I updated this review on 24 December 2020.
In his book, The Hermeneutics of the Biblical Writers, Abner Chou considers how the authors wrote. “Do the apostles go beyond the original meaning (or ideas) of the Old Testament writers? Or, do they make a legitimate inference (significance) based upon what was originally established?” He concludes, “The Old Testament writers themselves were exegetes and theologians who understood and correlated their texts with previous revelation.”
To chart this path, Chou first considers the importance of authorial intent (Ch. 1). He then notes some necessary presuppositions, such as the distinctions between meaning and significance, and the principle of intertextuality that he alleges should force us to go beyond a mere “two text” approach when considering how authors use previous revelation. (Ch. 2). He then explains why the prophets were exegetes and theologians (Ch. 3), discusses later author’s use of older revelation (Ch. 4), the New Testament use of the Old (Ch. 5-6), and concludes (Ch. 7-8).
Chou repeats the lament that post-enlightenment thinking has denigrated scripture. However, his own model is itself quite rationalistic at points. The Spirit’s work in the biblical author’s writings seems to be an afterthought; a pro forma appendix to Chou’s proposal. This is illustrated by how he handles Matthew’s “fulfillment” citation (Mt 2:15) of Hosea 11:1:
- Hosea must have known his text would be applied to a future situation in a new exodus.
- God’s “son” is Israel, and also the Davidic King,
- who occasionally depicts his trials in exodus-like language with expectations of deliverance for himself and his house,
- and Hosea much earlier in his book suggested a bold “new David” would lead the people back from the coming exile,
- so, in Hosea 11, the author must be “linking” these motifs,
- thus “Matthew chose to use Hosea (as opposed to quoting Exodus 4:22) for this reason! The apostle wanted to talk about the Exodus the way Hosea did.”
However, Matthew says none of this. Nor does Hosea. Rather, Matthew explains Joseph and Mary took Jesus to Egypt “in order to fulfill what was spoken by the Lord through the prophet,” (Mt 2:15). Chou must thus nuance the meaning of “fulfill,” which he does by gingerly claiming it “perhaps” refers to the fruition of certain theological concepts.
Matthew uses Hosea appropriately because he is an exegete, not a rote scribe, so “[a] sound application occurs when one draws a legitimate inference from the range of implications intended by the author.” In fact, a New Testament author can use an Old Testament text in a way the original author would not understand, and yet still honor that author’s intent. But, Chou avers, this is not sensus plenior—it is exegesis.
Indeed, Chou’s aim is to show “the prophets were exegetes and theologians.” Thus, our hermeneutics textbooks largely model what the biblical authors did—historical context, genre, context, grammar, and word study. “Their hermeneutical method does not derail all that we have traditionally learned. Rather, their methodology substantiates it.”
Perhaps unwittingly, Chou imputes his own context as a comfortable Western academic to the biblical authors. To him, they were great essayists and researchers—inspired exegetes doing word studies, genre analysis and historical research. Does that really describe Amos, the lowly shepherd of Tekoa? Jeremiah as he wept over the Jerusalem ruins? Solomon as he composed Song of Songs? The author of Job? Does it encapsulate Hosea as he preached and wrote about his faithless wife? What about Ezekiel and his dead wife, the delight of his eyes (Ezek 24:15-27)? Were these men merely exegetes with BDAG and BDB open before them, and Logos’ FactBook glowing reassuringly on a nearby screen? Is Matthew the master intertextual exegete (2:15; cp. Hosea 11:1), or is God making the unexpected application for us?
It is the latter.
Chou’s late colleague, Robert Thomas, advocated an “inspired sensus plenior application” approach that is much simpler. The biblical author, under inspiration of the Spirit, “does not eradicate the literal meaning of the Old Testament passage but simply applies the Old Testament wording to a new setting.” In this way, Thomas better accounts for the incongruity of Matthew’s Hosea citation by not tacitly downplaying God’s activity in that citation by appeal to an implicit rationalism.
