The Possibility and Implications of Distorting Divine Scripture

If the history of Christianity demonstrates anything it demonstrates that the phenomenon of twisting the divine revelation that has historically come to be known as Christian Scripture, is a very real possibility. For the true Christian, nothing is more important than a right understanding of the divine revelation. Yet, over the centuries, the historical evidence is irrefutable. Wrong interpretations of Scripture are possible.

Vern Poythress notes, “In the course of that long history, Christians have committed plenty of horrendous sins and made ghastly mistakes that discredit the faith. Moreover, those antagonistic to the God of the Bible have, over a period of several centuries, produced a whole marketplace of culturally fashionable stratagems for evading God. Some are incredibly sophisticated and awesomely complex. They include ways of immunizing ourselves from the Bible and its message. So we have plenty of ways to hide our spiritual nakedness.” [Poythress, God Centered Biblical Interpretation]

The use of words is intended to do something. The motive that leads to the human behavior of communicating resides within the communicator. E.D. Hirsch Jr. says, “There is no magic land of meaning outside human consciousness. Whenever meaning is connected to words, a person is making the connection, and the particular meanings he lends to them are never the only legitimate ones under the norms and conventions of his language.” [Hirsch, Jr. Validity In Interpretation] In the case of Scripture, which itself has a secondary as well as a primary author, the intended meaning is located in the human author as the secondary author and God, the Holy Spirit, who is the primary author. There is no other literary work that parallels the Christian Scriptures. For this reason, interpreting the text of Scripture is unlike other interpretive enterprises. It demands skills that no other text demands.

In Mark 7:13, Jesus accused the religious of His day of invalidating the word of God by means of their tradition. The Greek word translated invalidated is ἀκυρόω (akuroo). Louw-Nida classifies this word in the semantic domain of power, or force. It is defined as to refuse to recognize the force or power of something—‘to invalidate the authority of, to reject, to disregard.’ Jesus is accusing the religious of his day of handling Scripture in such a way as to challenge its authority, its power, and its force.

Paul writes to a young Timothy and provides explicit instruction regarding the Scriptures, saying, If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing. (1 Tim. 6:3-4a) Paul in numerous places just like this, emphatically points out the possibility of error concerning the Scriptures. Here, he warns against teaching anything that is different from what should be taught. Hence, the possibility of teaching something that should not be taught exists. I realize that to many of you, this much seems obvious. I have a purpose in stating what is plainly obvious and soon enough you will see what it is. I hope that the detractors are following the line of reasoning I am putting forth.

Peter also made this point very clearly, writing, and regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction. (2 Peter 3:15-16) The Greek word strebloo means to distort the meaning of something in communicating to others. It belongs to the semantic domain of ‘interpret, mean, explain.’ Clearly, Peter thought that there were some who were misinterpreting Paul and not only this, they were destroying themselves because of they mishandled Paul and the rest of the Scripture.

In conclusion then, we have clear and incontrovertible evidence that it is possible to distort the sacred Scriptures. In so doing, we are not merely distorting the intended meaning of finite men, but rather, of holy men who were moved by the Holy Spirit. In essence, to distort the Scriptures is to take words out of or put words in God’s mouth that he has or has not spoken. Since God’s word has perlocutionary intent, whatever effect God intended by the speech act, we nullify. Indeed, to misinterpret Scripture is to fight against God.

We must now come to the place where we attempt to understand the implications of the possibility of distorting Scripture. Since we are warned time and again by Jesus, Paul, Peter, Jude, and John as well as other NT writers not to distort Scripture, we can infer that it is possible to rightly interpret Scripture. The only logically possible way for one not to distort Scripture is for them to interpret it correctly. Additionally, if it is possible to rightly interpret Scripture, then it is possible to ascertain the intention of the human and divine authors of Scripture. That seems rather obvious at this point. After all, imagine if we applied to our normal every day conversation, some of the standards we apply to interpreting Scripture. Communication would be impossible and so too would any hope of progress in any meaningful sense of the word progress.

