New: 29 August 2026
The Bible &
Hermeneutics
John 1:14-18
And the Word became flesh, and dwelt among us; and we saw His glory, glory as of the only Son from the Father, full of grace and truth.
No one has seen God at any time; God the only Son, who is in the arms of the Father, He has explained Him.
John 1:14, 18 NASB2020
All literature requires interpretation; and so does the Bible. As stated before (B4), the Christian Church has a rich history of theology as a result of reflection and discussion preserved in literature. 'Hermeneutics' is the technical term that refers to the art and science of interpretation. It deals with how we read, understanding and interpret texts; it pursues the meaning of texts in specific contexts. The different Christian traditions have applied different principles of interpretation to understand and explain the Word of God.
The Meaning of Hermeneutics
The term 'hermeneutics' comes from the Greek language. It can be traced back to the Greek god of communication, Hermes. In Greek mythology he 'served as messenger for the gods, transmitting and interpreting their communications to their fortunate, or often unfortunate, recipients' (Hermeneutics, 15). Hermes is the Greek 'god of science, invention, eloquence, speech, writing, and art.' Hence, words such as the noun 'interpretation' (hermeneia) or the verb 'to interpret' (hermeneuo) are derived from this background (Biblical Interpretation, 10-11). Hermeneutics is about interpreting and explaining meaning. When Jesus spoke to Simon (John 1:42) and told him that he would be called 'Peter' (Aramaic Kephas), the verb hermeneuetai is used in the sense of what it 'means' (NLT) or being 'translated' (NASB, NIV) as such into Petros, Greek for 'rock' or 'stone.' A similar use occurs again in 9:7 of John's Gospel. Hebrews uses the very to explain the meaning of the king's name (7:1-2). When Jesus, after the resurrection, explained everything to the disciples, the verb was used (Luke 24:27). The usage of the verb that Jesus 'explained' (NASB) or 'expounded (NKJV), points to interpreting what had happened in order to understand the meaning of the events. Explanations help to make sense of an event, or when it comes to the Bible, of a text.
The background of Greek religious thought explains why Paul was called 'Hermes' at Lystra, 'because he was the chief speaker' (see Acts 14:8-12). A lame man had been healed and raised up by Paul as he was listening to him preach the gospel (vv 8-10) and the crowds, with their Greek understanding, interpreted this striking miracle with the conclusion that 'The gods have become like men and have come down to us' (v 11). Barnabas was equated with Zeus and Paul with Hermes (v 12). The priests were about to sacrifice to what they perceived to be incarnate Greek gods (v 13), yet Paul and Barnabas, tearing their clothes as an expression of outrage, stopped them 'with difficulty,' explaining that they were but human 'of the same nature' as they, yet in the proclamation of the gospel they pointed to the 'living God,' who was the Creator of all things and who cared for His creation globally and throughout history. People are to turn away from vain things to the living God they proclaimed through the gospel and who had manifested His power by that healing (vv 14-18). What Paul and Barnabas did was point people to God. They explained who the true and living God is, and proof of it was the miracle!
In contrast, when the same type of miracle of a lame man walking occurred in Jerusalem among Jews (Acts 3:1-10), people did not refer to Peter and John as Zeus and Hermes. Why? Because they had a different religious understanding. The lame man praised God (vv 8-9) and the people were 'filled with wonder and amazement' (v 10). Peter then explained that it wasn't them who caused this miracle—later called 'a noteworthy miracle' (Acts 4:16)—but that the God of Abraham, Isaac and Jacob whose Son Jesus Christ was crucified and raised from the dead had caused it! Faith in His Name healed this lame man (Acts 3:13-16). Peter explained further how Jesus is the Prophet Moses had predicated (Acts 3:22; see Deuteronomy 18:15, 18), that He is Saviour of the world and Judge of the universe, and that people should repent from their wicked ways (Acts 3:17-26). Peter, like Paul, explained God and His plan of salvation to their respective audiences. The Jews knew that Peter spoke of Yahweh, the God of Israel, the God of their fathers Abraham, Isaac and Jacob. Paul explained Yahweh to the Greeks as the Creator of all things, and later again in Athens as the One who gives life and breath to all things as 'Lord of heaven' (Acts 17:22-31). Both apostles proclaimed and explained the gospel in a way that their respective audience could understand. They did 'hermeneutics,' that is, explaining the things of God.
The apostles explained the invisible God of heaven and earth to people, both to Jews and Gentiles. The Son of God is the eternal Word (Logos) and became human (John 1:1-4, 14). Having been with the Father as the only One to truly see God, He came full of grace and truth to explain Him to humanity (v 18). The apostles were eyewitnesses of Christ, God incarnate, and proclaimed Him to humanity. They were not the messengers of the Greek gods, as the people in Lystra wrongly, yet understandably, assumed, but the messengers of the true and living God—Yahweh! What they heard and saw is what they left to posterity in the Scriptures. It is the faith about salvation in Christ, once and for all given to the saints, the believers (Jude 3). The Bible reveals the true and living God. As readers we are to understand what the authors had communicated, being inspired by the Spirit of God (2 Timothy 3:16). It's not a matter of one's own understanding or human opinions (2 Peter 1:20-21). The biblical authors are the authoritative messengers of the truth of God. As readers, we are to seek the meaning as intended by the inspired authors of Scripture. We do so by interpreting the texts of the Bible.
