon only six (Judges-Ruth, Song, Ecclesiastes, Esther, Ezra-Nehemiah, and Chronicles) are not explicitly referred to.”

Roger Nicole in Roy B. Zuck ed., Rightly Divided (Grand Rapids: Kregel, 1996), 183-184.

Preaching and Hermeneutics

An effective expositor is first an effective exegete. Exegesis precedes exposition, just as baking a cake comes before serving it. The exegetical process takes place in the workshop, the warehouse. It is a process in private, a perspiring task in which the Bible student examines the backgrounds, meanings, and forms of words; studies the structure and parts of sentences; seeks to ascertain the original textual reading (textual criticism); etc. But not all those details are shared when he preaches or teaches the Bible. An artist, in the process of creating his work, agonizes over the minutia of his painting, but in the end he wants others to see not the fine details but the whole and how the parts are related.

Roy B. Zuck, Rightly Divided (Grand Rapids: Kregel, 1996), 24-25.