Responding to Non-Biblical Illustrations Undermining Scripture Authority
The authority of Scripture is foundational to Christian faith, and challenges to this authority often arise from non-biblical illustrations or arguments. The Bible itself warns against altering its message or relying on human wisdom over divine revelation [10, 9].
One common area where non-biblical illustrations can undermine scriptural authority is in the understanding of God's nature and worship. The Old Testament explicitly forbids idolatry, which includes bowing down to images, worshipping images, sacrificing to them, or worshipping other gods [1]. Josephus notes that the legislator (Moses) forbade the making of images not to disrespect Roman authority, but because such images were neither necessary nor useful for God or humanity [3]. Calvin further emphasizes this, stating that it is inconsistent with God's nature to be represented by painting or any likeness, as God's infinite power cannot be confined to an image [4]. To attempt to represent God through human-made images is seen as a form of rebellion against God, provoking Him and vexing the Holy Spirit [2].
Another challenge to scriptural authority can emerge when human reasoning or philosophical subtleties are prioritized over the plain teaching of the Bible. For instance, while some theological discussions might explore complex distinctions regarding the human soul, Calvin argues that a definition of the image of God should rest on a firmer basis than such subtleties, preferring the simpler division found in Scripture [8]. Similarly, the apostle Paul, in 1 Corinthians, appeals to the judgment of believers to discern the implications of their actions, such as participating in idol feasts, which he equates with fellowship with devils [7]. This highlights the responsibility of believers to use their judgment in alignment with scriptural principles, rather than being swayed by external influences.
The integrity of God's promises, as revealed in Scripture, is also a point where non-biblical arguments can create doubt. John Chrysostom addresses the objection that if some Jews did not believe in Jesus as the Messiah, God's promises to His people might be rendered void. Chrysostom, interpreting Paul, asserts that God remains faithful to His promises regardless of human unbelief [5, 6]. This underscores the unwavering reliability of God's word, even when faced with human skepticism or failure.
Furthermore, the Bible itself contains warnings against adding to or taking away from its words. The book of Revelation issues a solemn declaration and a curse upon anyone who alters its contents, emphasizing the importance of preserving the integrity of the divine message [10]. This principle extends to the entire Scripture, as Calvin's work on the Pentateuch indicates that these books have historically been targets of unbelievers' assaults, necessitating a firm upholding of their truth and authenticity [11]. The authority of Scripture is not merely a matter of historical record but a living truth that guides believers. As such, any illustration or argument that contradicts or diminishes this authority must be carefully evaluated against the clear teachings of the Bible itself.
Sources
- 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:”
- 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”
- Project Gutenberg “Flavius Josephus, Against Apion, BOOK II, section 12: persons as were no way related to them; nay, some take the pictures of such servants as they were fond of; what wonder is it then if such as these appear willing to pay the same respect to their princes and lords? But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal cre”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: The passage iii. 1–8 considers four possible objections. (1) “This placing of Jews and Gentiles in the same condition, takes away all the theocratic prerogatives.” ( v. 1 .) No, answers Paul, they have a great advantage as to light and privilege, though none as to righteousness. ( v. 2 .) (2) “They have the O.T. scriptures, you say; but what if those scriptures have not attained their end in bringing the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he i”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he is no longer bound by them?” ( v. 3 .) The answer is: “No, God is faithful to his promises in all conditions ( v. 4 ). (3) “Then the unbelief of the Jews seems to be the occasion of eliciting God’s faithfulness. The conclusion would be that falseness contributes to God’s glory.” To this Paul gives no specific reply but develops the argument so as to show that it leads to a (5) position: “Let us do evil”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
- Revelation (Protestant academic) “Tyndale House on Revelation 22:18: 22:18-19 I solemnly declare: John issues an oath to protect the integrity of the book of Revelation. He declares a curse upon anyone who alters the contents of the book or its message (cp. Deut 4:2; 12:32). The curse contrasts with the statement of blessing on all who read aloud, listen to, and obey the prophecy (Rev 1:3). At the time Revelation was written, scribes would sometimes alter books to suit their own views. Early Christians quickly developed means of authenticating both messages and messengers (see John 21:24; 1 Cor 16:21; Gal 6:11; Col 4:18; 2 The”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.7: But there is yet another reason why so firm an upholder of the truth and authenticity of the Bible should have been greatly interested in an exposition of the Pentateuch. Even before the days of Calvin these precious Books had been a favorite point for the unbeliever’s assaults. They had not, indeed, been so systematically impugned as in these latter times; but still their credit had even then been assailed with no inconsiderable subtlety, and particular points in them had been subjected to severe and unfavorable criticism. Calvin’s remarks are ”