Hermeneutics: Interpreting Scripture
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Hermeneutics and exegesis are generally considered distinct endeavors and distinct fields of study.
A lot of nice people teach these things in an overlapping way, but I just prefer to keep distinctions in place for clarity and brevity.
But no worries, have fun with your thread.
Have a great weekend.
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A lot of nice people teach these things in an overlapping way, but I just prefer to keep distinctions in place for clarity and brevity.
But no worries, have fun with your thread.
Have a great weekend.
.
"Vipers" means ungodly, as in MT 23:33, "You snakes! You brood of vipers! How will you escape being condemned to hell?" (Cf. JN 8:44a, "You belong to your father, the devil.")
"Fruit" means good deeds, as in MT 7:16-20, "...Every good tree bears good fruit, but a bad tree bears bad fruit...".
The third metaphor is "ax", a fourth is "tree" and a fifth is "fire", all in 3:10.
What do these mean?
"Fruit" means good deeds, as in MT 7:16-20, "...Every good tree bears good fruit, but a bad tree bears bad fruit...".
The third metaphor is "ax", a fourth is "tree" and a fifth is "fire", all in 3:10.
What do these mean?
Actually, the next figurative language we encounter in MT 3:11 is not a metaphor but rather the idiom or figure of speech, "whose sandals I am not worthy to carry". While this may be interpreted literally, what is the deeper spiritual meaning of this phrase?
And/or, what is meant by the six metaphors in MT 3:12: winnowing fork, threshing floor, wheat, barn, burning chaff and unquenchable fire?
And/or, what is meant by the six metaphors in MT 3:12: winnowing fork, threshing floor, wheat, barn, burning chaff and unquenchable fire?
winnowing fork = judgment, threshing floor = world, wheat = saved souls, barn = heaven, burning chaff = unsaved souls, unquenchable fire = hell
Since it appears that no one else is interested in learning the use of figurative language, I will end this topic by citing the final two examples in MT 3: heaven was opened, like a dove alighting (v.16).
Since it appears that no one else is interested in learning the use of figurative language, I will end this topic by citing the final two examples in MT 3: heaven was opened, like a dove alighting (v.16).
On second thought, it might be appropriate to end this topic with JN 16:25-33 (edited):
"Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father."
Then Jesus' disciples said, "Now you are speaking clearly and without figures of speech. Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God."
"Do you now believe?" Jesus replied... "I have told you these things, so that in me you may have peace."
And then Jesus prayed that they would be protected from the evil one and for those who would believe in him though their message--that would include us--that all Christians would have complete unity in love.
Nothing figurative about that being our Father's will!
"Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father."
Then Jesus' disciples said, "Now you are speaking clearly and without figures of speech. Now we can see that you know all things and that you do not even need to have anyone ask you questions. This makes us believe that you came from God."
"Do you now believe?" Jesus replied... "I have told you these things, so that in me you may have peace."
And then Jesus prayed that they would be protected from the evil one and for those who would believe in him though their message--that would include us--that all Christians would have complete unity in love.
Nothing figurative about that being our Father's will!
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A quiz:
1. What two miracles are kerygmatic or necessary to believe in order to be saved?
(1CR 15:14-17)
2. What passages teaches us to harmonize truth?
(MT 4:4&7, 1THS 5:12)
3. What determines whether a person is a heretic or a group is a cult?
(2CR 4:5 & CL 2:6)
4. What is the meaning of marriage, and thus divorce?
(MT 19:4-6)
5. What is pornography?
(MT 19:4-6, GAL 5:19)
1. What two miracles are kerygmatic or necessary to believe in order to be saved?
(1CR 15:14-17)
2. What passages teaches us to harmonize truth?
(MT 4:4&7, 1THS 5:12)
3. What determines whether a person is a heretic or a group is a cult?
(2CR 4:5 & CL 2:6)
4. What is the meaning of marriage, and thus divorce?
(MT 19:4-6)
5. What is pornography?
(MT 19:4-6, GAL 5:19)
Communicating using language certainly is tricky, isn't it?
So difficult to state a whole truth and nothing but the truth in one succinct post!
And this is true of Scripture, which treats topics piecemeal: some here, some there.
I try to bypass AMAP by saying that the crucial choice regarding what to believe about free will is between universalism and blasphemy (attributing unrighteous hate to God). I err on the side of believing GW teaches that God is omniloving (1TM2:3-4, JN 3:16, etc.), but souls may reject rather than reflect His love/grace.
So difficult to state a whole truth and nothing but the truth in one succinct post!
And this is true of Scripture, which treats topics piecemeal: some here, some there.
I try to bypass AMAP by saying that the crucial choice regarding what to believe about free will is between universalism and blasphemy (attributing unrighteous hate to God). I err on the side of believing GW teaches that God is omniloving (1TM2:3-4, JN 3:16, etc.), but souls may reject rather than reflect His love/grace.
1. What two miracles are kerygmatic or necessary to believe in order to be saved?
(1CR 15:14-17)
Creation and Resurrection: There is a/one all-loving and just Lord or God (DT 6:4, JN 3:16, 2THS 1:6), who is both able (2TM 1:12) and willing (1TM 2:3-4) to provide all morally accountable human beings salvation or heaven—a wonderful life full of love, joy and peace forever.
