How to understand and interpret the Bible: literal and spiritual senses

c. 220–230 · Origen, On First Principles, Greek text of 3.1 and 4.1 (Philocalia) 4.1.19

And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g., that which says, “But I say unto you, Whoever is angry with his brother,” and so on. And again, “But I say unto you, Swear not at all.” And in the writings of the apostle the literal sense is to be retained: “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;” although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning. The careful (reader), however, will be in doubt as to cer­tain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not. And therefore the exact reader must, in obedience to the Saviour’s injunction to “search the Scriptures,” carefully ascertain in how far the literal meaning is true, and in how far im­possible; and so far as he can, trace out, by means of similar statements, the mean­ing everywhere scattered through Scripture of that which cannot be understood in a literal signification.

c. 364–378 · Basil of Caesarea, Homilies on the Hexaemeron 9.1

Shall I not rather exalt Him who, not wishing to fill our minds with these vanities, has regulated all the economy of Scripture in view of the edification and the making perfect of our souls? It is this which those seem to me not to have understood, who, giving themselves up to the distorted meaning of allegory, have undertaken to give a majesty of their own invention to Scripture. It is to believe themselves wiser than the Holy Spirit, and to bring forth their own ideas under a pretext of exegesis. Let us hear Scripture as it has been written.

1265–1273 · Thomas Aquinas, Summa Theologica I, q. 1, a. 10, ad 3

Reply to Objection 3: The parabolical sense is contained in the literal, for by words things are signified properly and figuratively. Nor is the figure itself, but that which is figured, the literal sense. When Scripture speaks of God's arm, the literal sense is not that God has such a member, but only what is signified by this member, namely operative power. Hence it is plain that nothing false can ever underlie the literal sense of Holy Writ.

1548 · John Calvin, Commentary on Galatians 4.22

Paul certainly does not mean that Moses wrote the history for the purpose of being turned into an allegory, but points out in what way the history may be made to answer the present subject. This is done by observing a figurative representation of the Church there delineated. And a mystical interpretation of this sort (ἀναγωγή) was not inconsistent with the true and literal meaning, when a comparison was drawn between the Church and the family of Abraham. As the house of Abraham was then a true Church, so it is beyond all doubt that the principal and most memorable events which happened in it are so many types to us. As in circumcision, in sacrifices, in the whole Levitical priesthood, there was an allegory, as there is an allegory at the present day in our sacraments, — so was there likewise in the house of Abraham; but this does not involve a departure from the literal meaning. In a word, Paul adduces the history, as containing a figurative representation of the two covenants in the two wives of Abraham, and of the two nations in his two sons.

1680–1681 · Thomas Manton, Works, vol. VIII Several Sermons Upon the CXIX. Psalm, Sermon CXIII. The word is a lamp unto my feet, and a light unto my path

Many bring their prejudicate opinions along with them, and are biassed and prepossessed before they come to the word of God, and so do not so much take up the sense which the scriptures offer, as seek to impose their own sense on them, and regulate the scriptures to their own hearts, not regulating their hearts and principles and senses according to the word of God. Optimus ille lector est, saith Hilary, qui dictorum intelligentiam expectat, &c. That mind which is preoccupied with evil opinions, and enslaved to preconceived conclusions, they do not take anything from the word, but impose something upon it which God never revealed there. If the weights be equal, yet if the balance be not equipendent, wrong may be done. They come with an idol in their own hearts, Ezek. xiv. 2, as those that would ask counsel of the Lord, that were resolved beforehand, Jer. xlii. While we look through the spectacles of our own fancies and preconceptions, the mind, poisoned with error, seemeth to see what we see not.

1749–1750 · William Law, The Spirit of Prayer 1.1

Now let it here be observed, that no passage of Scripture is to be called, or esteemed as a figurative expression, but where the literal meaning cannot be allowed, as implying something that is either bad in itself, or impossible, or inconsistent with some plain and undeniable doctrines of Scripture. Now that this is not the case here, is very evident. For who will presume to say, that for the soul of fallen man to be born again of the Son, or Light, and Holy Spirit of God, is in the literal sense of the words, a thing bad in itself, or impossible, or inconsistent with any plain and undeniable doctrines of Scripture? The critics therefore, who, in this matter, leave the literal meaning of the words, and have recourse to a figurative sense, are without excuse, and have nothing they can urge as a reason for so doing, but their own skill in words. But it may be further added as a just charge against these critics, that their fixing these passages to a figurative meaning, is not only without any ground, or reason for so doing, but is also a bad meaning, impossible to be true, and utterly inconsistent with the most plain, and fundamental doctrines of Scripture.

