Those who espouse the “New Hermeneutic” are guilty of a host of errors. They advocate: subjectivism, relativism, pluralism, acceptance of self-contradiction, ecumenism, unity-in-diversity and many other false teachings. They no longer believe that we can ascertain “God’s Truth” (John 17:17) because they disallow the existence of attainable truth. The only “truth” they hold to is that truth is unknowable. This position is self-contradictory and therefore false. As a result of this teaching, we see people guided by the “do your own thing” and “believe what you want” mentality. Jesus taught that truth is both knowable and necessary for one to obtain heaven (John 8:32).
In contrast, the “Old Hermeneutic,” used as a method of interpretation since God’s Word was first recorded, has come under fire as of late. Some assert that the interpretive methods used by Jesus (Matthew 19), Peter (Acts 2:29-36) and Paul (Gal. 3:16) are outdated and lead to dogmatism and disunity. To avoid this supposed situation, Bible students are encouraged to adopt a “new” hermeneutic, allowing subjectivism and enabling them to embrace the latest cultural or religious fashions. It is odd that in everyday situations, our understanding and communication is still based upon this “old” method, while the “new” method only applies to Scripture. The “Old Hermeneutic” requires the Bible student to ask questions and follow certain rules of interpretation in order to correctly interpret God’s Word.
The following are examples of such questions and rules:
(1) Who is speaking? The person speaking can make all the difference between our adherence or agreement with statements (Matthew 18:3, Jesus; John 9:34, Pharisees).
(2) To whom is it spoken? We are under no obligation to build an ark, but Noah was (Genesis 6:14-22).
(3) What is my setting? My worship does not include putting blood on my "right ear lobe, right thumb and right big toe" (Leviticus 8:23).
(4) Keeping a passage “in context” with the rest of Scripture (taking Scripture “out of context” disassociates it from the passage in which its correct meaning may be discerned).
(5) Inclusion of any “remote context” that gives clarity to a passage (the remote context begins with the chapter, then the book and last, the entire Bible).
(6) Definitions of terms and word etymology are necessary in properly understanding the meaning of a text (misunderstanding a word meaning can change the meaning of a text).
(7) The use of logic (right thinking or reasoning). God is either logical or illogical. If He is illogical, He is not God. If he is logical, then we must be logical, or reason correctly, in order to understand Him (cf. Isaiah 1:18a). Men of old used logic (1 Samuel 12:7; Job 9:14; Ecclesiastes 7:25); Jesus used logic (Matthew 4:1-11; Matthew 12; Matthew 22:23-46); Paul used logic (Acts 17:2; Romans 6; 1 Corinthians 15:12-58); and every student of the Bible ought to use logical reasoning (Isaiah 1:18; Acts 18:4,19; Acts 24:25).
Jesus said we can “know the truth” (John 8:32). However, we do not attain the truth through osmosis or from the whispered nudges of some nondescript emotion. It is only accessible through correct interpretation (2 Timothy 2:15). When a group of Saducees improperly interpreted the Old Testament concerning the nature of the soul, Jesus made no apology in correcting their error. Christ called their misinterpretation a failure to understand the Scriptures and the power of God (Mark 12:24).
Dear reader, as students of His word, God expects you and me to interpret the Scriptures correctly. The same principle holds true for all of God’s people (2 Timothy 2:15 KJV). Therefore, let us reject the “New Hermeneutic” and retain the “Old Hermeneutic” in order to be pleasing to God.
—Mike Riley, Gospel Snippets
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