Apologetics
Southwestern Journal of Theology
Volume 60, No. 2 – Spring 2018
Managing Editor: W. Madison Grace II
By David I. Starling. Grand Rapids: Baker Academic, 2016. 256 pages. Paperback, $25.00.
David Starling, senior lecturer in New Testament and Theology at Morling College (New South Wales, Australia), writes that learning how to interpret the Bible is not like learning a subject such as calculus. It is more like learning a trade. It requires not just textbook methodological rules, but it also involves learning in real-life situations and from others in the Christian community. The Protestant motto Sola Scriptura has often been mistaken as a guideless way of interpretation. However, the biblical writers did not leave the Church without guidance on how to interpret. This book focuses on the dynamics of inner-biblical hermeneutics and their significance for Scripture’s theological interpretation. Interpreters do not always have to depend on outside sources to learn how to interpret properly. The biblical writers, in many ways, show us how to interpret. Starling exams several biblical books, selecting one key issue of interpretation that arises in it and tracing the interpretive work of the authors. From there he draws implications for biblical interpreters today.
In the first six chapters Starling examines various Old Testament books and the purpose for which they were written. He begins with the Psalms, showing that they do not merely teach precepts and propositions, but their purpose is to teach believers how to sing and pray. The book of Deuteronomy functions as an interpretation of the Law. Ruth provides a narrative for Israel on how to apply the Law. First and Second Chronicles function as an interpretation of biblical history. Wisdom books interpret personal experience in light of Scripture. Zechariah and the prophets’ main message of repentance uses the Torah to remind Israel of their covenant with the Lord. Each book’s author is demonstrating to Israel how to read and interpret the Bible.
The next eight chapters are an examination of a few New Testament books and how the author’s intent is also his hermeneutic. Each author takes the Hebrew Scriptures and interprets them in light of Christ’s coming. Matthew details Jesus’ authoritative teaching of the Old Testament with an emphasis on obedience. Luke is an announcement of the end of Israel’s exile and climax of Israel’s history. John’s Gospel presents a courtroom scene in which the truth is contested. Israel and the nations are on trial in light of Christ’s arrival. First Corinthians shows a way in which to do theology. Paul interprets the Corinthian situation in light of the Old Testament and gospel of Christ. The allegory of Galatians connects biblical narrative to a present situation, discerning implications of the whole biblical story for the shaping of Christian action in the world. The exhortations of Hebrews take all of the words of Scripture as present tense: God speaking today through His previously written Word. First Peter uses the exile motif of the Old Testament and applies it to the believers of his day living in the Roman Empire. Revelation is an encouragement for believers to make sense of their experience of suffering and persecution, spurring them on to perseverance and in hope. All of the writers are teaching a way of reading the Old Testament.
The key strength of this book is how it balances interpreting the Bible by focusing on the author and utilizing a Christological approach to application. Each biblical author does indeed give clues to how to read and interpret. The New Testament writers give us patterns to follow to understand the Old Testament in light of Christ’s appearance. The New Testament is indeed a continuation of Israel’s story. Starling does not simply show how to read the Old Testament in light of the New, but he shows how the New Testament should be read in light of the Old. This may be one of the biggest contributions of this book.
The weaknesses of the book are few. His chapter on the book of Revelation does not seem to follow his approaches in the earlier chapters. Starling does say that Revelation is not only a hermeneutical challenge but a hermeneutic itself—John alludes to the Old Testament to spur perseverance and encourage hope. However, is his hermeneutic replicable? It could be, but Starling does not elaborate on this idea.
Overall, Hermeneutics as Apprenticeship is a book appropriate in the academy and in the church. Readers will enjoy Starling’s insights on the purposes of each analyzed biblical book. Taking the Protestant axiom “Scripture interprets Scripture,” Starling applies it in a fresh way that privileges the author’s purpose while examining the author’s own use of other Scripture. The biblical reader can then join in the interpretive community and learn their practices. The biblical writers were not just teaching lessons but were also teaching hermeneutics. As Starling shows, Christians indeed should be hermeneutical apprentices to the biblical writers.
