The way we view the world is based on our prior experiences, trainings and thinking. Such is also a case how we understand reality where our beliefs and attitudes, also called preunderstandings, play a significant role. In the process of interpreting the text, the ultimate goal is to be totally objective, but in reality, no one is free from presuppositions. So the interpreters must give attention to what they bring in the interpretive process. “We need to know ourselves, as well as the object of our inquiry” (cf. 154). It is not the goal of hermeneutics to reject the interpreter’s horizon, but to shape and develop it after a meaningful interaction between the interpreter and the text. Preunderstanding is undeniably present in the task of biblical interpretation, so the interpreter must identify the role it plays in the interpretive process.
To some extent, coming to the text with preunderstanding prior to interpretation is indispensable, but it can be undesirable as it may distort the reader’s perception of reality resulting to inaccurate interpretation. In addition, we are not consciously aware of our preunderstandings or the role they play in the interpretive process. So the challenge is not only to identify them but also to correct them, or even throw them away should our preunderstandings found to be erroneous.
Furthermore, the Bible becomes the vantage point of interpretation. Thus, our conviction on the divine authority of the Bible defines our approach to biblical interpretation. Those who have come to accept the pluralistic view of the Bible are prone to subjectivism and relativism. This postmodernism approach puts the reader’s preunderstanding as the one conditioning the meaning of the text rather than understanding the author’s intended meaning in writing the text. The former denies the existence of absolute truths and gives greater significance to human freedom, including the approach to interpreting an ancient biblical text. As thoughtful Christians, “we must evaluate the evidence for the Christian claims in the light of all alternative truth claims” (cf. 163).
We, as Christian interpreters, believe the Bible is the Word of God. Only from this perspective can we assume the theological meaning of the text by employing our historical and critical methods. Being members of evangelical community gives boundaries for our Bible reading and our preunderstanding of the Bible as God’s revelation guides our interpretation. To be thoroughly biblical we must allow the Scripture scrutinize our view. The community of faith and the inspiration of the Spirit provide opportunity to be highly objective in our interpretation.
The text also interprets the interpreter, as preunderstanding changes with understanding. This scenario is called hermeneutical spiral. In hermeneutics, the preunderstanding is the starting point of the interpreter. But as the interpreter engages with the biblical text, the text begins to do something to the interpreter. His preunderstanding starts to change. As he further interacts with the text, his preunderstanding can be modified or he can have a totally different understanding. But that does not mean the meaning of the text has changed, rather the interpreter’s ability to understanding it correctly is enhanced.
Since we want to discover the meaning of the text at the time of its writing, we must validate our interpretation using some objective criteria. If we accept the authority of the Bible’s with the help of the Spirit, we must be willing to accept its correction. “The honest, reflective, humble interpreter remains open to change, even to a significant transformation of preunderstandings” (cf. 167).
Source: Introduction to Biblical Interpretation by Klein, Blomberg, and Hubbard. 2nd Edition.
