Testing All Teachings Against the Standard of Scripture

The Biblical Basis for Testing Teachings Against Scripture

The concept of testing all teachings against the standard of Scripture is rooted in several biblical passages. In 1 Thessalonians 5:21, believers are exhorted to "test all things; hold fast what is good" ^[5]. This instruction is echoed in 1 John 4:1, where Christians are advised to "test the spirits to see whether they are from God" ^[6]. The biblical basis for this practice is further reinforced by the understanding that Scripture is inspired by God and authoritative for faith and practice, as stated in 2 Timothy 3:16: "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness" ^[2].

The practice of testing teachings involves examining them against the standard of Scripture. According to John Gill, this means searching the Scriptures to determine whether the things said by prophets and teachers are true or not ^[7]. The word of God serves as the touchstone for examining one's faith and practice, as well as the doctrines delivered by others ^[8]. In 1 Corinthians 14:24, the assembly is encouraged to test the teachings of prophets, with the goal of discerning their authenticity ^[3].

The Importance of Scripture as a Standard

The authority of Scripture as a standard for testing teachings is underscored by its divine inspiration. The Bible is described as the "Word of God" (Luke 11:28; Hebrews 4:12), the "Word of Christ" (Colossians 3:16), and the "Word of truth" (James 1:18) ^[1]. As such, it provides a reliable and trustworthy basis for evaluating teachings and doctrines. one commentary tradition on 2 Timothy 3:16 highlights the significance of Scripture's inspiration, noting that "every Scripture" is given by inspiration of God ^[4].

Tradition and Interpretation

Different Christian traditions have understood the importance of testing teachings against Scripture in various ways. The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the role of Scripture in proving one's faith and understanding ^[9]. In contrast, Protestant academics stress the need for concrete tests to distinguish spiritual truth from error, as outlined in 1 John 4:1-6 ^[6]. Baptist/Reformed interpreters, such as John Gill, emphasize the importance of searching the Scriptures to examine the doctrines delivered by others ^[7].

Historical Development

The practice of testing teachings against Scripture has its roots in the early Christian Church. The apostle Paul's writings, such as 1 Thessalonians and 1 Corinthians, demonstrate an awareness of the need to discern true from false teachings. The early Church Fathers, including John Chrysostom, continued this emphasis, highlighting the importance of Scripture in evaluating doctrine and practice ^{[9, 10]}. Throughout history, Christian traditions have maintained the significance of Scripture as a standard for testing teachings, even as they have developed distinct approaches to interpretation and application.

The integrity of Scripture is also a concern in the later Christian writings, as seen in Revelation 22:18-19, where a curse is pronounced upon anyone who alters the contents of the book or its message ^[11]. This underscores the importance of preserving the authenticity of Scripture and using it as a standard for testing teachings.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
2 Timothy “2 Timothy 3:16 (NASB) — All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness;”
I Corinthians “I Corinthians 14:24 (BBE) — But if all are teaching as prophets, and a man without faith or knowledge comes in, he is tested by all, he is judged by all;”
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 ”
1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 5:21: Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (Co1 12:10; Co1 14:29; Jo1 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isa 8:20; Act 17:11; Gal”
1 John (Protestant academic) “Tyndale House on 1 John 4:1: 4:1-6 Those who belong to God (4:4) can distinguish spiritual truth from error, because the Spirit’s presence (3:23-24) teaches them (see 2:20, 27; John 14:15-26; 16:5-15). Yet John provides concrete tests for the believers to apply so that there will be no confusion. These tests are a starting point for true teachers, not an exhaustive set; they were designed to address the false teachings that were being promoted in the churches of John’s readers. 4:1 everyone who claims to speak by the Spirit (literally every spirit): The teachers who left John’s churches claime”
1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 5:19: Prove all things,.... That are said by the prophets, all the doctrines which they deliver; hear them, though they have not the gift of tongues, and all desirable advantages; do not reject them on that account, and refuse to hear them, for so, many useful men may be laid aside, and the Spirit of God in them be quenched; try their gifts, and attend to their doctrines, yet do not implicitly believe everything they say, but examine them according to the word of God the test and standard of truth; search the Scriptures, whether the things they say are true or not.”
Psalms (Baptist/Reformed) “John Gill on Psalms 26:2: Examine me, O Lord,.... His cause, his integrity, and trust in the Lord, as silver and gold are examined by the touchstone, the word of God, which is the standard of faith and practice; and prove me; or "tempt me" (r); as Abraham was tempted by the Lord; and his faith in him, and fear of him, and love to him, were proved to be true and genuine; try my reins and my heart; the thoughts, desires, and affections of it, as gold and silver are tried in the furnace; and so God sometimes tries the faith and patience of his people by afflictive providences; and this examin”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: tempt Abraham, so He was putting Peter to the proof whether he would obey the call to the Gentiles, as if Peter understood the vision in that sense. Had he so understood the command, “Kill and eat,” he would not have objected; for he could not be either ignorant or unwilling. But he did not so understand it, and his objection was solely to the matter of eating. And as he needed not the lesson (it was intended for others): so neither did God need to learn his willingness. When God tempts, or proves, it is not to learn something that He did not know be”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: at Jerusalem ( Acts xv., Gal. i., ii .) and was substantially determined by the apostle Paul. While as matter of fact, the Church has always followed the lead of Paul in this matter, the most diverse views still prevail among Christians as to the relation, theoretically considered, of Christianity to Judaism and the Old Testament Scriptures.—G.B.S. 532 St. Chrys. seems here to be controverting a different exposition. He will not allow that the vision was meant for instruction to St. Peter, as if he were in ignorance up to this time of the counsel of ”
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”

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