Evaluating Non-Biblical Examples with Scripture in Emerging Trends
Evaluating non-biblical examples and emerging trends requires careful comparison with the established teachings of Scripture. The Bible itself provides a framework for understanding new developments by emphasizing the enduring nature and authority of its own texts [5, 6].
The Old Testament, for instance, is presented as foundational, preparing the way for Christ and providing documentary testimony in revealed religion [4]. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church, indicating its central role in communal understanding and instruction [1]. This continuity suggests that new ideas should be measured against this established body of truth.
When considering new trends, the principle of "comparing spiritual things with spiritual" is crucial [3]. This involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and conversely, illustrating Gospel mysteries by comparing them with Old Testament types [3]. This method implies that new concepts should align with, and be illuminated by, the consistent message of the Bible.
The Bible also acknowledges that some things may appear new but are not truly so, due to imperfect historical records [2]. This perspective encourages a cautious approach to claims of novelty, suggesting that many "new" ideas may have historical precedents or parallels that can be evaluated through scriptural lenses.
Sources
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 1:11: The reason why some things are thought "new," which are not really so, is the imperfect record that exists of preceding ages among their successors. those that . . . come after--that is, those that live still later than the "things, rather the persons or generations, Ecc 1:4, with which this verse is connected, the six intermediate verses being merely illustrations of Ecc 1:4 [WEISS], that are to come" (Ecc 2:16; Ecc 9:5).”
- 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:”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 5:47: If ye believe not--(See Luk 16:31). his writings . . . my words--a remarkable contrast, not absolutely exalting Old Testament Scripture above His own words, but pointing to the office of those venerable documents to prepare Christ's way, to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as STIER adds) to the relation which the comparative "letter" of the Old Testament holds to the more flowing "words" of "spirit and life" which characterize the New Testament. Next: John Chapter 6”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:17: IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion ”