“Jesus became the direct and primary source of the
church’s understanding of the Old Testament”
— David Dockery, “Typological Exegesis”
in Reclaiming the Prophetic Mantle, 174 —
If reading the Bible well is a passion for you, you will appreciate the reflections of these interpreters of Scripture.
The Text, the Whole Text, and Nothing But the Text. Willem VanGemeren is right when he argues that the historical-grammatical interpretation is the way to read the Bible on its own terms.
Hermeneutics refers to the manner in which we listen to the text, relate it to other texts, and apply it. Hermeneutics calls for a discipline of mind and heart, by which the student of Scripture may patiently study the biblical text in its various contexts, including historical, grammatical, literary, and cultural. This approach is best known as historical-grammatical analysis. (Van Gemeren, The Progress of Redemption, 27)
The Textual Horizon is not Enough. And VanGemeren is also correct to caution against exegesis which fails to consider the larger framework of the Bible.
The problem with the historical-grammatical method, however, is that students of the Word may be tempted to think that they have control over the text when all they have done is examine its constituent parts—but what grasp do they really have of its message? Only after seeing how the parts fit together and how they relate to the rest of the book and to the rest of Scripture can the student master the clear message of the text. Proper exegetical theology, therefore, requires synthesis. . . .
Interpretation also involves equal concern for the Old and New Testaments. When the two parts of the Bible are held in careful balance, the continual tension between law and gospel, token and reality, promise and fulfillment, present age and future restoration, Israel and the church, and earthly and spiritual only enhances a christological and eschatological focus. (Van Gemeren, The Progress of Redemption, 29, 38) Continue reading