Name: Stephen T.

Adair
Student ID Number: 2060329784
Email Address: sadair@onetel.com
Course Name: Biblical Hermeneutics
Course Number: BS 518 DE 00 03
Module Number: Module 4
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Project Number: N/A
Date of seminar (if applicable): N/A
Course instructor for seminar (if applicable):
Location of seminar (if applicable): N/A
**The Module Number, Audio Number (if applicable), and Project Number (if applicable)
must be accurate in order to process the lesson and record the grade. The correct information
is stated in the Course Study Guide.
---------------------------------------------------------------
Date of Study Guide: 07/29/03
(The Date of Study Guide is found in the upper right-hand corner of Study Guide)
Degree Program: MA in Biblical Studies
Address: 7 Farmfields Rise
City: Woore
State: Cheshire
Zip: CW3 9SZ
Country: UK
Telephone: +44 1630 647432
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PLEASE TYPE THE REQUIREMENTS FOR THIS LESSON SUBMISSION AS THEY

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Page 1 of 7
 Read An Introduction to Biblical Interpretation, by Klein, Blomberg, and
Hubbard and write a five-page critique which evaluates rather than merely
summarizes the book. Include 1) a discussion of at least one area of strength; 2)
a discussion of at least one area of weakness or disagreement; and 3) a
discussion of at least one hermeneutical issue where this text takes a different
position from the other course textbooks (namely, Fee and Stuart, Virkler,
Ryken).

1) Strength
“Introduction to Biblical Interpretation” by Klein et al constitutes a useful edition to the

library of the Bible scholar. Divided into five sections, its main strength is its provision of a

comprehensive introduction to Biblical interpretation.

Klein et al argue that the historical, cultural and geographical distance between the biblical

world and the modern age requires systematic interpretative methods. They also give a

concise review of the history of interpretation, highlighting methodological traditions that

have influenced contemporary hermeneutics. Three important aspects in the determination of

canonicity are identified; viz. apostolicity, orthodoxy and catholicity 1 . Whilst the authors

accept that the New Testament canon remains theoretically open, they assert that in practical

terms the canon is closed, since any work that has not been used for nearly twenty centuries

could not meet the criterion of catholicity2.

In the second section the objective of biblical interpretation is defined as the identification of

the meaning that the biblical author intended to convey to the original audience. They discuss

the influence of presuppositions and pre-understandings on the process of determining this

original intended meaning, identifying the “hermeneutical spiral” whereby initial

1
Klein, W. W., Blomberg, C. L., Hubbard Jr, R. L., “Introduction to Biblical Interpretation”, Thomas Nelson
Publishers, 2004, pp115-116.
2
Ibid, p116.
Page 2 of 7
investigation influences pre-understanding, which in turn instigates further investigation,

ultimately leading to new understanding3.

Moreover, they address the issue of sensus plenior, exploring five possible positions on the

existence, or otherwise, of deeper or secondary meanings within a text 4. Whilst the authors

acknowledge that some texts may contain meanings 5 which are additional to the original

author intended meaning, they favour an author-centred textual meaning (viz. the text has a

singular meaning, being the author’s original intended meaning)6. Exceptions to this rule are

permitted only where there is robust objective evidence that the original text intended to

convey multiple meanings7, and they acknowledge the value of reader-oriented interpretation

(viz. where interpretation relies on the reader’s experiences and pre-understandings) for

clarification and enhancement of the intended meaning8.

Parts three and four describe techniques and principles for discerning the biblical author’s

intended meaning. General principles for interpreting prose and poetry, including techniques

for analysing the literary context, retrieving the historical-cultural background, researching

word meanings and grammatical-structural relationships, recognising poetic euphony, and

understanding literary devices such as parallelism, simile and metaphor. Specific guidelines

for interpreting a wide variety of Old and New Testament genres, including law, narrative,

poetry, prophecy, gospels, epistles, and apocalypse, are also provided.

3
Ibid, p166.
4
Ibid, p184, (viz. 1. that the original meaning is the only valid meaning; 2. that the human author intended
multiple meanings; 3. author intended one meaning, but reader-response yields additional valid meanings; 4. the
human author intended a single meaning, but the Holy Spirit encoded additional meaning; 5. one meaning was
intended, but creative exegesis yields additional valid meaning).
5
They include several examples of New Testament interpretations of Old Testament texts in which the
application of normal hermeneutic principles would not support the New Testament interpretation (e.g.
Matthew’s interpretation of Hosea 11:1).
6
Klein, W. W., Blomberg, C. L., Hubbard Jr, R. L., “Introduction to Biblical Interpretation”, Thomas Nelson
Publishers, 2004, p186.
7
Ibid, p206.
8
Ibid, p190.
Page 3 of 7
Part five deals with the application of interpretation. The authors describe methods for

extracting timeless principles from the biblical texts for application in the present.

It may be concluded that this book offers an extensive insight into Biblical interpretation, both

explaining the necessity and context for a systematic methodology of interpretation, and

providing specific practical guidelines for the actual interpretation of specific genres of

Biblical literature.

2) Weakness
A major weakness in this book is the strength of emphasis on author-centred textual

interpretation. Whilst reader-oriented interpretation is acknowledged as having a role to play,

this acceptance is reluctant and appears to severely limit the possibility of illumination by the

Holy Spirit. In fact, the authors view reliance on the Holy Spirit for enlightenment in personal

devotions as very dangerous9, and point out that illumination by the Holy Spirit does not

result in new revelation 10 . However, the purpose of interpretation is not to discover new

revelation, but to understand the extant revelation. Illumination by the Holy Spirit achieves

the same purpose 11 , 12 . Grudem echoes 1 Cor. 2:14, asserting that even methodical

interpretation of scripture will result in doctrinal error, unless accompanied by spiritual

illumination 13 . He also states that frequently what is needed is not more data, but more

insight14.

