Scripture Regulating Scripture: Analogies and Examples

The principle of "Scripture regulating Scripture" (or analogia Scripturae) asserts that the Bible is its own best interpreter, meaning that clearer passages should be used to illuminate those that are less clear ^[9]. This approach is rooted in the belief that all Scripture is "inspired of God" and profitable for teaching, reproof, correction, and instruction in righteousness ^[3].

One example of this principle in practice is understanding the nature of humanity. Genesis 2:7 states that God "formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" ^[1]. This passage, while foundational, can be further understood by cross-referencing other texts that speak to the creation and nature of humanity, such as Genesis 1:27, which states that humanity was created in God's image ^{[1, 11]}. Similarly, the concept of God's interaction with humanity through dreams and visions, as seen in Genesis 46:2, where God speaks to Jacob in a vision, is clarified by other instances of divine communication throughout the Old and New Testaments ^[2].

The Reformed tradition, as articulated by Charles Hodge, emphasizes the completeness and infallibility of Scripture, asserting that it contains all of God's extant revelations intended as a rule of faith and practice ^{[6, 10]}. Hodge argues that while God reveals himself through creation, all truths are clearly made known in the written Word ^[6]. This perspective holds that inspiration extends equally to all parts of Scripture, meaning all books are equally inspired and infallible in their teaching ^[7]. Therefore, any apparent contradictions or difficulties within the biblical text must be resolved by appealing to other parts of Scripture, rather than assuming error ^[8].

John Calvin also exemplifies this approach, for instance, when discussing circumcision. He explains that the spiritual promise given to the fathers in circumcision is similar to that given in baptism, as both signify the forgiveness of sins and the mortification of the flesh. He connects both to Christ as their foundation, who was promised to Abraham ^[4]. This demonstrates how an understanding of an Old Testament practice is informed by its New Testament fulfillment and broader theological themes.

The patristic tradition also recognized the importance of interpreting Scripture with Scripture. Athanasius, for example, defended the flight of saints from persecution by citing examples from the Gospels and Paul's escape from Damascus, demonstrating that such actions were not contrary to godly conduct but had biblical precedent ^[5]. Tertullian noted that God intentionally included "stumbling-blocks" or "impossibilities" in the law and history of Scripture to encourage deeper study beyond the obvious meaning, implying a need for careful, cross-textual interpretation ^[13].

This method of interpretation stands in contrast to approaches that might elevate tradition to an equal or superior authority to Scripture. Charles Hodge argues that making tradition a part of the rule of faith subverts the authority of the Scriptures, as it introduces another standard of doctrine that can become an "infallible interpreter" of the Bible itself ^[12].

