Christ-Centered Hermeneutics – Part 1: Is it a stretch to say that everything in the Bible points to Jesus?

Mike Neglia is the lead pastor of Calvary Cork in Cork, Ireland, and together we serve on the steering committee of the Expositors Collective.

At our Expositors Collective training weekends, Mike usually teaches the module on Christ-Centered Preaching, which is a topic near and dear to both his heart and mine, so it seemed like a good topic to discuss with him on an episode of the Theology for the People Podcast.

In this episode we discuss Christ-Centered hermeneutics, first by defining “hermeneutics,” then by explaining the case for Christ-Centered hermeneutics and seeking answer the question: “Is it a stretch to say that everything in the Bible points to Jesus?”

This is the first part of a two-part series on this topic, so stay tuned for next week’s episode, in which we will respond to some common objections to Christ-Centered hermeneutics.

Listen to this week’s episode in the embedded player below, or by clicking here: Christ-Centered Hermeneutics – Part 1: Is it a stretch to say that everything in the Bible points to Jesus?

Christ-Centered Hermeneutics – Part 1: Is it a stretch to say that everything in the Bible points to Jesus? – with Mike Neglia Theology for the People

Mike Neglia, lead pastor of Calvary Cork in Cork, Ireland joins the podcast this week to talk about Christ-centered hermeneutics: the idea that the Bible is a book about Jesus, and therefore everything in Scripture ultimately points to Jesus is some way.  What are "hermeneutics" and is it really accurate to view the Bible in this way? Furthermore, we will discuss if this way of looking at the Bible is actually helpful to the reader of the Bible or the listener of a sermon. Mike and Nick are both on the steering committee of Expositors Collective, a group that seeks to collaborate in order to raise up the next generation of expository preachers and teachers of God's Word, and Mike is the host of the Expositors Collective Podcast, which has an incredible line-up of guests, with interviews to help you grow in your private study and your public proclamation of God's Word. Resources mentioned in this episode: Christ-Centered Preaching online course Center-Church (Timothy Keller) Preaching (Timothy Keller) Preaching to a Post-Everything World (Zack Eswine)

Hermeneutics: How Do We Correctly Interpret What the Bible Says?

This week’s episode of the Theology for the People podcast is a discussion I had with pastors Benjamin Morrison and Craig Babcock on the topic of hermeneutics and Biblical interpretation.

Hermeneutics is the method by which we interpret communication, particularly texts. Legal hermeneutics, for example, is the study of how laws, or the constitution for example, are to be understood and put into practice.

Biblical hermeneutics is all about how to correctly interpret the Bible, so that we can be doers of the Word, not hearers only.

The reason hermeneutics is worth considering is because different people, reading the same Bible, can come to differing conclusions about what it means. The reason that happens is an issue of theological method (see: Theological Method: Sources of Theology and Why People Arrive at Different Conclusions About Matters of Faith & the Bible) and hermeneutics.

It must be said that not all hermeneutics are equally valid. Some hermeneutics are better than others. Sometimes we even intentionally use a hermeneutics in order to properly interpret something, as we do with “Christ-centered hermeneutics” – in which we intentionally read all of Scripture as pointing to Jesus, which we do because Jesus himself told us that this was the proper way to read and interpret the Old Testament Scriptures (see Luke 24:44-48).

Other examples of good hermeneutics would be “biblical hermeneutics,” in which read the Bible understanding all of the Bible to be the inspired Word of God, meaning that each individual part of the Bible should be understood in light of what the rest of the Bible says. We might intentionally choose to read the gospels through a Jewish lens, seeking to put ourselves sin their shoes in order to understand the things that happened or were said.

Oftentimes, however, our hermeneutics are not intentional, and we may not be aware of them, and they do impact how we interpret and understand what the Bible says. How then can we become aware of the hermeneutics we’re unintentionally using so that we can determine if they are good or not?

In this episode we discuss this and other questions surrounding the topic of hermeneutics. You can listen here or in the embedded player below.

Hermeneutics: How Do We Correctly Interpret What the Bible Says? – with Benjamin Morrison & Craig Babcock Theology for the People

In this episode Nick Cady and special co-host Craig Babcock speak with Benjamin Morrison, lead pastor of Calvary Chapel Svitlovodsk, Ukraine and coordinator for City to City Ukraine, about the topic of hermeneutics: the interpretation of texts, particularly the Bible. Hermeneutics and biblical interpretation is the focus of Ben's masters studies at London School of Theology, Nick's alma mater.  What is hermeneutics, and why is it important? Can't we just read the Bible without having to worry about interpretation? As Ben shows us, everyone who reads the Bible has a hermeneutics and we are all interpreters, the question is: are you a good and faithful interpreter of the biblical text? If, as Ben points out, not all hermeneutics are equally good, then how can we determine which ones are better than others and how do we identify our own hermeneutics in order to examine whether they are good or not? We discuss these questions in this episode.

