Hermeneutics & Biblical Interpretation¶
We've crafted an unofficial, source-cited, non-commercial index of Dr. R.C. Sproul's publicly available teachings, weighted by how many independent sources corroborate each point. The content is authored by Dr. R.C. Sproul and published by Ligonier Ministries (a few items are third-party YouTube re-uploads); see the Methodology & Rights page for more info. Quotations are brief, linked to their source, and reproduced for study under Ligonier's Copyright Policy (ligonier.org/copyright-policy). This site is humbly offered for personal use only, out of love and respect, and is not affiliated with or endorsed by Ligonier Ministries or St. Andrew's Chapel.
117 positions — 13 corroborated across multiple sources.
Well-attested positions¶
Independently stated in two or more of his messages.
Scripture must be interpreted by Scripture, and interpreters must be careful not to draw unwarranted inferences from difficult texts.
The descriptive terms “sons of God” and “daughters of man” do not give us license to make the assumption of interaction between heavenly beings and earthly beings. We have to be very careful when we look at a difficult text like this to see how the language is used in the broader context of Scripture. It is a very important principle that Scripture is to be interpreted by Scripture.
Corroborated across 3 sources: Who Are the “Sons of God” in Genesis 6? (Ligonier article) · R.C. Sproul @ 26:45 · The Genealogy of Jesus (Ligonier)
The right of private interpretation is a historical development that challenged the church's exclusive authority to interpret Scripture.
Context: Stating the understanding of Luther and Calvin.
You see, the right of private interpretation was born in the church. Luther challenged the church's exclusive right to interpret the Scripture infallibly, and the church responded to that in the counter-reformation and at the Council of Trent that says it said no man has any right to distort the Scriptures.
Corroborated across 3 sources: R.C. Sproul @ 24:04 · Suffer the Little Children to Come Unto Me (Ligonier) · R.C. Sproul @ 0:00
Interpreting the Bible literally means interpreting it according to its literature, following the normal patterns and rules of literary interpretation.
to elucidate further what is meant by interpreting the Bible literally in that classical sense is simply that we are to interpret the Bible according to its litera, which is according to its literature, according to the way it is written. Well if that's all we mean by literal interpretation, then we should interpret the newspaper literally, we should interpret poetry literally, we should interpret music literally. Anything that's written as literature should be interpreted as literature, meaning that we follow the normal patterns and the normal rules of literary interpretation.
Corroborated across 3 sources: R.C. Sproul @ 3:19 · R.C. Sproul @ 5:57 · R.C. Sproul @ 5:45
When interpreting the Bible, one must be able to discern the various literary genres present in the text, as different genres require different rules for interpretation.
So that when you come to the text of Scripture, you have to be able to discern that there are very many varieties of literary genre present in the text. We see that the Bible is written sometimes in the form of letters, sometimes in the form of historical narrative, sometimes in the form of parables, sometimes in the form of proverbs, sometimes in the form of poetry. And there are different rules for interpreting poetry from interpreting historical narrative, for example, and we need to be aware of that.
Corroborated across 3 sources: R.C. Sproul @ 2:24 · R.C. Sproul @ 19:03 · R.C. Sproul @ 5:45
To understand the New Testament documents, one must take seriously their eschatological framework.
For Schweitzer for the New Testament documents to be intelligible you must take seriously their eschatological framework.
Corroborated across 2 sources: R.C. Sproul @ 6:12 · R.C. Sproul @ 11:53
The 'atomistic' approach to Scripture is flawed because it interprets individual passages in isolation, ignoring the context of the whole Scripture or even the whole writings of a single author.
This approach to the Scriptures sees the individual books and individual passages of those books, the “atom bits of teaching,” as ideas that must be interpreted only in their immediate contexts and not in the context of the whole scope of Scripture, or even of the whole scope of a particular writer’s expressions.
Corroborated across 2 sources: Does Prayer Change God’s Mind? (Ligonier article) · Paul: A Servant of Jesus Christ (Ligonier article)
When interpreting Scripture, implications must always be subordinate to the explicit teaching of Scripture.
Our rule of interpreting Scripture is that implications drawn from the Scripture must always be subordinate to the explicit teaching of Scripture. We must never, never, never reverse this to subordinate the explicit teaching of Scripture to possible implications drawn from Scripture.
Corroborated across 2 sources: John 3:16 and Man’s Ability to Choose God (Ligonier article) · R.C. Sproul @ 38:55
If a believer dislikes a passage in the Bible, they should study it more thoroughly to determine if their interpretation is wrong or if they need to change their life.
If you find something in the Bible you don’t like, it means one of two things. Either you don’t understand the text and you need to study it more thoroughly until the problem is resolved, or you study it more thoroughly and conclude, yes, your interpretation is what the text is, and you still don’t like it.
Corroborated across 2 sources: The Value of Scripture (Ligonier article) · Message from John the Baptist (Part 1) (Ligonier)
The concept of 'literal interpretation' in the Reformation means interpreting the Bible according to the sense in which it is written, recognizing different literary forms like historical narrative, poetry, and figurative language.
