New Insight into Familiar Scripture Understanding
Paul writes to the Ephesians that by reading his letter, they will "be able to understand my insight into the mystery of Christ" [1]. This phrase captures a central dynamic of Christian interpretation: Scripture itself invites readers into deeper comprehension, not merely surface acquaintance. The apostle assumes that engagement with the text—reading, rereading, pondering—yields understanding that was not immediately apparent.
The Paradox of Comprehension
Calvin observes that faith grasps what it cannot fully comprehend, describing believers as "persuaded of what it comprehends not" and understanding "more from mere certainty of persuasion than it could discern of any human matter by its own capacity" [2]. He connects this to Paul's prayer that believers might "comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge" [2]. The paradox is deliberate: understanding grows precisely through sustained attention to what exceeds complete mastery.
Augustine distinguishes between initial familiarity and interpretive maturity. He advises that readers first commit Scripture to memory or at least become acquainted with its contents, then search more carefully into "those matters that are plainly laid down in them, whether rules of life or rules of faith" [3]. The progression moves from recognition to comprehension, from knowing that Scripture says something to grasping what it means and how its parts cohere.
The Role of Repeated Engagement
Augustine elsewhere affirms that multiple interpretations of a single passage pose no danger "if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth" [6]. This principle assumes that readers will compare Scripture with Scripture, allowing clearer texts to illuminate obscure ones. Charles Hodge similarly notes that "the New Testament contains an inspired, and, therefore, an infallible commentary on the Old Testament Scriptures," revealing "much which otherwise we should never have discovered" [5]. The canon itself provides the framework for fresh insight.
Aquinas distinguishes between what faith directly apprehends—such as the Trinity and Incarnation—and what comes under faith "through being subordinate, in one way or another" to those central mysteries [4]. This subordination suggests that doctrinal clarity about core truths enables recognition of their implications elsewhere in Scripture, a process that unfolds over time and through study.
Sources
- Ephesians “Ephesians 3:4 (BSB) — In reading this, then, you will be able to understand my insight into the mystery of Christ,”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: in order to reach it. Nor even when it has reached it does it comprehend what it feels, but persuaded of what it comprehends not, it understands more from mere certainty of persuasion than it could discern of any human matter by its own capacity. Hence it is elegantly described by Paul as ability “to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,” ( Eph. 3:18, 19 ). His object was to intimate, that what our mind embraces by faith is every w”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 9.--HOW WE SHOULD PROCEED IN STUDYING SCRIPTURE.: 14. In all these books those who fear God and are of a meek and pious disposition seek the will of God. And in pursuing this search the first rule to be observed is, as I said, to know these books, if not yet with the understanding, still to read them so as to commit them to memory, or at least so as not to remain wholly ignorant of them. Next, those matters that are plainly laid down in them, whether rules of life or rules of faith, are to be searched into more carefully and more”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Gift of Understanding, Art. 2: Article: Whether the gift of understanding is compatible with faith? I answer that, We need to make a twofold distinction here: one on the side of faith, the other on the part of understanding. On the side of faith the distinction to be made is that certain things, of themselves, come directly under faith, such as the mystery to three Persons in one God, and the incarnation of God the Son; whereas other things come under faith, through being subordinate, in one way or another, to”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 76: people.” 752 752 Die Voraussetzungen der christlichen Lehre von der Unsterblichkeit dargestellt, von Hermann Schultz, Dr. der Philosophie, Licent. der Theologie, etc. Göttingen, 1861, p. 207. 6. It is to be remembered that we have in the New Testament an inspired, and, therefore, an infallible commentary on the Old Testament Scriptures. From that commentary we learn that the Old Testament contains much which otherwise we should never have discovered. Not only is the compass of the truths revealed to the fathers shown to be far greater tha”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 27.--ONE PASSAGE SUSCEPTIBLE OF VARIOUS INTERPRETATIONS.: 38. When, again, not some one interpretation, but two or more interpretations are put upon the same words of Scripture, even though the meaning the writer intended remain undiscovered, there is no danger if it can be shown from other passages of Scripture that any of the interpretations put on the words is in harmony with the truth. And if a man in searching the Scriptures endeavors to get at the intention of the author through whom the Holy Spirit spoke, whether he succee”