Is There Only One Correct Way to Interpret a Given Passage of Scripture?

white ballpoint pen on book pages

In the Gospel of Matthew, Matthew explains how different aspects of Jesus’ life fulfilled Old Testament prophecies. However, upon examinations, some of these prophecies bring up interesting questions.

Yesterday I addressed one such question: Is There a Prophecy that Says that Jesus Would Come from Nazareth? – based on Matthew’s claim in 2:23 that Jesus was raised in Nazareth in order to fulfill what was spoken by the prophets.

The Issues: Authorial Intent and Multiple Meanings

Another verse in Matthew chapter 2 brings up a different issue: In Matthew 2:13-15, Matthew describes the flight to Egypt, when Jesus and his family fled to Egypt for several years because Herod wanted to kill Jesus. (See also: Advent Meditations: Jesus Was a Refugee) In Matthew 2:15, Matthew says that when Jesus returned from Egypt, it was a fulfillment of Hosea’s prophecy: “Out of Egypt I called my son.”

Here’s why this is interesting: When Hosea wrote these words, he was speaking of Israel as God’s “son” whom he brought out of Egypt in the Exodus. Hosea’s intention was not to speak of the Messiah. However, what Matthew is saying, assumedly under the inspiration of the Holy Spirit, is that even though Hosea’s intent was merely to refer to Israel, he was also writing (by the inspiration of the Spirit) about the Son of God, i.e. the Messiah, whom we now know to be Jesus of Nazareth – even though he did not realize it at the time.

Furthermore, this means that there are two meanings and interpretations of this passage which are both correct: historically it speaks about God bringing Israel out of Egypt, and prophetically it foretells that the Messiah would sojourn in Egypt for a time.

Polysemy and Multivalence

There are several Old Testament prophecies which are used in the Old Testament in this way: while they have a historical meaning, which corresponds to the authorial intent of the original writer, they also have a prophetic meaning, which the author was unaware of, which found (or still will find) its fulfillment in the future.

For example, several passages in the prophetic books warn of an exile which is to come, but then conclude with a promise of the regathering of the people of both Israel and Judah to the land, as well as a time of peace and prosperity to follow. The return of the people to the land was fulfilled in the time following the Babylonian exile. It could also be said that this was fulfilled again through the Zionist movement in the 19th and 20th centuries. And yet, both of these were only partial fulfillments, since the ultimate fulfillment of promised kingdom of peace, justice, and righteousness will only see its complete fulfillment after the return of Jesus.

What this means is that many biblical texts are polysemic and multivalent. 

  • Polysemic: “multiple meanings”
  • Multivalence: “many appeals or values”

Scholars of textual hermeneutics, like Paul Ricoeur and Hans G. Gadamer explain the polysemy of biblical texts by saying that, unlike scientific formulas and computer codes, the texts of Scripture sometimes contain “surpluses of meaning.” [1]

This is why some texts in the Bible are not entirely controlled in their interpretation by their original human writers (i.e. authorial intent). The Hosea passage cited in Matthew 2 is a perfect example of this. What is notable here is that the different meanings do not contradict each other.

John Goldingay explains, “An element of polyvalence or irreducible ambiguity characterizes parts of scripture.” [2]

Thus, Scripture cannot be used to say anything we want it to, but we would be contradicting Scripture itself to claim that there can only be one correct interpretation of every passage in Scripture. What is important is that the different interpretations do not have contradictory meanings.

Above all, this should leave us in awe of the rich complexity and beauty of the Word of God, and it should leave us all the more convinced of its divine inspiration.

Multivalence and Multivocality

Multivalence means different appeals or values, and Multivocality means that Scripture speaks to different listeners in different voices that say different (but, again, not conflicting) things.