Defining Hermeneutics
The definition of the term 'hermeneutics,' according to Henry A. Virkler, is 'the science and art of biblical interpretation' (Hermeneutics, 16; cf., Biblical Interpretation, 1). It is both a science 'because it has rules and these rules can be classified into an orderly system,' yet also an art 'because communication is flexible, and therefore a mechanical and rigid application of rules will sometimes distort the true meaning of a communication' (Hermeneutics, 16). According to Bernard Ramm, as a science biblical hermeneutics is 'guided by rules within a system; and it is an art because the application of the rules is by skill, and not by mechanical imitation' (Biblical Interpretation, 1). Anthony C. Thiselton's defintion is very helpful (Hermeneutics: an Introduction, 1):
'Hermeneutics explores how we read, understand, and handle texts, especially those written in another time or in a context of life different from our own. Biblical hermeneutics investigates more specifically how we read, understand, apply, and respond to biblical texts.'
Hermeneutics as an academic discipline applies to different fields (e.g., theology, philosophy, literature, sociology, linguists). In linguistics, hermeneutics deals with 'theories of communication' and 'explores the whole process of communicating a content or effect to readers or to a community' (Hermeneutics: an Introduction, 1). Hermeneutics is 'the practice or discipline of interpretation' (A Basic Guide, 17). Hence, we define the term 'hermeneutics' as the discipline or art of interpretation with the aim of understanding a text in its context as intended by the author. What is of first importance in hermeneutics is to accept the basic rules of communication: understanding the meaning communicated by the author. The following illustration sheds light on this fundamental issue.
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Meaning and the Author
In all normal communication, the reader is the one who determines the meaning. Words have meaning, context matters, and authors have an intended meaning they wish to convey in their text for their audience to understand (or a speaker with a speech to the audience). In Postmodern and deconstructionist hermeneutics, almost anything can mean almost anything, and meaning is lost. What the author had in mind doesn't count to such philosophical schools of hermeneutics. No longer is the author, but the audience, the determining factor to decide over meaning. This shift from the author to the reader as the one determining the meaning of a text has distorted basic literary rules, namely, that the author defines the meaning. Simply put, in the words of Robert H. Stein, 'the meaning of a text is what the author consciously intended to say by his [or her] text... All normal conversation assumes that the goal of interpretation is to understand what the speaker or writer means by the words he or she is using' (A Basic Guide, 20-21). To interpret the Bible without respecting the meaning of the original authors in their original context is to violate the meaning of Scripture.
This applies to all literature. When we read Jane Austin, for example, the setting is Victorian England. Shakespeare lived in the same country but in an earlier period, hence the differences in historical, cultural and literary contexts must be taken into account. The same is true for contemporary literature from different parts of the world in their respective cultures. If we read Arab or African or Chinese poetry or philosophy, we should understand the respective historical and cultural settings. We must be aware of and sensitive to historical and cultural context. In all this, we pursue the meaning intended by the author. Of course, this has certain limitations and we must be careful not to impose meaning the author never intended. To disregard or even discard the author's intended meaning and neglect the original context is to violate basic rules of literary hermeneutics.
The Aim of Good Interpretation
When it comes to the Bible, 'the aim of good interpretation is not uniqueness; one is not trying to discover what no one else has ever seen before.' Rather, as professors Gordon D. Fee and Douglas Stuart state, the 'aim of good interpretation is simple: to get at the "plain meaning of the text"' (Read the Bible, 17-18). The tendency towards 'uniqueness' in interpretation and 'discover what no one else has ever seen before' in the Bible borders on mysticism or Gnosticism, and many cross a line that leads to misinterpretation, heresy and deception. We are to handle the word of truth accurately (2 Timothy 2:15). The thing is, we are all interpreting the Bible; the questions are, are we aware of it and are we doing it rightly and in a healthy way? Of course, 'some argue for no interpretation, just reading' the Bible because of the abuses by false teachers or cult leaders or because of some bad experience. yet this is not really an option. Hence, Fee and Stuart state (Read the Bible, 21):
'The antidote to bad interpretation is not no interpretation but good interpretation, based on commonsense guidelines.'
We shouldn't shy away from learning the art of hermeneutics, but rather seek to establish a healthy approach. All theology ultimately comes from interpreting the Bible; and theology (what we believe about God and how he wants us to live) leads to the way we apply our understanding of God and His Word. Hermeneutics is indispensable. Some 'pick and choose' from Scripture what they like or dislike; others twist God's Word to fit their preconceived ideas; still others, seek to actually understand what the Bible means. We should have an open mind to learn, but, as someone noted, don't be that open-minded that your brain falls out! As we advocate here, 'humble to learn, critical to discern.'
Others can help us understand Scripture without becoming the infallible and only authority of what the Bible means. Consider the following incident in the Book of Acts.