Whereas the concept of literal interpretation as it was first set forth in the Reformation meant that the Bible is always to be interpreted according to the sense in which it is written; namely, that there are some forms of literary structure in the Bible that are written in a sense of historical narrative. Other times we encounter the form of poetry. Some language we find is ordinary historical language; other language is figurative or metaphorical.
Corroborated across 2 sources: R.C. Sproul @ 3:54 · R.C. Sproul @ 2:14
Hermeneutics is the science of biblical interpretation that provides objective principles to prevent readers from shaping the Bible to their own desires.
No, hermeneutics is the science of biblical interpretation. It teaches objective principles and rules that govern our treatment of the text, lest we turn the Bible into a wax nose, shaped and formed for our own desires, which is what the Pharisees did.
Corroborated across 2 sources: R.C. Sproul @ 5:46 · Defilement from Within (Part 2) (Ligonier)
Historical narratives must be interpreted by didactic literature.
the historical narrative must be interpreted by the didactic. Let me say it again, the historical narrative must be interpreted by the didactic.
Corroborated across 2 sources: R.C. Sproul @ 0:49 · R.C. Sproul @ 27:56
To accurately interpret the Bible, one should consult specialized tools like theological dictionaries to understand the original meaning of Greek words.
If you’re a New Testament student and you’re interested in the meaning of the Greek words of the text, you start by looking at a simple Greek-English dictionary. When you look up the Greek word, it might give you two or three English words by which that Greek word is properly rendered.
Corroborated across 2 sources: R.C. Sproul @ 20:51 · The Genealogy of Jesus (Ligonier)
Scripture must be interpreted by considering the immediate context and the context of the whole Scripture.
Again, the principle is context -- the immediate context, but not just the immediate context, but the context of the whole -- that every particular passage of Scripture must be measured and interpreted against the whole of Scripture so that we don't be guilty of setting one part over against another.
Corroborated across 2 sources: R.C. Sproul @ 25:29 · R.C. Sproul @ 19:05
Further positions¶
Drawn from a single high-trust (official transcript) source.
To correctly understand and apply Scripture, one must study the historical context, including the ancient languages, to reconstruct the original meaning and intent.
We have to study the ancient languages—Greek and Hebrew—so that we can, as best as we know how, reconstruct the original meaning and intent of the Word of God.
Source: The Applicability of God’s Word (Ligonier article)
Physical sight requires both functioning eyes and a brain capable of correctly interpreting the images.
We know how important physical sight is, and what a blind person would give to have his sight restored. So, we must have functioning eyes to see, as well as a brain that correctly interprets the images.
Source: Blessed Are the Pure in Heart, for They Shall See God (Ligonier article)
When confused by things that cannot be understood, one should focus on knowing God's character rather than seeking specific answers to specific questions.
we look not for specific answers always to specific questions, but we look to know God in His holiness, in His righteousness, in His justice, and in His mercy.
Source: The Book of Job (Ligonier article)
Following the Reformation hermeneutic means adhering to the plain sense of the text when interpreting Genesis 1-2.
According to the Reformation hermeneutic, the first option is to follow the plain sense of the text.
Source: The Creation Doctrine in Reformed Theology (Ligonier article)
The vast majority of supposed contradictions in Scripture are relatively easy to reconcile.
The vast majority of supposed “contradictions” in Scripture are relatively easy to reconcile.
Source: Explaining Anomalies (Ligonier article)
He recommends starting with an overview of the Bible to establish a basic framework before attempting a full reading.
Here’s my recommendation: begin with an overview of the Bible. Get the basic framework first.
Source: Get a Basic Overview of the Bible (Ligonier article)
When interpreting Scripture, one must allow the Scriptures to dictate belief rather than forcing the Word of God to agree with personal desires.
if one of us is wrong, it would be because he came to the Scriptures while wanting it to agree with him, rather than wanting to agree with the Scriptures.
Source: The Holiness of God and the Sinfulness of Man (Ligonier article)
The Holy Spirit's role in understanding Scripture is to change the believer's heart and disposition toward existing evidence, not to provide special, unique information.
All the Holy Spirit does is change my heart, change my disposition toward the evidence that is already there.
Source: How Do We Know the Bible Is True? (Ligonier article)
Humans are prone to confusion, exemplified by Peter's contradictory understanding of Jesus' mission.
One minute Peter affirmed that Jesus was the Messiah, but the next minute he revealed that he didn’t really understand all that it meant for Jesus to be the Messiah.
Source: Jesus Christ: The Lamb of God (Ligonier article)
When disagreeing with someone over biblical interpretation, one should not impugn their motives or assume the worst of them.
We don’t impugn people’s motives and don’t assume the worst of them when we disagree with them.
Source: What Is the Judgment of Charity? (Ligonier article)
The primary rule for interpreting Scripture is the analogy of faith, meaning Scripture must be interpreted according to Scripture itself.
