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Hermeneutics: Contextual Approaches to Biblical Interpretation
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Hermeneutics: Contextual Approaches to Biblical Interpretation

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Theologies".

Deadline for manuscript submissions: closed (15 July 2023) | Viewed by 8347

Special Issue Editor

Prof. Dr. Rick Boyd

E-Mail Website
Guest Editor
Wesley Biblical Seminary, Ridgeland, MS 39157, USA
Interests: biblical studies

Special Issue Information

Dear Colleagues,

Biblical hermeneutics is a variegated field dealing with numerous aspects of the biblical text. Each book brings with it a diverse but related series of contexts, including the writing forms, the relationships between books and testaments, historical backgrounds, purposes for the writings, and even how the documents were intended to be received, understood, and appropriated. Engaging with these contextual categories (and others) forms part of the interpretation of a given passage and book.

This Special Issue of Religions focuses on the breadth of hermeneutics as it applies to the biblical text, specifically addressing different contextual approaches to the Bible and how they are applied to specific Scriptures. Studies may explore background matters (behind the text), literary focus (the text itself, in the final form), and reception issues (how the text should be understood in contemporary times). This Special Issue aims not only to bring to light the different aim and method of each approach, but also to provide an example of how this approach can be applied to a biblical text, allowing the reader to determine the appropriateness and efficacy of the different methods and consider those they might utilize in future studies.

This collection of hermeneutical approaches, from the basics of the method to application, should interest any biblical scholar hoping to gain a better understanding of the various tools available in the field of biblical interpretation. The comprehensive scope of the various approaches, with example applications, should make this issue stand out with respect to hermeneutics and contribute new insights to the field.

We need your help to move forward. You are invited to contribute to this issue by sharing a specific approach you have found to be most helpful and insightful. We request that, prior to submitting a manuscript, interested authors initially submit a proposed title and an abstract of 400–600 words summarizing their intended contribution. Please send it to the guest editor (rboyd@wbs.edu) or to Religions editorial office (religions@mdpi.com). Abstracts will be reviewed by the guest editor for the purposes of ensuring proper fit within the scope of the special issue. Full manuscripts will undergo double-blind peer-review.

Prof. Dr. Rick Boyd
Guest Editor

Manuscript Submission Information

Manuscripts should be submitted online at www.mdpi.com by registering and logging in to this website. Once you are registered, click here to go to the submission form. Manuscripts can be submitted until the deadline. All submissions that pass pre-check are peer-reviewed. Accepted papers will be published continuously in the journal (as soon as accepted) and will be listed together on the special issue website. Research articles, review articles as well as short communications are invited. For planned papers, a title and short abstract (about 100 words) can be sent to the Editorial Office for announcement on this website.

Submitted manuscripts should not have been published previously, nor be under consideration for publication elsewhere (except conference proceedings papers). All manuscripts are thoroughly refereed through a double-blind peer-review process. A guide for authors and other relevant information for submission of manuscripts is available on the Instructions for Authors page. Religions is an international peer-reviewed open access monthly journal published by MDPI.

Please visit the Instructions for Authors page before submitting a manuscript. The Article Processing Charge (APC) for publication in this open access journal is 1800 CHF (Swiss Francs). Submitted papers should be well formatted and use good English. Authors may use MDPI's English editing service prior to publication or during author revisions.

Keywords

  • Bible
  • biblical
  • context
  • contextual
  • hermeneutics
  • interpretation

Published Papers (7 papers)

