Interpreting Scripture Without Personal Bias in Original Context
Interpreting Scripture without personal bias involves recognizing the divine origin of the biblical text and approaching it with a commitment to understanding its original context and authorial intent. The Scriptures are considered "given by inspiration of God" and "by inspiration of the Holy Spirit" [3]. This divine origin implies that the text carries an authority beyond human opinion.
A key principle in this approach is found in 2 Peter 1:20, which states that "no prophecy of the Scripture is of any private interpretation" [4]. This verse is not understood to prohibit individual believers from reading or studying the Bible for themselves, but rather to emphasize that the meaning of Scripture does not originate from the private thoughts or biases of the human authors [4, 5]. Instead, the prophets and apostles were moved by the Holy Spirit, ensuring that their message was God's message, not merely their own [5]. John Gill, in his commentary on 2 Peter 1:20, clarifies that this does not negate the right of private judgment, but rather points to the source of the prophecy itself [4]. Jamieson, Fausset & Brown further explain that "no prophecy is found to be the result of 'private (the mere individual writer's uninspired) interpretation' (solution), and so origination" [5].
Jesus himself exemplified this principle, stating, "I am able to do nothing from myself. Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me" [1]. This demonstrates a submission to the will of God rather than personal inclination, a model for interpreters of His word [8]. Similarly, the author of Hebrews notes that Jesus, though tempted in every way, was "yet without sin" [2], indicating His perfect alignment with God's will and absence of personal bias [6].
To interpret Scripture without personal bias, one must strive for "sound speech that cannot be condemned," using language that is plain, easy, and agreeable to the "analogy of faith" and the "Scriptures of truth" [7]. This means allowing the text to speak for itself within its historical, cultural, and literary context, rather than imposing external ideas or preconceived notions upon it. The practice of public reading of Scripture in the early church, transferred from the synagogue, underscores the communal and objective nature of its interpretation, aiming for a shared understanding of God's revealed truth [9].
Sources
- John “John 5:30 (LEB) — I am able to do nothing from myself. Just as I hear, I judge, and my judgment is just, because I do not seek my own will, but the will of the one who sent me.”
- 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”
- 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”
- 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”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
- 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”
- 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 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”