It is called the analogy of faith, which basically means that Holy Scripture is its own interpreter. In other words, we are to interpret Scripture according to Scripture.
Source: Knowing Scripture (Ligonier article)
The principle of sensus literalis requires interpreting the Bible in the sense in which it was originally written.
What is meant by sensus literalis is not that every text in the Scriptures is given a “woodenly literal” interpretation, but rather that we must interpret the Bible in the sense in which it is written.
Source: Knowing Scripture (Ligonier article)
When interpreting Scripture, one must rely on clear passages rather than forcing conformity to obscure ones.
Finally, it is always important to interpret obscure passages by those that are clear. Though we affirm the basic clarity of sacred Scripture, we do not at the same time say that all passages are equally clear.
Source: Knowing Scripture (Ligonier article)
Hyperbole is a literary device used for emphasis, and this concept should be applied when interpreting biblical passages.
What we see here is hyperbole, a literary device that is used for emphasis.
Source: Mustard Seeds and The Greatness of God (Ligonier article)
The meaning of biblical passages must be understood within the context of literary devices and cultural idioms.
Furthermore, in Hebrew idiom, it was common for the Jews to refer to the mustard seed as the smallest seed because it was superlatively small.
Source: Mustard Seeds and The Greatness of God (Ligonier article)
Creeds summarize New Testament content and are used to exclude heretics and clarify essential truths.
The creeds summarize New Testament content. The creeds also used that summary content to exclude the heretics of the fourth century. In the affirmation of the Nicene Creed, the church affirmed categorically its belief in the deity of Christ and in the doctrine of the Trinity.
Source: Norma Normata (Ligonier article)
The Reformation principle that the Bible is its own interpreter, meaning no portion of Scripture should be set against another, is disregarded by atomistic interpretation.
The Reformation rule of interpreting the Bible—that the Bible is its own interpreter and that we are not to set one portion of Scripture against another—is thrown to the winds in this approach.
Source: Paul: A Servant of Jesus Christ (Ligonier article)
Atomistic exegesis is flawed because it interprets individual passages in isolation, ignoring the context of the whole Scripture or the author's entire body of work.
This approach to the Scriptures sees the individual books and individual passages of those books, the “atom bits of teaching,” as ideas that must be interpreted only in their immediate contexts and not in the context of the whole scope of Scripture, or even of the whole scope of a particular writer’s expressions.
Source: Paul: A Servant of Jesus Christ (Ligonier article)
When interpreting verses about prayer, one must consider the full context and all qualifications given by Christ's complete teaching, rather than picking out isolated verses.
We must be very careful in our handling of these verses, taking care to interpret them in their context. Think about it—any number of people would like to see a cure for cancer.
Source: R.C. Sproul's Warning Concerning Prayer (Ligonier article)
The primary cause of errors in biblical interpretation is making illegitimate inferences from the text, not a lack of knowledge of languages or historical context.
However, the main reason why errors in biblical interpretation occur is not because the reader lacks a knowledge of Hebrew or of the situation in which the biblical book was written. The number one cause for misunderstanding the Scriptures is making illegitimate inferences from the text.
Source: Thinking Like Jesus (Ligonier article)
The interpretation of Genesis 6 should focus on the internal context of Scripture rather than making unwarranted inferences.
Resolving the interpretive difficulties of Genesis 6 reminds us to be very careful about drawing inferences from Scripture that are not necessarily warranted.
Source: Who Are the “Sons of God” in Genesis 6? (Ligonier article)
The primary function of a good study Bible is to help the reader learn the theology revealed in Scripture, which will guide their life toward conformity with Christ.
The whole point of a good study Bible, such as the Reformation Study Bible , is to help you learn the theology that God reveals in His sacred Word that will shape your life and bring you into conformity with Christ.
Source: Why a Study Bible? (Ligonier article)
The correct interpretation of seemingly contradictory proverbs depends entirely on the specific situation or context.
Again, just as in the example I gave above, the answer depends on the situation. There are certain circumstances when it is not wise to answer a fool according to his folly, but there are other circumstances when it is wise to answer a fool according to his folly.
Source: Wisely Handling the Bible’s Wise Sayings (Ligonier article)
Anyone who interprets the Bible for himself must accept the serious responsibility of doing so correctly.
Anyone who presumes to interpret the Bible for himself must assume with that right the awesome responsibility of interpreting it correctly.
Source: The Word of God in the Hands of Man (Ligonier article)
Believers should not blindly follow traditions or cultural views but must search the Scriptures to understand God's will.
Just blindly accept the Christian subcultural view in which we have grown up and just carry it on, when this is something we should search the Scriptures to understand what God wants us to do and then do it.
Source: R.C. Sproul @ 40:17
The interpretation of Scripture often involves reading between the lines.
There's some license that goes on here that preachers use all the time. It involves the task of reading between the lines.