1838 · John Henry Newman, Lectures on the Doctrine of Justification Lecture 5. Misuse of the Term Just or Righteous

I say, then, that the words of Scripture, as of every other book, have their own meaning, which must be sought in order to be found. St. Paul does not use his words indiscriminately; he does not mean by "righteous" at one time really, at another nominally righteous, at random and without a reason. If it be as great a peril as it is often now thought, to confuse these supposed two distinct senses of the word, it is an equal improbability that St. Paul should have given it two senses so distinct. Words stand for one idea, not two; if the same word seems to have several, these are really connected together. The words of Scripture were appropriated to their respective senses by their writers; they had a meaning before we approached them, and they will have that same meaning, whether we find it out or not. And our business is to find the real meaning, not to impose what will serve for a meaning. Abstract antecedent reasonings will never help us to the real meaning; systems of the schools are not comments on the text. The minds and the meaning of the inspired writers were deeper than ours are.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 2.1-11

I only venture the remark that it is far wiser to abstain from allegorical interpretations as a general rule, and to be content with the plain meaning which appears on the surface of Scripture. Once begin allegorizing Scripture, and you never know where you are to stop. You may prove anything and find anything in the Bible upon the allegorical system, and at last throw open the floodgate to a torrent of wild fanaticism.

1892 · Philip Melanchthon, quoted by Philip Schaff, History of the Christian Church, Vol. 8: Modern Christianity, The Swiss Reformation 14.111

Melanchthon well says: "The Scripture cannot be understood theologically unless it be first understood grammatically."

1893 · F. W. Farrar, The Expositor's Bible: The First Book of Kings Book I. Introduction, Chapter I. The Higher Criticism

The Bible was written in human language, by men for men. It was written mainly in Judæa, by Jews, for Jews. "Scripture," as the old theological rule said, "is the sense of Scripture," and the sense of Scripture can only be ascertained by the methods of study and the rules of criticism without which no ancient document or literature can be even approximately understood. In these respects the Bible cannot be arbitrarily or exceptionally treated. No a priori rules can be devised for its elucidation. It is what it is, not what we might have expected it to be. Language, at the best, is an imperfect and ever-varying instrument of thought.

1901 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 47 (1901) 2748

I believe that you do not get any peace for your soul out of God's Word either by trying to clip it down to fit in with some system of your own making, or by spiriting it away in some metaphysical incomprehensibility. But if you just take the Bible in its plain sense and say, "That seems to me to be what my Heavenly Father means by this passage. It looks very simple and clear to me. I, an unsophisticated person, reading it after seeking the Holy Spirit's instruction and guidance, think it is so and I believe it, and I act upon it," you will find peace and rest of heart in that way of studying the Scriptures.

c. 198–203 · Clement of Alexandria, The Stromata, or Miscellanies 6.15

For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit. Wherefore the holy mysteries of the prophecies are veiled in the parables—preserved for chosen men, selected to knowledge in consequence of their faith; for the style of the Scriptures is parabolic.

