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Read what it says

Read what it says, leave written what you read! That is the ancient Reformed basic principle for our reading of the Bible. That is the most important. If we let go of that, then we will read the Bible in our own way and then we will go astray.

Nowadays we hear a lot about the so-called new hermeneutics. There are many misconceptions about that. It seems good to us to say something more about that, before we, for instance, discuss the GKv-report ‘Man/Woman in the church’.

Exegesis

What exactly is hermeneutics? It is not a ‘doctrine’. And the new hermeneutics is not exactly a ‘false doctrine’ either. Such as the ‘doctrine of presumptive regeneration’, for instance, a doctrine that we know from the struggle for the truth at the time of the Liberation in 1944. Or the ‘doctrine of common grace’ of Dr. Abraham Kuyper. No, it is a way of dealing with the Bible. A way of reading the Word of God.

When we talk about the interpretation of the Bible, the interpretation of texts and Scripture passages, we call that ‘exegesis’. What do we read here? What does it say exactly? And, when we know and understand what it says: what does the Lord then say here to His people?

That is exegesis. Interpretation of Scripture. Ministers are working on it every week. This should, if all is well, be the basis for every Scriptural sermon. It is about what is written there. In the sermon the Word of the Lord is presented and explained.

Hermeneutics

Hermeneutics is the set of rules which indicate how we must read. How we are to see what it says exactly and what the Lord said. Hermeneutics should, by rights, precede the reading and the exegesis, the explanation.

Let me give an example. I have a piece of text in front of me. Sentences, words. I read and I read again. It is a clear but fairly boring story. Until I find out that this is not just a piece of text, but it is poetry! Until I discover that I should place the sentences and words differently, in a certain order. Then the boring, pragmatic text becomes beautiful. Then I see the poetic aspect. Then the text comes alive and I read other things in it. I first used the wrong rules for reading. I used the reading rules for pragmatic texts, but I should have used the rules for poetic reading. So now I read something completely different. Now I can explain the piece very differently.

This is more or less the ratio between hermeneutics, the science of interpretation, and the exegesis, the interpretation itself.

Reformed hermeneutics

There are a number of basic rules in the Reformed hermeneutics. The Reformed church, the church that is true to Scripture, has adhered to these rules throughout the centuries. They can be traced all the way back to the time of the Great Reformation.

These rules are derived from the Bible itself! We must remember that. Derived from what God’s Word itself, and mentioned in several places, teaches us about how we are to deal with that Word.

An important rule, for instance, is that the Bible is one. It is a collection of books, yes, but not a loose collection. Together they are the revealed Word of our God. Given to us by our God Himself and through the Holy Spirit, by means of people, put together to form one Bible. In this way they are related one to the other and have to deal with each other. In this way they refer to each other and clarify each other. Those Books of the Bible never stand on their own, but together they form the one rich Gospel of God’s work of salvation.

Uncomplicated

Another important rule, for instance, is that Scripture is uncomplicated. It can be understood by the people. Clear and obvious.

No, that does not mean that every text, that each word from the Bible is understood by everyone straight away. Most of us are unable to read the original language of the Bible. Also, there are many different manuscripts, and which is the right one? Furthermore, we have not all received the same gifts. Some find reading easier than others. It is not for nothing that we have ministers and handbooks, not for nothing that we have education and catechesis and Bible-study societies. No, uncomplicated means that, even if we do not immediately understand everything, God’s will is clear for every true reader. If we just simply read what it says then that is enough for us to understand what the Lord asks of us. And what He promises us. We do not always need difficult scientific reasoning for that. You simply see it if you read carefully and with a believing heart. If you leave written what you read.

Scripture alongside Scripture

A third, very important rule for the reading and interpretation of the Bible is that Scripture interprets itself. That rule is associated with the two previous ones. In spite of the unity and the simplicity of the Bible, there is enough to investigate and to explain further; to see even more clearly the richness and the power of that Scriptural message. Then exegetes, interpreters must first of all compare text with text. Where in the Bible is also spoken in this way? Where is this text quoted? Is it quoted by the Lord Jesus? Or by an apostle? Which prophets prophesy about the same subject? Where do we come across the same words in the original text? Then texts that we initially find difficult become a lot clearer. Then we can place a text in the ongoing line of God’s revelation of salvation.

Fundamental

Another important basic principle is that the Word of God is inspired by the Lord Himself. For this He uses the people, who are inspired by the Holy Spirit, so that it can be understood by the people throughout all the ages. Until Judgment Day. The books of the Bible are not man-made writings but, God’s Word itself says that, the words of our Lord.

