Philosophy In The Bible

The Apostle Paul is credited for writing 13 of the 27 books in the Christian New Testament. Paul was a Jew of the tribe of Benjamin. He was schooled and trained as a Pharisee, which means he was extensively educated and well-practiced in the Jewish religion. He was the son of a Pharisee. “Men and brethren, I am a Pharisee, the son of a Pharisee” (Acts 23:6).

Paul identified as a Roman and was raised in Greek culture. It is the latter which holds much more significance than most people realize. Paul was familiar with not only Greek lifestyle, but was welled versed in Greek philosophy, to the point where Paul quotes Greek philosophers and poets in the Bible.

But doesn’t the Bible, i.e. Paul, speak out against philosophy? No, not all.

In his epistle to the Colossians, Paul writes, in part, “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ” (Colossians 2:8).

Paul is not warning the Colossians about philosophy in general. Paul is warning of the philosophy after the tradition of men and not after Christ.

Where theology and philosophy perfectly marry is when both are first and foremost established in Jesus Christ. If not, then you advocate nothing but vain janglings of the devil. It’s that simple.

Keep in mind that philosophy, like anything else, is neither good nor bad in of itself. It all depends on the person, their intent and practice. Remember, “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” (Titus 1:15). The unrepentant, the reprobate and the apostate have a mind and conscience that are defiled. Their theology and philosophy will too.

Philosophy is an extremely important, if not vital, tool in Christian apologetics. The 16^th century Danish Protestant theologian and philosopher Niels Hemmingsen said that, “Christian thinkers ought to use the classics (philosophy) to bolster their arguments and lend them greater effectiveness.”

Hemmingsen goes on to say that Christians should use, “true philosophy” to their advantage. Some of the benefits of philosophy to the Christian apologist include, “grammar, dialectic, rhetoric, natural philosophy, ethics, mathematics, geography and music”. (Source: Philosophy and the Christian)

One should look at philosophy not only to explain and defend Christianity, but philosophy should be used as a primary tool in understanding it. Some of the greatest theologians and Christian thinkers of all times such as Augustine, Aquinas and Calvin were students of Greek philosophers such as Aristotle and Plato.

Let’s stop here for a moment and point two things. 1. Education in terms of depth and diversity are a very good thing for the Christian. Look at Paul for an example. Highly trained and experienced in Judaism, Greek philosophy, Roman and Greek civilization and culture, government, military and sports. Paul was highly and diversely educated and experienced. Physically he was small, weak and sickly. This is who Jesus chose. This is the resume and background of the single greatest expositor and writer of the Christian New Testament.

2. Too many think of philosophy as an end and not as a means. True philosophy is a process of discovery and understanding. It is in pursuit of truth. All too often philosophy is considered to be a settled idea or concept, a “new gospel” of some sorts.

The Christian use of philosophy isn’t an attempt to rediscover God, create a new gospel or any such nonsense. The end in God is already known. Truth is already recognized in Christ. Philosophy for the Christian is a tool for understanding and expressing the end result.

Now, on with Paul, philosophy and the Bible.

Adam Clarke, the 18^th century British Methodist theologian and biblical scholar in his commentary to 1 Timothy 6:16 has this to say about Paul and philosophy.

“The words of St. Paul are inimitably sublime. It is a doubt whether human language can be carried much higher, even under the influence of inspiration, in a description of the supreme Being. It is well known that St. Paul had read the Greek poets. He quotes Aratus, Epimenides, and Menander; this is allowed on all hands. But does he not quote, or refer to, Aeschylus and Sophocles too?”- Adam Clarke.

Some examples of direct and in-direct quotes and phrases from philosophers and poets that the Apostle Paul uses include:

- “One of themselves, even a prophet of their own, said, the Cretians are alway liars, evil beasts, slow bellies.” (Titus 1:12) Paul quotes Epimenides of Crete.

-“God that made the world and all things therein……Forasmuch then as we are the offspring of God…” (Acts 17:24-29). This passage is an amalgam from Lucius Annaeus Seneca.

- Acts 17:28b “certain also of your own poets have said” is speaking of Aratus and the line is from the “Phaenomena

- “Be not deceived: evil communications corrupt good manners.” (1 Corinthians 15:33). This is from rom the Thais by a poet and dramatist named, “Menander”.

- “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.” (2 Timothy 4:8). Expressions found in the Alcestis of Euripides.

The above are just a few examples of Paul quoting, paraphrasing or in some form “borrowing” from Greek poets and philosophers. A Google search will produce many more.

Bill Hitchcock