c. 220–230 · Origen, On First Principles (De Principiis), Rufinus's Latin 4.1.15

But as if, in all the instances of this covering (i.e., of this history), the logical connection and order of the law had been preserved, we would not certainly believe, when thus possessing the meaning of Scripture in a continuous series, that anything else was contained in it save what was indicated on the surface; so for that reason divine wisdom took care that certain stumbling-blocks, or interruptions, to the historical meaning should take place, by the intro­duction into the midst (of the narrative) of certain impossibilities and incongruities; that in this way the very interruption of the narrative might, as by the interposition of a bolt, present an obstacle to the reader, whereby he might refuse to acknowledge the way which conducts to the ordinary meaning; and being thus excluded and debarred from it, we might be recalled to the beginning of another way, in order that, by entering upon a narrow path, and passing to a loftier and more sublime road, he might lay open the immense breadth of divine wisdom. This, however, must not be unnoted by us, that as the chief object of the Holy Spirit is to preserve the coherence of the spiritual meaning, either in those things which ought to be done or which have been already performed, if He anywhere finds that those events which, according to the history, took place, can be adapted to a spiritual meaning, He composed a texture of both kinds in one style of narration, always concealing the hidden meaning more deeply; but where the historical narrative could not be made appropriate to the spiritual coherence of the occur­rences, He inserted sometimes certain things which either did not take place or could not take place; sometimes also what might happen, but what did not: and He does this at one time in a few words, which, taken in their “bodily” meaning, seem inca­pable of containing truth, and at another by the in­sertion of many. And this we find frequently to be the case in the legislative portions, where there are many things manifestly useful among the “bodily” precepts, but a very great number also in which no principle of utility is at all discernible, and some­times even things which are judged to be impossi­bilities. Now all this, as we have remarked, was done by the Holy Spirit in order that, seeing those events which lie on the surface can be neither true nor useful, we may be led to the investigation of that truth which is more deeply concealed, and to the ascertaining of a meaning worthy of God in those Scriptures which we believe to be inspired by Him.

c. 380–383 · Gregory of Nyssa, Against Eunomius (Contra Eunomium) 7.1

The Scripture, “given by inspiration of God,” as the Apostle calls it, is the Scripture of the Holy Spirit, and its intention is the profit of men. For “every scripture,” he says, “is given by inspiration of God and is profitable”; and the profit is varied and multiform, as the Apostle says—“for doctrine, for reproof, for correction, for instruction in righteousness.” Such a boon as this, however, is not within any man’s reach to lay hold of, but the Divine intention lies hid under the body of the Scripture, as it were under a veil, some legislative enactment or some historical narrative being cast over the truths that are contemplated by the mind. For this reason, then, the Apostle tells us that those who look upon the body of the Scripture have “a veil upon their heart,” and are not able to look upon the glory of the spiritual law, being hindered by the veil that has been cast over the face of the law-giver.

391 · Augustine of Hippo, On the Profit of Believing (De utilitate credendi) 5

All that Scripture therefore, which is called the Old Testament, is handed down fourfold to them who desire to know it, according to history, according to ætiology, according to analogy, according to allegory. Do not think me silly for using Greek words. In the first place, because I have so received, nor do I dare to make known to you otherwise than I have received. Next you yourself perceive, that we have not in use terms for such things: and had I translated and made such, I should have been indeed more silly: but, were I to use circumlocution, I should be less free in treating: this only I pray you to believe, that in whatever way I err, I am not inflated or swollen in any thing that I do. Thus (for example) it is handed down according to history, when there is taught what hath been written, or what hath been done; what not done, but only written as though it had been done. According to ætiology, when it is shown for what cause any thing hath been done or said. According to analogy, when it is shown that the two Testaments, the Old and the New, are not contrary the one to the other. According to allegory, when it is taught that certain things which have been written are not to be taken in the letter, but are to be understood in a figure.

391–430 · Augustine of Hippo, Sermons on Selected Lessons of the New Testament (Sermones 51-147) 39.4

Yesterday I insisted at some length on the truth which is in the Apostles; how then do we find any “pretence” in the Lord Himself? Therefore, Brethren, I must tell you, and teach you according to my poor abilities, which the Lord giveth me for your benefit, and must convey to you what ye may hold as a rule in the interpretation of all Scripture. Everything that is said or done is to be understood either in its literal signification, or else it signifies something figuratively; or at least contains both of these at once, both its own literal interpretation, and a figurative signification also.

c. 396–397 · Augustine of Hippo, On Christian Doctrine 3.27.38

When, again, not some one interpretation, but two or more interpretations are put upon the same words of Scripture, even though the meaning the writer intended remain undiscovered, there is no danger if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth. And if a man in searching the Scriptures endeavors to get at the intention of the author through whom the Holy Spirit spoke, whether he succeeds in this endeavor, or whether he draws a different meaning from the words, but one that is not opposed to sound doctrine, he is free from blame so long as he is supported by the testimony of some other passage of Scripture. For the author perhaps saw that this very meaning lay in the words which we are trying to interpret; and assuredly the Holy Spirit, who through him spoke these words, foresaw that this interpretation would occur to the reader, nay, made provision that it should occur to him, seeing that it too is founded on truth. For what more liberal and more fruitful provision could God have made in regard to the Sacred Scriptures than that the same words might be understood in several senses, all of which are sanctioned by the concurring testimony of other passages equally divine?