(1CR 15:14-17)
Creation and Resurrection: There is a/one all-loving and just Lord or God (DT 6:4, JN 3:16, 2THS 1:6), who is both able (2TM 1:12) and willing (1TM 2:3-4) to provide all morally accountable human beings salvation or heaven—a wonderful life full of love, joy and peace forever.
2. What passages teach us to harmonize truth?
In 1THS 5:21 Paul says not to treat prophecies/preaching with contempt, but rather "test them all; hold on to what is good, reject every kind of evil".
In MT 4:6-7 the devil tempted Jesus by quoting Scripture where it is written,
"He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against a stone."
Instead of jumping off the temple, Jesus said,
It is also written: Do not put the Lord your God to the test."
Thereby illustrating that we should not engage in proof-texting, but rather we should learn/harmonize
"every word that comes from the mouth of God". (MT 4:4)
In 1THS 5:21 Paul says not to treat prophecies/preaching with contempt, but rather "test them all; hold on to what is good, reject every kind of evil".
In MT 4:6-7 the devil tempted Jesus by quoting Scripture where it is written,
"He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against a stone."
Instead of jumping off the temple, Jesus said,
It is also written: Do not put the Lord your God to the test."
Thereby illustrating that we should not engage in proof-texting, but rather we should learn/harmonize
"every word that comes from the mouth of God". (MT 4:4)
Okay, here is what I spit:
The kerygma/GRFS should be every Christian’s creed, and only belief in this crucial truth should be viewed as a test for orthodoxy or heresy. As Paul wrote in Romans 10:9, “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Conversely, judgments concerning a person’s spiritual orientation or ultimate destiny should not be made on the basis of didachaic or secondary doctrines. (If any judgment is made, it should begin with a self-examination per MT 7:1&5, 2CR 13:5-8).
A major reason many Christians throughout history have not manifested the love and unity of God’s Spirit (EPH 4:3) as well as they should is because of failure to realize this truth. If they did, it would free them to speak honestly and fellowship without becoming unduly upset about relatively minor issues. They would receive God’s blessing as peacemakers, who draw inclusive circles around people based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. JN 17:20-23, “May they be one…”).
The normative way of stating the kerygma/GRFS in the NT is “Accept Christ Jesus as Lord” (as in 2CR 4:5 & CL 2:6). The main points of Christian orthodoxy implicit in this statement can be explained or elaborated as follows:
The kerygma/GRFS should be every Christian’s creed, and only belief in this crucial truth should be viewed as a test for orthodoxy or heresy. As Paul wrote in Romans 10:9, “If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” Conversely, judgments concerning a person’s spiritual orientation or ultimate destiny should not be made on the basis of didachaic or secondary doctrines. (If any judgment is made, it should begin with a self-examination per MT 7:1&5, 2CR 13:5-8).
A major reason many Christians throughout history have not manifested the love and unity of God’s Spirit (EPH 4:3) as well as they should is because of failure to realize this truth. If they did, it would free them to speak honestly and fellowship without becoming unduly upset about relatively minor issues. They would receive God’s blessing as peacemakers, who draw inclusive circles around people based on the kerygma rather than denominational lines between them due to didachaic differences. Jesus prayed for spiritual unity (cf. JN 17:20-23, “May they be one…”).
The normative way of stating the kerygma/GRFS in the NT is “Accept Christ Jesus as Lord” (as in 2CR 4:5 & CL 2:6). The main points of Christian orthodoxy implicit in this statement can be explained or elaborated as follows:
- There is a/one all-loving and just Lord or God (DT 6:4, JN 3:16, 2THS 1:6), who is both able (2TM 1:12) and willing (1TM 2:3-4) to provide all morally accountable human beings salvation or heaven—a wonderful life full of love, joy and peace forever.
- Human beings are selfish or sinful (RM 3:23, 2TM 3:2-4, CL 3:5), miserable (GL 5:19-21), and hopeless (EPH 2:12) or hell-bound at the judgment (MT 23:33 & 25:46) when they reject God’s salvation (JN 3:18, RM 2:5-11).
- Jesus is God’s Messiah/Christ and incarnate Son, the way that God has chosen (JN 3:16, ACTS 16:30-31, PHP 2:9-11) of providing salvation by means of his atoning death on the cross for the payment of the penalty for the sins of humanity (RM 3:22-25 & 5:9-11), followed by his resurrection to reign in heaven (1CR 15:14-28).
- Thus, every person who hears the NT Gospel needs to repent and accept God in Jesus as Christ/Messiah the Lord or Supreme Commander (LK 2:11, JN 14:6, ACTS 16:31), which means trying to obey His commandment to love one another (MT 22:37-40, JN 13:35, RM 13:9)—forever (MT 10:22, PS 113:2).
- Then God’s Holy Spirit will establish a saving relationship with those who freely accept Him (RV 3:20) that will eventually achieve heaven when by means of persevering in learning Truth/God’s Word everyone cooperates fully with His will (JN 14:6, 17&26, RM 8:6-17, GL 6:7-9, EPH 1:13-14, HB 10:36, 12:1, JM 1:2-4).