What we are seeking when we interpret Scripture is the true meaning intended by the authors of Scripture. After all, only if something has a true meaning can one distort it. If proposition A has no truth-value, then it is impossible to distort proposition A. If distortion is possible, then truth-value must, by definition of distortion, exist. In other words, truth is the logical necessity for distortion. The existence of true meaning then is the necessary condition for distortion. Without truth-value, distortion could not exist. Philosophically speaking, the existence of truth and error says nothing about the possibility of knowledge. However, at this point we must point out what seems obvious to even the casual reader of Scripture and that is that Scripture assumes that knowledge is possible by the very fact that it commands that we must avoid distortion. We would say it like this: if distortion, then truth. Distortion occurs, therefore truth. No truth, therefore, no distortion. If distortion, then truth, and if truth, then knowledge. Therefore, if distortion, then knowledge. To put it in biblical terms, if Scripture can be distorted, then it must be true. And if it is true and it can be distorted, then it must be knowable. If distortion exists, then knowledge is possible. Otherwise, it would be impossible to know distortion exists if knowledge were not possible.  

What exactly do we mean when we say that a particular proposition contains truth-value? When I say that meaning has been or can be distorted, I am referring to something very specific. But is the reference to some correspondence theory or truth? Do I mean the proposition does not correspond to the reality that is there? Or, do I mean that the proposition does not cohere within a particular system? Perhaps I mean that the proposition just doesn’t work. It isn’t practical to hold it as true. This points us up to the need for a Christian theory of truth. With each major theory of truth, there is almost always some element of truth-value. On the other hand, each theory in and of itself falls short of the mark. Saying that something corresponds with reality only begs the question of how reality is being defined. To say that something coheres only creates questions around the system that it coheres within. And to say that it works begs the question of what one means by “works.”

Where then is truth anchored and what is the Christian theory of truth? Truth itself is anchored in the mind of the self-contained ontological Triune God of Scripture. Truth exists in the mind of God. To distort truth is to misrepresent the very thought of God. How can we know God’s thoughts? This is an epistemological question. Hence, the epistemic claim that distortion is possible is supported by my strong modal claim that truth resides in the mind of God. From this we see that God is the necessary precondition for the possibility of distorting the Scriptures. If God were the necessary precondition for the possibility of distorting the Scriptures, then we would follow that claim with the claim that sin is the sufficient condition for distorting the Scriptures.

What does all this mean? For more than a few weeks now, I have been dealing with two men who seem to want to overthrow historic Christian orthodoxy while at the same time employing techniques that would lead one to believe that the interpretive process is so fluid that just about any understanding of the text is acceptable. I should say, for some reason, any understanding of the text that falls outside the historic one is acceptable. The gay Christian issue has been our most contentious subject, as it seems to be the burning issue for the moment.

There are numerous and sophisticated methods open for modern man in order for him to distort the meaning of Scripture. The necessary existence of truth in the mind of God and the presence of sin in the heart of man provide both the necessary and sufficient condition for such distortion. On the other hand, if distortion is possible, and the accurate interpretation of Scripture is possible, then not just any method or any interpretation will do. This means that interpreting Scripture is indeed a serious matter. If Scripture is God speaking, God revealing what is in His mind regarding a particular issue, then misrepresenting God’s communication to us is naturally a serious matter.

Finally, I should say a quick word about figurative language and how it is used in Scripture. For some reason, men like Dan Trabue think the employment of figurative language means that we cannot take those texts literally where it is employed. That understanding is patently false. One example used was the view that Gen. 6:5 is figurative language because here the human heart is described as having intents and thoughts and that these intentions and thoughts were continually evil. To claim that the use of the word heart is figurative here would be anachronistic. The Hebrew use of the word lb is not normally employed to mean the physical organ itself. Instead, the ancient Hebrew thought of the heart as the essential person, mind, will, and emotion. For our purposes, we may classify this use as somewhat figurative but not as cleanly as some would like. And it is not clear that Moses would have actually thought that he was using figurative language when he wrote of the account. Additionally, the literal meaning of the text remains unchanged. The essence of the individuals at this time continually engaged in evil. They had altogether abandoned all moral behavior.

