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Encouraging Hearers to Test Illustrations Against Scripture

The practice of testing illustrations and teachings against the standard of Scripture is a fundamental principle in Christian thought, emphasizing the Bible's ultimate authority in matters of faith and practice. This principle underscores the need for discernment, ensuring that all instruction aligns with divine revelation.

The concept of "testing" or "proving" is found in various biblical contexts. For instance, the Apostle Paul encourages believers to "test everything; hold fast what is good" (1 Thessalonians 5:21). This applies not only to general life choices but specifically to spiritual teachings and interpretations. The Bereans in Acts 17:11 are commended for examining the Scriptures daily to see if what Paul and Silas taught was true, setting an example for all hearers [14].

One significant area where this testing is crucial is in evaluating illustrations or analogies used to explain spiritual truths. While illustrations can be powerful tools for understanding, they are inherently limited and can, if not carefully vetted, lead to misunderstandings or even doctrinal error. John Chrysostom, in his homilies, discusses how God "tests" or "proves" individuals, not because God lacks knowledge, but to reveal their obedience or faith [12]. Similarly, hearers are called to test human teachings, not to find fault, but to ensure alignment with God's revealed will.

The danger of not testing teachings is highlighted in warnings against false doctrine. Paul, in 2 Timothy 4:3, warns of a time when people will "not endure sound doctrine" but will instead "heap up for themselves teachers to suit their own passions, having itching ears" [11]. This desire for teachings that cater to personal preferences rather than divine truth necessitates a rigorous examination of all instruction against the "sound doctrine" of the Gospel [11]. The "sound doctrine" refers to the teaching of the Gospel, and those who despise it will seek teachers who align with their own desires [11].

Rebellion against God's established truth is a recurring theme in Scripture, often manifested through a rejection of His law or a departure from His ways [1]. This rebellion can be subtle, appearing as a preference for human wisdom over divine revelation. Isaiah 44:25 speaks of God "frustrating the omens of liars and making fools of diviners; turning wise men back and making their knowledge foolish" [3]. This verse underscores God's ultimate authority over human wisdom and His ability to expose error. Calvin, commenting on this passage, connects it to the condemnation of Gentile superstitions and the declaration that God cannot be represented by human images or likenesses, emphasizing the uniqueness and transcendence of God as revealed in Scripture [7]. He also notes that Isaiah's thundering against obstinate individuals who reject divine instruction serves as a "last remedy" when both doctrine and signs have been presented [8].

Idolatry, for example, is explicitly forbidden in Scripture and is defined not only as worshipping other gods but also as worshipping the true God through images or human constructs [2]. This extends to intellectual idolatry, where human ideas or illustrations are elevated to the same level of authority as Scripture, or even replace it. The mixing of divine truth with human invention can lead to spiritual defilement and provoke God's anger [4].

The concept of "children in understanding" is also relevant here. Calvin, in his commentary on Isaiah, discusses how the prophet complains that teaching doctrine is useless and provokes ridicule among "stupid and senseless persons, who are 'children, not in malice, but in understanding,' as Paul speaks" (1 Corinthians 14:20) [6]. This highlights the need for maturity in understanding and the danger of remaining childish in one's approach to spiritual truth, which can lead to an inability to discern sound doctrine from error. The "lines" of instruction, as Calvin interprets them in Isaiah, refer to elementary instruction given to children, suggesting a foundational understanding of truth is necessary before more complex ideas can be properly grasped [9].

The Old Testament provides numerous examples of God's people being led astray when they failed to test the teachings and practices around them. Alliances with the enemies of God, for instance, were forbidden because they invariably led to idolatry and provoked God's anger [4]. Similarly, the Israelites' murmuring and rebellion against God in the wilderness, as described in Numbers 21:5, is seen by some interpretations of 1 Corinthians 10:9 as "tempting Christ" [10]. This demonstrates that challenging God's revealed will or His appointed messengers is a serious offense. The Holy Spirit can be "vexed" or "grieved" when His testimony is disregarded or when individuals resist His leading [5].

