SPECIAL TOPIC: THE ANTIOCHIAN SCHOOL
OF INTERPRETATION
I. The Antiochian School
It is obvious that the Alexandrian school was justifiably open to the charge
that its interpretations relied more on the cleverness of the interpreter than
on the intent of the original inspired author. One could, and can, assert any
interpretation and “prove” it from the Bible by using this method. The
Antiochian method focuses on the plain, obvious meaning of the text of Scripture.
Its basic focus is understanding the message of the original author. This is why
it is call the Historical-Grammatical approach of hermeneutics. Antioch insisted
on both a historical context and the normal use of human language. It did not
eliminate figures of speech, prophecy, or symbols, but forced them to be linked
to the purpose, historical setting, and style of the original author, along with
the original author’s choice of genre.
“The school of Antioch insisted on the historical reality of the biblical
revelation. They were unwilling to lose it in a world of symbols and shadows.
They were more Aristotelian than Platonist” (Grant and Tracy 1984, 66).
Some early leaders of this school of interpretation were: Lucian, Diodorus of
Tarsus, Theodore of Mopsuestia, and John Chrysostom. This school became involved
in an overemphasis on the humanity of Jesus. This has been labeled the Nestorian
Heresy (Jesus had two natures, one divine and one human)—and it was a heresy
(cf. I John 4:1-3). For this reason the school lost its influence and many of
its followers. Its headquarters moved from Syria into Persia so as to be beyond
the discipline of the Roman Church.
II. The Antiochian School’s Basic Tenets
Although the basic tenets of the Antiochian School were continued in isolated
places, it burst forth again in full bloom in Martin Luther and John Calvin, as
it had been in bud previously in Nicholas of Lyra. It is basically this
historically and textually-focused approach to hermeneutics that this Textbook
is attempting to introduce. Along with the added emphasis on application, which
was one of the strengths of Origen, the Antiochian approach clearly
distinguished between exegesis and application (Moises Silva,
Has The Church Misread the Bible? p. 101). Because this
Textbook (see
www.freebiblecommentary.org, Biblical Interpretation
Seminar) is primarily for non-theologically trained believers, the methodology
will focus around the text of Scripture in translation rather than the original
languages.
Study helps will be introduced and recommended, but the obvious
meaning of the original author can, in the vast majority of cases, be
ascertained without extensive outside help. The work of godly, diligent scholars
will help us in areas of background material, difficult passages, and seeing the
big picture, but first we must struggle with the plain meaning of the Scriptures
ourselves. It is our privilege, our responsibility, and our protection. The
Bible, the Spirit, and you are priority! Insight into how to analyze human
language on a nontechnical level, and the power of the indwelling Holy Spirit,
are the twin pillars of this contextual/textual approach. Your ability to be
somewhat free to interpret the Bible for yourself is the primary goal of this
Textbook. James W. Sire in his book Scripture Twisting makes two good
points.
“The illumination comes to the minds of God’s people—not just to the
spiritually elite. There is no guru class in biblical Christianity, no
illuminati, no people through whom all proper interpretation must come. And, so,
while the Holy Spirit gives special gifts of wisdom, knowledge, and spiritual
discernment, He does not assign these gifted Christians to be the only
authoritative interpreters of His Word. It is up to each of His people to learn,
to judge and to discern by reference to the Bible which stands as the authority
over even those to whom God has given special abilities.”
“To summarize, the assumption I am making throughout the entire book is that
the Bible is God’s true revelation to all humanity, that it is our ultimate
authority on all matters about which it speaks, that it is not a total mystery
but can be adequately understood by ordinary people in every culture” (pp.
17-18).
We dare not naively trust any other person or denomination with the
interpretation of Scripture, which affects not only life, but also the life to
come. The secondary goal of this Textbook is gaining the ability to analyze the
interpretations of others. This Textbook desires to provide the individual
believer with a method for personal Bible study and a shield against the
interpretations of others. Scholarly helps will be recommended, but must not be
accepted without proper analysis and textual documentation.
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