Reformed Theology and Biblical Interpretation Methods Compared
Reformed Theology and Biblical Interpretation
Reformed theology emphasizes the authority of Scripture and the role of the Holy Spirit in understanding it. According to Jamieson, Fausset & Brown, the Holy Spirit teaches believers and enables them to expound Scripture by comparing spiritual things with spiritual [1]. This approach is rooted in the conviction that Scripture is its own interpreter.
In interpreting the Bible, Reformed theologians often employ a Christocentric approach, seeing the Old Testament as a foreshadowing of Christ and the New Testament as its fulfillment. For instance, Jamieson, Fausset & Brown interpret the "regeneration and transfiguration of nature" in Revelation 21:5 as an earnest of the new creation already present in the regenerate soul [2]. This typological interpretation is characteristic of Reformed biblical interpretation.
Reformed theology also emphasizes the importance of understanding the historical and cultural context of Scripture. In 2 Corinthians 3:14, Jamieson, Fausset & Brown note that the veil on Moses' face is a type of the veil on the hearts of those who do not understand the Old Testament, highlighting the need to consider the original context [3].
The Reformed tradition also stresses the importance of faithfulness to Scripture, as seen in the description of the 144,000 in Revelation 14:5 as "without fault" or "blameless" due to their fidelity to Christ [4]. This emphasis on faithfulness is linked to the idea that believers are justified by faith alone, as seen in the Tyndale House commentary on Galatians 1:7, which notes that adding requirements to faith in Christ distorts the Gospel [7].
Reformed biblical interpretation is also characterized by a focus on the literal or plain sense of Scripture, while also recognizing the presence of typology and symbolism. For example, Jamieson, Fausset & Brown interpret the "faith and service" mentioned in Revelation 2:19 as subordinate to "thy works," highlighting the importance of understanding the relationship between faith and action [5].
The Reformed tradition has contributed significantly to the development of Protestant biblical interpretation, emphasizing the authority of Scripture, the role of the Holy Spirit, and the importance of understanding the historical and cultural context. As seen in the commentary on Hebrews 9:9, the Reformed tradition views the Old Testament as a "parable" or "figure" of the New Testament, highlighting the need to understand the relationship between the two testaments [6].
The interplay between faith and interpretation is a hallmark of Reformed biblical interpretation, as seen in the emphasis on faithfulness to Scripture and the role of the Holy Spirit in understanding it. This approach continues to shape Protestant biblical interpretation today.
Sources
- 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:”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 21:5: sat--Greek, "sitteth." all things new--not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul. unto me--so Coptic and ANDREAS. But A, B, Vulgate, and Syriac omit. true and faithful--so ANDREAS. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 3:14: Parenthetical: Of Christians in general. He resumes the subject of the ministry, Co2 4:1. minds--Greek, "mental perceptions"; "understandings." blinded--rather, "hardened." The opposite to "looking steadfastly at the end" of the law (Co2 3:13). The veil on Moses' face is further typical of the veil that is on their hearts. untaken away . . . which veil--rather, "the same veil . . . remaineth untaken away [literally, not unveiled], so that they do not see THAT it (not the veil as English Version, but 'THE OLD TESTAMENT,' or covenant of lega”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 14:5: guile--So ANDREAS in one copy. But A, B, C, ORIGEN, and ANDREAS in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Isa 53:9; Joh 1:47. for--So B, Syriac, Coptic, ORIGEN, and ANDREAS read. But A and C omit. without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1-2. ”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 2:19: The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' Gal 5:6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:9: Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD]. figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament. for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age t”
- Galatians (Protestant academic) “Tyndale House on Galatians 1:7: 1:7 The “different way” (1:6) was a distortion, not the Good News of salvation at all. The only way to be saved is by faith in Christ. Adding any requirements makes the message no longer the Good News. • those who deliberately twist the truth concerning Christ: The Judaizers knew they were changing the Good News to fit their views.”