Dan has also attempted to interpret the Scripture’s teaching on original sin as non-literal language, claiming that babies are not born sinners. According to Dan, this is figurative language. What kind of figurative language is it? Dan does not tell us. But if we use Scripture as a whole to interpret Scripture individually, we understand that we are all born into sin, with sin natures, from the very beginning captive to sin. Paul says that we are all by nature children of wrath. (Eph. 2:3) The entire NT employs the use of the term “born again” to describe what every individual must experience in order to enter the Kingdom of God. The reason that we must be born from above is because our birth from below is into sin. Hence, that children are born sinners, that they do not become sinners along the way is clear. Dan’s views on this front are the views of the heresy known as ancient Pelagianism: A heresy that Augustine identified and debunked 1600 years ago.           

In summary, I claim that because truth necessarily exists in the mind of God that distortion of Scripture is a real possibility. And because distortion is a real possibility, accurately handling the Word of Truth is also a real possibility. Paul issues this very command. All this to say that how Christians view and interpret Scripture is to a very large degree indicative of the genuineness of their claim to faith in Christ. Because of this, the subject of interpreting Scripture is one in which every Christian will have to become more competent. The level of hermeneutical acumen within Christianity must change if we are to be good soldiers carrying on a good campaign doing our part to proclaim and defend revealed truth.

The Responsibility of Biblical Interpretation

Few things are more rewarding and few things are more dangerous than interpreting divine Scripture. The Scripture itself informs us that those who misinterpret it do so to their own destruction. (2 Peter 3:16) Paul commanded Timothy to be diligent to present himself approved to God, accurately handling the word of truth. (2 Tim. 2:15) The idea is that responsible biblical interpretation begins with an eagerness to present oneself approved to God. Hence, the driving force behind biblical interpretation is an eagerness for and a pursuit of biblical sanctification. Additionally, the single greatest failure in the general ranks of the Church is a lack of interpretive method. The lack of methodology in biblical interpretation leads to a profound lack of discipline and focus and serves as one of the greatest contributors to interpretive failure. This post offers what I believe is an excellent method for how every interpreter should approach the text of Scripture. Much of the content can be found in the book, Invitation to Biblical Interpretation.

The art and science of biblical interpretation is not without challenges. The interpreter brings four realities to the task of interpretation that represent serious peril. The interpreter has a sin nature that at every turn is inclined to rebel against divine truth. Any interpreter would be foolish not to recall the words of Jeremiah the prophet, "The heart is more deceitful than all else and desperately sick; who can understand it?" (Jer. 17:9) There is nothing more deceitful than the human heart! My heart is the most deceitful of all deceiving things! I cannot listen to my heart because my heart is not trustworthy. Second, the interpreter must deal with the reality of salvation history. God has revealed himself to humanity in real space and time. Failure to recognize the distinctive characteristics of that revelation tends to lead to illegitimate forms of criticism that impede the work of the Spirit in our hearts through the text itself. In such circumstances, Scripture becomes little more than an intellectual fascination. Additionally, the interpreter must deal with the literary aspects of Scripture. Divine revelation comes to us via the written text. This text contains foreign and ancient languages, genres, and devices with which the interpreted must become familiar. Finally, the interpreter must deal with the theological reality of the revelation that is divine Scripture. God is communicating divine truth with eternal consequences and there is nothing I can think of that is more significant than that. The interpreter, to show themselves approved to God, must responsibly deal with these four realities: sin, history, literature, and theology.