The responsibility to test teachings falls on the hearers. This is not a call to skepticism for its own sake, but a call to active engagement with Scripture. It requires a commitment to knowing the biblical text well enough to recognize deviations from it. The Jamieson, Fausset & Brown commentary on 1 Corinthians 14:22 notes that "tongues" (uninterpreted) were a sign for unbelievers, serving as a condemnation for those who, like Israel in Isaiah's day, rejected the sign and the accompanying message [13]. This implies that even miraculous signs, if not understood within the framework of God's revealed word, could be misinterpreted or rejected.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Rebellion Against God — Forbidden -- Nu 14:9; Jos 22:19. Provokes God -- Nu 16:30; Ne 9:26. Provokes Christ -- Ex 23:20,21; 1Co 10:9. Vexes the Holy Spirit -- Isa 63:10. Exhibited in Unbelief. -- De 9:23; Ps 106:24,25. Rejecting his government. -- 1Sa 8:7; 15:23. Revolting from him. -- Isa 1:5; 31:6. Despising his law. -- Ne 9:26. Despising his counsels. -- Ps 107:11. Distrusting his power. -- Eze 17:15. Murmuring against him. -- Nu 20:3,10. Refusing to hearken to him. -- De 9:23; Eze 20:8; Zec 7:11. Departing from him. -- Isa 59:13. Rebellion against governors appoi”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
  3. Isaiah “irrita faciens signa divinorum, et ariolos in furorem vertens ; convertens sapientes retrorsum, et scientiam eorum stultam faciens ; -- Isaiah 44:25”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Alliance and Society With the Enemies of God — Forbidden -- Ex 23:32; 34:12; De 7:2,3; 13:6,8; Jos 23:6,7; Jdj 2:2; Ezr 9:12; Pr 1:10,15; 2Co 6:14-17; Eph 5:11. Lead to idolatry -- Ex 34:15,16; Nu 25:1-8; De 7:4; Jdj 3:5-7; Re 2:20. Have led to murder and human sacrifice -- Ps 106:37,38. Provoke the anger of God -- De 7:4; 31:16,17; 2Ch 19:2; Ezr 9:13,14; Ps 106:29,40; Isa 2:6. Provoke God to leave mean to reap the fruits of them -- Jos 23:12,13; Jdj 2:1-3. Are ensnaring -- Ex 23:33; Nu 25:18; De 12:30; 13:6; Ps 106:36. Are enslaved -- 2Pe 2:18,19. Are defiling -- Ez”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Offences Against the Holy Spirit — Exhortations against -- Eph 4:30; 1Th 5:19. Exhibited in Tempting him. -- Ac 5:9. Vexing him. -- Isa 63:10. Grieving him. -- Eph 4:30. Quenching him. -- 1Th 5:19. Lying to him. -- Ac 5:3,4. Resisting him. -- Ac 7:51. Undervaluing His gifts. -- Ac 8:19,20. Danger of trifling with the Holy Spirit. -- Heb 6:4-6. Doing despite to him. -- Heb 10:29. Disregarding His testimony. -- Ne 9:30. Blasphemy against him, unpardonable -- Mt 12:31,32; 1Jo 5:16.”
  6. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.13: mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they wer”
  7. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 13.19: in which we hear Isaiah thundering on the present occasion. After having exhibited to the king both doctrine and signs, he now resorts to the last remedy, and sharply and severely reproves an obstinate man; and not him only, but the whole royal family which was guilty of the same kind of impiety. Is it a small thing for you to weary men? He makes a comparison between God and men ; not that it is possible to make an actual separation between God and the prophets and holy teachers of whom he speaks, who are nothing else than God’s instruments,”
  9. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.14: “lines.” That would be a harsh and far-fetched metaphor, for this passage relates to elementary instruction conveyed to children. I acknowledge that the same Hebrew word is used in the eighteenth chapter, where we have translated it “Line by line,” 222 222 {Bogus footnote} and in many other passages; but here the connection demands a different meaning, as is also the case in Psalm 19:4 , where, however, the word line 223 223 {Bogus footnote} or dimension could be admitted with greater propriety than in this verse. Yet I admit that it is take”
  10. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:9: tempt Christ--So the oldest versions, IRENÆUS (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (Co1 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Num 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, Co1 10:9, "God," to harmonize it with Num 21:5). As either "Christ" or "”
  11. 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:3: they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in t”
  12. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: tempt Abraham, so He was putting Peter to the proof whether he would obey the call to the Gentiles, as if Peter understood the vision in that sense. Had he so understood the command, “Kill and eat,” he would not have objected; for he could not be either ignorant or unwilling. But he did not so understand it, and his objection was solely to the matter of eating. And as he needed not the lesson (it was intended for others): so neither did God need to learn his willingness. When God tempts, or proves, it is not to learn something that He did not know be”
  13. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:22: Thus from Isaiah it appears, reasons Paul, that "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles with him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiah's day, reject the sign and the accompanying message. Compare "yet . . . will they not hear Me" (Co1 14:21). "Sign" is often used for a condemnatory sign (Eze 4:3-4; Mat 12:39-42). Since they will not under”
  14. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: apology for the Gentiles, but to teach (the Jewish believers) also to abandon the Law. However, at present this is not said. “Now therefore why tempt ye God, to put a yoke upon the neck of the disciples?” ( v. 10 .) What means, “Tempt ye God?” As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole (stress of his speech) against the Law, not against them, and (so) cuts short the accusation of them: “which ”
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