Source: R.C. Sproul @ 5:57
The Bible is inherently dramatic, and readers should look for the drama when studying the Scriptures.
I suggest that as you read the Scriptures in this existential way that you look for the drama that's there.
Source: R.C. Sproul @ 15:02
When figurative language is used in Scripture, it is usually clear that the literary form is figurative, but some passages are difficult to identify.
But there are always those few occasions where some of the passages are excruciatingly difficult to isolate and identify in terms of their literary form.
Source: R.C. Sproul @ 0:00
When analyzing a text, one must first determine what the text is actually asserting before making judgments about its truthfulness based on preconceived philosophical notions.
before you make decisions of whether or not the text is believable, whether or not it's speaking the truth or not, we can't determine that on preconceived notions of philosophy. The first step is, what is it actually saying? What is it trying to assert?
Source: R.C. Sproul @ 6:21
Sproul maintains that when interpreting Genesis, one must determine if the author intends to convey real historical events or not.
I said there's only one right answer to that: either the author of Genesis is trying to say this is what happened in real history or he wasn't; we can't play games with that.
Source: R.C. Sproul @ 15:49
The phrase 'that's your interpretation' can be a veiled rebuttal suggesting that the speaker's view is wrong, or worse, that the Bible's meaning is subject to individual subjective interpretation.
I'm afraid that so often what people mean when they dismiss us lightly by, "That's your interpretation," is "Well that's your interpretation. You read it one way, I look at it another way, and a third party over here reads it still a third way. And these three may be mutually exclusive, they may contradict each other, but that's all right because the Bible is a matter of individual subjective interpretation."
Source: R.C. Sproul @ 2:38
The proper method of interpretation (exegesis) involves drawing meaning out of the text, while eisegesis involves reading meaning into the text.
The science of exegesis is coming to the text and drawing out of the text -- ex, out of the text -- what is actually in the text. Eisegesis, E-I-S comes from the Greek word, "eis," which means into. Eisegesis is when I come to the text and read into the text something that isn't there at all.
Source: R.C. Sproul @ 23:20
While individual study is possible, it is wise to consult the interpretations of the church and scholars to avoid misunderstanding the text.
Sure, I can study the Bible on my own and I can interpret it on my own and it is theoretically possible that I can understand it in a way that for everybody else in the church has missed for two thousand years, but that's very unlikely. It's very unlikely; that's why it's wise to consult the interpretation of the church, to consult the best commentaries, to consult what other minds have garnered, because it's very possible that I can learn from others.
Source: R.C. Sproul @ 24:57
Twisting the meaning of biblical texts to say they mean something they never intended to say constitutes dishonest exegesis.
Now, ladies and gentlemen, that’s how not to interpret the Bible. That is what we call dishonest exegesis, because those people knew very well that the literary form in which those texts come to us were not symbolic moralisms but that it was presented to us in a genre of historical narrative.
Source: R.C. Sproul @ 5:57
The speaker believes that understanding the author of a book helps the reader understand the perspective the author brings to their work.
I understand that the more I can discover about the author of the book, the more that helps me to understand the perspective that person brings to their work.
Source: R.C. Sproul @ 0:56
To understand the passion expressed in a psalm, it is necessary to examine the life and circumstances of the person who wrote it.
And since David is the author of that psalm, in order for us to understand the intensity of the passion that he is expressing in that psalm, I want to look a little bit at the man who wrote the psalm and the circumstances under which this psalm was originally composed.
Source: R.C. Sproul @ 1:25
The difference between superficial reading and true study involves actively asking questions and seeking deeper understanding of the text.
Where many times what it takes is the hard work of saying, “What does this text say? What does it mean? I may need help here. I may need to look at some commentaries. I may need to talk to my pastor, but I want to understand the Word of God.”
Source: R.C. Sproul @ 1:23
Even a powerful, life-transforming experience is subject to interpretation, evaluation, and analysis.
even if we have an experience that is powerful and life transforming, that experience is still open to interpretation and to evaluation and to analysis.
Source: R.C. Sproul @ 0:44
The speaker believes that interpreting the text to mean all relationships involve mutual submission is a serious distortion of the biblical text.
I think that is a serious distortion of this biblical text that involves what we would call an exegesis of despair.
Source: R.C. Sproul @ 0:11
External evidence involves references to works by extra-biblical writers, which can help date a scripture if the date of the external writer is known.
And what we mean by the external evidence are references to the works by extra-biblical writers. For example, the early church fathers would frequently quote from Scriptures that obviously had appeared before they did; and if we know, for example, when Clement of Rome lived and we find Clement quoting the Apostle Paul from the book of Corinthians, we know that the book of Corinthians was written before Clement died.
Source: R.C. Sproul @ 7:07
Salvation does not come from understanding a doctrine, but from the content that the doctrine points to.
And another thing I want to say before we proceed to an exposition is that we are not saved by a doctrine. It's not faith in the doctrine of justification by faith alone that is what redeems a person. It is the content to which the doctrine points that is so central and crucial to our salvation.