Christian Smith illustrates this by compiling a list of different lessons and applications which can be faithfully gleaned from Jesus’ encounter with the woman at the well in John 4:

  • Christians would do well to “get out of their comfort zones” in order to preach the gospel to those who are culturally different or who live in foreign lands, but are “ripe for the harvest”
  • A person who drinks of “the living water” that Jesus offers will never again “thirst” for the unsatisfying “waters” of “the world”
  • Jesus knows every detail about our personal lives, and loves us enough to confront us with hard questions in order to lead us to repentance
  • Jesus knows everything we have ever done, and still loves us and stands ready to forgive us
  • An effective strategy for evangelism is to build relationships, ask questions, and point people to Jesus
  • Those who have truly encountered Jesus and repented will naturally respond by telling others, i.e. evangelizing
  • The fact that Jesus was physically tired shows that he was fully human
  • The fact that the woman left her water jar to go and tell people in town about Jesus models the kind of priorities we ought to have in regard to possessions and the mission of God
  • By speaking to this Samaritan woman, Jesus reveals that he has come as the Savior of people from all the nations
  • Jesus’ reply to his disciples about hunger and food shows us the proper outlook on doing God’s will and God’s work [3]

Again, this is not to say that we can make Scripture say whatever we want; we certainly cannot. Yet any of these above messages – and more – would be faithful interpretations and applications of this text.

Considering Inspirational Intent

We must not only consider authorial intent, we must also consider the intent of the inspirer: God. To do this, we consider canonical, or biblical theology: i.e. the message and narrative of the Bible as a whole.

This is what Matthew is doing  in several instances where he re-interprets Old Testament passages and applies them to Jesus; he is considering the grand narrative and message of the Bible as a whole, as a story which – in all of its “sub-stories” – is about Jesus. He applies a Christo-centric hermeneutic, in other words; one that he likely learned from Jesus himself after the resurrection when Jesus “opened their minds to understand the Scriptures” (Luke 24:45), and “beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” (Luke 24:27)

May God help us to understand, interpret, and apply His Word faithfully and accurately – according to His intent!

Resources for Families: Responding to Reader Questions

Earlier this year I added a page on this site where readers can submit questions or suggest topics (click here for that page). Recently I received a few questions about resources for families:

Question 1: In a recent Calvary Live you mentioned a ‘kids’ Bible you read to your kids. Can you tell me the name and publisher of that Bible?

The name of that Children’s Bible is The Jesus Storybook Bibleand it is published by Zonderkidz, which is the children’s branch of Zondervan.

I love this Bible because, to put it in semi-technical terms, it uses a Christo-centric hermeneutic and a Biblical theological approach to teaching kids the stories of the Bible, which is so important. Almost every children’s Bible I have come across presents a moralistic message to children, rather than one which helps them to see Christ in all of Scripture, and that all of the Bible points to Him and is fulfilled in Him.

On a similar note, I have found that many Children’s Ministry curricula are moralistic in nature, and can err on the side of telling Bible stories, but not explaining how those stories point to Jesus or fit into the narrative of the Bible which culminates in Jesus’ saving actions on our behalf. However, there are some good ones out there; at White Fields we use The Gospel Project, and we love how well it points our kids to the gospel every week and helps them learn to read the Bible through a christological lens.

This children’s Bible is a breath of fresh air, and I have often found myself choking up as I read it to my children, because the message of the gospel and the brilliance of God’s love and grace comes through so clearly.

Personally, I think every adult should read this too. It is a wonderful introduction to Christ-centered hermeneutics and biblical theology, which everyone, not just children would benefit from.

Question 2: I am the leader of a small group in my church. We want to study parenting but are having a difficult time finding materials. I was hoping you might be able to suggest some?

My recommendation would be Family Life’s Art of Parenting course.

I haven’t used this material yet myself, but we are considering hosting a class at our church based on it, and I trust the publisher. They have both group materials and a self-service online course.

Thanks for your questions! Keep them coming, and I hope these resources help.

 

 

Jordan Peterson and the Bible

Image result for jordan peterson

Jordan Peterson is an interesting character. A Canadian clinical psychologist and professor of psychology at the University of Toronto, he has had a meteoric rise in popularity in the media as of late.

One reason for Jordan Peterson’s recent popularity is that he has been able to put words and justification to what many people consider “common sense”, not least of all when it comes to the idea that gender is not a social construct, but is rooted in biology. He then, as a psychologist, gets into the psychology behind this very relevant social issue.

I recently finished reading his book, 12 Rules for Life: An Antidote to Chaosin which he brings some of his training and experience and makes it very practical, from everything to posture, raising children, and conversation.

Jordan Peterson and the Bible

Jordan Peterson states emphatically that he is not an atheist (nor does he believe that anyone is actually truly an atheist). He is also not a Christian, at least not in the traditional sense. He mentions in the book that he received a Christian upbringing, but departed from Christianity once he got out on his own.

Nevertheless, Peterson champions many things which are considered biblical or Judeo-Christian values. He argues convincingly for the doctrine of human depravity, and often uses the word “sin” – a word which even many Christian churches today try to avoid, as they feel it is off-putting and rubs people the wrong way. Jordan Peterson does not shy away from talking about human depravity and the need to take personal responsibility for your actions and decisions.

