Jeff Dryden has written a fascinating book on hermeneutics that deserves a wide reading. Books on how to interpret the Scriptures are common, and thus we naturally ask how Dryden’s book stands out, particularly since the title speaks of recovering, which implies, of course, that a hermeneutical dimension has been lost. Dryden argues that the fundamental purpose of the Scriptures is to shape and transform our lives, and a hermeneutic of wisdom seeks to understand the Scriptures for the sake of ethical formation and transformation. Ethics is not merely about doing the right things but is linked with moral and spiritual formation. Virtually all works on hermeneutics focus on understanding in terms of the historical-critical enterprise, but the pragmatic and character-shaping role of the text is ignored. Dryden argues that separation of “what the text meant” from “what it means” can be traced to modernism, calling us to bring back together the meaning and the significance of the the biblical text. We stand under the text, says Dryden, with a faith seeking understanding, which differs both from modernism and postmodernism.Dryden’s appeal for wisdom is not superficial. He draws on hermeneutics, philosophy, ethics, literary theory, and linguistics. He shows himself to be something of a renaissance scholar, which is evident from his wide reading in philosophy, ethics, and hermeneutics. He warns those in biblical studies who confine themselves to the historical-critical method that they are buying into a philosophical endeavor with unfortunate implications. Chapter one explores the epistemological landscape for the discussion, exploring the relationship between the knower and what is known, and the approach is illustrated with a discussion of John 3. Dryden’s knowledge of philosophy is impressive, and in ch. two the separation between being and doing, so common in Western thought, is challenged. The disjunction between the indicative-imperative and faith and obedience are the unfortunate fruit of such a dichotomy, he claims. In ch. three, the contrast between the law and the gospel is challenged, which has led many to segregate faith and repentance, trusting and obeying. Here, Dryden considers the teaching of John 15 and the New Perspective on Paul.Dryden works out his proposal with two chapters on the Gospels and two chapters on the Epistles. The wisdom-shaping role of both is defended, and people live wisely when they have the right reasons and right motivations for right actions. The Gospels are often mined for history or for transcendent truths, but as narratives they are written to shape the lives of readers. Dryden does not dismiss the importance of history or theology in the Gospels, but he rightly argues that such an approach is off-center if the pragmatic purpose of the narratives is ignored. Readers by entering into the story are challenged and reshaped by the accounts if read sympathetically. The approach recommended is illustrated in the account of Jairus and the bleeding woman in Mark 5, the Beatitudes in Matt 5, and the moral vision of the Markan account. Dryden also investigates the story of Mary and Martha in John 11. What stands out is Dryden’s emphasis on the pragmatic purposes in the various accounts.The epistles are understood to be paraenetic in that they are designed to shape the worldview of readers and change their behavior. The indicative and imperative schema is not rejected absolutely, but it is inadequate if one segregates the two into hermetically sealed departments, as though theology is simply about learning truth. An organic relationship between the indicative and the imperative accords with the paraenetic nature of the epistles. Dryden also explains well how Jesus Christ functions as an exemplar without sacrificing his uniqueness. The paraenetic and wisdom-shaping character of epistles is unpacked with a study of Eph 4:32, Rom 6:1–14, Galatians, and 1 John.We can be grateful for Dryden’s learned, stimulating, and challenging text on hermeneutics with an emphasis on ethical formation. Dryden’s work should launch further discussion and reflection, for he is certainly correct about the pastoral and character-shaping role of the NT documents.
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