Source: R.C. Sproul @ 7:53
God does not think in categories of contradiction or mystery, meaning He understands everything.
But what we mean is, that there are things that we don't understand that are mysterious to us that God, from His perspective and with His omniscience, His knowledge, can readily understand -- that is for God there is no mystery! There are also no contradictions, because He doesn't think in those categories.
Source: R.C. Sproul @ 8:28
While Scripture can be difficult, there is enough eternal significance within it for anyone to grasp without formal biblical education.
I want to remind you that there is enough there that you can grasp, even without a formal education in biblical studies, that is of eternal significance for you.
Source: R.C. Sproul @ 22:26
Sproul asserts that he interprets the Bible literally, and he is willing to defend this position.
Well whenever anybody puts that to me, I have just enough mischievousness, I think, in my personality and make-up to sometimes use shock tactics to get somebody's attention, because when anybody ever says to me, "You don't interpret the Bible literally, do you," my standard reply to that question is, "Well of course. Like, who doesn't? Who in their right mind doesn't interpret the Bible literally?"
Source: R.C. Sproul @ 2:08
The primary rule for sound biblical interpretation is to interpret the Bible literally, meaning one must seek the plain sense of the text.
the first rule, primary rule of biblical interpretation, of sound biblical interpretation is to interpret the Bible literally. But what did Luther mean by it? In a simpler way, he said what we should be seeking for as we come to the Scripture is the plain sense of the meaning of the text
Source: R.C. Sproul @ 5:34
The speaker rejects the medieval approach of finding hidden, esoteric, or mystical meanings in Scripture, advocating instead for focusing on the plain meaning.
if you really want to know what the Bible says, you can't just look at the plain meaning, but there is a hidden, esoteric, mysterious, mystical, spiritual meaning hidden behind every text, so that if, if, for example, the Bible says, "And Paul went down to Jerusalem," or "Paul went up to Jerusalem," that what's hidden behind that text is some mysterious illusion to people going up to heaven, and we just had to be able to crack the mystical code
Source: R.C. Sproul @ 5:17
Sober interpretation is necessary to grasp the real meaning of the text, which should apply universally to all believers.
what we're looking for is sober interpretation so that we can grasp the real meaning of the text, which will mean the same thing for you as it does for me.
Source: R.C. Sproul @ 18:15
Literal interpretation is a sophisticated practice that requires a high degree of technical knowledge, contrary to popular belief.
Literal interpretation is usually understood as a very simplistic thing, but in its actual practice in the traditional sense here, it requires a really a high degree of sophistication, and in some cases some very technical knowledge, because before I can interpret the Bible literally
Source: R.C. Sproul @ 18:50
Different literary forms require different rules for interpretation, such as those used for poetry versus narrative history.
There are all different kinds of literary forms, and there are rules for interpreting poetry that are different from rules that we use to interpret narrative history, or teaching portions of the epistles, for example, are different from songs that we find in the Old Testament, and we have to be able to learn to distinguish the difference, and it's not always easy.
Source: R.C. Sproul @ 20:06
The question of belief or unbelief must follow the process of interpretation; one must first understand what the text says before determining if it is believed.
You see, the question of belief or unbelief is a question that comes after interpretation. First you have to understand what it says and then we have to say, do we believe it or don't we believe it, but we can't, because we don't believe it, reinterpret it.
Source: R.C. Sproul @ 25:55
When interpreting the Olivet Discourse, one must distinguish between ordinary language, which means the text suggests what it is saying in the ordinary use of words, and figurative language, which involves a symbolic element.
What I mean by ordinary language is what some folks mean by literal interpretation, that is, that the text means exactly what it seems to suggest that it's saying in the ordinary use of words. Figurative language is when there's a symbolic element in the speech pattern or the literary form that is being used.
Source: R.C. Sproul @ 3:18
The speaker plans to analyze the text by treating it as a mix of ordinary language and figurative/metaphorical language.
So, that leaves us, really, with the third option, which is looking at this text and seeing an interspersion here of ordinary language added to it with certain elements of figurative, metaphorical language. And that's the approach I'm going to take to the text.
Source: R.C. Sproul @ 7:14
If the astronomical signs described in the Olivet Discourse are interpreted literally, then the text must be interpreted figuratively in other areas to remain coherent.
if they're interpreted literally, then the only way we can save the Olivet Discourse is to interpret this figuratively, and to look at the coming of Christ in a different way from how we're accustomed to seeing it on this occasion.
Source: R.C. Sproul @ 23:00
The primary challenge in interpreting scripture is determining whether a passage should be read literally or figuratively.
And so the question that remains for us to examine is what do we look at literally, and what do we look at figuratively?
Source: R.C. Sproul @ 23:48
A critical point of examination when interpreting scripture is the meaning of the phrase 'this generation.'
And most critically again is the timeframe reference of "this generation."
