Avoiding Hermeneutical Subjectivism in Biblical Interpretation

Avoiding hermeneutical subjectivism in biblical interpretation involves establishing objective methods and principles to prevent personal biases or arbitrary readings from distorting the text's intended meaning. One foundational principle is recognizing the authority of God's word over human understanding. As the apostle Paul states in Romans 3:4, "Let God be true, and every man a liar," emphasizing that divine truth stands even if human testimony falters ^[1]. This perspective underscores that the interpreter's role is to discover the meaning inherent in the text, rather than imposing a preconceived meaning upon it.

A key aspect of objective interpretation is careful attention to the biblical text itself, including its linguistic and historical context. For instance, when interpreting Psalm 51:4, the Septuagint translation is considered, indicating a reliance on ancient textual traditions ^[1]. Similarly, understanding the specific audience, such as "Jacob...Israel" referring to the whole nation in Jeremiah 2:4, helps to ground interpretation in the original setting ^[6]. The practice of "comparing spiritual things with spiritual" (1 Corinthians 2:13) is another method, where Old Testament types are used to illustrate New Testament mysteries, and vice versa, ensuring that Scripture interprets Scripture ^[8]. This approach, advocated by figures like Chrysostom and Grotius, helps to build a coherent understanding across the biblical canon ^[8].

The role of the interpreter, whether an officer of the church or an individual member, involves diligently "looking diligently" (Hebrews 12:14) to ensure that no one "fail of the grace of God" by embracing false doctrines or immoral lives ^[2]. This vigilance implies a communal responsibility to uphold sound interpretation. However, this does not negate the individual's responsibility to exercise judgment. Paul appeals to the Corinthians' "own powers of judgment" (1 Corinthians 10:15) to weigh his arguments, asserting that while private judgment can be abused, it is not to be avoided ^[5]. This suggests a balance between individual discernment and communal accountability in interpretation.

Furthermore, avoiding subjectivism requires acknowledging the limitations of human understanding and the potential for the "heart" to err (Hebrews 3:10, 3:12) ^[7]. Calvin, in his commentary on Genesis, highlights the importance of careful textual criticism, noting instances where even ancient translations like the Vulgate could contain "blunders" that require correction based on the original Hebrew ^[4]. This critical approach, which seeks to understand the author's intentional meaning, helps to prevent misinterpretations that might arise from tradition or personal preference ^[4].

The concept of Christ's sympathy as a High Priest (Hebrews 4:15) also informs hermeneutics, reminding interpreters that while Christ is "great," He is not distant from human experience. His shared humanity, "sin only excepted," allows for a connection that can guide understanding of His actions and teachings ^[3]. This theological grounding ensures that interpretation remains centered on the person and work of Christ, rather than becoming detached or abstract.

Sources

Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:4: God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE]. yea, let God be--held true, and every man a liar--that is, even though it should follow from this that every man is a liar. when thou art judged--so in Psa 51:4, according to the Septuagint; but ”
Hebrews (Baptist/Reformed) “John Gill on Hebrews 12:14: Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more especially to inspect into the principles and practices of the members of it, and take care that they did not imbibe false doctrines, or live immoral lives; or rather the several members of the church, whose business it is to watch over one another, since this epistle seems to be written to the whole church. Lest any man fail of the grace of God; not the free favour and lo”
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”
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”
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”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 2:4: Jacob . . . Israel--the whole nation. families--(See on Jer 1:15). Hear God's word not only collectively, but individually (Zac 12:12-14).”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 3:12: Take heed--to be joined with "wherefore," Heb 3:7. lest there be--Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so. in any--"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [CALVIN]. heart--The heart is not to be trusted. Compare Heb 3:10, "They do always err in ”
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:”

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