Webb’s book is a tour de force of individual insights that are somehow greater than the sum of their whole. He seeks to bring cultural analysis to bear on the Bible over against a “static” hermeneutic. Today, he argues, we must distinguish what is cultural and trans-cultural. That is, we must discern between cultural values and kingdom values.[1] The basic approach of his “redemptive-movement” hermeneutic is to:[2]

1. imagine the factors X (original culture), Y (the Bible) and Z (contemporary culture),
2. discern movement (or lack thereof) in the Scriptures along a particular trajectory
3. and be willing to continue the movement beyond the isolated words of the text along that same redemptive trajectory  

Webb focuses on the spirit of the text.[3] He proposes a cumbersome 18 criteria for his hermeneutic, organized into four categories; (1) persuasive, (2) moderately persuasive, (3) inconclusive, and (4) extra-biblical considerations. He shows how this works by applying each criteria, in turn, to women in the church, slavery and homosexuality.

Webb has some truly remarkable big-picture insights, particularly on women, including:

• Concept of movement. There are indications that Scripture moves in a particular direction through Biblical history (e.g. slaves and women). “On the whole, the biblical material is headed toward an elevation of women in status and rights.”[4] Must this movement stop at Revelation?
• Patterns in original creation. Is gender hierarchy part of original creation, or the Fall? Webb argues the latter, and his explanation is convincing.[5] Should Christians seek to perpetuate a situation (e.g. Gen 3:16) that is arguably a result of the Fall, and not part of original creation?
• Basis in new creation. What kind of status do women have in the New Covenant, what status do they have in eternity, and what are the implications for our relationships and roles in the church now, as New Covenant people?[6]

However, Webb’s work also has flaws:

• Too much. His 18 criteria are cumbersome and redundant. The latter nine are arguably pointless and could have been condensed into a short “reminder” list in an appendix. An exegete with a theological framework already accounts for many of these criteria automatically.
• Out of nowhere. Webb’s hermeneutical principles seemingly appear out of the ether. There are no overarching theological assumptions or framework; just a complicated series of seemingly random hermeneutical principles divorced from an interpretive grid.
• Western. Webb’s focus on cultural translation has the potential to make PlayDough of the text. He argues for gender-role equality in the Church, in part, because primogeniture is not practiced in Western society.[7] What about other societies? Is meaning fluid depending on the receptor culture?
• Stunted. This approach works best on texts with more concrete expression, such as narrative, law-codes and perhaps some wisdom literature. It is difficult to see Webb’s criteria being relevant for prophesy or poetry.

Webb has produced an outstanding book. His redemptive-movement approach has much to commend it, but some of his criteria for analysis are redundant for trained pastors, lack trans-culturality (ironically enough!), and are subjective. However, other criteria are extremely powerful and merit serious consideration.

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[1] William J. Webb, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis (Downers Grove: IVP, 2001; Kindle ed.), pg. 36.  

[2] “A redemptive-movement hermeneutic is characterized by several key components. At the heart of such an approach to the application of Scripture is its focus on (1) redemptive movement, (2) a multilevel ethic, (3) a balanced perspective, (4) cultural/ transcultural assessment and (5) the underlying spirit within a text,” (Webb, Hermeneutics, pg. 49).

[3] “A static hermeneutic lacks power and relevance, while a secular or radical hermeneutic lacks direction. Only a view that utilizes the redemptive spirit within Scripture as its core can construct an enduring connection between the ancient and modern worlds. A redemptive-spirit approach honors the words of Scripture by not forcing them into modern molds that do not fit. The words of Scripture, as read against the ancient world, provide the Christian with an understanding of its spirit and direction. The redemptive spirit generates the power to invade a new generation; the words of Scripture as read within their broader social context provide the much-needed direction for guiding the invasion of that power within today’s world. Once upon modern soil, a redemptive-movement hermeneutic channels its renewing spirit into the modern world with power to change social structures and direction to guide the renewal process,” (Webb, Hermeneutics, pg. 74).

[4] Webb, Hermeneutics, pg. 103.  

[5] Webb, Hermeneutics, pgs. 147-159; 165-171.

[6] Dispensationalism, as a movement, has a tortured hermeneutical relationship with the New Covenant. I assume the Church is a full participant in the New Covenant.

[7] “One might ask if pragmatic factors like these should influence our cultural/ transcultural analysis of Scripture. In short, the answer is yes. The pragmatic factors that drove primogeniture customs were part of the ancient setting but they are no longer part of our world. Pragmatic factors tend to shape the formation of biblical text not so much at the upper abstracted levels of principle, but at the lower concrete expression of principle as it gets fleshed out within a particular cultural context,” (Webb, Hermeneutics, pg. 183).