Applying Biblical Categories to Extrabiblical Examples
Biblical categories are frequently applied to extrabiblical examples to draw parallels, illustrate theological truths, or provide moral instruction. This practice involves identifying patterns, roles, or experiences described in Scripture and recognizing their manifestation in other contexts.
One common application is the use of biblical figures as "examples" for Christian living. For instance, Christ himself is presented as the ultimate example (1 Pet. 2:21; John 13:15). Pastors are exhorted to be examples to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3), and the prophets are cited as examples of suffering affliction (James 5:10) [1]. The Old Testament experiences of the Jews also serve as a warning, as seen in Hebrews 4:11 [1]. These examples provide models for behavior, perseverance, and faith.
The concept of typology is another significant way biblical categories are applied. Typology involves discerning how persons, events, or institutions in the Old Testament prefigure or foreshadow Christ and the New Covenant. For example, some interpreters understand David's suffering in the Psalms as typifying Christ's suffering. While David's confessions of sin are not applied to Christ, the pains and penalties he bore can be seen as foreshadowing those Christ endured for humanity [2]. Similarly, the book of Hebrews frequently draws connections between Old Testament figures and institutions and their fulfillment in Christ. The introduction to Hebrews 2, for instance, applies the doctrine of Christ's excellency to exhortation and argument, and further enlarges upon His pre-eminence above angels [7]. The author of Hebrews also emphasizes Christ's role as a High Priest who sympathizes with humanity, having been tempted in every respect, yet without sin [5]. This understanding of Christ's priestly role draws on the Old Testament concept of a high priest but applies it to Christ in a unique, ultimate sense.
The application of biblical categories can also extend to understanding the nature of God and His interaction with the world. For instance, the names of God in the Pentateuch have been subject to careful examination to discover important truths, even if some interpretations might seem too refined for the simplicity of the Holy Scriptures [3]. This suggests an ongoing effort to derive theological insights from biblical texts and apply them to broader understandings of divine attributes.
Furthermore, biblical teachings are applied to address contemporary issues and practices. The apostle Paul, for example, exhorts believers to Christian duties based on their Christian privileges, emphasizing unity in Christ despite varying gifts among members, aiming for a "perfect man in Christ" [6]. This framework, derived from Ephesians, provides a category for understanding Christian community and individual responsibility. Similarly, warnings against "divers" and "strange doctrines" in Hebrews 13:9 refer to teachings foreign to the truth of Jesus Christ, contrasting them with being "established with grace" rather than with Jewish dietary observances [8]. This demonstrates how biblical categories of truth and error are used to evaluate extrabiblical teachings.
The practice of applying biblical categories is not without its nuances. Early Christian writers, such as John Chrysostom, engaged with the Septuagint version of the Psalms, which sometimes differed significantly from the Hebrew text, necessitating careful attention to textual variations when drawing interpretations [4]. This highlights the importance of textual scholarship in the application of biblical concepts. The sheer volume of Christ's actions and teachings, as noted by John, suggests that even a comprehensive written account would be insufficient to capture everything, implying that the biblical record provides essential categories and examples rather than an exhaustive list of all possible applications [9].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.10: be found to Vitringa and others. Against this view, however, Hengstenberg argues with considerable force, in his Dissertation “on the Names of God in the Pentateuch;” and if some of his reasonings in the use of these names seem too refined for the simplicity of the Holy Scriptures, and for the comprehension of those to whom the Scriptures are chiefly addressed, yet we may discover the germ of very important truths, thought they may be, in some degree, hidden beneath a variety of fanciful developments. By a very careful examination”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4 (introduction): EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2 (introduction): In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 21:25: And there are many other things which Jesus did--(Compare Joh 20:30-31). if . . . written every one, I suppose--an expression used to show that what follows is not to be pressed too far. even the world itself would not hold the books, &c.--not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of wha”