The reality of sin

The psalmist David said, "Your word I have treasured in my heart so that I might not sin against you. (Ps. 119:11) Sin has a profoundly blinding effect on the would be interpreter. It is ever present and the interpreter must maintain the attitude that the possibility of perversion is a constant threat, especially in handling divine truth. A serious threat to responsible interpretation is the interpreter's personal presuppositions. In many ways, sin is responsible for numerous presuppositions. If the interpreter neglects to deal with their heart biblically, and to take sin seriously, the presuppositions they carry to the interpretive process will only make matters worse. The process for biblical change begins with the confrontation of the Spirit and the Word. The Scripture first threatens us, and specifically, threatens the sin we so dearly long to keep. Hence, there is a built-in incentive for the interpreter to interpret irresponsibly. This incentive is inescapably part of the sin nature. In summary then, there is no shortcut in the preparation process for biblical interpretation. The scholar has as much work to do here as the Sunday school teacher. There is no difference. Responsible biblical interpretation begins with the interpreter's process for dealing with their heart, for recognizing the sin that is there, and proceeding with great caution and with great anticipation for what God is speaking in the text.

The reality of salvation history

The historical dimension of divine revelation is one that has been over-emphasized by some interpreters while others have managed to hardly give it a wink and a nod. Interpreters that focus all their time on the historical aspects of Scripture to the neglect of its literary or theological aspects often end up with little more than a shell. Modern interpreters, ignoring their sinful presuppositions, focusing on the historical aspects of Scripture and treating it like any other book tend to purge it of its supernatural aspects. This approach diminishes the idea of divine revelation, inspiration, and authority. In addition, it has the regrettable effect of undermining the credibility and trustworthiness of the biblical account.

The literary reality of Scripture

The literary reality of Scripture is one of its most demanding aspects in terms of intellectual skill. Literary analysis is an art and a skill that requires a high degree of focus and energy. However, literary acumen also presents a threat to the message and purpose of Scripture not to mention its nature. A mere literary approach to Scripture has led many to ignore the historical dimensions of the text, and as such, has resulted in Scripture being treated like any other book. Kevin Vanhoozer labels it "aesthetic theology." This results is more knowledge about the text rather than knowledge of what the text is about. The responsible interpreter seeks both, knowledge about the text, and knowledge of what the text is about. The text is divine communicative action with perlocutionary intent. It is not enough to acquire literary knowledge about the text. One must also know what the text is about. This moves us in the direction of authorial intent. God moved to the author but He also moved the author with the intention of producing change in the audience. An overly literary approach to Scripture has led many to Derrida's deconstructionism and the reader-response approach to interpretation. The goal of finding the author's meaning, divine or human, is replaced with the reader's own subjective idea of what the text means to and for them. Adjudication of theological ideas and interpretive methods dissolves, sinking into a sea of relativism.

The theological reality of Scripture

"Thinking biblically is a matter of reading Scripture along the grain of the text. It is less a matter of "drawing out" discrete theological propositions than of "drawing together" scriptural material from across the canon." [Vanhoozer, Remythologizing Theology, 189 quoting Reno, Biblical Theology & Theological Exegesis, 404] Hence, the theological reality of the case is that divine revelation takes place in real space and time, and is captured in real human language. The interpreters failure to account for the historical and literary realities of Scripture is no less damaging to the text than the aforementioned errors. When theology ignores the historical reality of revelation, the resurrection can easily be reduced to myth and regeneration can be "recast as the result of an existential encounter with God occasioned by the reading of Scripture. [Kostenberger/Patterson, Invitation To Biblical Interpretation, 78]

"The rank and importance of Biblical Hermeneutics among the various studies embraced in Theological Encyclopedia and Methodology is apparent from the fundamental relation which it sustains to them all. For the Scripture revelation is itself essentially the centre and substance of all theological science. It contains the clearest and fullest exhibition of the person and character of God, and of the spiritual needs and possibilities of man." [Terry, Milton. Biblical Hermeneutics, 21]

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work. (2 Tim. 3:16)