Source: R.C. Sproul @ 23:58
Hermeneutics is simply a fancy word used to describe the science of biblical interpretation.
But hermeneutics, and let me just take a minute to spell it for you, H-E-R-M-E-N-E-U -- hermeneu -- T-I-C-S, hermeneutics; and hermeneutics is simply a fancy word to describe the science of biblical interpretation
Source: R.C. Sproul @ 7:42
The science of hermeneutics is vital because if a new, relative hermeneutic prevails, it will lead to a misunderstanding of Christ's unchanging nature.
and that's why the science of hermeneutics is vital, because if the new hermeneutic prevails, then we will have a Jesus who is not the same yesterday, today, and forever, but a Jesus who goes through as many changes as the theologians who are interpreting Him.
Source: R.C. Sproul @ 9:00
The church is currently facing a severe theological crisis centered on the question of how the Bible should be interpreted.
Well I said a moment ago that right now in this decade the church is facing one of its most severe theological crises in the history of Christendom, and it focuses on this very question of hermeneutics, of how do we interpret the Bible.
Source: R.C. Sproul @ 9:24
The Grammatico-Historical method emphasizes that the documents are tied to the historical context of their writing, and this context must be reconstructed for accurate understanding.
We still have the problem of applying it to the twentieth century, but we recognize that the documents themselves are tied, are chained, are tethered, if you will, to the historical context in which they were originally written. And that's the context in which we should seek to reconstruct if we want to have an accurate understanding of them.
Source: R.C. Sproul @ 15:02
Relativism, when applied to interpretation, is destructive to Scripture, the church, and the truth of Christ.
But dear friends, I am convinced that does radical violence to the text of Scripture, and not only violence to the text of Scripture, but it does violence to the church, and it does violence ultimately to the truth of Christ.
Source: R.C. Sproul @ 26:03
Interpreting Scripture involves a two-fold problem: understanding texts from another culture and applying those texts to our own time.
And as we seek to interpret the Scripture, we really have a two-fold problem. On the one hand, there’s the simple problem of being able to understand things that were written in another culture two thousand years and longer ago, and at the same time, not only the problem of understanding it, but even more significantly, perhaps, is the problem of applying those things that were written centuries ago to our own time.
Source: R.C. Sproul @ 1:02
The primary challenge in interpreting Scripture is determining whether ancient texts describe temporary, local customs or eternal principles applicable across all ages.
Do we find anything in the Scripture that is merely an expression of the customs that are local and temporary, applied only to the age and times in which they are given, or are the principles that we find in Scripture able in every case to be transposed across the centuries and carried down and applied to the life of the church today?
Source: R.C. Sproul @ 11:06
The speaker intends to teach the audience how to distinguish between enduring biblical principles and mere cultural customs when applying scripture today.
In this our last session together in this course on interpreting the Bible, we're going to finish by offering some concrete suggestions on how to handle this difficult problem of knowing what from the New Testament and the Old Testament applies to our lives today and what would be simply a matter of custom.
Source: R.C. Sproul @ 0:09
While studying historical and literary backgrounds is helpful for understanding difficult passages, one must never assume that everything the Bible says merely reflects the cultural situation of the day.
But we must never work on the assumption that everything that the Bible says merely reflects the cultural situation of the day.
Source: R.C. Sproul @ 19:50
The speaker's task is to demonstrate that the Old and New Testaments maintain an uncompromised unity of thought regarding the biblical God.
And that is our task: to show in this progression of thought and divine revelation, there is an uncompromised unity of thought.
Source: R.C. Sproul @ 23:11
Interpreters must recognize different literary forms in the Bible, such as poetry and prose, to avoid mistakes in translation and interpretation.
lest we make mistakes in translation and interpretation by failing to understand that poetry has its own rules, and prose has its rules, and so on.
Source: R.C. Sproul @ 0:08
Conflicts between science and the Bible often stem from a misunderstanding of either what science is saying or what the Bible is saying.
so often, the controversies and the disputes that arise between science and the Bible have to do with a misunderstanding, either of what science is saying or of what the Bible is saying.
Source: R.C. Sproul @ 3:47
When interpreting biblical statements, one must be careful not to assume that hyperbole is a literal, factual account.
Some have found fault with the biblical writers when the biblical writers say, for example, "All Capernaum came out to hear Jesus," and they'll jump at that and they'll say, well that's not true. We can't trust the Bible when it talks to us like that -- all Capernaum went out to Jesus. Does that mean that every man, woman, and child in that city came out, that the shut-ins were carried on beds out to hear Jesus, that every last human being that was a resident of Capernaum went out to hear? I don't think the Bible means to
Source: R.C. Sproul @ 13:30
The Bible often uses hyperbole, and interpreters must be aware of this legitimate literary form to avoid misinterpreting the text.
Jesus was using hyperbole, and so we need to be aware of the legitimate use of hyperbole, and being able to recognize it when we see it. Otherwise, we reduce the Bible to nonsense syllables, not allowing the legitimate literary forms to function as they should.