c. 396–397 · Augustine of Hippo, On Christian Doctrine 3.12.20

Now the saints of ancient times were, under the form of an earthly kingdom, foreshadowing and foretelling the kingdom of heaven. And on account of the necessity for a numerous offspring, the custom of one man having several wives was at that time blameless: and for the same reason it was not proper for one woman to have several husbands, because a woman does not in that way become more fruitful, but, on the contrary, it is base harlotry to seek either gain or offspring by promiscuous intercourse. In regard to matters of this sort, whatever the holy men of those times did without lust, Scripture passes over without blame, although they did things which could not be done at the present time, except through lust. And everything of this nature that is there narrated we are to take not only in its historical and literal, but also in its figurative and prophetical sense, and to interpret as bearing ultimately upon the end of love towards God or our neighbor, or both.

c. 426–429 · John Cassian, Conferences (Conlationes) 14.8

The tropological sense is the moral explanation which has to do with improvement of life and practical teaching, as if we were to understand by these two covenants practical and theoretical instruction, or at any rate as if we were to want to take Jerusalem or Sion as the soul of man, according to this: “Praise the Lord, O Jerusalem: praise thy God, O Sion.” And so these four previously mentioned figures coalesce, if we desire, in one subject, so that one and the same Jerusalem can be taken in four senses: historically as the city of the Jews; allegorically as Church of Christ, anagogically as the heavenly city of God “which is the mother of us all,” tropologically, as the soul of man, which is frequently subject to praise or blame from the Lord under this title.

1265–1273 · Thomas Aquinas, Summa Theologica I, q. 1, a. 9, co.

I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is what Dionysius says (Coel. Hier. i): "We cannot be enlightened by the divine rays except they be hidden within the covering of many sacred veils." It is also befitting Holy Writ, which is proposed to all without distinction of persons---"To the wise and to the unwise I am a debtor" (Rom. 1:14)---that spiritual truths be expounded by means of figures taken from corporeal things, in order that thereby even the simple who are unable by themselves to grasp intellectual things may be able to understand it.

1917 · Arthur W. Pink, The Divine Inspiration of the Bible The Typical Significance of the Scriptures Declare Their Divine Authorship

“In the volume of the Book it is written of Me” (Heb. 10:7). Christ is the Key to the Scriptures. Said He, “Search the Scriptures..they are they which testify of Me.” (John 5:39), and the “Scriptures” to which He had reference, were not the four Gospels for they were not then written, but the writings of Moses and the prophets. The Old Testament Scriptures then are something more than a compilation of historical records, something more than a system of social and religious legislation, something more than a code of ethics. The Old Testament Scriptures are fundamentally a stage on which is shown forth in vivid symbolism and ritualism the whole plan of redemption. The events recorded in the Old Testament were actual occurrences, yet they were also typical prefigurations. Throughout the Old Testament dispensations God caused to be shadowed forth in parabolic representation the whole work of redemption by means of a constant and vivid appeal to the senses.

c. 180 · Irenaeus of Lyons, Against Heresies 2.27.1

A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in [acquaintance with] them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall [plainly] under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision [of its several parts]. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, [is absurd.] For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers.

c. 198–203 · Clement of Alexandria, The Stromata, or Miscellanies 7.16

What is subjected to criticism is not believed till it is so subjected; so that what needs criticism cannot be a first principle. Therefore, as is reasonable, grasping by faith the indemonstrable first principle, and receiving in abundance, from the first principle itself, demonstrations in reference to the first principle, we are by the voice of the Lord trained up to the knowledge of the truth. For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration. And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words.

c. 396–397 · Augustine of Hippo, On Christian Doctrine 3.30.42

One Tichonius, who, although a Donatist himself, has written most triumphantly against the Donatists (and herein showed himself of a most inconsistent disposition, that he was unwilling to give them up altogether), wrote a book which he called the Book of Rules, because in it he laid down seven rules, which are, as it were, keys to open the secrets of Scripture. And of these rules, the first relates to the Lord and His body, the second to the twofold division of the Lord’s body, the third to the promises and the law, the fourth to species and genus, the fifth to times, the sixth to recapitulation, the seventh to the devil and his body. Now these rules, as expounded by their author, do indeed, when carefully considered, afford considerable assistance in penetrating the secrets of the sacred writings; but still they do not explain all the difficult passages, for there are several other methods required, which are so far from being embraced in this number of seven, that the author himself explains many obscure passages without using any of his rules; finding, indeed, that there was no need for them, as there was no difficulty in the passage of the kind to which his rules apply.

