Exegesis of Scripture
Tony E Dillon-Hansen
26 Dec 2016
How one reads
the Bible parallels to how one reads philosophy where points being made may be
interpreted by people in different ways based upon a number of factors (e.g.
historical context of writers, cultural context of readers, originalism or
experiences). There is, however, a
distinct difference between items from Plato or Hobbes versus the Gospels or
the verses of Isaiah. Canonization,
levels of faith, Scripture as a living text, and emotions may also influence
how we come to the Scripture. As well, we have to consider the congregation
perspective. With the many influences
upon the text, we can find more ways the Word can teach us.
Through my work
as a Deacon and Stephen Minister, I have learned how people come to worship
with different expectations and also how they come to faith and life challenges
in diverse ways. This extends into
Scripture hermeneutics. A minister may
interpret the scripture with many things in mind, including doubt, which
challenges prevailing interpretations of traditions and the Bible. Yet, we have to be able to relate that
interpretation or challenge to the diverse experiences currently in and around
the congregation. Then, we may question the
congregation about aspects of the story that may have not been considered yet.
Therefore, we
have to consider what the conditions of the congregation are, in addition to
our own. For example, when the recent shooting took place in Orlando, we might
need to see how a praising scripture lesson in the lectionary relates to
people’s sorrow and bitterness. Whatever is closest in mind of people can have
a dramatic impact to how that relates to the Word. Thus, nuances in the text in
the Word might give comfort and be transformational to people in serious
need.
By bringing the
Word into current contexts, people can recognize the living Scripture and how
God is still speaking rather than the Word being stuck in ancient times. We can see the canon reveal to us stories and
ideas that transcend time, generations and culture. Transcendence becomes
useful to relating the Word to the people.
My experience
of attending two different Good Friday services shows this idea. One sermon
interpretation was focused upon rhetorical symbolism of dying for sins, but the
emotional and relevant impact was somewhat lost in the rhetoric. I did not feel
what befell Jesus or understand the connection to today. The second helped to bring the torture and
pain of Jesus into the room with us in attendance. In this interpretation, one
could feel the horror and pain of Jesus on the cross and how that state
execution story transcends to today. This presented the execution in terms of
modern uses of torture as social devices to quiet revolutionary speech. With
that day on the cross, we were taught a lesson (one often forgotten) about
great missions that have powerful legacies. We were taught an ugly truth about
humanity that wants to quiet (at all costs) great ideas that can free people
from suffering.
Also, using
story scenarios to vary the characteristics of the text helped to change the
literal into something more culturally relevant. By using a scenario of a news reporter on a
passage, I found a way to tell the story of the text in a way that I had not
previously considered. This provided literal dialogues with the Scripture by
asking characters in the story what they felt, heard or saw. There are
potential reflections in the stories that may change over time and become more
relevant to cultural contexts of today. Again,
with the Good Friday lesson, what if we asked the people in the crowd
witnessing the execution of their emotional impact?
These ideas
help me to pay attention to aspects of the story described in the text. These characters, plot points and settings
are specific symbols that people may also interpret differently. In addition, scholarly commentaries and
dictionary references can help to find more paths from the text in order to
expand views and contexts.
In writing a
sermon looking at Isaiah 6, I found myself writing and talking about service,
and I realized that I was describing aspects of my dad. It was challenging
since this sermon was foreboding of the reality of my dad’s situation because I
delivered a version of the sermon at his funeral vigil. With that, I had to
tailor to the congregation in attendance (one, an interfaith group at a
retirement home and two, a prominently Catholic group at the funeral). These groups understood and heard things in
different ways, but the theme of service, Isaiah’s feelings of unworthiness,
and calling by God were universal. The
challenge was to maximize the themes for
the greater benefit of all.
When reviewing
the Scripture in Matthew 4, some of my knowledge of Asian traditions that have
distinct parallels became relevant to the plight of Jesus in the wilderness
(Matthew 4:1-11). There is a remarkable
similarity in the path of awakening started by times of fasting by the Buddha,
fasting by Moses, and fasting by Jesus. This is an important time in the
mission of Jesus while he was praying and fasting to begin ministry where many
lofty things were in reach, thanks in part to his relationship to God. Even
more, this story of Jesus is similar to people facing ugly questions of life
and temptations that make us consider the worthiness and reality of an easier,
shinier path versus the right thing to do.
The Bible
brings to us many stories, experiences and ideas about humanity that we are
challenged to find the message of God that is speaking to us. The Scriptures may have been written
centuries ago, but the message and the ideas live in us today. The question for
us is how to make that inspire us and lift us while remembering the sacrifices
of Jesus, the prophets and the Disciples as well as the importance of that message
they sought to bring to us.