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Research

18 pages, 336 KiB  
Article
The Historical Approach to New Testament Rhetorical Criticism: A Rhetorical Analysis of 1 Corinthians 15
by Timothy J. Christian
Religions 2024, 15(1), 88; https://doi.org/10.3390/rel15010088 - 10 Jan 2024
Viewed by 1143
Abstract
The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and [...] Read more.
The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and explains Greco-Roman rhetoric in an accessible way so that non-experts can understand and apply the historical method of New Testament rhetorical criticism. It provides a rigorous step-by-step process for doing rhetorical analysis followed by a rhetorical analysis of 1 Corinthians 15 as an example of the method. This analysis displays Paul’s rhetorical prowess in 1 Corinthians 15 and demonstrates that Paul had more than a passing familiarity with Greco-Roman rhetoric. Overall, this article shows that rhetorical criticism is an indispensable and essential tool needed in the arsenal of biblical exegetes for understanding the New Testament in its original contexts. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
10 pages, 275 KiB  
Article
Allowing the Final Form Full-Voice: Inductive Bible Study Method
by Rick Boyd
Religions 2023, 14(9), 1128; https://doi.org/10.3390/rel14091128 - 01 Sep 2023
Viewed by 1112
Abstract
The Inductive Bible Study method is a hermeneutical approach and process for studying the Bible. Focusing on the final form of the text and trying to minimize or eliminate presuppositions, it takes into consideration all relevant sources of evidence, observing and examining the [...] Read more.
The Inductive Bible Study method is a hermeneutical approach and process for studying the Bible. Focusing on the final form of the text and trying to minimize or eliminate presuppositions, it takes into consideration all relevant sources of evidence, observing and examining the text, asking questions from the observations, and answering them, primarily from the text itself, but with the flexibility to incorporate other types of evidence from outside the text if the text itself demands it for clearer understanding. The inductive method (IBS), as described and demonstrated in this article, emphasizes both the form and content of the text, focusing on the various contexts of the text. Matthew 16:13–28 is used to illustrate certain aspects of the method, and the telic benediction in Hebrews 13:20–21 serves as the main example of a text to which the IBS method is applied to yield text-centered results over against an emphasis on foreground or background matters. The results are often profound and always come straight from the context of the text being studied. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
12 pages, 401 KiB  
Article
1 Timothy 1:3–4 in the Memory of Irenaeus, Tertullian, Athanasius, and Chrysostom
by Michael Scott Robertson
Religions 2023, 14(9), 1123; https://doi.org/10.3390/rel14091123 - 31 Aug 2023
Viewed by 655
Abstract
In this article, I discuss reception history, its place within the history of historical critical methods, and social memory theory. I apply a reception historical lens buttressed by social memory theory to 1 Timothy 1:3–4. I show that the historical circumstances of this [...] Read more.
In this article, I discuss reception history, its place within the history of historical critical methods, and social memory theory. I apply a reception historical lens buttressed by social memory theory to 1 Timothy 1:3–4. I show that the historical circumstances of this passage’s reception problematize using early understandings of it to reconstruct the referent behind “myths and endless genealogies”. I first show how the phrase “myths and endless genealogies” is ambiguous in the historical setting of the author. Then, I demonstrate that Irenaeus, Tertullian, Athanasius, and Chrysostom use this phrase against very different groups; however, all of these authors use 1 Timothy 1:4 for a (perceived) problem against their present group. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
15 pages, 706 KiB  
Article
What about Abraham? Abraham as Ingroup Exemplar and “Children of Abraham” as Superordinate Identity in Romans 4
by Christopher Zoccali
Religions 2023, 14(8), 1012; https://doi.org/10.3390/rel14081012 - 08 Aug 2023
Viewed by 1136
Abstract
In Paul’s eschatologically informed reading of Scripture, the Torah was never intended by God to be itself sufficient to secure membership in Abraham’s family. Because membership here had always been secured on the most fundamental level by God’s ḥesed, a future move [...] Read more.
In Paul’s eschatologically informed reading of Scripture, the Torah was never intended by God to be itself sufficient to secure membership in Abraham’s family. Because membership here had always been secured on the most fundamental level by God’s ḥesed, a future move of divine initiative is what the Torah and the prophets had all along anticipated. The redemption and reconciliation wrought by Christ has happened then in order to fulfill the original promise to Abraham, as seen through the lens of a broader salvation–historical matrix, in which the restoration of Israel and consequent ingathering of the nations envisaged by the prophets is integral. Romans 4 centrally concerns this new social phenomenon—the coming together of Jews and gentiles into a single, unified, eschatological covenant community, in which previous social identities necessarily retain their fundamental significance. The crucial implication of Paul’s theologizing is that to be a child of Abraham neither eradicates the import of traditional ethnic markers of Judaism, nor, wholesale, the ethnic distinctiveness of the varied people groups of the non-Jewish world. However, both groups are also therein transformed and united as one renewed humanity in Christ. Moreover, as the first person to be brought into a covenant relationship with God on the basis of God’s ḥesed, which was then met by the appropriate response of faithfulness toward God, Abraham functions for Paul as an ingroup exemplar for the Christ community. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
