Grounding Examples in Scripture Without Establishing New Truths
The practice of grounding examples in Scripture without establishing new truths is a principle that emphasizes drawing lessons and applications from biblical narratives and teachings without elevating those applications to the status of new, binding doctrines. This approach recognizes the Bible as the authoritative source for Christian faith and practice, while also acknowledging the need for careful interpretation to avoid misapplying or adding to its message [1, 2].
The New Testament, for instance, lays down general principles for good governance but does not provide a detailed legal code for punishment, indicating that while principles are established, specific applications may vary [3]. Similarly, the concept of self-denial is exemplified by Christ and presented as a test of devotion and necessary for spiritual warfare, but these examples do not introduce new theological truths beyond the established doctrines of Christ's life and the call to discipleship [4].
This interpretive principle is evident in discussions surrounding foundational Christian doctrines. For example, in Hebrews 6:1, the author encourages believers to move beyond "the elementary discourse concerning the Christ" and to tend "unto maturity," rather than "again, a foundation, laying down" [2]. John Gill interprets this as moving beyond the "easier parts of the Gospel," not abandoning them, but progressing in understanding without constantly re-establishing basic tenets [5]. John Calvin, commenting on the same passage, uses the analogy of building a house: one must never leave the foundation, but "to be always laboring in 'laying the foundation' would be ridiculous" [7]. This highlights the idea of building upon established truths rather than continually re-litigating them or introducing new ones.
The apostle Paul, in Romans 3:31, addresses the concern that justification by faith might "make void the law." He emphatically rejects this, stating, "God forbid: yea, we establish the law" [8]. This demonstrates that new understandings (like justification by faith) do not negate or replace existing divine truths (like the law) but rather fulfill or properly interpret them. The emphasis is on being "grounded" or "fixed on the foundation" of the gospel, and "settled" or "steadfast," not moved away by false teachings [6]. The historical understanding of Abraham's justification by faith, for instance, was not written for his sake alone but as a pattern for believers, illustrating an existing truth rather than creating a new one [10]. The grace of the Spirit, according to John Chrysostom, follows justification by faith, which itself is brought about by the removal of the curse through the Cross, illustrating a sequence of divine action rather than a new revelation [9].
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- Hebrews “Hebrews 6:1 (Rotherham) — Wherefore, dismissing the elementary discourse concerning the Christ, unto maturity, let us be tending, not, again, a foundation, laying down—of repentance from dead works, and of faith towards God,”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Punishment — The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See [513]MURDER; [514]THEFT.) Endless, of the impenitent and unbelieving. The reje”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:1: Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 1:23: If--"Assuming that," &c.: not otherwise shall ye be so presented at His appearing (Col 1:22). grounded--Greek, "founded," "fixed on the foundation" (compare Note, see on Eph 3:17; Luk 6:48-49). settled--"steadfast." "Grounded" respects the foundation on which believers rest; "settled," their own steadfastness (Pe1 5:10). Co1 15:58 has the same Greek. not moved away--by the false teachers. the hope of the gospel-- (Eph 1:18). which ye have heard . . . which was preached to every creature . . . whereof I . . . am . . . a minister--Three arg”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6 (introduction): WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion ”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:31: Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse." God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Rom. 6:1-23) to resume ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: back to the subject of verse 2 : the gift of the Holy Ghost came through faith in Christ.”—Ellicott.—G.A.] As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit. Ver. 15 . “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet ”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 4:23: In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some”