Balancing AI with Human Interpretation of Scripture
The interpretation of Scripture has historically involved human intellect guided by divine inspiration, a process that contrasts with purely algorithmic approaches. The apostle Paul, for instance, spoke of "comparing spiritual things with spiritual," which some interpreters understand as expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, or illustrating Gospel mysteries through Old Testament types [1]. This suggests a method of interpretation that relies on discerning connections within the divinely inspired text itself.
The role of human understanding in interpreting biblical texts is emphasized in various commentaries. For example, when discussing Ephesians 3:4, one commentary notes that "when ye read" implies that understanding the "mysteries" of the epistle comes through reading, and by perceiving the author's understanding, readers can also come to understand [6]. This highlights the human element of engaging with and comprehending the text. Similarly, the prophet Isaiah's writings, particularly concerning the "servant" figure, are interpreted by Jewish and Christian scholars as referring to the Messiah, a conclusion reached through careful textual analysis and theological reasoning [2, 5].
The concept of a divine "interpreter" is also present in biblical thought. Elihu in the book of Job is described as a divinely-sent "messenger" and "interpreter" whose role is to explain God's righteousness to Job and vindicate His dealings [4]. This suggests that while divine truth originates with God, it is often mediated and explained through human agents. The process of interpretation can be challenging, as noted by Adam Clarke on 1 Corinthians 14:2, where he discusses the difficulties in understanding "unknown tongues" and proposes that the Hebrew language might be meant, requiring scholarly insight to reconcile the text [3].
Sources
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 52:13: Behold, my servant shall deal prudently,.... Here properly a new chapter should begin, these three last verses treating of the same person and subject as the following chapter; even of Christ, his person, offices, humiliation, and exaltation, and the effects and fruits thereof; for of him undoubtedly the whole is to be understood. The Jews say it is a difficult prophecy; and so it is to them, being contrary to their notions and schemes, or otherwise it is plain and easy, respecting the Messiah; but rather than he should be thought to be meant, the modern ones have in”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:2: For he that speaketh in an unknown tongue - This chapter is crowded with difficulties. It is not likely that the Holy Spirit should, in the church, suddenly inspire a man with the knowledge of some foreign language, which none in the church understood but himself; and lead him to treat the mysteries of Christianity in that language, though none in the place could profit by his teaching. Dr. Lightfoot's mode of reconciling these difficulties is the most likely I have met with. He supposes that by the unknown tongue the Hebrew is meant, and that God restored th”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 33:23: Elihu refers to himself as the divinely-sent (Job 32:8; Job 33:6) "messenger," the "interpreter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (Job 5:1), and Job (Job 9:33) had wished for such a "daysman" or umpire between him and God. The "messenger" of good is antithetical to the "destroyers" (Job 33:23). with him--if there be vouchsafed to the sufferer. The office of the interpreter is stated "to show unto man God's uprightness" in His dealings; or, as UMBREIT, "man's upright course toward”
- Isaiah (Baptist/Reformed) “John Gill on Isaiah 42:1: Behold my servant, whom I uphold,.... The Targum is, "behold my servant the Messiah;'' and Kimchi on the place says, this is the King Messiah; and so Abarbinel (f) interprets it of him, and other Jewish writers, and which is right; for the prophet speaks not of himself, as Aben Ezra thinks; nor of Cyrus, as Saadiah Gaon; nor of the people of Israel, as Jarchi; but of Christ, as it is applied, Mat 12:17 who is spoken of under the character of a "servant", as he is; not as a divine Person, for as such he is the Son of God; but as man, and in his office as Mediator; ”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 3:4: understand my knowledge--"perceive my understanding" [ALFORD], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (Ti2 3:15-16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand. the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).”