Using Analogies in Theology Without Human Wisdom
Paul warns Timothy against "fables and endless genealogies, which minister questions, rather than godly edifying which is in faith" [2]. The concern is not with analogy itself but with speculative reasoning that displaces the plain teaching of Scripture. When theological reflection becomes an exercise in human ingenuity rather than faithful exposition, it crosses into what Paul elsewhere calls "the wisdom of this world" — a wisdom God regards as foolishness [12].
The Boundary Between Faithful Analogy and Human Wisdom
Scripture uses analogy constantly: God is a shepherd, Christ is a vine, the church is a body. These analogies serve revelation, not speculation. The line is crossed when analogies become vehicles for "science falsely so called" — when they "exalt themselves above the plain and humble doctrine of godliness" [9]. Calvin observes that such ostentation appeals to human curiosity precisely because it appears subtle and impressive, but it obscures rather than illuminates [9].
John Chrysostom identifies the danger in philosophical pretension: "The human soul is simply unable thus to philosophize on that pure and blessed nature" [11]. When theology becomes a display of intellectual sophistication, it risks making "the Cross of Christ of none effect" [10]. Chrysostom warns that human wisdom, far from clarifying divine truth, fills "the mind with darkness and much perplexity" [10]. The issue is not whether analogies are used, but whether they serve the text or the theologian's reputation.
The Test of Edification
Paul's criterion is practical: does the teaching produce "godly edifying which is in faith" [2]? Analogies that illuminate Scripture's own categories — sin as rebellion [6], the devil's work as corruption rather than generation [5], human guilt as both inherited and actual [8] — serve this purpose. They clarify what the text already asserts. But when analogies multiply into "endless genealogies" of speculative connection, they "bring arguings, rather than that stewardship of God which is with faith" [1].
The test is whether the analogy submits to Scripture's authority or subtly replaces it. Theological reflection that acknowledges human sinfulness from birth [3] and the necessity of divine grace [7] remains tethered to revelation. Reflection that trusts its own cleverness drifts into the vanity Scripture condemns [4, 12].
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- King James Version “[KJV] 1 Timothy 1:4 — Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 29.7: Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and a”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the mind and fill it with darkness and much perplexity. Wherefore he saith, “with spiritual things comparing spiritual.” 45 45 [Principal Edwards explains the phrase adopting the A.V., as “combining revealed truths so as to form a consistent and well-proportioned system” Com. in lo .] Seest thou how superfluous he sheweth it to be? and not only superfluous, but even hostile and injurious: for this is meant by the expressions, “lest the Cross of Christ be made of none effect,” and, “that our (‘your faith,’ rec. text) faith should not stand in the ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: all? To a sophist or philosopher? To every one trained in the wisdom of the Gentiles? By no means. The human soul is simply unable thus to philosophize on that pure and blessed nature; on the powers that come next to it; on immortality and endless life; on the nature of mortal bodies which shall hereafter be immortal; on punishment and the judgment to come; on the enquiries that shall be as to deeds and words, as to thoughts and imaginations. It cannot tell what is man, what the world; what is man indeed, and what he who seems to be man, but is not;”
- 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 ”