There are more rules. It is, of course, good to know something about the way of life of the people in Biblical times, about the geographical situation, about the customs and religion of the surrounding nations. If we know what a ‘winnow’ is, then we also know what the Lord Jesus says in Luke 3:17. If we understand how Jerusalem was situated high in the mountains and how you, when travelling to the city, see all those mountains around you, then we can understand Psalm 125 better as well. If we see something of the Canaanite Baal worship, then we can understand better how terrible it is when the Israelites identify their worship service to Yahweh with that of Baal.

In addition, another hermeneutic rule, it can also help us to get an idea of when the Bible passage contains a piece of history, a prophecy or a hymn. Also the form in which the Bible passage is written can be of importance for a better understanding of the text.

Faith

The abovementioned rules on the unity and the simplicity of the Bible, that the Bible is its own interpreter and, above all, that the Bible is God’s own inspired Word with its unique and divine authority, these are fundamental Reformed hermeneutic rules.

We also make confession of these rules in articles 5-7 of the Belgic Confession. They find their basis in the faith. The faith that holds God’s complete Word as true.

Different meaning

And now the new hermeneutics.

What are the differences? Firstly: we should not be too quick to think that theologians, who base their explanation on the new hermeneutic rules, do not want anything to do with God’s Word anymore. Or that they do not want to grant any authority to God’s Word anymore. It can lead to that. Yes indeed, it often leads to that. But even today’s Bible interpreters often will still grant a certain amount of authority to the Bible. The question is only: in what way do they mean that. Sometimes they speak in the same manner as the Reformed theologians. They use the same words, but the contents, the meaning of those words is different. That is why the new hermeneutics (which is not really that new, but has, for a long time, right up to the 1990’s, been rejected, for instance, in the GKv) often has an insidious effect. Gradually the meaning of the concepts are being changed. Gradually theologians are starting to think differently. Language takes on a different meaning. That is why it is so dangerous. Much more dangerous than preaching that very clearly deviates from God’s Word.

Context

In the new hermeneutics the context of the Bible passage is very important. More important than other issues. More important, so we can say, than just reading what it says. The context, that is the time in which the Word was first spoken or written. Those are the cultural and social conditions in those times. That is the manner in which the people communicated with each other at the time. We can also mention the so-called tell-conventions, the way in which God’s Word was written at the time. In the same way, as is assumed, that heathen nations told and passed things on. Ways of telling as done in the ancient East, where a lot is concocted by the writer. This would also be the case with the writers of the Bible. This relates to the happenings and the stories in the Bible, but also to the way the commandments of the Lord have been written.

These elements become predominant for the reading of the Bible, for the explanation of what it says. Time-bound, as it is called. Or culture-bound. The context, the circumstances in which that Bible text came into being and the form in which it is written becomes more important than the obviousness and the unity of Scripture. It is more important than the principle of comparing Scripture with Scripture. More important than the uncomplicatedness of God’s Word.

If you place that context above the rules of interpretation that the Bible itself teaches, then you will read the Bible very differently. Then the inspiration of the Bible, and also the authority of the Bible will take on a whole new meaning. In fact, deep down, you then let go of that inspiration and that authority.

Bowing down

But aren’t these proclaimers of the new hermeneutics just a little bit right? Is it then not true that the Lord spoke to His people in the language of their time? Is it then not true that in the Bible examples are used which the people at that time knew and understood?

Yes, that is certainly true. The Lord is perfectly wise. He speaks to His people in such a way that they can understand. In this He bows down to His people. Like a father bows down to his young child and explains something in child language. Because otherwise it will not understand anything of it. We call that ‘accommodation’, adaption. John Calvin already used this term.

However, that does not mean that the context now becomes determinative for the message. Not if, through that, the other Biblical hermeneutical rules, are pushed aside or are predominated (ruled over).

This is what the new hermeneutics does. The context becomes determinative for the exegesis. Instead of being an aid, it becomes the one and all. That leads to the context prevailing over the Word! With all its consequences.

Thus says the Lord?

If this context is so determinative, then we have a problem. For we live in a very different context. One of the important starting points of the new hermeneutics is that a Bible word cannot just be applied from the Biblical context into ours.

The Bible is not so very uncomplicated at all, such as we have always confessed. On the contrary.