Generically, Chou’s proposal is correct. The authors surely did understand previous revelation and build upon it. He errs by attempting to rescue notorious “problem passages” by tacitly downplaying the Spirit’s role and re-casting say, Peter, as an exegete par excellence instead of a good man moved by God to write what God wanted. His rejection of inspired sensus plenior application (a la Thomas) forces him to find intertextual links that seem occasionally desperate. His alleged solutions are rationalistic, I believe, in that Chou is unwilling to attribute their new application to the Spirit’s intent. Instead, Chou must always find an exegetical warrant because, to him, biblical authors are master exegetes who do word studies and genre and literary analysis. I wonder what Chou would have done with the Apostle Paul’s citation and application (Eph 4:8-10) of Psalm 68:18?
In short, Chou’s author looks suspiciously like a biblical theologian writing a tome on deadline for Zondervan.
Chou’s project is intriguing, but unacceptable at points. By claiming to “know” what Matthew intended with the Hosea citation without any evidence from Matthew himself, Chou engages in the same extra-textual analysis as his “post-enlightenment” foes—the difference is his analysis is relentlessly positive. This is not always a credible way to handle “problem passages.”
Finally, I must note that in his discussion of so-called “trajectory hermeneutics,” Chou falsely suggests William Webb accepts unrepentant, homosexual Christianity. Ironically, this is an unfortunate error that detracts from Chou’s own standing to speak credibly about hermeneutics.
Chou is to hermeneutics what the more passionate harmonizers are to the inerrancy debate; he evidences zeal for harmonization as the tool to explain away all difficulties. And sometimes Chou’s solutions are overwrought.
 “What was the author thinking? How did he reach his conclusion?” (Abner Chou, The Hermeneutics of the Biblical Writers: Learning to Interpret Scripture from the Prophets and Apostles [Grand Rapids: Kregel, 2018; Kindle ed.], p. 18).
 Ibid, p. 131.
 Ibid, p. 21.
 “… figuring out the author’s logic is far from subjective. Rather, it is textually expressed by the intertextuality in Scripture,” (Ibid, p. 36). “The author could have ‘two texts’ in mind (his own and the text he alludes to). However, he also could have many more texts in view as he wrote,” (Ibid, p. 38).
 “… did Hosea know his words would be applied to something future when they seem to refer to the past? Second, would Hosea ever think that his text pertains to the Messiah, since it originally talks about Israel?” (Ibid, p. 105).
 Ibid, pp. 105-107.
 “The similar language between the passages indicates Hosea believes the new David of Hosea 3 is involved in the new Exodus of Hosea 11,” (Ibid, p. 109).
 Matthew 2:15b: ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου.
 Chou, Hermeneutics, p. 132. “Put in terms of the prophetic to apostolic hermeneutic, perhaps the apostles were not always claiming a prophecy being fulfilled but the completion or full development of the work of their prophetic predecessors. The theology has been brought to its fullest maturation,” (Ibid, p. 133).
 Ibid, p. 142.
 “… as I have commented before, comprehensive knowledge of a future ramification is not required for a text to be used per the original author’s intent,” (Ibid).
 Ibid, p. 199.
 Ibid, p. 201.
 See Chou’s discussion at pp. 201-209.
 Robert Thomas, Evangelical Hermeneutics: The New Versus the Old (Grand Rapids: Kregel, 2002), pp. 241-269.
 Ibid, p. 242.
 “The apostle wanted to talk about the Exodus the way Hosea did,” (Ibid, p. 109).
 William J. Webb, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis (Downers Grove: IVP, 2001).
 Chou, Hermeneutics, p. 226, fn. 50.
 See, for example, Harold Lindsell’s discussion of “the case of the molten sea” from 2 Chronicles 4:2 in The Battle for the Bible (Grand Rapids: Zondervan, 1976), 165-166.
 I am relying on categories from the discussion by Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker, 2013), pp. 199f.