Philip ran up and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?"
And he said, "Well, how could I, unless someone guides me?" And he invited Philip to come up and sit with him.
Acts 8:30-31
A Healthy Approach
In these striking words of the friendly exchange between Philip and the Ethiopian court official (Acts 8:27-35) we can learn some fundamental principles of hermeneutics.
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the basis for all theology is inspired Scripture: 'beginning at this Scripture [Isaiah 53], [Philip] preached Jesus to him' (v 35)
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the right attitude to understand Scripture is humility: 'Do you understand what you are reading?' (v 30)
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we need people to guide us in our quest to understand Scripture: 'How can I [understand], unless someone guides me?' (v 31)
The two extremes to avoid are, on the one hand, thinking we know it all and don't need others to understand Scripture, and, on the other hand, just accepting everything anyone is telling us. The principle we advocate for is simply this: 'Be humble to learn, critical to discern.' We retain humility in teachability, yet not lose critical thinking, while we are not critical to the extent of not trusting anyone and being suspicious of all sources. The Jews at Berea were noble-minded and serve as a good example of this principle: 'they received the word [the Gospel Paul preached] with all readiness, and searched the Scriptures daily to find out whether these things were so' (Acts 17:11). We should consider what people teach and preach, yet search the Scriptures ourselves to make sure it is biblical and biblically sound. The Bibel has, unfortunately, been abused by politics and even by clergymen. Even today, the Bible is used to 'affirm' doctrines it doesn't confirm, or not even contain! But it would be unwise, if not foolish, to reject the Bible because some misuse or abuse it. We are looking for the truth that sets us free. The truth is found in the teaching of Christ (John 8:31-36). The Spirit of truth will guide us to understand the truth of Scripture.
Jesus even corrected some of the religious teachers of His time. He called them out when they misinterpreted the Bible and explained what God intended in his Word (e.g., Matthew 15 or 19). To teach the doctrines of men (human teachings without basis in the Bible) is to miss the meaning of God's Word. It is even misleading people. And then there are those who teach what people want to hear, rather than what people need to hear. Certain people manipulate people with teaching that affirm them in their sin, rather than sharing the truth that sets them free from the power of sin. They don't lead people to know Christ and understand His Word, but rather create a following for themselves. In modern times, social media prove to be a powerful tool to raise a following and spread inaccurate or false teaching. In such cases, false teachers or cult leaders and their followers violate the above mentioned principles: Scripture is not their basis, nor doctrinal authority, they are; followers are not humble, they are guidable without any discernment; ignorance is the breeding ground for heresy and deception, hence, believers must be Bible-literate; false teachers and cult leaders don't just guide people to understand the true meaning of Scripture, they replace God as the authority to draw people after themselves. Paul advocated for sound doctrine and healthy teaching in line with the Law and Gospel (1 Timothy 1:5-11; 2 Timothy 1:13-14) that is based on a proper handling of the Word of truth, the inspired Scriptures (2 Timothy 2:15; 3:16-17). Evil people and imposters will deceive others (2 Timothy 3:13), yet God's people must be faithful to God's Word (vv 14-17). The devil, too, does 'hermenutics': he tried to fool Jesus by twisting the Law of Moses (Matthew 4); he appears as an angel of light, even as false apostles and teachers do (2 Corinthians 11). Hence, these are important and serious matters.
Understanding the Word of God for how He intended it, we must also consider the different literary types (genres) used in the Bible. These have unique rules, as we shall discuss. But first, an overview of the main literary types of the Bible.
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Literary Types in the Bible
Imagine playing football with rugby rules or basketball with tennis rules. The latter wouldn't even be possible; the former would lead to some serious chaos and serious injuries! Every sport has its unique rules. Some are similar to other sports' rules, but each sport has defined rules and every player must abide by these rules. Breaking them is a violation. You can't win by cheating (at least, it shouldn't be allowed). Even Paul drew on an illustration from sports to make a point: each athlete must compete 'according to the rules' (2 Timothy 2:5; cf., 1 Corinthians 9:24-27). The apostle applied this simple fact to the life of the believer. The same is true for reading and understanding the Bible.
Idioms, similes etc.
References
Erickson, Millard J. Introducing Christian Doctrine (Second Edition; Ed. L. Arnold Hustad). Grand Rapids, MI: Baker Academic, 2001, 2004.
Fee, Gordon D. and Douglas Stuart. How to Read the Bible for All its Worth: A Guide to Understanding the Bible. Second Edition. Grand Rapids: Zondervan, 1993.
Ramm, Bernard. Protestant Biblical Interpretation: a Textbook for Hermeneutics (Third Revised Edition). Grand Rapids, MI: Baker Books, 1970.
Stein, Robert H. A Basic Guide to Interpreting the Bible: Playing by the Rules. Grand Rapids, MI: Baker Books, 1994.
Thiselton, Anthony C. Hermeneutics: an Introduction. Grand Rapids, MI: Eerdmans Publishing, 2009.
Virkler, Henry A. Hermeneutics: Principles and Processes of Biblical Interpretation. Grand Rapids, MI: Baker Books, 1981.