Inferred Biblical Principles from Scripture's Broader Context
Biblical principles are derived from Scripture through careful interpretation of its didactic statements and underlying assumptions [5]. These principles are not always explicitly stated but are often inferred from the broader context and consistent teachings found throughout the biblical text [9].
One method of inferring principles involves recognizing that certain truths are implicitly contained within others, similar to how self-evident principles in natural reason are ordered [3]. For instance, the Scriptures consistently present themselves as "given by inspiration of God" and "the word of God," indicating their divine authority and infallibility [1, 5]. This foundational principle, that all Scripture is equally inspired and infallible in its teachings, extends to all parts and contents of the biblical books [7].
The process of deriving principles can involve understanding the relationship between different biblical passages. For example, the Apostle Paul's argument in Romans 3:7 illustrates how a principle can be held up to execration if it leads to a morally repugnant conclusion, even without direct refutation [4]. Similarly, in rabbinic tradition, there are established exegetical principles for deriving one halakha (law) from another, with debates over whether all details of a source case apply or only the basic principle [10].
In theological discourse, it is crucial to consider all scriptural facts when formulating doctrine. Charles Hodge emphasizes that a partial induction of particulars can lead to serious errors. For example, while Scripture attributes omniscience to Christ, it also ascribes ignorance and intellectual progress to Him. Therefore, any doctrine of Christ's person must account for both sets of facts [6]. This holistic approach ensures that inferred principles align with the full scope of biblical revelation.
The application of these principles is seen in various biblical exhortations. For instance, the teachings of Jesus in Matthew 5:13, where He addresses His disciples as the "salt of the earth" and "light of the world," are practical applications of underlying principles concerning their character and mission [8]. Similarly, the warning in Hebrews 6:6 against "falling away" implies a principle of perseverance and the serious consequences of willful apostasy [2].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:6: If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1). to renew them again--They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again." crucify to themselve”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Faith, Art. 7: Article: Whether the articles of faith have increased in course of time? I answer that, The articles of faith stand in the same relation to the doctrine of faith, as self-evident principles to a teaching based on natural reason. Among these principles there is a certain order, so that some are contained implicitly in others; thus all principles are reduced, as to their first principle, to this one: "The same thing cannot be affirmed and denied at the same time," as the Philosopher states (Metaph. iv”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:7: For if the truth of God, &c.--A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense). On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: § 2. The Scriptures are Infallible, i. e., given by Inspiration of God. The infallibility and divine authority of the Scriptures are due to the fact that they are the word of God; and they are the word of God because they were given by the inspiration of the Holy Ghost. A. The Nature of Inspiration. Definition. The nature of inspiration is to be learnt from the Scriptures; from their didactic statements, and from their phenomena. There are certain general facts or principles which underlie the Bible, which are assumed in all its teachings”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 8: an extended plain. In theology a partial induction of particulars has led to like serious errors. It is a fact that the Scriptures attribute omniscience to Christ. From this it was inferred that He could not have had a finite intelligence, but that the Logos was clothed in Him with a human body with its animal life. But it is also a Scriptural fact that ignorance and intellectual progress, as well as omniscience, are ascribed to our Lord. Both facts, therefore, must be included in our doctrine of his person. We must admit that He had a hum”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: are sufficient to show, that according to the Scriptures, inspired men were the organs, or mouth of God, in the sense that what they said and taught has the sanction and authority of God. F. Inspiration extends equally to all Parts of Scripture. This is the fourth element of the Church doctrine on this subject. It means, first, that all the books of Scripture are equally inspired. All alike are infallible in what they teach. And secondly, that inspiration extends to all the contents of these several books. It is not confined to moral and ”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:13: We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed--without express reference to any of His hearers--does not close the beatitudes without intimating that such characters were in existence, and that already they were before Him. Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. (Mat 5:11). And now, continuing t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: § 6. The Scriptures contain all the Facts of Theology . This is perfectly consistent, on the one hand, with the admission of intuitive truths, both intellectual and moral, due to our constitution as rational and moral beings; and, on the other hand, with the controlling power over our beliefs exercised by the inward teachings of the Spirit, or, in other words, by our religious experience. And that for two reasons: First, All truth must be consistent. God cannot contradict himself. He cannot force us by the constitution of the nature which ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chullin 120b.15: The Gemara explains: With regard to what principle do Rabbi Eliezer and Rabbi Yehoshua disagree? They disagree with regard to the principles governing the process of deriving one halakha from another halakha . One maintains the exegetical principle: Infer from it, and again from it, i.e., when one case is derived from another all the details of the source case are applied to the other case; and one maintains the principle: Infer from it but interpret the halakha according to its own place, i.e., one derives only the basic principle of the source case, wherea”