Dungan - Hermeneutics

http://www.mun.ca/rels/restmov/texts/ddungan/hatb/HATB06.HTM
The fact just mentioned will account, in part, for the great space that Paul gives in efforts to show that
Christianity and Judaism were distinct, and that we are not now under the Law, but under the Gospel of
Christ. To know the history of the man, therefore, will greatly assist in understanding him.
SEC. 43. WE SHOULD KNOW TO WHOM THE WRITING IS ADDRESSED.
(1.) What is their history?--Where have they been? What have they done? From whom have they
descended? A reference being made to such matters would be quite unintelligible to one who knew
nothing of their antecedents. If they had been Gentiles, carried away unto dumb idols, we should know
it, and all about the character of that worship in which they had been engaged. If they had been Jews,
raised and trained in the Law and the traditions of the times, we need to know that also, for these things
may be referred to, and leave us in doubt as to their import without such previous intelligence.
(2.) We need to know their education.--It is presumed, at least, that every wise author will speak in
the language of the people. Hence the words he uses, if they have any unusual signification, it will be
because of the people to whom the words are employed. When Jesus said to the thief on the cross: "Today
thou be with me in paradise," He certainly employed the word paradise in the sense in which the
thief and the people of that day would understand the term. Hence, the best dictionary that can be had
respecting that word will be found by referring to the use of the word made by the [162] people. The
Sadducees did not employ the term at all, but the Pharisees did, and meant by it, a place of abode for
righteous spirits between death and the resurrection. Hence, unless He deceived the man, and that
intentionally (for He knew in what sense he would understand it), He employed the word in its common
or accepted sense. This rule is usually, if not universally, agreed to, that, in finding the meaning of the
word, we must know the import given the word by those to whom it was used.
(3.) It is very necessary to know their customs.--Many references to such things may be made which
we can not comprehend, unless we have been first informed in these things. Not only so: there may be
prudential measures adopted, concerning which there is no divine command, and yet an apostle may
recommend a certain course. And without attention to this matter, these prudential recommendations
have been elevated into divinely directed rules of life. It might be a shame for a woman in the city of
Corinth to be unveiled. And under such circumstances Paul would have her wear a veil; but it would not
follow that every woman in the world must wear a veil, or be regarded as unchristian. So he would
advise respecting meats that had been offered to idols. If there is any danger of leading any one into
idolatry by eating such meats, then he should refrain. It would be better to do without the needed food
than to endanger the salvation of one for whom Christ died. So it would be better for the gospel to be
preached only by a portion of the church than to give such offense to the community that the people
could not be had to hear the claims of Christ.
(4.) We should also know what are the sins to which they have been addicted.--In the city of Corinth,
a [163] member of the church had taken his father's wife, and was living with her as if she were his own.
Now we ought to know why it was that they were not humbled, but rather puffed up, on that account.
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