Sola Exegesis: Why Sola Scriptura Is Not Enough
At the time of the Reformation, there were two major battle cries among Protestants: Sola Scriptura (“Scripture alone”) and Semper Reformanda (“Always reforming”). It is the former that I am concerned with here. Within Protestant circles today, clergy and laity alike claim to uphold the doctrine of Sola Scriptura, however in practice they have all but forgotten that the claim Sola Scriptura means Scripture alone rightly understood. It is my contention then that the only method by which we can rightly understand Scripture is through the method of Exegesis. For those that are unfamiliar with the term Exegesis, this is a method of biblical interpretation that draws out meaning from the text of Scripture instead of reads into the text what’s not there. Exegesis, then, seeks to understand the Bible within its original contexts – namely, the historical, literary, social, cultural, rhetorical, and linguistic contexts of the Bible in the ancient worlds of the Ancient Near East (OT) and the Greco-Roman world (NT) – in order to draw out its meaning. So in order to do Exegesis well, one must use a variety of critical approaches to interpretation such as the historical-critical method, literary criticism, rhetorical criticism, social-scientific criticism, source criticism, form criticism, redaction criticism, linguistics, etc.
I am, therefore, suggesting that Sola Scriptura is not enough, because the Bible needs interpreting and interpretation requires method. So I am proposing a new motto: Sola Exegesis – Exegesis alone! Only the method of Exegesis will help us rightly understand the Bible in it’s original contexts, and once rightly understood in it’s original contexts, then we can rightly appropriate it for us today in our 21st century context.
Another facet of Sola Exegesis is that the method of Exegesis should be the foundation for developing and understanding Biblical Theology, both Old and New Testament theology. So then, Exegesis is not for Exegesis’ sake, rather it leads us forward to theology; a movement from Exegesis to Theology. And this is not simply for Theology’s sake, rather biblical theology moves us to ministry and Christian living; from Exegesis to Theology to Ministry. This is the process, I believe, that guides the second cry of the Protestant Reformation, Semper Reformanda (“Always reforming”). So then, we do Exegesis…which forms our Theology…which shapes our Ministry…and then we do it over again. And again. And again. This is the ongoing process of Christian living and always reforming. But Sola Scriptura is not enough, because a method of biblical interpretation must be chosen; and I am choosing Exegesis. Will you join me in the journey, in this ongoing process of Christian living?
Together we can discover what the Old and New Testament emphasizes via Biblical Theology, and then we ourselves can emphasize what OT Jews and NT Christians emphasized in our lives and ministry as the body of Christ. Together, therefore, we can discover how Biblical Theology founded upon Biblical Exegesis should shape Christian preaching, teaching, evangelism, and ministry in our 21st century world. Will you join me?
Resources for Exegesis
Michael Gorman’s “Elements of Biblical Exegesis.” David Bauer’s “Inductive Bible Study.”
Resources for Biblical Theology
Ben Witherington’s “The Indelible Image” volumes 1 and 2
These resources can be found on www.amazon.com