Applying Hermeneutical Principles to Non-Biblical Examples
Hermeneutical principles, traditionally applied to the interpretation of biblical texts, can also be used to understand non-biblical examples by discerning underlying meanings, contexts, and authorial intent. While the Bible is unique in its divine inspiration, the act of interpretation shares common ground with understanding other forms of communication.
One fundamental principle is recognizing the historical and cultural context of a text or event. Just as understanding the ancient Near Eastern context is crucial for interpreting the Old Testament, or the Greco-Roman world for the New Testament, similar considerations apply elsewhere. For instance, to understand a historical document, one must consider the societal norms, political climate, and prevailing philosophies of its time. The Jamieson, Fausset & Brown commentary, for example, highlights the historical context of the parable of the great supper in Luke 14:23, noting that the "highways and hedges" historically refer to the heathen, who were "without Christ, strangers from the covenant of promise" [4]. This approach of situating a text within its original setting is transferable.
Another principle involves identifying the author's purpose or intent. In biblical studies, this helps distinguish between literal and figurative language, or between prescriptive and descriptive passages. For example, Hosea 6:6 states, "I desire mercy, and not sacrifice," which is interpreted not as an absolute rejection of sacrifice, but as a comparative statement emphasizing that God values moral obedience more than mere external ritual [6]. This hermeneutical move—understanding "not" as "rather than"—is a common interpretive tool. Similarly, when analyzing a piece of literature, a speech, or even a work of art, understanding what the creator intended to communicate is paramount. Was the author aiming to persuade, inform, entertain, or provoke thought?
Furthermore, hermeneutics often involves discerning the audience for whom a message was originally intended. The Epistle to the Hebrews, for instance, addresses a specific audience of Jewish Christians who were tempted to revert to Judaism, as evidenced by warnings against retrograding and apostasy [5]. The commentary notes that the epistle was not an early writing, suggesting a developed Christian community that had been believers for "a long time" [3]. Understanding this audience helps explain the epistle's emphasis on the superiority of Christ and the new covenant over the old [1]. Applying this to non-biblical examples means considering who the original recipients of a message were, as this often shapes the language, arguments, and assumptions made by the communicator.
The principle of distinguishing between foundational principles and secondary applications is also relevant. In Hebrews, the author urges believers to move beyond "the first principles" or "rudiments of the beginning" to deeper truths [3, 5]. This implies a progression in understanding. Similarly, in any field of study or communication, there are foundational concepts that must be grasped before more complex ideas can be understood. For example, in legal interpretation, one must understand the basic tenets of a constitution before interpreting specific statutes.
Finally, hermeneutics emphasizes the unity and coherence of a text. While individual passages are examined, they are always understood in light of the broader narrative or argument. The Jamieson, Fausset & Brown commentary on Hebrews 13:9 warns against "divers" and "strange doctrines" that differ from the "one faith in the one and the same Jesus Christ," implying a consistent theological framework [2]. This holistic approach prevents misinterpretation by taking isolated statements out of context. When interpreting a philosophical treatise, a scientific paper, or a political manifesto, understanding how individual arguments contribute to the overall thesis is crucial. Just as the "name of 'Jew' and the rite of 'circumcision' were designed but as outward symbols of a separation" that required inward devotion [7], external forms in any system of thought point to deeper, unifying principles.
Sources
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:12: for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early. which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulga”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 14:23: highways and hedges--outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (Eph 2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outer”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6 (introduction): WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion ”
- Hosea (Presbyterian) “Jamieson, Fausset & Brown on Hosea 6:6: mercy--put for piety in general, of which mercy or charity is a branch. not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative (Exo 16:8; Joe 2:13; Joh 6:27; Ti1 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (Sa1 15:22; Psa 50:8-9; Psa 51:16; Isa 1:11-12; Mic 6:6-8; Mat 9:13;”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 2:28: he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless. Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Rom 2:4, and compare Pe2 3:9; Ecc 8:11). (2) Amidst all the inequalitie”