Interpreting Scripture and Human Examples Without Personal Bias
Interpreting Scripture and understanding human examples without personal bias is a significant challenge, as human judgment is often influenced by individual perspectives and experiences [4]. The Apostle Peter emphasizes that "no prophecy of Scripture is of private interpretation" [2]. This statement, according to John Gill, does not deny a believer's right to interpret Scripture for themselves but rather indicates that the origin of prophecy is not from the prophet's own uninspired thoughts [5]. Jamieson, Fausset, and Brown further clarify that no prophecy "proves to be" or "becometh" the result of the individual writer's uninspired interpretation or origination [6]. The implication is that the divine origin of Scripture transcends individual human biases.
The New Testament warns against being led astray by human traditions and "elementary principles of the world" rather than by Christ [3]. This suggests a need to critically evaluate the sources of one's understanding. Jesus himself stated, "You judge according to the flesh. I judge no one" [4], highlighting the difference between human, fleshly judgment and divine judgment. Adam Clarke interprets Jesus's statement "Not to do mine own will" (John 6:38) as acting according to "infinite wisdom, goodness, and mercy," rather than "human motives, passions, or prejudices" [7]. This perspective suggests that divine will operates free from the biases that affect human decisions.
The concept of avoiding personal bias extends to those who minister in sacred things. Adam Clarke, commenting on Leviticus 21:17, suggests that a minister should have nothing in their person or manner that would render them contemptible, as such defects could injure their usefulness [9]. This implies that even physical or behavioral characteristics can create a bias in how a minister's message is received. Furthermore, the importance of "sound speech that cannot be condemned" in public ministry, using words "which the Holy Ghost teacheth," rather than "enticing words of man's wisdom," is emphasized in Titus 2:6 [10]. This underscores the need for communication to be rooted in divine truth rather than human eloquence or persuasive techniques that might introduce bias.
Even with profound spiritual gifts, personal bias can remain a factor. Adam Clarke notes that possessing the "gift of prophecy," understanding "all mysteries," and having "all knowledge" or "all faith" does not necessarily equate to love, implying that even deep spiritual insight can be devoid of the ultimate divine characteristic if not tempered by love [8]. The Epistle to the Hebrews presents Jesus as a high priest who can empathize with human infirmities, having been "tempted like we are, yet without sin" [1]. This unique position allows for perfect understanding without the distorting influence of sin or personal bias.
Sources
- Hebrews “For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. -- Hebrews 4:15”
- 2 Peter “knowing this first, that no prophecy of Scripture is of private interpretation. -- 2 Peter 1:20”
- Colossians “Colossians 2:8 (NASB) — See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ.”
- John “You judge according to the flesh. I judge no one. -- John 8:15”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:20: Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered; that no prophecy of the Scripture, that is contained in Scripture, be it what it will, is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, wh”
- 2 Peter (Presbyterian) “Jamieson, Fausset & Brown on 2 Peter 1:20: "Forasmuch as ye know this" (Pe1 1:18). first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of. is--Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker o”
- John (Methodist/Wesleyan) “Adam Clarke on John 6:38: Not to do mine own will - I am come, not to act according to human motives, passions, or prejudices; but according to infinite wisdom, goodness, and mercy. Jewish passions and prejudices would reject publicans and sinners as those alluded to, and shut the gate of heaven against the Gentiles; but God's mercy receives them, and I am come to manifest that mercy to men.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 13:2: And though I have the gift of prophecy - Though I should have received from God the knowledge of future events, so that I could correctly foretell what is coming to pass in the world and in the Church: - And understand all mysteries - The meaning of all the types and figures in the Old Testament, and all the unexplored secrets of nature; and all knowledge - every human art and science; and though I have all faith - such miraculous faith as would enable me even to remove mountains; or had such powerful discernment in sacred things that I could solve the great”
- Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 21:17: Whosoever - hath any blemish, let him not approach to offer the bread of his God - Never was a wiser, a more rational, and a more expedient law enacted relative to sacred matters. The man who ministers in holy things, who professes to be the interpreter of the will of God, should have nothing in his person nor in his manner which cannot contribute to render him respectable in the eyes of those to whom he ministers. If, on the contrary, he has any personal defect, any thing that may render him contemptible or despicable, his usefulness will be greatly injured, if”
- Titus (Baptist/Reformed) “John Gill on Titus 2:6: Sound speech that cannot be condemned,.... In the public ministry, the wholesome words of our Lord Jesus should be used, and the doctrines of the Gospel be expressed, as near as can be, in the words which the Holy Ghost teacheth, and not in the enticing words of man's wisdom; such speech or language should be chosen, that is plain, easy, and acceptable, and conveys just ideas of things; and which being agreeable to the Scriptures of truth, and the analogy of faith, cannot be justly found fault with: or this may refer to private conversation, in which no rotten speech, o”