c. 396–397 · Augustine of Hippo, On Christian Doctrine 3.1.1

The man who fears God seeks diligently in Holy Scripture for a knowledge of His will. And when he has become meek through piety, so as to have no love of strife; when furnished also with a knowledge of languages, so as not to be stopped by unknown words and forms of speech, and with the knowledge of certain necessary objects, so as not to be ignorant of the force and nature of those which are used figuratively; and assisted, besides, by accuracy in the texts, which has been secured by skill and care in the matter of correction;—when thus prepared, let him proceed to the examination and solution of the ambiguities of Scripture.

c. 397–400 · Augustine of Hippo, Reply to Faustus the Manichaean (Contra Faustum) 11.5

If we are perplexed by an apparent contradiction in Scripture, it is not allowable to say, The author of this book is mistaken; but either the manuscript is faulty, or the translation is wrong, or you have not understood.

1525 · Martin Luther, The Bondage of the Will (De Servo Arbitrio) 3

But they never have produced, nor ever can produce, one article whereby to prove this their madness. And it is with such scare-crows that Satan has frightened away men from reading the Sacred Writings, and has rendered the Holy Scripture contemptible, that he might cause his poisons of philosophy to prevail in the church. This indeed I confess, that there are many places in the Scriptures obscure and abstruse; not from the majesty of the thing, but from our ignorance of certain terms and grammatical particulars; but which do not prevent a knowledge of all the things in the Scriptures. For what thing of more importance can remain hidden in the Scriptures, now that the seals are broken, the stone rolled from the door of the sepulchre, and that greatest of all mysteries brought to light, Christ made man: that God is Trinity and Unity: that Christ suffered for us, and will reign to all eternity? Are not these things known and proclaimed even in our streets? Take Christ out of the Scriptures, and what will you find remaining in them? All the things, therefore, contained in the Scriptures; are made manifest, although some places, from the words not being understood, are yet obscure. But to know that all things in the Scriptures are set in the clearest light, and then, because a few words are obscure, to report that the things are obscure, is absurd and impious. And, if the words are obscure in one place, yet they are clear in another.

1559 · John Calvin, Institutes of the Christian Religion ded

When Paul declared that all prophecy ought to be according to the analogy of faith (Rom. 12:6), he laid down the surest rule for determining the meaning of Scripture. Let our doctrine be tested by this rule and our victory is secure.

1566 · Heinrich Bullinger, The Second Helvetic Confession 2

The Apostle Peter has said that ‘the Holy Scriptures are not of any private interpretation’ (2 Peter 1:20). Therefore we do not allow all kinds of exposition. Whereupon we do not acknowledge that which they call the meaning of the Church of Rome for the true and natural interpretation of the Scriptures; which, forsooth, the defenders of the Romish Church do strive to force all men simply to receive; but we acknowledge only that interpretation of Scriptures for orthodox and genuine which, being taken from the Scriptures themselves (that is, from the spirit of that tongue in which they were written, they being also weighed according to the circumstances and expounded according to the proportion of places, either of like or of unlike, also of more and plainer), accords with the rule of faith and charity, and makes notably for God’s glory and man’s salvation. Wherefore we do not despise the interpretations of the holy Greek and Latin fathers, nor reject their disputations and treatises as far as they agree with the Scriptures; but we do modestly dissent from them when they are found to set down things differing from, or altogether contrary to, the Scriptures. Neither do we think that we do them any wrong in this matter; seeing that they all, with one consent, will not have their writings matched with the Canonical Scriptures, but bid us allow of them so far forth as they either agree with them or disagree.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 8. Direction Tenth. The Several Pieces of the Whole Armour of God. Sixth Piece—The

Now, in comparing scripture with scripture, be careful thou interpretest obscure places by the more plain and clear, and not the clear by the dark. Error creeps into the most shady obscure places, and there takes sanctuary. ‘Some things hard to be understood, which they that are unstable wrest.’ No wonder they should stumble in those dark and difficult places, when they turn their back on that light which plainer scriptures afford to lead them safely through. ‘He that is born of God keepeth himself, and that wicked one toucheth him not,’ I John 5:18. This is a dark place, which some run away with, and from it conclude there is a perfect state free from all sin attainable in this life; whereas a multitude of plain scriptures testify against such a conclusion, I Kings 8:38; Prov. 20:9; Ecc. 7:20; Job 9:20; Php. 3:12; I John 1:8-10, with many more. So that it must be in a limited and qualified sense that he ‘that is born of God sinneth not.’ He sins not finally or comparatively, not as the carnal wretch doth. ‘And the wicked one toucheth him not,’ i.e. non tactu qualitativo, as Cajetan saith—not so as to transfuse his own nature and disposition into him; as the fire toucheth the iron or wood it comes near, assimilating them to its own nature. This rule of using plain scriptures to be a key for to unlock obscure, will hold in all other instances. And blessed be God, though to tame our pride he hath inserted some knotty passages, yet the necessary saving truths are of easy access even to the weakest understanding. Salubritèr Spiritus Sanctus ita, modificavit, ut locis apertioribus fami occurreret, obscurioribus fastidia detergeret (Aug. de Doc. Ch. lib. ii. c. 6)—there is enough in the plain places of Scripture to keep the weak from starving, and in the obscure to lift them above contempt of the strongest.

1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 1.9

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.

1678 · John Owen, The Causes, Ways, and Means of Understanding the Mind of God 6

] The Holy Spirit hath given us a relief in this matter, by supplying us with a rule of the interpretation of Scripture, which whilst we sincerely attend unto we are in no danger of sinfully corrupting the word of God, although we should not arrive unto its proper meaning in every particular place; and this rule is, the analogy or “proportion of faith.” “Let him that prophesieth,” saith the apostle, — that is, expoundeth the Scripture in the church, — “do it according to the proportion of faith,” Rom. xii. 6. And this analogy or “proportion of faith” is what is taught plainly and uniformly in the whole Scripture as the rule of our faith and obedience. When men will engage their inquiries into parts of the Scripture mystical, allegorical, or prophetical, aiming to find out, it may be, things new and curious, without a constant regard unto this analogy of faith, it is no wonder if they wander out of the way and err concerning the truth, as many have done on that occasion. And I cannot but declare my detestation of those bold and curious conjectures which, without any regard unto the rule of prophecy, many have indulged themselves in on obscure passages in the Scripture. But now suppose a man brings no preconceived sense or opinion of his own unto such places, seeking countenance thereunto from them, which is the bane of all interpretation of the Scripture; suppose him to come in some measure prepared with the spiritual qualifications before mentioned, and in all his inquiries to have a constant due regard unto the analogy of faith, so as not to admit of any sense which interfereth with what is elsewhere plainly declared, — such a person shall not miss of the mind of the Holy Spirit, or if he do, shall be assuredly preserved from any hurtful danger in his mistakes: for there is that mutual relation one to another, yea, that mutual in-being of all divine truths, in their proposal and revelation in the Scripture, as that every one of them is after a sort in every place, though not properly and peculiarly, yet by consequence and coherence. Wherefore, although a man should miss of the first proper sense of any obscure place of Scripture, which, with all our diligence, we ought to aim at, yet, whilst he receiveth none but what contains a truth agreeable unto what is revealed in other places, the error of his mind neither endangereth his own faith or obedience nor those of any others.

1678 · John Owen, The Causes, Ways, and Means of Understanding the Mind of God 7

That which, in the next place, might be insisted on is the consideration of the especial rules which have been, or may yet be, given for the right interpretation of the Scriptures. Such are those which concern the style of the Scripture, its especial phraseology, the tropes and figures it makes use of, the way of its arguing; the times and seasons wherein it was written, or the several parts of it; the occasions under the guidance of the Spirit of God given thereunto; the design and scope of particular writers, with what is peculiar unto them in their manner of writing; the comparing of several places as to their difference in things and expressions; the reconciliation of seeming contradictions, with other things of an alike nature.

1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) intro.6.6

God cannot teach in one place anything which is inconsistent with what He teaches in another. Hence Scripture must explain Scripture. If a passage admits of different interpretations, that only can be the true one which agrees with what the Bible teaches elsewhere on the same subject.

