Spiritualizing the Literal Meaning of Scripture in Hermeneutics
The practice of "spiritualizing" the literal meaning of Scripture in hermeneutics refers to an interpretive approach that seeks a deeper, non-literal, or allegorical meaning beyond the plain sense of the text. This approach has been a significant aspect of biblical interpretation throughout history, though its application and acceptance vary across different theological traditions.
The foundation of biblical authority rests on the understanding that Scripture is "God-breathed" (θεόπνευστος, theopneustos), meaning it is inspired by God's own speech [6]. This divine origin implies that the text carries profound truth and wisdom, making its interpretation a crucial task for believers [6, 5]. The New Testament authors, for instance, understood the Hebrew Scriptures (Old Testament) to be inspired, and this understanding extends to the New Testament writings as well [6].
However, the method of discerning these truths has been a subject of ongoing discussion. One perspective emphasizes the literal fulfillment of prophecy and promises. For example, in the interpretation of Isaiah 2:3, it is argued that if curses against Israel have been literally fulfilled, then promised blessings should also be understood literally, rather than being "spiritualized" away from their specific application to Israel [10]. This view suggests that spiritualizing can sometimes deny specific, literal fulfillments intended by God.
Conversely, some interpretive traditions have historically embraced spiritual or allegorical readings. The Greek term for "interpret" or "translate" is ἑρμηνεύω (hermēneúō), which is related to Hermes, the god of language, suggesting the act of making something understandable [1]. This act of interpretation can involve moving beyond the surface meaning. For instance, early Christian interpreters like Chrysostom, when discussing 1 Corinthians 2:13, suggested that "comparing spiritual things with spiritual" involved illustrating Gospel mysteries by comparing them with Old Testament types [3]. This implies a method where the Old Testament's literal narratives or figures are seen as prefiguring New Testament realities, thus moving beyond a strictly literal reading to a spiritual correspondence. Grotius, in a similar vein, understood this phrase to mean expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit [3].
The concept of "sanctification" itself, which appears in various biblical contexts, illustrates how a term can have both a literal, concrete meaning and a broader, spiritual application. In Jeremiah 1:5, God tells Jeremiah, "Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations" [4]. The Hebrew word for "consecrated" or "sanctified" (קָדַשׁ, qadaš) primarily means "to set apart" from a common to a special use [4]. While it can refer to ceremonial or moral cleansing, in this context, it means Jeremiah was "separated" for his prophetic office [4]. This is a literal setting apart for a specific purpose. However, in 1 Peter 1:16, the command "Be holy, for I am holy" [5] calls for a spiritual and moral holiness in believers, reflecting God's own essence [5]. Similarly, 1 Peter 3:15 instructs believers to "sanctify Christ as Lord" in their hearts [7], which means to honor Him as holy and enshrine Him as the dwelling-place of the Spirit [7]. Here, "sanctify" moves from a physical act of setting apart to an internal, spiritual posture of reverence and devotion.
The Bible itself contains passages that invite deeper reflection beyond the immediate literal sense. For example, the "secrets of his heart made manifest" mentioned in 1 Corinthians 14:25, in the context of prophecy, refers to the word of God revealing a person's inner character, akin to a "sword of the Spirit" [9]. This effect is not merely a literal unveiling but a spiritual discernment of one's true self [9].
The Hebrew word אֱמֶת (ʾĕmeṯ), meaning "truth," appears in Jeremiah 4:2, where one swears "by the life of the LORD, in truth, in justice, and in righteousness" [2]. While "truth" here refers to veracity, the broader concept of truth in Scripture often extends to spiritual realities and God's faithfulness. Similarly, words like חֶסֶד (chesed), often translated as "steadfast love" or "mercy," carry a rich theological weight that goes beyond a simple dictionary definition, encompassing covenant loyalty and divine grace.
