Misapplying Biblical Examples to Support Unbiblical Assumptions

The misuse of biblical examples to justify unbiblical assumptions is a longstanding issue in Christian theology and interpretation. This occurs when biblical narratives or characters are taken out of context or misinterpreted to support ideas not grounded in scripture.

One common form of misapplication involves using biblical examples to justify actions or behaviors not explicitly condoned by scripture. For instance, some might point to the actions of biblical figures like Balaam, who was permitted by God to go with ambassadors but ultimately acted deceitfully ^[4]. However, such examples must be understood within their original context to avoid misinterpretation.

The Bible itself warns against misusing scripture. The Apostle Paul cautions against "myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith" ^[1]. This warning is echoed in various biblical passages that condemn the misuse of scripture for personal or malicious purposes, such as flattery or false witness ^{[5, 3]}.

Different Christian traditions have addressed this issue in various ways. The Reformed tradition, for example, emphasizes the importance of interpreting scripture in its historical and cultural context. Calvin's commentary on Isaiah highlights the need to understand the original context of biblical passages to avoid misinterpretation ^[6]. Similarly, the Lutheran Augsburg Confession emphasizes that human traditions should not be considered necessary acts of worship, cautioning against adding to or misinterpreting scripture ^[11].

The Catholic tradition, as represented by Aquinas, discusses the use of metaphors and comparisons in scripture, noting that spiritual truths are often taught through material likenesses. This understanding can help prevent the misapplication of biblical examples by recognizing the figurative nature of some scriptural language ^[10].

The Jewish tradition, as seen in the Babylonian Talmud, also grapples with the interpretation of scripture, discussing the derivation of laws and principles from biblical texts. This tradition highlights the complexities and nuances involved in interpreting scripture ^[12].

In the view of some Protestant academics, certain biblical accounts, such as Jesus' prediction of his death and resurrection, have been misinterpreted or distorted by false witnesses ^[7]. This underscores the importance of careful exegesis and historical understanding.

The issue of misapplying biblical examples is not limited to any one tradition. one commentary tradition on Jeremiah, for example, notes the prevalence of falsehood and deception in the actions of some biblical figures and their contemporaries ^[9]. The Nonconformist/Puritan tradition, as represented by Matthew Henry's commentary on Psalms, warns against hypocrisy and the misuse of religious privileges ^[8].

Ultimately, the misapplication of biblical examples to support unbiblical assumptions is a complex issue that requires careful consideration of scriptural context, historical background, and theological tradition. By engaging with these complexities, interpreters can work to avoid misusing scripture and to understand its teachings more accurately.

The various Christian traditions offer a range of perspectives on this issue, from the emphasis on contextual interpretation in Reformed and Lutheran thought to the nuanced understanding of scriptural language in Catholic theology. By examining these different approaches, one can gain a deeper understanding of the challenges and opportunities involved in interpreting scripture.

The biblical text itself remains the foundation for addressing this issue, with passages like Psalms 35:11 and I Timothy 1:4 providing warnings against false witness and speculative interpretations ^{[2, 1]}. By returning to these foundational texts and engaging with the rich interpretive traditions of Christianity, one can develop a more informed and nuanced understanding of the proper use of biblical examples.

Sources

I Timothy “I Timothy 1:4 (BSB) — or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.”
Psalms “Psalms 35:11 (Webster) — False witnesses arose; they laid to my charge [things] that I knew not.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Swearing Falsely — Forbidden -- Le 19:12; Nu 30:2; Mt 5:33. Hateful to God -- Zec 8:17. We should not love -- Zec 8:17. Fraud often leads to -- Le 6:2,3. Saints abstain from -- Jos 9:20; Ps 15:4. Blessedness of abstaining from -- Ps 24:4,5. The wicked Addicted to. -- Jer 5:2; Ho 10:4. Plead excuses for. -- Jer 7:9,10. Shall be judged on account of. -- Mal 3:5. Shall be cut off for. -- Zec 5:3. Shall have a curse upon their houses for. -- Zec 5:4. False witnesses guilty of -- De 19:16,18. Exemplified Saul. -- 1Sa 19:6,10. Shimei. -- 1Ki 2:41-43. Jews. -- Eze 16:59. Ze”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 29: to go, was ironical, and on design that he deceived [which sort of deception, by way of punishment for former crimes, Josephus never scruples to admit, as ever esteeming such wicked men justly and providentially deceived]. But perhaps we had better keep here close to the text which says Numbers 23:20, 21, that God only permitted Balaam to go along with the ambassadors, in case they came and called him, or positively insisted on his going along with them, on any terms; whereas Balaam seems out of impatience to have risen up in th”
Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 4.14: to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders. So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, 36 36 Our author refers to the charges contained in the 7 th verse of this chapter. — Ed. every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious 37 37 “ Les idols et l’idolatrie .” “Idols and idolatry.” worship, which God abhors. ( 2 Kings 18:4 .) But we need n”
Matthew (Protestant academic) “Tyndale House on Matthew 26:61: 26:61 The charge is either a misunderstanding or a deliberate distortion of Jesus’ prediction of his death and resurrection (see John 2:19-21).”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 50:16: God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here, I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane,”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 9:3: bend . . . tongues . . . for lies--that is, with lies as their arrows; they direct lies on their tongue as their bow (Psa 64:3-4). not valiant for . . . truth-- (Jer 7:28). MAURER translates, "They do not prevail by truth" or faith (Psa 12:4). Their tongue, not faith, is their weapon. upon . . . earth--rather, "in the land." know not me-- (Hos 4:1).”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 21 Thus, therefore, they have taught that by the observance of: 21 Thus, therefore, they have taught that by the observance of human traditions we cannot merit grace or be justified, and hence we must not think such observances necessary acts of worship. 22 They add hereunto testimonies of Scripture. Christ, Matt. 15:3, defends the Apostles who had not observed the usual tradition, which, however, evidently pertains to a matter not unlawful, but indifferent, and to have a certain affinity with the purifications of the Law, and says, Matt. 15:9, In vain do ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shevuot 99b.68:15: The Gemara answers: And that is what is worthy of mockery. Instead of deriving the lack of liability for an intentional false oath of deposit from the case of misuse of consecrated property, let him derive liability for an intentional false oath on a deposit from the case of an oath of testimony.”

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