1907 · Augustus Hopkins Strong, Systematic Theology Chapter III. Inspiration Of The Scriptures

Since the Bible is in all its parts the work of God, each part is to be judged, not by itself alone, but in its connection with every other part. The Scriptures are not to be interpreted as so many merely human productions by different authors, but as also the work of one divine mind. Seemingly trivial things are to be explained from their connection with the whole. One history is to be built up from the several accounts of the life of Christ. One doctrine must supplement another. The Old Testament is part of a progressive system, whose culmination and key are to be found in the New. The central subject and thought which binds all parts of the Bible together, and in the light of which they are to be interpreted, is the person and work of Jesus Christ. The Bible says: “There is no God” (Ps. 14:1); but then, this is to be taken with the context: “The fool hath said in his heart.” Satan's “it is written,” (Mat. 4:6) is supplemented by Christ's “It is written again” (Mat. 4:7).

1910 · R. A. Torrey, The Person and Work of the Holy Spirit 20

Many a verse in the Bible standing alone might admit of two or three or even more interpretations, but when these two laws of interpretation are applied, it is settled to a certainty that only one of the various possible interpretations is the true interpretation. The law of usage is this, that when you find a word or phrase in any passage of Scripture and you wish to know what it means, do not go to a dictionary but go to the Bible itself, look up the various passages in which the word is used and especially how the particular writer being studied uses it, and especially how it is used in that particular book in which the passage is found. Thus you can determine what the precise meaning of the word or phrase is in the passage in question. The law of context is this; that when you study a passage, you should not take it out of its connection but should look at what goes before it and what comes after it; for while it might mean various things if it stood alone, it can only mean one thing in the connection in which it is found.

c. 396–397 · Augustine of Hippo, On Christian Doctrine 2.6.8

Nobody, however, has any doubt about the facts, both that it is pleasanter in some cases to have knowledge communicated through figures, and that what is attended with difficulty in the seeking gives greater pleasure in the finding.—For those who seek but do not find suffer from hunger. Those, again, who do not seek at all because they have what they require just beside them often grow languid from satiety. Now weakness from either of these causes is to be avoided. Accordingly the Holy Spirit has, with admirable wisdom and care for our welfare, so arranged the Holy Scriptures as by the plainer passages to satisfy our hunger, and by the more obscure to stimulate our appetite. For almost nothing is dug out of those obscure passages which may not be found set forth in the plainest language elsewhere.

1551 · John Calvin, Commentary on 2 Peter 3.16

For Peter condemns men who are trifling and volatile, who strangely turn to their own ruin what is useful to all. Nay, he says that this is commonly done as to all the Scripture: and yet he does not hence conclude, that we are not to read it, but only shews, that those vices ought to be corrected which prevent improvement, and not only so, but render deadly to us what God has appointed for our salvation. It may, however, be asked, Whence is this obscurity, for the Scripture shines to us like a lamp, and guides our steps? To this I reply, that it is nothing to be wondered at, if Peter ascribed obscurity to the mysteries of Christ's kingdom, and especially if we consider how hidden they are to the perception of the flesh. However the mode of teaching which God has adopted, has been so regulated, that all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 8. Direction Tenth. The Several Pieces of the Whole Armour of God. Sixth Piece—The

Make not thy own reason the rule by which thou measurest Scripture truths. Is that fit to try the revelations of the word by, which is dunced and posed with so many secrets in nature? Doth not the word reveal such things to us as are not only above sense, for eye hath not seen them, nor ear heard them; but also above the ken of reason? being such as never ‘entered into the heart of man,’ I Cor. 2:9. Indeed the whole system of gospel truths speaks in a foreign and outlandish tongue to reason; it can make no sense of them, except faith be the interpreter. The Scriptures are like the Red Sea, through which the Israelites by faith passed safely, but the Egyptians attempting to do it, for want of that guide were drowned. A humble believer passeth through the deep mysteries of the word safely, without plunging into any dangerous mistakes; whereas those sons of pride, who leave faith and take reason for their guide, we see how they are drowned in many damnable errors, Arianism, Pelagianism, Socinianism, and what not. The most dangerous errors fathered upon the Scriptures have sprung from this womb.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.4