When the Lord, in the seventh commandment, forbids adultery and commands His own to be completely faithful in marriage, and never to break the God-given bond …

Yes, that’s true. That could be applied to that time. The Lord wanted to teach His people that they had to distance themselves from the customs of the Egyptians. He is going to build His nation, His church. Therefore the Egyptian habits must be unlearned.

One man with one woman, lifelong.

Yes, we then say: thus says the Lord. In this way He also speaks to us. This is what we will do.

No, says the man of the modern hermeneutics. You can no longer say ‘thus says the Lord’. Not automatically. That is still questionable.

You can’t just transfer the Word of the Lord into our time. It’s not that clear at all. Of course we will listen to the Biblical teaching, but we know, in our context, of a lot of forms of cohabitation that are very different. Also the motives for marriage and the organization thereof are very different than in the ancient Israel. Or in the heathen Egypt.

The context strongly influences the exegesis. We must take a good look at that. Nowadays we have the registered partnership. The gay marriage. Very different relationships between husband and wife. Other views about the duration of a marriage …

Affiliation

Besides the context there is another important thought in the modern hermeneutics: the Word of God must seek affiliation. Affiliation with the environment. Affiliation with man and society. Man has to be able to grasp, to understand that Word. It must not immediately arouse opposition in society. For then there is no point in preaching and witnessing. The Lord Himself did it as well, man then says. Then, among other things, one looks to the words of the Lord Jesus, but also to the apostles. Therefore we must do the same. In our words and with our deeds. Otherwise the Word will be rejected.

One then forgets that the world has strayed away from God and is still straying further away. That the antithesis is widening all the time. That God’s Gospel is a stumbling stone for man. That modern man is no longer able to understand the Word and living out of the Word. Not because times have changed but because faith is lacking. The Bible itself teaches this.

Adapting the message of the Bible means that the message is being changed. In against the revealed will of the Lord. The Gospel is being made pleasant for man.

Quest

If, in this way, you reject the Reformed hermeneutics and make the new hermeneutics the basic principle, then it will become difficult. Then the ‘thus says the Lord’ is silenced. Then the interpretation of God’s Word for today becomes a quest. A real quest.. Without certainties. Then the Bible text must be explained differently under different circumstances. Constantly changing. Constantly watching the other context, the time in which we live. Then, as the context changes, we must not be bent on rigidly clinging to the old explanation. For then there will be a distancing from the world. Then the Gospel, then the life of the church is out of step with the times. Then, with our Biblical message, we will become eccentrics and undesirables.

No, we must always keep looking for the correct interpretation in our context.

Post-modern

The new hermeneutics, that quest, links up perfectly with the present-day post-modern sense of life. The spirit of postmodernism that is slowly permeating the entire life.

Postmodernism does not believe in fixed sureties either. On the contrary. Truths are variable, shifting, dependant on person and circumstances. Truths that you surmise, are brought forward by way of questioning, are made debatable. Who says that you are right? There may well be other answers.

Church

In the modern hermeneutics it is now the task, the assignment of the congregation, of the church, which, according to God’s Word, must keep that Word, to do that quest. It must, time and time again, take into account the changing context and adapt, as much as possible, the interpretation of God’s Word to it. The congregation can do it, for it is enlightened by the Holy Spirit. In the end it is the congregation, the local congregation, preferably in combination with others, but independently if necessary, that determines what is good and true, determines how and whether God’s commandments have validity for today and are to be practised today. Whether a registered partnership can be allowed, or whether living together in a homosexual relationship can be accepted. Whether one can re-marry after divorce. Whether the Sunday should still be hallowed, or whether the special offices should be opened to women.

Thus says the congregation

Starting with the rules of the new hermeneutics will inevitably lead to the ‘thus says the Lord’ being replaced by ‘thus says the congregation’. This may or may not come through the mouth of ministers, or through the mouth of professors, sometimes with the help of ‘great’ theologians of today.

Then one will read what it does not say. Then the authority of the Bible has been lost. Then the very first faithful presupposition, that God’s Word is complete, uncomplicated, obvious and self-explanatory, is rejected. Then there is unbelief.

The developments in the GKv, and also in the Netherlands Reformed Churches, the Christian Reformed Churches and in other, former conservative circles in the Netherlands, must be determined against this background.

The decisions in the GKv concerning the Sunday, the seventh commandment and the open Lord’s Supper table were taken against this background.

The report ‘Man/Woman in the church’ must also be read against this background.

Therefore, read what the Bible says and leave written what you read!