Some
Thoughts On
LETTING SCRIPTURE INTERPRET ITSELF
By
Gary Ray Branscome
When we speak of allowing Scripture to
interpret itself, what we mean is that we let God explain what the
Bible says, instead of making up explanations. For example: A
comparison of Ephesians 2:8 (“by grace are ye saved”) with Titus 3:5
(“according to his mercy he saved us”) tells us that the word “grace”
is a synonym for “mercy.” Because both passages are telling us how we
are saved, they explain each other.
Likewise, I can
explain the words of Romans 12:6 (“let us prophesy according to the
proportion of faith”), by pointing out that they are saying essentially
the same thing as Isaiah 8:20 (“To the law and to the testimony: if
they speak not according to this word, it is because there is no light
in them”). In other words, both passages are telling us that whenever
we are teaching the Word of God [i.e. prophesying], what we say needs
to be in agreement with what the Bible says. [The Bible is the standard
(i.e. proportion) of our faith.]
I can also explain
Hebrews 10:38 (“Cast not away, therefore, your confidence which hath
great recompense of reward”), by pointing out that it is saying
essentially the same thing as John 3:15, (“whosoever believeth in him
should not perish, but have eternal life”). In other words, the word
“confidence” is a reference to faith, and the word “reward” is a
reference to heaven (see Psalm 118:8).
In the examples
given above, I interpreted each passage by pointing out that it was
saying essentially the same thing as another passage. And, because both
passages were dealing with the same subject, they clarified each other.
That approach to Bible interpretation is the only safe approach,
because no man-made explanations are involved. In fact, when I
interpret a passage that way, even if my interpretation is wrong it is
still the Word of God because it consists of what the Bible says, not
something that I made up.
In some cases, even
though two passages are not saying exactly the same thing they clarify
each other, because what one says relates to what the other says. For
example: Ezekiel 13:2 and Isaiah 8:20 clarify 2Peter 1:20 (“no prophecy
of the scripture is of any private interpretation”) by telling me that
any interpretation that comes out of ones own heart, or is not in
accord with what the Bible says, is a private interpretation. [Note:
Ezekiel 13:2 says “prophesy against the prophets… that prophesy out of
their own hearts.” Isaiah 8:20 says. “If they speak not according to
this Word it is because there is no light in them.”]
A careful
comparison of related passages can even be helpful in understanding
Hebrew and Greek. For example: Although the Hebrew word “sheol” means
“grave,” it is also used as a generic reference to the hereafter.
However, you do not have to take my word for it, the Bible reveals that
meaning when it refers to the “pains” and “sorrows of sheol,” speaks of
“a fire” that “shall burn unto lowest sheol,” and tells us that some
who are physically dead “speak…out of the midst of sheol” (2Samuel
22:6, Psalm 18:5, Psalm 116:3, Deuteronomy 32:22, Ezekiel 32:21).
Whenever you
misunderstand a particular statement of Scripture, your
misunderstanding is likely to lead to conclusions that contradict
something the Bible says elsewhere. When that happens, those
conclusions need to be rejected, and the interpretation that produced
them needs to be disregarded (Romans 3:4). However, because of the
deceitfulness of sin people are far more likely to explain away what
the Bible says, than give up their own conclusions.
For example: Those who interpret the
words, “God hath from the beginning chosen you to salvation,” to mean
that God does not want everyone to be saved; have jumped to a
conclusion. And, we know that their conclusion is wrong because it
contradicts the passages that tell us that God takes “no pleasure in
the death of the wicked,” and is “not willing that any should perish.”
However, they would rather explain away Scripture than admit that they
are wrong. [Compare 2Thessalonians 2:13, with 2Peter 3:9 and Ezekiel
33:11.]
Because it is easy
to read ideas into Scripture, it is important for you to be your own
worst critic. In other words, you need to be determined to make certain
that any meaning you place on the words of Scripture is what the words
honestly say, not something that you are reading into them
(2Corinthians 1:13).
RECOGNIZING
THE SPIRIT OF ERROR
The Bible warns us
to try the spirits to determine if they are of God, for those who are
of God will take what the Apostles and Prophets have written seriously,
and will not brush off or explain away what the Bible says (1John
4:1,6, Isaiah 8:20).
Therefore, since
the Bible refers to Christ as “God with us // the Mighty God, the
Everlasting Father // the true God, and eternal life [and] God…
manifest in the flesh,” we know that those who deny that Christ is God
have a spirit of error (Matthew 1:23, Isaiah 7:14 and 9:6, 1John 5:20,
1Timothy 3:16).
Likewise, because
the Bible says of the damned, “the smoke of their torment ascendeth up
for ever and ever: and they have no rest day or night,” we know that
those who deny that the damned suffer torment in hell, have a spirit of
error (Revelation 14:10-11). If they had a legitimate question as to
the meaning of that passage, they would examine it in the light of what
the Bible says elsewhere, allowing Scripture to explain itself. For
example: Matthew 25 says that the wicked will go into “everlasting
fire” and experience “everlasting punishment” (verses 41 and 46). And,
Luke 16:23 says that the rich man “in hell… lift up his eyes, being in
torments” (Luke 16:23). [See also Mark 9:43-48, Luke 16:28, Isaiah
66:24, Matthew 13:40-42.]
Finally, because
the Bible makes it clear that each person in the Trinity is distinct
from the other two, and all three Persons of the Trinity were active at
Christ’s baptism [Christ coming out of the water, the Father speaking
from heaven, and the Holy Ghost descending], we know that those who
deny there are three distinct Persons, have a spirit of error. [Note:
Christ prayed to the “Father,” referred to the Holy Ghost as “another
comforter,” and is also our “advocate with the Father” (John 14:16, 1
John 2:1, Acts 2:33, John 17:1).]