Testing Non-Biblical Examples Against Scripture
Testing Non-Biblical Examples Against Scripture
The concept of testing non-biblical examples against Scripture involves evaluating external ideas, experiences, or traditions in light of biblical teachings. This process is rooted in the biblical principle of testing all things against the Word of God [1]. In 1 Corinthians 10:9, Paul warns against putting Christ to the test, referencing the Israelites' actions in the wilderness, which is seen as a form of rebellion against God [2]. Similarly, in Exodus 17:2, the Israelites tested the Lord by doubting His presence and care, prompting God to respond [7].
The biblical basis for testing non-biblical examples against Scripture is further supported by the practice of comparing spiritual things with spiritual, as mentioned in 1 Corinthians 2:13. This involves interpreting and understanding Scripture in light of other Scripture, a principle employed by early Christian interpreters like Chrysostom and Grotius [6]. The Reformed tradition, as represented by Calvin, emphasizes the importance of applying all our senses to the Word of God to maintain constancy of faith [4].
In the view of Protestant academics, testing non-biblical examples against Scripture is a critical aspect of maintaining the integrity of Christian faith and practice. For instance, the Tyndale House commentary on 2 Corinthians 13:5-6 highlights the importance of self-examination and testing oneself to ensure genuine faith [5]. This process involves evaluating one's beliefs and practices against the teachings of Scripture.
The Eastern Orthodox tradition, as represented by John Chrysostom, also engages in a form of testing and evaluating ideas against Scripture. In his Homilies on Acts & Romans, Chrysostom addresses the issue of unbelief and its relation to God's faithfulness, demonstrating a nuanced understanding of the interplay between faith and Scripture [3].
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”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 10:9: 10:9 Nor . . . put Christ to the test: See Deut 6:16; Ps 78:18-20; Matt 4:7. • Christ: Some manuscripts read the Lord, which probably represents a scribe’s attempt to harmonize with the Old Testament context.”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 26.6: shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. Meanwhile, God, in a certain sense, assumes a double character, that, by the appearance of disagreement and repugnance in which He presents Himself in his word, he may distract and wound the breast of the holy man. For the only method of cherishing constancy of faith, is to apply all our senses to the word of God. But so great was then the discrepancy of the word, that it would wound and l”
- 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 13:5: 13:5-6 The issue is clear cut: If they cannot recognize that Jesus Christ is living among them, they are the ones who have failed the test of genuine faith (literally are disproved). There is a play on words here: They were looking for “proof” of Paul’s apostolic authority, but Paul urges them, Test yourselves (or Prove yourselves). The lack of Christ’s presence would disprove their authenticity as Christians. But Paul himself has demonstrated that he has not failed the test of apostolic authority (literally not been disproved).”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Exodus (Protestant academic) “Tyndale House on Exodus 17:2: 17:2 testing the Lord is explained in 17:7. They doubted that God was really with them or cared for them, and they demanded that he prove his presence and care. God invites a test based on faith (“I do believe, but help me overcome my unbelief,” Mark 9:24), but he abhors a test based on doubt (i.e., I don’t believe, and I think God should prove himself to me, as in John 6:30). The test based on doubt makes us the judge and God the defendant.”