Peterson quotes generously from the Bible in his book; in fact, I mentioned to someone the other day that Peterson talks about and quotes the Bible more than the authors of many explicitly Christian books I have read!

However, Jordan doesn’t only quote from the Bible, he also attempts to exegete and interpret the Bible, particularly the opening chapters of the Book of Genesis, and it is here where I, as a theologian, take issue with what he says.

Presuppositions Influence Interpretation

Anyone who attempts to interpret the Bible will inevitably be influenced in their interpretation by their presuppositions, their commitments to already-held beliefs. None of us are truly objective. We all look at things through various lenses, and those lenses invariably and inevitably affect the conclusions we reach.

As a humanist who buys into the idea that all religions developed as the result of the shared consciousness of particular cultures, Jordan Peterson views the Bible as being a didactic mythology which served to help certain groups of people at certain times. He does not believe that it is objectively true, or even more true than the sacred writings of other religions, rather that it reflects the collective consciousness of a particular group of people at a particular time.

Thus, rather than taking what the Bible says at face value, he tries to fit it into his own framework of thinking. The reason this is sometimes confusing, is that it is unclear where exactly Jordan Peterson’s worldview comes from. It seems to be influenced by the Bible in large degree, and yet Peterson clearly has other influences, particularly Enlightenment thinkers, who championed the above stated views on the Bible in particular and epistemology in general.

The Irony…

Here’s the irony: while Jordan Peterson (rightly) argues against relativistic approaches to things like understanding gender and hierarchy, he himself has a relativistic approach to epistemology, truth and worldview! He has basically created it for himself, based on what he subjectively decides to borrow from various religions and philosophies.

Back to Issues of Epistemology and Worldview

For example, Jordan Peterson states (as fact) Wellhausen’s “Documentary Hypothesis” about the construction of the Old Testament having had 4 main sources and several redactions. Wellhausen’s theory is now considered deeply flawed and is not held by many contemporary Bible scholars. It is irresponsible and misleading, in my opinion, for Peterson to state this as if it is accepted fact, without even giving the caveat that this is a theory from the 1800’s which a great number of Bible scholars today (who have studied this subject in much greater depth than he has) no longer accept.

Irresponsible and Uninformed Exegesis and Hermeneutics

Furthermore, I would say that Jordan Peterson practices irresponsible and uninformed biblical exegesis and hermeneutics repeatedly throughout his book, particularly in regard to the significance of the opening chapters of Genesis. For example, in Rule 7: Pursue What is Meaningful (Not What is Expedient), he states that the Bible says that work is part of the curse of sin and death in Genesis 3. This is simply not the case! Genesis 1 & 2 show that work was part of the idyllic world which existed before sin came into the world, and it portrays God working. The difference after the curse, was not that people would have to work (they worked before the curse), but that their work would be characterized by frustration because of the introduction of sin and imperfection into the world.

Another example can be found in his further attempts to exegete and interpret Genesis 3:22-24, where it says that God drove the man and woman out of the garden after they fell into sin, lest they eat of the Tree of Life and live forever. Peterson expresses that this action of God seems mean and inexplicable. There is a very good and widely held view on why God did this, based on a clear reading of the text: God – in His mercy! – did not want the man and woman to be cursed to an eternal existence in their fallen state. Rather, he would allow them to die, so that he could then resurrect them once he had accomplished his plan of setting right all that they had done wrong. We call that: the gospel!

Nothing New Under the Sun

In summary, Jordan Peterson speaks with such confidence and bravado that he comes across as an authority, when in actuality he is merely recycling old Enlightenment approaches to the Bible popularized in the 1800’s, which are not considered to be consensus today.

All Injunctions, No Justification

My final critique of Jordan Peterson’s book would be this: he concludes the book by telling people that they must be strong in the face of adversity. He says that life is pain and hardship, but we must be strong in the face of it and persevere. But here’s the problem: he never gives a reason WHY we must persevere! Why push on? Why try to be strong and suffer well?

In other words: If we have no destination, and the journey is painful, then why bother continuing the journey?

Having rejected the hope of the gospel, Jordan Peterson has sawed off the very branch he is standing on, and at the end of his book, his message to be strong and persevere falls flat because he has not shown us that life has an actual telos: a destination, meaning and purpose.

As Christians, we absolutely do have a hope which goes beyond this life, and it is this hope which makes our lives meaningful and worth living, even in the face of hardship. We have a destination, and that destination gives us a mission in this life. Our goal is not only our own happiness, but to use our lives for God’s purposes until we do come into the great eschatological hope of eternal life because of what God has done for us in Jesus.