11 pages, 762 KiB  
Article
Mythoi, Monomyth, and a Missing Mother: The Archetypal Significance of the Prodigal’s Quest in Luke 15:11–24
by Joseph Lee Dutko
Religions 2023, 14(8), 997; https://doi.org/10.3390/rel14080997 - 03 Aug 2023
Viewed by 1596
Abstract
The parable of the Prodigal Son in Luke 15 elicits profound responses and emotions in various times, places, and cultures. Why has it stood the test of time as one of Jesus’ most famous parables? One possible answer is that the story carries [...] Read more.
The parable of the Prodigal Son in Luke 15 elicits profound responses and emotions in various times, places, and cultures. Why has it stood the test of time as one of Jesus’ most famous parables? One possible answer is that the story carries enduring appeal because of the underlying structure of the parable, a recurring pattern in literature called the monomyth. Peeling back the layers of the parable, one may uncover the foundational archetypes of the parable that make it timeless. Hidden significance of the parable may be illuminated by comparing its narrative to the hero quest of Joseph Campbell and the monomyth archetypes of Northrop Frye and Leland Ryken, both of which emphasize a cyclical movement that unifies all of literature. Also important are the specific archetypes within the general monomyth archetype, such as father and mother, bread and water. The parable also contains the four elements (mythoi) of the circular monomyth: romance, tragedy, anti-romance, and comedy. Using archetypal and myth criticism, this article demonstrates that the parable has enduring attraction because its underlying archetypes appeal to a deep layer of the human psyche and to what is elemental to the human experience. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
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10 pages, 249 KiB  
Article
The Problem of Pentecostal and Charismatic Hermeneutics: Prophetic Reenactment as a Way Forward
by Scott Storbakken
Religions 2023, 14(8), 987; https://doi.org/10.3390/rel14080987 - 31 Jul 2023
Viewed by 719
Abstract
To bridge gaps between Pentecostal and Charismatic hermeneutics, I will use two examples to propose a method, namely prophetic reenactment. First, the Azusa Street revival dramatically represented Acts 2, reflecting an interpretation of that chapter. Although the revival most explicitly interpreted one chapter, [...] Read more.
To bridge gaps between Pentecostal and Charismatic hermeneutics, I will use two examples to propose a method, namely prophetic reenactment. First, the Azusa Street revival dramatically represented Acts 2, reflecting an interpretation of that chapter. Although the revival most explicitly interpreted one chapter, we can discern a more thoroughgoing hermeneutic of Scripture through actions that flowed out of the revival. Specifically, I will argue that the prophetic reenactment of Acts 2 also interpreted Acts 4:33–37. Attendants came from various racial, economic, and ecclesiological backgrounds in a culture that disapproved of such intermingling. Through racial integration and actions against poverty, they implicitly interpreted Acts 4:33–37. That hermeneutic directed their newly formed spiritual community. Secondly, Revelation 14:1–5 shows a prophetic reenactment of the defiled angel myth prominent in Second Temple apocalypticism. John introduces characters who act out a reversal of 1 Enoch 12:4. Nevertheless, John shows a wider interpretive schema that extends beyond noncanonical apocalyptic hermeneutics. John never alludes to Acts 4:33–37. As a result of the prophecy and drama involved, however, John writes about a community of “144,000 virgins” that embodies Acts 4:33–37, thus including an implicit interpretation of the Acts pericope via 1 Enoch 12:4. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
10 pages, 254 KiB  
Article
The Hermeneutics of Hospitality for Epistemic Justice
by Eliana Ah-Rum Ku
Religions 2023, 14(2), 132; https://doi.org/10.3390/rel14020132 - 17 Jan 2023
Cited by 1 | Viewed by 1283
Abstract
Although we live in a diasporic world, we need interpretive strategies for reading the Bible through the eyes of history and the experiences of marginalized groups, most of whom are still on the margins. Attempts to bring diverse voices without exclusion, discrimination, and [...] Read more.
Although we live in a diasporic world, we need interpretive strategies for reading the Bible through the eyes of history and the experiences of marginalized groups, most of whom are still on the margins. Attempts to bring diverse voices without exclusion, discrimination, and disregard into biblical interpretation in the diasporic world have been linked to the study of epistemic injustice. I consider signifiers of those norms that make the power/knowledge of ‘others’ inferior through the contemporary hospitality perspectives. I consider how reading and interpreting the Bible, without dualistic language, plays a role in creatively participating in new situations, and not claiming absolute ownership of fixed spaces, discourses, and movements. In particular, by reading Lot’s story of biblical hospitality as a discourse on hostility and hospitality, this study will examine how an interpretive lens of contemporary hospitality can expand and apply to encourage epistemic justice in a more relational and plentiful way. Full article
(This article belongs to the Special Issue Hermeneutics: Contextual Approaches to Biblical Interpretation)
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