Interpreting Scripture Without Resorting to Analogies or Examples

The Bible itself cautions against interpreting Scripture through "private interpretation" (2 Peter 1:20) ^[3]. This warning is understood by various Christian traditions as a directive to approach Scripture with a communal and Spirit-guided understanding, rather than relying solely on individual perspectives.

In 2 Peter 1:20, the phrase "private interpretation" is translated from the Greek word "idias epiluseōs," which some interpret as referring to the origin of the prophecy rather than the method of interpretation ^[11]. According to this view, the verse emphasizes that prophecies in Scripture do not originate from the prophet's own understanding or interpretation. John Gill's commentary on this verse clarifies that it is not against the right of private judgment but rather against the idea that Scripture prophecy comes from the individual's own interpretation or origination ^[12].

The early Church Fathers also emphasized the importance of interpreting Scripture within the context of the community of faith. John Chrysostom, for example, highlighted the need to understand Scripture through the guidance of the Holy Spirit and the teachings of the Church ^[8].

Some Christian traditions interpret Scripture through a Christ-centered lens, emphasizing that all of Scripture points to Christ ^[2]. This approach is reflected in the writings of Calvin, who emphasized the importance of understanding Scripture in the context of the whole counsel of God ^[9].

The use of analogies and examples in interpreting Scripture can be seen in the New Testament itself, where Jesus and the apostles use various literary devices to convey spiritual truths ^[5]. However, the Bible also warns against using "fables and endless genealogies" that can lead to "questionings" rather than a deeper understanding of God's dispensation ^[1].

Ultimately, interpreting Scripture without resorting to analogies or examples requires a nuanced understanding of the biblical text, its historical and cultural context, and the guidance of the Holy Spirit. As Adam Clarke notes, the eunuch's question in Acts 8:31 highlights the need for guidance in understanding Scripture, but this guidance is not limited to an "authorized interpreter" ^[10].

one commentary tradition on 2 Timothy 3:16 emphasizes that "all Scripture is given by inspiration of God" and is profitable for doctrine, reproof, correction, and instruction in righteousness. This understanding underscores the importance of approaching Scripture with a commitment to understanding its divine inspiration and authority ^[7].

The historical development of biblical interpretation has been shaped by various factors, including the early Church Fathers, the Reformation, and the rise of modern biblical criticism. Understanding these historical contexts can provide valuable insights into the complexities of interpreting Scripture ^{[4, 6]}.

The diverse traditions within Christianity have contributed to a rich and multifaceted understanding of Scripture, highlighting the importance of ongoing dialogue and collaboration in interpreting the Bible.

Sources

I Timothy “I Timothy 1:4 (ASV) — neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; so do I now.”
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.”
II Peter “II Peter 1:20 (Darby) — knowing this first, that [the scope of] no prophecy of scripture is had from its own particular interpretation,”
Easton's Bible Dictionary “Easton's Bible Dictionary: Mark, Gospel according to — It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63. Th”
Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
Acts (Methodist/Wesleyan) “Adam Clarke on Acts 8:31: How can I, except some man should guide me? - This is no proof that "the Scriptures cannot be understood without an authorized interpreter," as some of the papistical writers assert. How could the eunuch know any thing of the Gospel dispensation, to which this scripture referred? That dispensation had not yet been proclaimed to him; he knew nothing about Jesus. But where that dispensation has been published, where the four Gospels and the apostolic epistles are at hand, every thing relative to the salvation of the soul may be clearly apprehended by any simple, upright”
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”
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”

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