The tension between literal and spiritual interpretation is not always a dichotomy but can be seen as complementary. The literal meaning provides the grounding, while spiritual interpretation seeks the deeper theological implications and applications. The "reading" of Scripture, especially in public congregations, was a practice transferred from the Jewish synagogue to the Christian Church, emphasizing the importance of engaging with the text [8]. This engagement, whether through literal understanding or spiritual reflection, aims to draw wisdom for salvation and guidance for life [6]. The effectiveness of Scripture lies in its divine source and its capacity to provide wisdom for living out one's salvation [6].
Sources
- Strong's Greek Dictionary “[G2059] ἑρμηνεύω (hermēneúō) — Definition: to translate | Derivation: from a presumed derivative of G2060 (Ἑρμῆς) (as the god of language); | KJV usage: interpret”
- MACULA Hebrew “Jeremiah 4:2 — Hebrew linguistic analysis (MACULA): Text: וְ נִשְׁבַּ֨עְתָּ֙ חַי יְהוָ֔ה בֶּ אֱמֶ֖ת בְּ מִשְׁפָּ֣ט וּ בִ צְדָקָ֑ה וְ הִתְבָּ֥רְכוּ ב֛ וֹ גּוֹיִ֖ם וּ ב֥ וֹ יִתְהַלָּֽלוּ Word-by-word: וְ (wə) = "and" [2050b] C; נִשְׁבַּ֨עְתָּ֙ (nišbaʿətā) = "swear" [7650] VNq2ms; חַי (ḥay-) = "lives" [2416] Aamsa; יְהוָ֔ה (yəhwāh) = "LORD" [3068] Np; בֶּ (be) = "in" [0871a] R; אֱמֶ֖ת (ʾĕmeṯ) = "truth" [0571] Ncfsa; בְּ (bə) = "in" [0871a] R; מִשְׁפָּ֣ט (mišpāṭ) = "justice" [4941] Ncmsa; וּ (û) = "and" [2050b] C; בִ (ḇi) = "in" [0871a] R; צְדָקָ֑ה (ṣəḏāqāh) = "righteousness" [6666] Ncfsa; וְ (wə)”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 1:5: knew--approved of thee as My chosen instrument (Exo 33:12, Exo 33:17; compare Isa 49:1, Isa 49:5; Rom 8:29). sanctified--rather, "separated." The primary meaning is, "to set apart" from a common to a special use; hence arose the secondary sense, "to sanctify," ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah from original sin or regenerated him by His Spirit; but separated him to his peculiar prophetical office, including in its range, not merely the Hebrews, but also the nations hostile to them (Jer. 25:12-38; 27:1-21; ”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:16: Scripture is the true source of all authority in questions of doctrine and practice. Be ye . . . for I am--It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [CALVIN]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [DIDYMUS]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey i”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:16: 3:16-17 These verses elaborate on 3:15 by explaining Scripture’s effectiveness, its source, and the ways that it gives wisdom to live out our salvation. Paul was speaking of the Hebrew Scriptures (the Old Testament), but his statement can now apply to all Scripture, including the New Testament (see, e.g., 2 Pet 3:15-16). 3:16 The fact that Scripture is inspired by God (literally God-breathed, breathed out by God’s own speech; see also Heb 4:12-13; 2 Pet 1:20-21) does not negate the active involvement of the human authors. But it does affirm that God is fully re”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 3:15: sanctify--hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mat 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. the Lord God--The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord." and--Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c. answer--an apologetic answer defending your faith. to every man that asketh you--The last words limit the universality of the "always"; not to a roller, ”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:25: And thus--omitted in the oldest manuscripts and versions. secrets of his heart made manifest--He sees his own inner character opened out by the sword of the Spirit (Heb 4:12; Jam 1:23), the word of God, in the hand of him who prophesieth. Compare the same effect produced on Nebuchadnezzar (Dan 2:30 and end of Dan 2:47). No argument is stronger for the truth of religion than its manifestation of men to themselves in their true character. Hence hearers even now often think the preacher must have aimed his sermon particularly at them. and so--”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 2:3: If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, while giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jer 50:5; Zac 8:21, Zac 8:23; Joe 2:28). from Jerusalem-- (Luk 24:47) an earnest of the future relations of Jerusalem to Christendom (Rom 11:12, Rom 11:15).”