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Assumptions in Biblical Interpretation and Their Consistency

Biblical interpretation operates within frameworks of assumptions that interpreters bring to the text, whether consciously articulated or implicitly held. These assumptions shape how readers understand Scripture's authority, coherence, and meaning. The question of their consistency—whether they cohere internally and align with the text's own claims—has occupied Christian thought across traditions.

The Scriptural Claim to Coherence

Scripture itself asserts internal consistency. The promises of God are described as faithful and immutable: "God is faithful to" his promises, which are "confirmed by an oath" and established as the foundation of covenant [3]. Paul writes that God's counsels "are immutable" and "shall be performed" (Psalm 33:11; Isaiah 46:11) [4]. This self-testimony creates an expectation that Scripture's various parts cohere, an assumption formalized in the Catholic tradition as the "analogy of faith"—"the coherence of the truths of faith among themselves and within the whole plan of Revelation" [11]. The Augsburg Confession similarly affirms that unity in the Church requires agreement "concerning the doctrine of the Gospel," implying that such doctrine possesses an identifiable, consistent shape [12].

Yet the text also presents interpretive challenges. Calvin observed that God sometimes "assumes a double character" in his word, creating "the appearance of disagreement and repugnance" that can "distract and wound the breast of the holy man" [6]. The resolution, Calvin argued, lies in applying "all our senses to the word of God" rather than abandoning the assumption of coherence when faced with apparent contradiction [6].

Assumptions About Scripture's Nature

Interpreters assume certain things about what kind of text Scripture is. Origen, writing in the patristic period, acknowledged that Scripture contains passages that appear "impossible or irrationality" on their surface, requiring readers to move beyond literalism to discern spiritual meaning [10]. This assumption—that Scripture operates on multiple levels—became codified in the medieval fourfold sense: literal, allegorical, moral, and anagogical, with "the profound concordance of the four senses" guaranteeing "all its richness" [11].

The Reformation challenged aspects of this framework while retaining the assumption of Scripture's ultimate clarity and sufficiency. Charles Hodge articulated a Reformed epistemology in which biblical teaching functions as a reductio ad absurdum against philosophical speculation: "if in any case these speculations come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted" [9]. This assumes Scripture's authority extends not only to explicit statements but to necessary implications—a hermeneutical move that itself rests on assumptions about logical entailment and textual coherence.

The Role of Tradition in Interpretation

Rabbinic interpretation developed explicit rules for drawing inferences, including the principle that "one may draw homiletical interpretations from the juxtaposition of verses," grounded in Psalm 111:7–8's assertion that God's commandments are "juxtaposed forever and ever" [14]. This assumes intentional arrangement and interpretive significance in textual proximity—an assumption Christian interpreters have variously adopted or rejected.

Chrysostom, interpreting Paul's use of Deuteronomy 30:11–14 in Romans 10, noted that the apostle treats Old Testament expressions as "typical of the principles of the Christian faith," bringing "truth and duty near" through typological reading [7]. This assumes continuity between testaments and the legitimacy of reading earlier texts in light of later revelation—an assumption contested in traditions that prioritize historical-grammatical method.

Faith as Interpretive Posture

Hebrews 11:1 describes faith as substantiating "promises of God which we hope for, as future in fulfilment, making them" present realities [5]. This suggests that faith itself functions as an interpretive assumption: the reader approaches Scripture expecting its promises to cohere and prove reliable. Abraham "believed in the promise of God, that he should have a seed," and this belief was "counted to him for righteousness"—not the act of faith itself, but "the object of it" [8]. The assumption that God's word is trustworthy precedes and enables interpretation.

The resurrection of Jesus serves as "the 'assurance' (Gr. pistis, generally rendered 'faith') or pledge God has given that his revelation is true and worthy of acceptance" [1]. This historical event functions as a validating assumption for Christian interpretation: if Christ rose, Scripture's testimony about him is reliable [2]. Paul's argument in 1 Corinthians 15:13–14 makes this explicit: without resurrection, the entire interpretive framework collapses [2].

Consistency and Conflict

Assumptions prove consistent when they align with Scripture's self-presentation and enable coherent reading across its diverse materials. They become problematic when imposed externally or when they generate contradictions the text itself does not require. The Athanasian Creed's insistence that "the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man" [13] reflects an assumption that Scripture teaches this paradox consistently, despite surface tensions. Whether such assumptions are truly consistent depends on whether the text, read on its own terms, supports or resists them.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Assurance — The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr. pistis, generally rendered "faith") or pledge God has given that his revelation is true and worthy of acceptance. The "full assurance [Gr. plerophoria, full bearing'] of faith" (Heb. 10:22) is a fulness of faith in God which leaves no room for doubt. The "full assurance of understanding" (Col. 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The "full assurance ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Promises of God, The — Contained in the Scriptures -- Ro 1:2. Made in Christ -- Eph 3:6; 2Ti 1:1. Made to Christ. -- Ga 3:16,19. Abraham. -- Ge 12:3,7; Ga 3:16. Isaac. -- Ge 26:3,4. Jacob. -- Ge 28:14. David. -- 2Sa 7:12; Ps 89:3,4,35,36. The Israelites. -- Ro 9:4. The Fathers. -- Ac 13:32; 26:6,7. All who are called of God. -- Ac 2:39. Those who love him. -- Jas 1:12; 2:5. Confirmed by an oath -- Ps 89:3,4; Heb 8:6. Covenant established upon -- Heb 8:6. God is faithful to -- Tit 1:2; Heb 10:23. God remembers -- Ps 105:42; Lu 1:54,55. Are Good. -- 1Ki 8:56. Holy. -- ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Counsels and Purposes of God, The — Are great -- Jer 32:19. Are wonderful -- Isa 28:29. Are immutable -- Ps 33:11; Pr 19:21; Jer 4:28; Ro 9:11; Heb 6:17. Are sovereign -- Isa 40:13,14; Da 4:35. Are eternal -- Eph 3:11. Are faithfulness and truth -- Isa 25:1. None can disannul -- Isa 14:27. Shall be performed -- Isa 14:24; 46:11. The sufferings and death of Christ were according to -- Ac 2:23; 4:28. Saints called and save according to -- Ro 8:28; 2Ti 1:9. The union of all saints in Christ, is according to -- Eph 1:9,10. The works of God according to -- Eph 1:11. Shoul”
  5. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 11 (introduction): DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them”
  6. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 26.6: shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. Meanwhile, God, in a certain sense, assumes a double character, that, by the appearance of disagreement and repugnance in which He presents Himself in his word, he may distract and wound the breast of the holy man. For the only method of cherishing constancy of faith, is to apply all our senses to the word of God. But so great was then the discrepancy of the word, that it would wound and l”
  7. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: in vv. 6–10 may be useful in connection with the exposition of Chrys. The apostle quotes Deut. xxx. 11–14 in which God assures the people that his commandments are not beyond their power to obey. He brings truth and duty near to them. These expressions are typical of the principles of the Christian faith. No striving, journeying or climbing are needful to reach Christ and his truth and law. Christian truth and duty are brought near in the apostolic message. After this presentation of the faith-idea in Old Testament language, which all might not grasp”
  8. Genesis (Baptist/Reformed) “John Gill on Genesis 15:6: And he believed in the Lord,.... The Targums of Onkelos and Jonathan are,"in the Word of the Lord;''in the essential Word of the Lord, in Christ the Lord his righteousness; he believed in the promise of God, that he should have a seed, and a very numerous one; he believed that the Messiah would spring from his seed; he believed in him as his Saviour and Redeemer; he believed in him for righteousness, and he believed in his righteousness as justifying him before God: and he counted it to him for righteousness; not the act of his faith, but the object of it; and not ”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 21: These are subjects on which philosophy undertakes to speculate and dogmatize; if in any case these speculations come into conflict with what is taught or necessarily implied in the Bible, they are thereby refuted, as by a reductio ad absurdum . And the disposition which refuses to give up these speculations in obedience to the teaching of the Bible, is inconsistent with Christianity. It is the indispensable condition of salvation through the gospel, that we receive as true whatever God has revealed in his Word. We must make our choice bet”
  10. Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. I.--ON THE INSPIRATION OF HOLY SCRIPTURE, AND HOW THE SAME IS TO BE READ AND UNDERSTOOD, AND WHAT IS THE REASON OF THE UNCERTAINTY IN IT; AND OF THE IMPOSSIBILITY OR IRRATIONALITY OF CERTAIN THI: (The translation from the Greek is designedly literal, that the difference between the original and the paraphrase of Rufinus may be more clearly seen.) 1. Since, in our investigation of matters of such importance, not satisfied with the common opinions, and with the clear evidence of visible things,[2] we take in addition, for the pr”
  11. Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. Be attentive to the analogy of faith.82 By "analogy of: 3. Be attentive to the analogy of faith.82 By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation. The senses of Scripture 115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. the profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the”
  12. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 2 And to the true unity of the Church it is enough to agree concerning: 2 And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and 3 the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike. 4 As Paul says: One faith, one Baptism, one God and Father of all, etc. Eph. 4:5-6.”
  13. Athanasian Creed (Ecumenical) “Athanasian Creed (Ecumenical, c. 5th-6th century AD), Section 5: Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world. Perfect God and perfect man, of a reasonable soul and human flesh subsisting. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. Who, a”
  14. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yevamot 4a.2: And Rabbi Elazar said: From where in the Torah is it derived that one may draw homiletical interpretations from the juxtaposition of verses? In other words, from where is it derived that the fact that certain verses are adjacent one to the other is a reason to apply the halakhot from one verse to the other? As it is stated: “The works of His hands in truth and justice, all His commandments are sure. Juxtaposed forever and ever, made in truth and uprightness” (Psalms 111:7–8). This verse indicates that it is appropriate to draw inferences from the juxtaposition ”
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