Adjusting or Correcting Misleading Analogies in Biblical Teaching
Biblical teaching often employs analogies, parables, and similitudes to convey spiritual truths [1, 5]. However, these illustrative devices can sometimes be misunderstood or misapplied, necessitating careful adjustment or correction. The Greek word parabolē, from which "parable" derives, signifies "placing beside or together," indicating a comparison or illustration of one subject by another [1]. Understanding these comparisons requires locating the central analogy within its historical and textual context [5].
One area where correction is often needed is in distinguishing between genuine biblical teaching and "fables" or "genealogies" that lack scriptural foundation. Paul warns against "fables" and "genealogies" that false teachers promoted, such as legends about angels or Gnostic emanations, which he contrasts with sound doctrine [6]. These were not merely civil genealogies, which Paul would not have objected to, but rather speculative narratives that diverted from the truth [6]. Similarly, Paul cautions against those who "teach differently" or introduce new methods and doctrines for ambitious reasons [7]. This highlights the importance of adhering to established biblical teaching rather than novel interpretations.
The need for correction extends to prophetic utterances and enigmatic maxims, which can be easily misinterpreted [1]. For instance, Isaiah's statement about God desiring disciples like weaned infants was mistakenly connected by some to Peter's writings, as if Isaiah meant God sought those divested of pride. Calvin, however, clarifies that Isaiah was lamenting the ridicule his teaching received from those who were "children, not in malice, but in understanding" [4]. This demonstrates how a misreading of the prophet's intent can lead to an incorrect theological conclusion.
False teachers are a recurring concern in the New Testament, and their misleading analogies or doctrines require correction. Peter foretells the rise of false teachers who will introduce "destructive doctrines" and pervert many [8]. These individuals are characterized by their uncleanness, presumption, and covetousness, and they speak evil of dignities [8]. The Apostle John also warns against testing spirits to discern whether they are from God, indicating the presence of false prophets in the world (1 John 4:1). The church in Ephesus was commended for testing those who claimed to be apostles but were not, finding them to be false [2].
The concept of "rightly dividing the word of truth" (2 Timothy 2:15) underscores the importance of accurate interpretation and teaching [9]. This phrase, literally meaning "cutting straight" or "rightly handling," suggests the careful and precise administration of biblical truth, much like a workman who is "approved" and "not to be ashamed" of his labor [9]. This contrasts with "deceitful workers" (2 Corinthians 11:13) who distort the message.
Even seemingly straightforward analogies, like those found in parables, require careful handling. Speculative allegorical meanings that were not intended by the original author should not be sought in every element of a parable [5]. Instead, the focus should remain on the central analogy and its intended spiritual truth [5]. For example, the parable of the sower addresses the varied responses to Jesus' message, highlighting the "mostly negative responses of the Jewish nation" [5].
The need for correction is not limited to theological concepts but can also apply to ethical and moral teachings. The prophet Micah questions the legitimacy of "dishonest scales or bags of false weights" [3], illustrating the biblical emphasis on integrity and truthfulness in all aspects of life. This principle extends to the integrity of teaching, where misleading analogies or doctrines can be seen as a form of spiritual dishonesty.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- Treasury of Scripture Knowledge “Revelation 2:2 cross-references: Psalms 1:6, Matthew 7:23, 2 Corinthians 11:13, Galatians 1:7, Ephesians 4:14, 1 Thessalonians 1:3, 1 Thessalonians 5:21, 2 Timothy 2:19, Hebrews 6:10, 2 Peter 2:1, 1 John 2:21, 1 John 4:1, Revelation 2:6, Revelation 2:9, Revelation 2:13, Revelation 2:19, Revelation 3:1, Revelation 3:8, Revelation 3:15”
- Micah “Micah 6:11 (BSB) — Can I excuse dishonest scales or bags of false weights?”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:4: fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 4:4). genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [Against Valent”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
- 2 Peter (Methodist/Wesleyan) “Adam Clarke on 2 Peter 2 (introduction): False teachers foretold, who shall bring in destructive doctrines and shall pervert many, but at last be destroyed by the judgments of God, Pe2 2:1-3. Instances of God's judgments in the rebellious angels, Pe2 2:4. In the antediluvians, Pe2 2:5. In the cities of Sodom and Gomorrha, Pe2 2:6-8. The Lord knoweth how to deliver the godly, as well as to punish the ungodly, Pe2 2:9. The character of those seducing teachers and their disciples; they are unclean, presumptuous, speak evil of dignities, adulterous, covetous, and cursed, Pe2 2:10-14. Have forsaken”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 2:15: Study--Greek, "Be earnest," or "diligent." to show--Greek, "present," as in Rom 12:1. thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14). approved--tested by trial: opposed to "reprobate" (Tit 1:16). workman--alluding to Mat 20:1, &c. not to be ashamed--by his work not being "approved" (Phi 1:20). Contrast "deceitful workers" (Co2 11:13). rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (Co1 4:1”