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Subjectivity of Human Examples in Biblical Interpretation

The subjectivity inherent in human examples within biblical interpretation arises from the diverse ways individuals perceive and apply scriptural teachings to their own lives and the lives of others. While the Bible provides numerous examples of human behavior, both positive and negative, their interpretation often reflects the interpreter's own biases, experiences, and theological frameworks.

One area where human subjectivity is evident is in the understanding of virtues and vices. For instance, "selfishness" is consistently presented as contrary to God's law, exemplified by Christ's selflessness, and is characterized by actions such as pleasing oneself, seeking one's own gain, and neglecting the poor [1]. Similarly, "self-righteousness" is depicted as hateful to God, vain, and ineffectual for salvation, leading individuals to audaciously approach God and condemn others [2]. The human nature of Christ, including his conception, birth, and experiences of hunger, thirst, and weariness, serves as a foundational example for understanding humanity [3]. Christ's sincerity is also presented as an example for believers, particularly for ministers, and should characterize love, service, and faith [4]. However, the application of these examples can vary. What one person considers a selfless act, another might view as self-serving, depending on their perspective on motivations and outcomes.

The Reformed tradition, as exemplified by John Calvin, emphasizes the importance of a firm basis for defining theological concepts, rather than relying on "subtleties" or subjective interpretations of human faculties [5]. Calvin, in his commentary on Genesis, critiques attempts to justify textual "blunders" based on subjective readings, advocating for careful linguistic and theological analysis [10]. He also highlights the need for readers to be attentive to the "sacred mystery" of scripture, rather than being distracted by "libidinous coitus," indicating a concern for the moral and spiritual focus of interpretation [11]. This suggests a desire to ground interpretation in the objective truth of the text, rather than individual feelings or experiences.

commentators like Jamieson, Fausset & Brown also underscore the role of individual judgment in understanding scripture, while cautioning against its abuse [7]. They argue that believers cannot divest themselves of the responsibility of "judging" for themselves, even as they acknowledge the potential for "weakness of private judgment" [7]. This highlights the tension between individual interpretation and the need for sound theological reasoning. For example, in interpreting Hebrews 4:15, they emphasize Christ's sympathy as a high priest who, though exalted, retains his human nature and affection for believers, having been tempted in all points like us, sin only excepted [6]. This interpretation draws on Christ's human experience to explain his ongoing role as a compassionate mediator.

Furthermore, the interpretation of biblical examples can be influenced by how one "compares spiritual things with spiritual" [8]. This process, described as expounding Spirit-inspired Old Testament scripture by comparison with the Gospel revealed by the same Spirit, or illustrating Gospel mysteries by comparing them with Old Testament types, requires careful discernment [8]. The subjective element enters when different interpreters draw different connections or emphasize different aspects of these comparisons. For instance, the concept of worship is contrasted between "precept of men" and the heartfelt worship God requires, as seen in John 4:24 [9]. The application of this principle to contemporary worship practices can be highly subjective, leading to diverse interpretations of what constitutes "heartfelt" worship versus mere "external" observance.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Righteousness — Man is prone to -- Pr 20:6; 30:12. Hateful to God -- Lu 16:15. Is vain because our righteousness is But external. -- Mt 23:25-28; Lu 11:39-44. But partial. -- Mt 23:25; Lu 11:44. No better than filthy rags. -- Isa 64:6. Ineffectual for salvation. -- Job 9:30,31; Mt 5:20; Ro 3:20. Unprofitable. -- Isa 57:12. Is boastful -- Mt 23:30. They who are given to Audaciously approach God. -- Lu 18:11. Seek to justify themselves. -- Lu 10:29. Seek to justify themselves before men. -- Lu 16:15. Reject the righteousness of God. -- Ro 10:3. Condemn others. -- ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  5. 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”
  6. 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”
  7. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
  8. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
  9. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 29:13: precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.”
  10. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.57: truths and mysteries of Holy Scripture.” The meaning of Calvin is, that there was an intentional transition from the serpent to the spiritual being who made use of it. — Ed 197 “ Et les decoit en se masquant de la personne d’autruy .” — French Trans . 198 “ Ipsum vulnerabit .” 199 See the Vulgate. “ Ipsa conteret ,” — She shall bruise. The following judicious note from Professor Lee’s Hebrew Lexicon confirms the criticism of Calvin: — “The attempt that has been made gravely to justify a blunder of the Vulgate, which here reads ips”
  11. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 14.38: expression adopted by the translator is much less felicitous; but it is hoped that it will aid the judgment, though it may fail to gratify the taste, of the English reader. — Ed . 122 Nec dubium est, quin animos piorum a libidinoso coitu data opera abducere voluit Isaias, ut ad sacrum mysterium attenti forent. Et certe quamvis in conjugio, etc. 123 It is evident that, by a slip of the pen, Samaria is put for Syria . — Ed . 124 The former word occurs in the version, and the latter at the exposition. — Ed . 125 And rejoice in Rezin and Remalia”
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