Rhetorical Criticism

An approach to the biblical text that concerns itself with the way language is used in a text to persuade its audience. Style, structure and figures of speech have an affect on the audience or reader of a text, and the rhetorical critic focuses on how this “rhetoric” works rather than focusing on the historical setting of a story or poem. In the OT, this approach is successful in stories where a Leitwort or Leitmotiv (“lead-word, “lead-theme”) recurs throughout the story and is used in various ways (e.g., the term “brother” occurs seven times in the short passage concerning Cain and Abel to highlight the disturbing enmity of these two). It is also particularly helpful in poetry, where the conscious and unconscious selection of words and images—and the rejection of alternate words and images—creates an impression on the reader. For example, Micah 2:6–11 uses various forms of the word drip to entrap those who scoff at the prophet and accuse him of dripping/ prophesying: these scoffers who prophesy of wine will “drip” (words) for the people (Mic 2:11). In NT studies, a number of scholars have attempted to interpret the NT letters according to ancient rhetorical categories. These usually include: (1) introduction (exordium); (2) narration (narratio); (3) proposition (propositio); (4) confirmation (probatio); (5) refutation (refutatio); and (6) conclusion (peroratio). The rhetorical critic focuses on the effect the words in a passage have on an audience, how the passage was intended to persuade its audience to a particular point of view.

Arthur G. Patzia and Petrotta, Anthony J, Pocket Dictionary of Biblical Studies (Downers Grove: InterVarsity Press, 2002), 101

Redaction Criticism

An approach to a text that seeks to show how authors or editors have selected, shaped and framed sources in composing their work. This approach generally focuses on larger literary units rather than individual verses and often sees the editors of the biblical books as compilers rather than authors in their own rights. In the case of the Gospels, redaction criticism can be very helpful in showing, for example, how Matthew used Mark and what purpose he had in mind, since we can place the two texts side by side and use Luke as a further point of comparison. Redaction criticism also seeks to show the intentions and viewpoints of books or even a series of books (e.g., Luke-Acts; Deuteronomistic History).

Arthur G. Patzia and Petrotta, Anthony J, Pocket Dictionary of Biblical Studies (Downers Grove: InterVarsity Press, 2002), 100

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.

Postmodern Hermeneutics

Think of the text as a playground. On such a field a person can play whatever game they wish—kickball, hide and seek, volleyball, softball. The field has only the possibility of play; the group decides which game they wish to play and what rules they want to govern the game. So it is with a text according to this view. A text has only a possibility of understanding. The actual process and result of interpretation is decided by the reader not the book.

Grant Osborne, The Hermeneutical Spiral (Downers Grove: IVP Academic, 2006), 478.

Postmodern Hermeneutics

As an institution, the author is dead: his civil states, his biographical person have disappeared; disposed, they no longer exercise over his work the formidable paternity whose account literary history, teaching, and public opinion had the responsibility of establishing and renewing.

Barthes in Grant Osborne, The Hermeneutical Spiral (Downers Grove: IVP Academic, 2006), 476.

Postmodern Hermeneutics

"When did Christian narratives become meta-narrative? In whose eyes and for whom? Are we exaggerating the place of Christian narratives in a world where Christianity is not the dominant religion? Even though governments with strong military powers and rigorous warfare tactics are from Christian countries, Christianity is not the grand religion. Why do we imagine that Christian narratives are the only narratives that post modernity challenges? Given that we are Christians, we see our narratives as grand. They are grand for us, and we are many; but they are not grand for everyone, and they are more.

Havea, Jione, "Is There a Home for the Bible in a Postmodern World?" Journal of Ecumenical Studies, Fall 2007, Vol. 42 Issue 4.

Philo

And God says, he “who slays Cain shall suffer sevenfold” (Gen. 4:15). But I do not know what analogy this real meaning of this expression bears to the literal interpretation of it, “He shall suffer sevenfold.” For he has not said what is to be sevenfold, nor has he described the sort of penalty, nor by what means such penalty is excused or paid. Therefore, one must suppose all these things are said figuratively and allegorically; and perhaps what God means to set before us here is something of this sort. The irrational part of the soul is divided into seven parts, the senses of seeing, of smelling, of hearing, of tasting, and of touch, the organs of speech, and the organs of generation. If, therefore, any one were to slay the eighth, that is to say, Cain, the ruler of them all, he would also paralyze all the seven. (Det. 166b-168b).

Philo in Bruce Corley, Biblical Hermeneutics (Nashville: Broadman and Holman, 2002), 62.