Source: R.C. Sproul @ 13:50
When analyzing biblical language, one must be aware of the difficulties that can arise when metaphorical language is used.
I just want you to be aware of these things as they occur and as they appear in Scripture and so that we may notice at times the difficulties that are attending the use of metaphorical language.
Source: R.C. Sproul @ 22:12
One must read the Bible holistically and ensure that interpretations drawn from one text do not contradict interpretations found elsewhere in the Bible.
We ought not to draw interpretations from the text that are against interpretations that the Bible elsewhere draws itself. The Bible interprets the Bible; the Holy Spirit is His own interpreter.
Source: R.C. Sproul @ 26:33
When drawing inferences or implications from scripture, one must be careful not to treat possibilities as necessary conclusions.
so we must be careful that when we draw inferences like that, draw implications from the text, that the text doesn't necessarily demand that we need to be honest about it and say this is a possibility, but certainly not a necessary inference.
Source: R.C. Sproul @ 8:33
Epistemology is the study of how humans know what they know, specifically examining the means used to discern truth from falsehood.
Epistemology is a science that deals with the question, "How do we know what we know." What are the means human beings use to contact reality and to discern between truth and falsehood?
Source: R.C. Sproul @ 18:25
Josephus's writings are valuable for understanding Roman military aspects, such as weaponry and tactics, even if one is not interested in the religious significance.
But if one were not even interested in the religious significance of what happened in Jerusalem in those days just to get an insight into Roman military strength, weaponry, tactics, and strategy, the writings of Josephus are a treasury in that regard.
Source: R.C. Sproul @ 4:43
When analyzing texts, one must first determine the specific question the original author was attempting to answer.
When you’re reading Descartes, let’s first ask what problem confronted Descartes and the people of his time that provoked him to undertake this deep analysis of how we know what we know.
Source: Abraham Justified by Faith (Ligonier)
He struggles with verses that caution against relying solely on one's own opinion or wisdom.
I come up against a verse like this, telling me: “Do not be wise in your own conceits. Do not rely simply on your own opinion.”
Source: Behave Like a Christian (Part 2) (Ligonier)
The more one studies God's things and theology, the more one learns to distinguish between essential doctrines and minor, tolerable errors.
I have learned over the years that the more you study the things of God, the more theology you are engaged in, the more you begin to realize the difference between those things that are essential and those things that are livable errors that you can get along with.
Source: The Doctrine of Imputation (Ligonier)
The chapter and verse divisions are helpful for study and finding information but can lead to viewing chapters as isolated units.
The advantage to having chapter and verse divisions is for our study and our ability to find things with some facility as we are looking through the Scriptures. The disadvantage to these divisions is that we have a tendency to look at each chapter as a self-standing unit and forget its interconnectedness to what has gone before and what comes after.
Source: Freed from the Law (Ligonier)
The difficulty in understanding texts like Hebrews 6 would be resolved if the author, audience, and purpose of the book were known.
What I’m saying is simply this: if we knew who wrote Hebrews, to whom it was written, and why it was written, so much of the theological dispute about the sixth and tenth chapters, for example, would go away.
Source: The Genealogy of Jesus (Ligonier)
Believers must pay close attention to what they have heard to avoid drifting away from the truth.
Therefore we must pay much closer attention to what we have heard, lest we drift away from it.
Source: A Great Salvation (Ligonier)
Charismatics draw their theological conclusions primarily from inferences made from the narratives found in the book of Acts.
When the theology of neo-Pentecostal, charismatic thinking is articulated, the primary basis for their theological conclusions are inferences drawn from the narratives of the book of Acts.
Source: The Holy Spirit to the Gentiles (Ligonier)
Expository preaching involves examining the text of Scripture and making it clear to the people.
Expository preaching, beloved, is looking at the text of Scripture and exposing it, making it bare, and making it clear to the people.
Source: Israel Rejects the Gospel (Ligonier)
The biblical text being studied is not a myth or fable, but the sober Word of God that should be received as such.
I remind you that this is not cleverly designed myth or fable, but the sober Word of God, and I implore you to receive it as such.
Source: Jairus' Daughter (Ligonier)
The passage being studied is divine in origin and must be accepted as God's truth.
Today, many within the church write this off as sheer first-century mythology, but I remind you that this passage comes from God. It is His Word and His sober truth. Let us receive it as such.
Source: Jesus Meets a Demon (Ligonier)
The speaker notes that modern scholars sometimes dismiss biblical accounts as mythology, but he urges the audience to treat the text as divine truth.
Today, many within the church write this off as sheer first-century mythology, but I remind you that this passage comes from God. It is His Word and His sober truth. Let us receive it as such.
Source: Jesus Meets a Demon (Ligonier)
The speaker mentions that some New Testament scholars, like Rudolf Bultmann, advocate for demythologizing the Scriptures to find existential truth.
Context: Quoting Rudolf Bultmann's view.
New Testament scholar Rudolf Bultmann said that no one can avail themselves of electricity, radios, televisions, and modern antibiotics and still believe in a world inhabited by angels and demons, where there is a supernatural realm beneath the earth and above the earth—those days have gone.
Source: Jesus Meets a Demon (Ligonier)
Parables are generally to be interpreted based on one central point.
There is a principle of hermeneutics, of interpreting the Bible, that parables are generally to be interpreted because of one central point.
Source: The Lost Son (Part 2) (Ligonier)
Taking the Bible literally means interpreting it according to its literary genre, such as treating poetry as poetry and metaphor as metaphor.
So, poetry is interpreted as poetry. Metaphor is metaphor. Simile is simile. Historical narrative is historical narrative. That is what it means to take the Bible literally.
Source: Christ Coming in Glory (Ligonier)
When interpreting prophetic predictions, one must be consistent regarding how the Bible uses language.
We need to be consistent interpreters regarding how the Bible uses language.
Source: Christ Coming in Glory (Ligonier)
The text being studied is extremely profound, requiring many weeks of study to cover its depth.
Indeed, to preach on it in one sermon is almost blasphemous because it would take many weeks to touch deeply on all that is contained within this text.
Source: David's Son and Lord (Ligonier)
Misinterpreting Scripture by setting it against other Scriptures or traditions constitutes a poor hermeneutic.
Context: Quoting Jesus' rebuke to Satan.
You’re operating with a poor hermeneutic. You’re setting Scripture against Scripture.
Source: Defilement from Within (Part 2) (Ligonier)
The passage should teach the disciples to learn from the cursing of the fig tree, leading them to tremble before the seriousness and severity of God's judgment.
Teach us, O God, in this hour that lesson that our Lord would have His disciples learn from the cursing of the fig tree, that we may tremble before the seriousness and severity of His judgment.
Source: The Fig Tree and the Temple (Ligonier)
Understanding a biblical text requires interpreting it by referencing other parts of Scripture, particularly the Old Testament.
One of the basic principles we have of biblical interpretation is that you interpret the Scriptures by the Scriptures.
Source: Jesus Walking on Water (Ligonier)
The text should be understood in terms of its first-century application.
This morning, I want to show you ways this text may be understood in terms of its first-century application.
Source: The Olivet Discourse (Part 2) (Ligonier)
The speaker argues that interpreting biblical texts requires considering potential hyperbole or idiomatic language, rather than assuming literal falsehood.
We also know that in Hebrew idiom, it was a common adage among the Jews to refer to the mustard seed as the smallest because it was superlatively small.
Source: Parables of the Kingdom (Ligonier)
Difficult passages in scripture still originate from God and are meant to be understood through the Holy Spirit.
No matter how difficult they are, they still come to us from God Himself, who promises His Holy Spirit to search out these things and illumine this text for our edification and understanding.
Source: Message from John the Baptist (Part 2) (Ligonier)
While most manuscripts are consistent, some will inevitably contain differences regarding the original text.
But every now and then, you will find manuscripts that differ as to what was in the original text.
Source: The Pool of Bethesda (Ligonier)
Jesus interpreted the Scriptures to the men, showing them things concerning himself.
And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
Source: The Road to Emmaus (Ligonier)
Many Christians fail to engage in basic biblical study, a failure that was historically exemplified by the Pharisees.
I will say that the majority of people who have been Christians for ten years have never read the whole Bible. The Pharisees beat us there.
Source: From Slaves of Sin to Slaves of God (Ligonier)
The speaker is studying the Gospel According to Saint Luke and plans to cover the passage Luke 2:21–38.
We are continuing with our study of the Gospel According to Saint Luke. I will be reading Luke 2:21–38.
Source: Song of Simeon (Ligonier)
The excerpt highlights a historical statement that suggests no one can interpret the Bible contrary to the sense held by the Church.
No one can presume to interpret them contrary to that sense in which holy mother Church, to whom it belongs to judge of their true sense and interpretation.
Source: Suffer the Little Children to Come Unto Me (Ligonier)
The speaker encourages the audience to view the biblical text as having deep significance for the entire history of Christianity.
So, this morning, as we see this bridge in time and space, grant to our understanding its significance for the whole history of Christendom.
Source: The Team of Barnabas and Saul (Ligonier)
The fundamental rule of interpreting Scripture is that Scripture must interpret Scripture, meaning the Holy Ghost is the sole interpreter.
The first rule is that Scripture interprets Scripture, which means the Holy Ghost is His own interpreter. You do not set one portion of Scripture against another.
Source: The Temptation of Jesus (Ligonier)
Dating biblical books can be determined by examining external sources, such as quotes from ancient writers, and internal references combined with first-century history.
The main method is through external sources, by looking at what the ancient extra-biblical writers would quote. For example, if a text of Scripture was quoted by Eusebius, and you know when Eusebius lived, then that helps to date the book.
Source: How do scholars estimate when each book of the Bible was written? (Ligonier Q&A)