This making a new meaning to the Scripture, is the same thing as making a new Scripture; it is properly adding to the word, which is threatened with so dreadful a curse. Spiritually to understand the Scripture, is to have the eyes of the mind opened, to behold the wonderful spiritual excellency of the glorious things contained in the true meaning of it, and that always were contained in it, ever since it was written; to behold the amiable and bright manifestations of the divine perfections, and of the excellency and sufficiency of Christ, and the excellency and suitableness of the way of salvation by Christ, and the spiritual glory of the precepts and promises of the Scripture, &c., which things are, and always were in the Bible, and would have been seen before, if it had not been for blindness, without having any new sense added, by the words being sent by God to a particular person, and spoken anew to him, with a new meaning.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.4

From what has been said of the nature of spiritual understanding, it appears that spiritual understanding does not consist in any new doctrinal knowledge or in having suggested to the mind any new proposition, not before read or heard of; for it is plain that this suggesting of new propositions, is a thing entirely diverse from giving the mind a new taste or relish of beauty and sweetness. It is also evident that spiritual knowledge does not consist in any new doctrinal explanation of any part of the Scripture; for still, this is but doctrinal knowledge, or the knowledge of propositions; the doctrinal explaining of any part of Scripture, is only giving us to understand what are the propositions contained or taught in that part of Scripture. Hence it appears, that the spiritual understanding of the Scripture, does not consist in opening to the mind the mystical meaning of the Scripture, in its parables, types, and allegories; for this is only a doctrinal explication of the Scripture. He that explains what is meant by the stony ground, and the seed's springing up suddenly, and quickly withering away, only explains what propositions or doctrines are taught in it. So he that explains what is typified by Jacob's ladder, and the angels of God ascending and descending on it, or what was typified by Joshua's leading Israel through Jordan, only shows what propositions are hid in these passages. And many men can explain these types who have no spiritual knowledge. It is possible that a man might know how to interpret all the types, parables, enigmas, and allegories in the Bible, and not have one beam of spiritual light in his mind; because he may not have the least degree of that spiritual sense of the holy beauty of divine things which has been spoken of, and may see nothing of this kind of glory in anything contained in any of these mysteries, or any other part of the Scripture.

1871 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 17 (1871) 1017

We sit at its feet, or rather at the feet of Jesus, in the Word, and it comes down to us; it is familiar with us, as a man talketh to his friend. And here let me remind you of the delightful familiarity of Scripture in this respect that it speaks the language of men. If God had written us a book in His own language, we could not have comprehended it, or what little we understood would have so alarmed us, that we should have besought that those words should not be spoken to us any more; but the Lord, in His Word, often uses language which, though it be infallibly true in its meaning, is not after the knowledge of God, but according to the manner of man. I mean this, that the word uses similes and analogies of which we may say that they speak humanly, and not according to the absolute truth as God Himself sees it. As men conversing with babes use their broken speech, so doth the condescending word.

1900 · Abraham Kuyper, The Work of the Holy Spirit Volume One: The Work of the Holy Spirit in the Church as a Whole, Tenth Chapter. The Church of Christ, XXXVIII. The Ministry of the Word

However, this is not all of the Holy Spirit's work in regard to the Word. It must also be interpreted. And He, the Inspirer, alone can give the right interpretation. If among men each is the best interpreter of his own word, how much more here where no man shall ever have the boldness to say that he understands the Spirit's full and proper meaning as well as He Himself, if not better? Even if the authors of both Testaments should rise from the dead and tell us the meaning of their respective Scriptures—even that would not be the full and deep interpretation. For they wrote things the comprehensive meaning of which they did not understand. E.g., when Moses wrote about the serpent’s seed, it is obvious that he did not begin to see all that is contained in the "bruising of his heel." Hence the Holy Spirit alone can interpret the Scripture.

1907 · Augustus Hopkins Strong, Systematic Theology Chapter III. Inspiration Of The Scriptures

The Scripture is a stream in which “the lamb may wade and the elephant may swim.” There is need both of literary sense and of spiritual insight to interpret it. This sense and this insight can be given only by the Spirit of Christ, the Holy Spirit, who inspired the various writings to witness of him in various ways, and who is present in the world to take of the things of Christ and show them to us (Mat. 28:20; John 16:13, 14).