Achieving Balance and Nuance in Biblical Principle Application
The concept of balance in applying biblical principles is often understood through metaphors of weighing and measurement, reflecting the need for careful discernment in Christian life and doctrine. The prophet Daniel, for instance, describes King Belshazzar being "weighed in the balances" and "found wanting" (Daniel 5:27). John Gill interprets this as an assessment against "the balances of justice and truth, in the holy righteous law of God," where the king was found to be like "adulterated gold, reprobate silver, bad coin" [6]. Similarly, Job expresses a desire to be "weighed in a just balance so that God may know my integrity" (Job 31:6 LITV) [2]. These images underscore the idea that actions and character are subject to divine evaluation, requiring a precise and equitable standard.
The Bible itself is considered the ultimate source for understanding God's system of truth, and theology is the discipline of systematizing its facts and principles [11, 14]. Charles Hodge emphasizes that the Bible provides not only facts about God, Christ, and humanity, but also records the "legitimate effects of those truths on the minds of believers" [12]. This suggests that proper application of biblical principles involves both intellectual apprehension and experiential transformation. The process of understanding and applying these truths is not static but involves "continual and gradual progress," both for individual believers and the Church collectively [13].
Achieving nuance in biblical application means recognizing that while some principles are absolute, others require careful consideration of context, intent, and interconnectedness with other truths. For example, Calvin notes that the law's instruction is not merely rudimentary but guides to "the perfect performance" of righteousness, encompassing both piety towards God and justice towards others [5, 8]. one tradition argues that one cannot judge a person's godliness solely by their adherence to the "second table" (duties to fellow humans) without also considering their adherence to the "first table" (duties to God) [8]. This highlights the need to consider the full scope of biblical teaching rather than isolating individual commands.
One area where balance is crucial is in the Christian's relationship with worldly possessions and pleasures. Calvin advises believers to "use this world without abusing it" and to "buy possessions as if we were selling them" (1 Cor. 7:30, 31) [10]. He acknowledges that this is a "slippery place" with "great danger of falling on either side," necessitating careful judgment [10]. This involves not only curbing luxury but also cutting off "all show of superfluous abundance" and ensuring that material goods do not become a hindrance to spiritual progress [7, 10]. For those in "narrow and slender circumstances," the principle shifts to patiently bearing wants rather than becoming "immoderately desirous" of things [7]. This demonstrates that the application of a principle like moderation is nuanced, depending on an individual's specific circumstances.
The concept of diligence, for instance, is presented in Scripture as a broad principle applicable to various aspects of Christian life. Torrey's Topical Textbook lists numerous areas requiring diligence, including seeking God, obeying Him, striving for perfection, cultivating Christian graces, guarding against defilement, and engaging in lawful business [3]. This comprehensive list illustrates that diligence is not a singular action but a pervasive attitude that must be balanced across spiritual and practical domains.
Theological understanding itself requires balance. Hodge warns against postulating "moral axioms" that are merely expressions of personal feelings or opinions, rather than principles derived from Scripture [9]. He emphasizes that the theologian's role is to ascertain and exhibit "God's system" of truth, not their own [14]. This underscores the importance of grounding all applications in the revealed Word of God, rather than subjective interpretations or preconceived notions.
Furthermore, the Bible frequently cross-references its own teachings, indicating an inherent interconnectedness of principles. For example, Psalm 40:8, which speaks of delighting in God's law, is cross-referenced with Psalm 119:92, which speaks of finding delight in God's statutes [1, 4]. This suggests that individual biblical statements are not isolated but form part of a larger, coherent divine revelation. Understanding this interconnectedness is vital for balanced application, preventing an overemphasis on one truth to the exclusion or distortion of others.
The development of theological understanding within the Church also reflects a process of achieving greater clarity and balance. Hodge notes that "theological knowledge" has undergone "continual and gradual progress," with believers growing "not only in the compass, but in the clearness, order, and harmony of their knowledge" [13]. This historical perspective suggests that the Church, over time, refines its understanding and application of biblical principles, striving for a more complete and balanced apprehension of divine truth. This ongoing process requires careful attention to the entirety of Scripture and a willingness to allow the Bible to interpret itself, rather than imposing external frameworks [12, 14].
Sources
- OpenBible.info “Cross-reference: Ps.40.8 → Ps.119.92 (confidence: 15 votes)”
- Job “Job 31:6 (LITV) — let me be weighed in a just balance so that God may know my integrity.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
- OpenBible.info “Cross-reference: Ps.119.11 → Ps.40.8 (confidence: 69 votes)”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: faith unfeigned are placed at the head, in other words, true piety; and that from this charity is derived. It is a mistake then to suppose, that merely the rudiments and first principles of righteousness are delivered in the Law, to form, as it were, a kind of introduction to good works, and not to guide to the perfect performance of them. For complete perfection, nothing more can be required than is expressed in these passages of Moses and Paul. How far, pray, would he wish to go, who is not satisfied with the instruction which di”
- Daniel (Baptist/Reformed) “John Gill on Daniel 5:27: TEKEL,.... As for the meaning of this word, and what it points at, it is this: thou art weighed in the balances: of justice and truth, in the holy righteous law of God; as gold, and jewels, and precious stones, are weighed in the scales by the goldsmith and jeweller with great exactness, to know the worth of them: and art found wanting; found to be adulterated gold, reprobate silver, bad coin, a false stone; found to be a worthless man, a wicked prince, wanting the necessary qualifications of wisdom, goodness, mercy, truth, and justice. The Scriptures of truth, th”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 65: must indulge as little as possible; on the other hand, 2034 it must be his constant aims not only to curb luxury, but to cut off all show of superfluous abundance, and carefully beware of converting a help into an hinderance. 5. Another rule is, that those in narrow and slender circumstances should learn to bear their wants patiently, that they may not become immoderately desirous of things, the moderate use of which implies no small progress in the school of Christ. For in addition to the many other vices which accompany a longing”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 7.37: not they fear God. We might, indeed, be deceived, were it from the second table only that we formed our judgment about the godliness of a man; but if any one discharge the duties of the first table, which are evidences of godliness and of the worship of God, he must then be brought to this standard, Does he act inoffensively towards other men? Does he abstain from every act of injustice? Does he speak truth? Does he live in the exercise of kindness to his brethren? This is the reason why Christ pronounces mercy, judgment, and faith, to be the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 104: justice by vicarious punishment, the Bible asserts and assumes no moral principle which does not underlie all the providential dealings of God with individuals or with nations. 4. Men constantly deceive themselves by postulating as moral axioms what are nothing more than the forms in which their feelings or peculiar opinions find expression. To one man it is an axiom that a holy God cannot permit sin, or a benevolent God allow his creatures to be miserable; and he, therefore, infers either that there is no God, or that He cannot control ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 65: us to use this world without abusing it, and to buy possessions as if we were selling them ( 1 Cor. 7:30, 31 ). But as this is a slippery place, and there is great danger of falling on either side, let us fix our feet where we can stand safely. There have been some good and holy men who, when they saw intemperance and luxury perpetually carried to excess, if not strictly curbed, and were desirous to correct so pernicious an evil, imagined that there was no other method than to allow man to use corporeal goods 2032 only in so far as”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: § 1. Its Nature . If the views presented in the preceding chapter be correct, the question, What is Theology? is already answered. If natural science be concerned with the facts and laws of nature, theology is concerned with the facts and the principles of the Bible. If the object of the one be to arrange and systematize the facts of the external world, and to ascertain the laws by which they are determined; the object of the other is to systematize the facts of the Bible, and ascertain the principles or general truths which those facts i”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: by God in His Word ( 1 Cor. ii. 10-16 ). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, 16 This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: effected by a continual and gradual progress. The same progress has taken place in theological knowledge. Every believer is conscious of such progress in his own experience. When he was a child, he thought as a child. As he grew in years, he grew in knowledge of the Bible. He increased not only in the compass, but in the clearness, order, and harmony of his knowledge. This is just as true of the Church collectively as of the individual Christian. It is, in the first place, natural, if not inevitable, that it should be so. The Bible, altho”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 8: sin, of liberty, of obligation, from the facts of the Bible. He should remember that his business is not to set forth his system of truth (that is of no account), but to ascertain and exhibit what is God’s system, which is a matter of the greatest moment. If he cannot believe what the facts of the Bible assume to be true, let him say so. Let the sacred writers have their doctrine, while he has his own. To this ground a large class of modern exegetes and theologians, after a long struggle, have actually come. They give what they regard as t”