"Hermeneutics" is the science of interpretation. The word is derived
from the Greek mythological character, "Hermes," the messenger of the gods
and the interpreter of Jupiter. Through the years there have been a number
of Bible scholars who have taken the time and effort to set forth, in writing,
a systematic approach to the study and interpretation of the scriptures.
The most notable works are D.R. Dungan's Hermeneutics, and Clinton
Lockhart's Principles of Interpretation. Both of these books are
still in print, and I recommend them for your consideration. Hermeneutics,
then, is the science of interpreting the Scriptures. When one properly
studies a particular passage in God's word, he is said to "exegete" the
passage. "Exegesis" simply means to lead out, or draw out of. It is the
application of the principles of hermeneutics in bringing out the meaning
of any particular
passage. We could very likely write on the science of interpretation
with all its varied principles and take a year or more to do so. But there
is one important principle we want to address in this week's bulletin.
The Psalmist put it this way: "How precious also are thy thoughts unto
me, O God! How great is the sum of them" (Psalms 139:18, emphasis mine,
TW). A fundamental principle involved in the interpretation of the scriptures
is the
need to take the whole of God's word into consideration in our search
for truth. It is the "sum" of God's word which must be obeyed, not just
a portion thereof. Call it what you will, whether a "balance" of scripture,
or as Paul put it, the "whole council of God" (Acts 20:27), the end result
is that we cannot pick and choose from scripture as we would food from
a cafeteria line.
Now, let's apply this principle to the scheme of redemption. God's
plan for man's salvation is not to be found in any single passage of scripture.
If I would learn what I must do to be saved, I must carefully examine the
whole of God's word to determine what it takes to receive forgiveness of
sins. To take any single passage to the neglect of others will certainly
spell doom for the sincere but misled soul. The late William Cline once
wrote, "The
Bible does not lend itself to false doctrine for it is balanced
in its content, complete in its message, and perfect in every way." The
mistake of isolating one passage and pressing it to the exclusion of others
is a failure to respect the truth presented by the Psalmist. The Bible
plainly teaches that men must "hear" the word. "How shall they believe
in him whom they have not heard?" (Rom. 10:14). The Bible also teaches
that men must "believe"
(Heb. 11:6, Jno. 3:16, Jno 8:24). But the Bible likewise teaches
that men must repent (Acts 2:38, Luke 13:3, Acts 17:30-31). In addition,
the Bible teaches that men simply must confess, with the mouth, that Jesus
is the Son of God (Rom. 10:9-10, Matt. 16:16- 18). Finally, the Bible teaches
that "baptism doth also now save us" (1 Pet. 3:21, Acts 2:38, Acts 22:16).
In view of the obligatory nature of each of these commands, why is it
that most of the protestant denominational world elevates "faith"
above, and often to the exclusion of, all other commands? Is there not
some way we can "harmonize" these passages, and, by taking the "sum" of
God's word, come to a conclusion that does not "pit" one passage against
the other? Indeed there is.
If "faith" saves, and most certainly it does, then what role does
"repentance" play in the process of salvation? Is it essential? To deny
its essentiality is to indict our Lord and Master, for He Himself stated,
"except ye repent, ye shall all in like manner perish" (Lk. 13:3). The
question we must ask, therefore, is "What KIND of faith saves a man from
his sins?" Taking the "sum" of God's word, we can only conclude that the
faith that saves is a faith
that INCLUDES repentance. Men have sought to "get around" the force
of this argument by suggesting that repentance precedes faith. But if repentance
is produced by godly sorrow (2 Cor. 7:10), how can repentance be generated
without faith in God?
What about confession? If we must confess "with the mouth Jesus as
Lord" (Rom. 10:9-10), what is the
relationship between saving faith and this "good confession"? Once
again, the faith that saves is a faith that
INCLUDES the good confession. What, then, shall we do with baptism?
If baptism "doth also now save us" (1 Pet. 3:21), what relationship does
faith sustain to this act that "also now saves us"? Before you ignore,
dismiss, or reject the words of Peter, ask yourself this question. When
Peter said that "baptism doth also now save us," what was he saying it,
baptism, saves us from? The context shows that just as the water saved
Noah from the wrath of God against a sinful world, so also baptism saves
us from God's wrath. The KIND of faith that saves is the KIND of faith
that INCLUDES baptism. If not, why not? A further examination of what baptism
accomplishes should prove to any honest soul that a man is not saved from
his past sins until he is immersed into that watery grave "for the remission
of sins" (Acts 2:38). Please take a close look at Romans 6:3-5. When a
person is baptized he enters "into Christ" (verse 3), he enters into the
"death" of Christ (verse 3), he is "buried…into death" (verse 4), we are
"raised to walk in newness of life" (verse 4), and the "body of sin might
be done away" (verse 5). If men would put aside their bias and human opinions,
and make an honest effort to study and apply some of the fundamental principles
of interpretation, much of the division could be resolved. Unfortunately,
false
teaching will always exist, and error will continue to take its
toll upon the religious world. Peter has warned
us, "But there arose false prophets also among the people, as among
you also there shall be false teachers,
who shall privily bring in destructive heresies, denying even the
Master that bought them, bringing upon
themselves swift destruction" (2 Peter 2:1). Jesus warned us to
"beware of false prophets, who come to you
in sheep's clothing, but inwardly are ravening wolves" (Matthew
7:15). Such errorists will always exist.
Hence the ever increasing need to not only study, but to "handle
aright" the word of truth (2 Timothy 2:15).
The American Standard Version of 1901 has this interesting foot
note on this passage. It reads, "holding a
straight course in the word of truth." The only safe course to follow
is to take the sum of God's word.
Anything else is wrought with danger and destruction.
Tom Wacaster
Talco, TX