Hermeneutics is the art and science of interpreting the Bible. It consists of certain principles and methods of interpreting that prevent us from believing things about the Bible that the Bible, as whole, does not teach. The Bible must interpret the Bible and it must include the whole context. As one writer put it: “The purpose of biblical hermeneutics is to protect us from misapplying Scripture or allowing bias to color our understanding of truth.”
The Bible itself commands all believers to take part in this process:
“Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” 2 Timothy 2:15
As the topic of Hermeneutics is vast, this blog will focus on just one of the principles:
“Interpreting the historical narratives (such as the Gospels and Acts)
by the didactic (such as the Epistles)”
The blog will also start off with the assumption that we all agree that the Old Testament must be interpreted through the lens of the New Testament as they are different covenants. If we did not do this we would end up with all kinds of grave errors like those of the prosperity gospel preachers or the idea that the Holy Spirit can be taken away from New Testament believers.
Just as the OT should be interpreted through the lens of the NT, so – as a general rule – the Gospels and the Book of Acts should be interpreted through the lens of the Epistles. Let’s look at two reasons why and then two examples of why:
1) First of all we must recognize that it was the same group of Apostles who wrote the historical narratives (The Gospels and Acts) as those who wrote the didactic books (The Epistles) and, more importantly, the same Holy Spirit who inspired them! As the late theologian, R.C. Sproul, said: “The Gospels (*and Acts) and the Epistles have equal authority, though there may be a difference in the order of interpretation.”
2) Sproul also had these wise words to say: “Building doctrine from (*historical) narrative alone is dangerous business.” The point being that historical books of the Bible are recording history and usually a portion of history that is full of change – a time of flux – in the overall Biblical story of redemption. Although there is doctrine to be found in them, their main purpose is to tell a story not teach a doctrine. The Reformers, as well, always held that the Epistles should enlighten the Gospels and Acts.
> Here is an example from the Gospels as explained by Sproul:
“Jesus lived under a different period of redemptive history than I do. He was required to fulfill all the laws of the Old Covenant, including dietary and ceremonial laws. Jesus was being perfectly obedient to the Father when He was circumcised as a religious rite. If I become circumcised, not for reasons of health or hygiene but as a formal religious rite, I am, by that rite, repudiating the finished work of Christ and bringing myself back under the curse of the Old Testament (Galatians 5:1-3)."
 |
| Christ on the Road To Emmaus "And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself." Luke 24:17 |
> Here is an example from the Book of Acts as explained by Stephen Voorwinde (who himself said: “It’s always dangerous to base a doctrine on isolated proof-texts from Acts.”):
“As Paul tells the Corinthians, “For we were all baptised by one Spirit into one body – whether Jews or Greeks, slave or free – and we were all given the one Spirit to drink” (1 Cor 12:13). So whether it’s Jesus or the Corinthians or ourselves – we have all been baptised with the Holy Spirit. This is for everybody. It is not a “second blessing” experience for some, but an initial experience for all. It happens to all Christians at the beginning of the Christian life. It doesn’t just happen to elite Christians at some later time in the Christian life.
This is precisely the pattern that we see in Acts. At Pentecost in Jerusalem, Jews became believers in Jesus and they were baptised with the Holy Spirit. In Acts 8 we have an extension of Pentecost in Samaria. Samaritans had come to believe in Jesus and they were baptised with the Holy Spirit. In Acts 10 we have a further extension of Pentecost, this time to the house of Cornelius in Caesarea. There Gentiles believed in Jesus and they were baptised with the Holy Spirit. In Acts 19 we have yet a further extension of Pentecost. This time former disciples of John the Baptist believe in Jesus and they are baptised with the Holy Spirit.
For each group we would have to insist that this was an initial experience. The baptism of the Holy Spirit did not come at some later point in their Christian lives but when they first believed in Jesus. Prior to that, they had been Jews, Samaritans, Gentile God-fearers or disciples of John the Baptist. In each case it was an integral part of their conversion experience. Through the baptism of the Spirit they were incorporated into the church. They became members of the body of Christ. This was a corporate experience for all, not an individual experience for some… So when it comes to the baptism of the Holy Spirit, the fact that it happens is primary, the way that it happens is secondary.”
Conclusion:
My hope and prayer is that this blog will help sincere students of the Bible and followers of Jesus to correctly understand what the Bible teaches about various issues by taking the Bible as it is meant to be taken – a whole – and not in little parts that suit our biases. May God bless and guide as we seek His truth – and His Word is Truth.
“Sanctify them in the truth; your word is truth.” Jesus in John 17:17
Sources:
“Knowing Scripture” by R.C. Sproul, IVP Books 2009
“How Normative Is Acts?” by Stephen Voorwinde (his full article here)
