(One of the characteristics of pluralistic dialogue is the idea that there is much to be gained listening to a different perspective. The following article exemplifies that principle. Specifically, it talks about how everyone who studies the Bible can benefit from the insights that come from those who study literature.)
The Literature Student Approaching the Hermeneutic Table
Michael J. O'Connor, MA
Today's literature students, who study and interpret literature, especially literature across cultures, can apply a lot that they have learned towards a better understanding of the Bible. They often develop certain insights into interpreting texts that are often missed by others.
Besides being written in several languages, the narrative style of the Bible is different from what we find ourselves today not only in terms of culture and history, but also in terms of rhetoric. One aspect of this is the very frequent use of literary expressions (figures of speech) that are very different than what we are accustomed to. Some have listed at least 200 different kinds of figures of speech found in the Bible. (Bullinger, 2003) One such example is the figure of speech called hyperbole, also known as exaggeration. This devise is used much more frequently in other cultures, including those of the Bible, than in our own culture.
Let me give you some examples. In my experience working in Latin America, I would hear ministers teaching their students regarding certain promises in the Bible.
“He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” ( Rom 8:32)
"Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. (Mat 7:7-8)
These are powerful and expansive promises which express the intent of God. Nevertheless, within them there are signs of poetic style that need some qualification. They definitely need to be put into the context of a larger Biblical narrative.
But often as an addendum to the promises, the students would frequently hear this, “God never exaggerates.” It is this latter statement that I would like to examine. How about this idea of exaggeration? God, as He expresses himself in the Bible, never exaggerates? What does the word exaggerate mean? Must it always be regarded as an error unworthy of our respect? If by exaggeration one means lie, than, I don't think the Bible is presenting us with that kind of God. The rhetorical devise of exaggeration is indeed used in the Bible but the intent is not to lie or deceive or hide any truth or change the facts.
I often found it ironic to hear these claims because these teachers are from a culture that is Hispanic in nature. One of the salient characteristics of the Spanish language and culture is the use of exaggeration as a figure of speech. It is built into the language itself. For instance, General Franco of Spain was not just General Franco. He was Generalísimo or “Utmost High General”. Likewise, one comments to one's host that the food is not just deliciosa; it is deliciosísima, no matter how it is... So, one would think that at least because one was Latin, one should be able to recognize exaggeration when it appears in the Bible and that it has a valid purpose. It is also the case that in the culture and languages of the Bible, and indeed throughout the whole Mediterranean, exaggeration was and is a frequent rhetorical or communicative devise.
But, as in the case of many ministers in Latin America, especially Protestants, most have been influenced or trained by North Americans. One of the characteristics of the culture of North America (and Northern Europe) is a dislike of any type of exaggeration. It is often considered to be tantamount to lying. We North Americans see this early on in life. Children, by nature, invent stories and exaggerate. However, in our culture they learn quickly that such imaginative expressions are wrong and they receive swift corrections. And that rebuke sticks with most children for the rest of their lives.
Because of this antipathy, we English speakers often misinterpret the rhetorical use of exaggeration in the Bible. We fail-- and sometimes refuse-- to see it for what it is: a way to get across a point, a way to motivate and not just inform. (Stein, 1997) Even for those of us contextually informed interpreters who generally believe in the historicity, supernaturalness, truthfulness, and authority of the Bible, our theology can be skewed towards a “wooden” literalism. By wooden, I mean a kind of knee-jerk reaction towards focusing literally on each word rather than on the the willed intent of the author taking into consideration the overall meaning of the phrase as expressed in a larger context. We therefore often end up with wrong conclusions about the full truth of the Biblical passage as it applies to us today, or at least we have a hard time understanding what is meant.
Then there are those who go off in the opposite direction. Also literally reading such portions of the Bible, but not finding them true, they disdainfully reject certain doctrines or even the Bible itself, in toto. Had they realized that exaggeration is often employed as a rhetorical device, they might have been able to get beyond their objections (or distortions) to a more accurate understanding of the truth that the text intends to convey.
What then are some of these “exaggerations” that often become obstacles for many people, distorting or sometimes canceling their faith? Some are obvious: “Children, how difficult it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God." (Mark 10:24-26) Most have understood this to mean that it is nigh impossible to enter the kingdom of God, in this case, because of the distraction of riches. In fact, Jesus later replies that God and only God can make such entrance happen! However, throughout the ages there have been scholars and researchers who have looked for a structure that was called “the eye of a needle”. Even if it existed, that was not the point. In order to get his idea across, the author (in this case, Jesus) used an analogy that in effect was a gross exaggeration in order to point out a humanly (and creaturely) impossible feat.