Sources

Treasury of Scripture Knowledge “Genesis 2:7 cross-references: Genesis 1:27, Genesis 3:19, Genesis 3:23, Genesis 7:22, Numbers 16:22, Numbers 27:16, Job 4:19, Job 27:3, Job 33:4, Job 33:6, Psalms 100:3, Psalms 103:14, Psalms 139:14, Proverbs 20:27, Ecclesiastes 3:7, Ecclesiastes 3:20, Ecclesiastes 12:7, Isaiah 2:22, Isaiah 64:8, Ezekiel 37:5, Ezekiel 37:6, Zechariah 12:1, John 20:22, Acts 17:25, Romans 9:20, 1 Corinthians 15:45, 1 Corinthians 15:47, 2 Corinthians 4:7, 2 Corinthians 5:1, Hebrews 12:9”
Treasury of Scripture Knowledge “Genesis 46:2 cross-references: Genesis 15:1, Genesis 15:13, Genesis 20:3, Genesis 22:1, Genesis 22:11, Genesis 31:11, Exodus 3:3, Numbers 12:6, Numbers 24:4, Judges 7:2, Judges 7:9, 1 Samuel 3:4, 1 Samuel 3:10, 2 Chronicles 26:5, Job 4:13, Job 33:14, Daniel 2:19, Zechariah 1:8, Acts 9:4, Acts 9:10, Acts 10:3, Acts 10:13, Acts 16:9”
II Timothy “II Timothy 3:16 (ASV) — Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness:”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 98: occasion here to collect the passages which everywhere occur. We have, therefore, a spiritual promise given to the fathers in circumcision, similar to that which is given to us in baptism, since it figured to them both the forgiveness of sins and the mortification of the flesh. Besides, as we have shown that Christ, in whom both of these reside, is the foundation of baptism, so must he also be the foundation of circumcision. For he is promised to Abraham, and in him all nations are blessed. To seal this grace, the sign of circumcis”
CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 314: 11. Examples of Scripture Saints in defence of flight. Perhaps they have not read these histories; as being out of date; yet have they no recol 259 lection of what is written in the Gospel? For the disciples also withdrew and hid themselves for fear of the Jews; and Paul, when he was sought after by the governor at Damascus, was let down from the wall in a basket, and so escaped his hands. As the Scripture then relates these things of the Saints, what excuse will they be able to invent for their wickedness? To reproach them with ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 43: § 4. The Completeness of the Scriptures. By the completeness of the Scriptures is meant that they contain all the extant revelations of God designed to be a rule of faith and practice to the Church. It is not denied that God reveals himself, even his eternal power and Godhead, by his works, and has done so from the beginning of the world. But all the truths thus revealed are clearly made known in his written Word. Nor is it denied that there may have been, and probably were, books written by inspired men, which are no longer in existence.”
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 ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 41: revealed religion, there are others which cannot be thus summarily disposed of. The most obvious of these is, that the sacred writers contradict each other, and that they teach error. It is, of course, useless to contend that the sacred writers were infallible, if in point of fact they err. Our views of inspiration must be determined by the phenomena of the Bible as well as from its didactic statements. If in fact the sacred writers retain each his own style and mode of thought, then we must renounce any theory which assumes that inspirat”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 33: although stained by sin, are truly and properly good, because, (1.) They are, as to their nature or the thing done, commanded by God. (2.) Because, as to the motive, they are the fruits, not merely of right moral feeling, but of religious feeling, i.e ., of love to God; and (3.) Because they are performed with the purpose of complying with his will, of honouring Christ and of promoting the interests of his kingdom. It follows from the fundamental principle of Protestantism, that the Scriptures are the only rule of faith and practice, that”
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. 2, section 144: Index of Scripture References Genesis 1:26 1:26-27 1:27 2:7 2:7 3:1 3:6 3:15 3:15 3:19 3:22 3:22 6:3 6:5 6:5-6 8:21 8:21 10:15-18 15:18 17:13 21:27 37:35 46:15 46:18 46:22 46:25 Exodus 4:16 7:1 10:17 30:12-16 30:15 31:3-4 32:30 32:32 34:6-7 34:7 Leviticus 4:2 4:3 4:20 4:26 5:1 5:6-7 5:16 5:16 5:17 7:1 7:18 16:6 17:10 17:11 17:16 19:8 20:17 22:9 Numbers 6:11 9:1-23 9:13 10:1-36 11:17 14:33 14:34 16:22 18:22 18:32 19:1-22 21:1-36 24:1-25 24:17 27:18 35:31 Deuteronomy 1:39 8:18 10:16 18:18-19 30:6 30:6 Joshua 24:25 Judges 3:10 16:31 1 Samue”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 37: hundreds of folios in which these traditions are recorded? Surely a guide to the interpretation of the latter must be far more needed than one for the Scriptures. Tradition destroys the Authority of the Scriptures. 6. Making tradition a part of the rule of faith subverts the authority of the Scriptures. This follows as a natural and unavoidable consequence. If there be two standards of doctrine of equal authority, the one the explanatory, and infallible interpreter of the other, it is of necessity the interpretation which determines the f”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE GREEK.: 15. But since, if the usefulness of the legislation, and the sequence and beauty[1] of the history, were universally evident of itself,[2] we should not believe that any other thing could be understood in the Scriptures save what was obvious, the word of God has arranged that certain stumbling-blocks, as it were, and offences, and impossibilities, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive nature of the”

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