point here is that the sensus plenior which texts acquire in their wider biblical context remains an extrapolation on the grammatico-historical plane, not a new projection on to the plane of allegory. And, though God may have more to say to us from each text than its human writer had in mind, God’s meaning is never less than his. What he means, God means. So the first responsibility of the exegete is to seek to get into the human writer’s mind, by grammatico-historical exegesis of the most thoroughgoing