Here's one that some sincere believers miss: Truly, I say to you, whoever says to this mountain, 'Be taken up and thrown into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. (Mar 11:23) Even though the passage itself refers to an exaggerated example (moving mountains), the reader is expected to put this verse into the context of what he or she already knows about both the overall message of the Bible and the parameters of life itself. The verse speaks mightily of what can be called achieving faith, however, it must be seen in the context of all that we know about God and the Scriptures. As the writer of Habbakuk says, there are times when “the fig tree does not blossom, nor fruit is on the vines...” (Hab 3:17) Yet in spite of all this loss, the believer is called to maintain a joyful faith in God. Knowing when to take an active stand of faith to see “mountains” moved, and when to just stand in the face of loss requires discernment on the part of the believer. Both verses, however, point to a larger narrative of common theology.
Of course there are even other believers, hyperliteralists, who believe that this verse means that just with speaking to the mountain you can move a mountain or something equally massive, almost like magic. To date I have not heard of any mountains being singularily moved (much less on a significantly frequent basis) just at the will and speech of a believer.
Another good example can be found in the Scriptures that assert that Jesus healed “all.” (Matthew 4:24, 8:16, 12:15, etc.) Many present day believers put a lot of faith in God to heal based on this word. Believing that God heals, by the way, in and of itself, is laudable: One of the chief characteristics of the overall description of God in the Bible is that He is Jehovah Rafa, God, the Healer. This rhetoric, however, is triumphant, speaks of all cases, and was typical of the time of the writer.The problem comes when today's reader discovers that there are times, both in present experience and in the accounts of the Jesus, himself, when God seemingly does not heal. (Mark 6:5) These believers now are presented with many dilemmas: How do they square that with the assertion that Jesus went about healing all? For many, they just ignore the concomitant qualifying Scriptures, but also they ignore every believer's experience that most of us suffer ailments at some time in life and eventually die from one malady or another.
There are other factors that cause some to not interpret adequately the exaggerations that are in the text. One of those factors has to do with the personal makeup of the reader, an important participant in the hermeneutic event. Sometimes our own perspective comes to bear on how we interpret a certain passage. Such a perspective is often based on our own particular cognitive or personality style. For instance, some individuals have a cognitive style that is very linear, logical, and detail oriented. When they read a passage like Romans 8:32, they start to think of each and every possible situation. For them there should not be any exceptions, unknowns, or paradoxes. Logically, they adhere to the notion of the law of non-contradiction. This law states that two seemingly opposing ideas can not both be true at the same time. Often this means that if there is one exception, then the whole principle must not be true. In the case of Romans 8:32 it would be the principle of God's bountiful provision. It might not be that they overtly oppose such a principle; rather, believing that it was too full of exceptions, they would subconsciously ignore it. Because such individuals focus on earthly details, they fail to grasp the ultimate reality of God that the Scriptures express.
When they study the Bible, they are excellent in learning and remembering its many details, but they are notorious in not properly understanding the rhetorical use of exaggeration , or for that matter, other similar rhetorical devices such as figurative, typological, or metaphorical speech, and other poetic expressions. They need the help of others who, having a different cognitive make-up or training, see the whole forest and not just the trees, that is, the whole intent of the author. These people are global thinkers who see the overall patterns. They often are quick to see how a certain passage fits into a larger context or principle. But because they too can err by overreaching, even to the point of seeing things that are not in the text, they need to stay in touch with the detail people. While some refuse to admit that a certain promise may have exceptions in life, these detail oriented thinkers focus too much on the exceptions. Both types of thinking ultimately lead to missing the intent of the Scriptures and are in need of not just each other but the guidance and illumination of the Holy Spirit.
The conclusion: yes, some people can miss certain aspects of the Bible such as exaggerations. Because of this, the literature student does have a place at the hermeneutic table. But even he or she must remember that others also have important places at the same table. Pertinent to that, the Scripture says, “wisdom is justified by all her children.” (Luke 7:35) In other words, there is room for many at that table.
(All Scripture quotations are from The Holy Bible, English Standard Version, 2001. Crossways Bibles, a division of Good News Publishers.)
Suggested reading:
Bullinger, E. W. 2003. Figures of Speech Used in the Bible Grand Rapids: Baker Books.
What follows is a hypertext outline of Bullinger's reference work:
http://rhetoric.byu.edu/Figures/Groupings/by%20Author/Bullinger.htm#omission
Caird, G.B., 1980. The Language and Imagery of the Bible. Philadelphia: Westminster Press.
Dictionary of Biblical Imagery. 1998. Leland Ryken et al, eds., Downers Grove: InterVarsity Press.
Osborne, Grant R., 1991. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downers Grove: InterVarsity Press.
Stein, Robert. 1990. Difficult Passages in the New Testament: Interpreting Puzzling Texts in the Gospels and Epistles. Grand Rapids: Baker Book House.
Stein, Robert. 1997. A Basic Guide to Interpreting the Bible: Playing by the Rules. Grand Rapids: Baker Books.