Ultimately, over stating the case for author-centred textual interpretation implies that the

Bible is not accessible to the proletariat, but should only be interpreted by skilled scholars,

9
Klein, W. W., Blomberg, C. L., Hubbard Jr, R. L., “Introduction to Biblical Interpretation”, Thomas Nelson
Publishers, 2004, p4.
10
Ibid, p140.
11
1 Cor. 2:14: The man without the Spirit does not accept the things that come from the Spirit of God, for they
are foolishness to him, and he cannot understand them, because they are spiritually discerned.
12
Packer, J. I., “Concise Theology, InterVarsity Press, 1993, pp153-156.
13
Grudem, W., “System Theology”, InterVarsity Press, 1994, p33.
14
Ibid.
Page 4 of 7
who have detailed knowledge of Biblical languages, history, ancient culture and traditional

orthodoxy. This seems to conflict with the traditional Protestant position of sola scriptura,

because the interpretative process, including the historical understanding of the church,

becomes the infallible rule of faith, rather than the Word of God itself.

Whilst it is right to advocate caution with the reader-oriented interpretative methods,

submitting them to in depth and structured interpretive methods, it should be recognised the

vast majority of people do not have the resources or training to follow most of the interpretive

principles averred in this book. Moreover, the traditional Protestant position that the Bible is

accessible to the simplest of people and that understanding sufficient for godly living can be

derived from simple reading of the text, should be confirmed and upheld.

3) Difference
Sensus Plenior constitutes a major area of disagreement between Biblical scholars. Klein et al
devote several pages to this subject, and their position has been alluded to above. In summary
whilst they assert that the original meaning is the primary goal 15, they accept the idea of
sensus plenior, stating:
“We seek…the original meaning of that original text. Furthermore, in light of the
option of meanings noted above, if we can determine that the original text intended
to convey more than one meaning, then those multiple meanings also comprise the
goal of exegesis.”16
They give several examples of what they believe constitutes objective evidence that the
original text intended to convey multiple meanings. This includes the criteria promoted by
Hirsch17, and their own additional tests18.

15
Klein, W. W., Blomberg, C. L., Hubbard Jr, R. L., “Introduction to Biblical Interpretation”, Thomas Nelson
Publishers, 2004, p185.
16
Ibid., p184.
17
Ibid, p202. (four criteria as posited: 1. conforms to the norms of the original language; 2. accounts for each
linguistic component; 3. follows conventions its literary genre; 4. must be coherent).
18
Ibid, p206. (viz. 1. conforms to orthodox Christian theology; 2. conforms to typical paradigms of God’s truth
or activity as revealed in scripture; 3. promotes godliness; 4. finds confirmation within orthodox Christian faith-
community).
Page 5 of 7
Virkler also avers that the goal of the exegete is to establish the originally intended meaning 19.
Arguments for and against sensus plenior are summarised briefly with no attempt to endorse
either view 20 . Finally, Virkler adopts a more conservative position than Klein et al,
suggesting that sensus plenior may be accepted only in cases where scriptural passages have
been illuminated by a later scriptural revelation21.
Fee and Stuart also assert that the original intended meaning is the only valid meaning22. They
accept the notion of sensus plenior only when the New Testament applies a new meaning on
an Old Testament text, or in the specific case of prophecy23. In the latter case they advise the
use of careful controls (undefined).
Ryken agrees that the literal meaning is the starting point, but promotes experiential
techniques as a useful extension of traditional hermeneutical processes 24 . He advocates a
reader response to the text25, pointing out that the Bible is not written in an expository or
documentary style, but in literary style in order to evoke an experience in the reader 26 ,
appealing to the reader through the imagination27.
Ryken does not discuss the issue of sensus plenior directly, but as meaning is derived from
the interaction between the reader, the text and the literary form, it emphasises the meaning to
the reader rather than the meaning to the original audience. It may be argued, therefore, that
the literary approach is less concerned with subtle variations in meaning derived by individual
readers.

19
Virkler, H. A., “Hermeneutics: Principles and Processes of Biblical Interpretation”, Baker Books, 1981, p24.
20
Ibid, pp25-26
21
Ibid, pp27.
22
Fee, G. D., Stuart, D., “How to Read the Bible for All its Worth”, Third Edition, Zondervan, 2003, p30.
23
Ibid, p31.
24
Ryken, L., “How to Read the Bible as Literature…and Get More Out of it”, Zondervan, 1984, pp12-13.
25
Ibid, p9.
26
Ibid, p18.
27
Ibid, p20
Page 6 of 7
Bibliography

The Bible

“The Holy Bible” New International Version (NIV), International Bible Society, Zondervan
Bible Publishers, 1984. All quotations from the Bible are from the NIV unless stated
otherwise.
“The Holy Bible”, Authorised King James Version (KJV), Collins Clear Type Press.

Reference Books

Klein, W. W., Blomberg, C. L., Hubbard Jr, R. L., “Introduction to Biblical Interpretation”,
Thomas Nelson Publishers, 2004.
Packer, J. I., “Concise Theology, InterVarsity Press, 1993.
Grudem, W., “System Theology”, InterVarsity Press, 1994.
Virkler, H. A., “Hermeneutics: Principles and Processes of Biblical Interpretation”, Baker
Books, 1981.
Fee, G. D., Stuart, D., “How to Read the Bible for All its Worth”, Third Edition, Zondervan,
2003.
Ryken, L., “How to Read the Bible as Literature…and Get More Out of it”, Zondervan, 1984.

Page 7 of 7