Applying Scriptural Exegesis to Non-Scriptural Examples
Scriptural exegesis, the critical interpretation of biblical texts, primarily focuses on understanding the meaning of the Bible within its original context and for its intended audience. However, the principles and methods of exegesis can be applied to non-scriptural examples, particularly when those examples are understood to carry theological or moral weight within a religious tradition.
One common application involves drawing parallels between biblical narratives and contemporary situations or historical events. For instance, the justification of Abraham by faith, as described in Romans 4, is presented not just as a historical account but as a pattern for believers in all ages [3]. Matthew Henry notes that this account "was not written for his sake alone" but serves as a "pattern or sampler of ours" [3]. This approach extends the exegetical understanding of a biblical event to inform the understanding of similar experiences in other contexts.
The early Church Fathers, such as John Chrysostom, were significant figures in the history of exegesis, often navigating between allegorical and dogmatic interpretations [2]. While their primary focus was the biblical text, their methods of drawing out moral lessons and theological truths from scripture could be seen as a model for interpreting other narratives or teachings. Chrysostom, for example, would illustrate Gospel mysteries by comparing them with Old Testament types [5]. This comparative method, though applied to scriptural texts, demonstrates a broader principle of finding meaning through analogy and correlation.
Another way exegesis can be applied to non-scriptural examples is in discerning underlying principles. For instance, the concept of self-denial is extensively detailed in scripture, with Christ serving as the ultimate example (Matthew 4:8-10, John 6:38, Philippians 2:6-8) [1]. This biblical teaching is then applied to various aspects of Christian life, such as devotedness to Christ, the warfare of saints, and the control of appetites [1]. While the initial source is scriptural, the application of these principles to daily life and conduct involves an interpretive process that extends beyond the direct biblical narrative.
Furthermore, the New Testament itself sometimes refers to events or teachings that are not fully recorded, implying a vast body of unwritten material that could, in theory, be subject to similar interpretive efforts if it were available. John Gill, commenting on John 21:25, notes that "there are also many other things which Jesus did" beyond what is written in the Gospels, suggesting that if all were recorded, "the world itself could not contain the books that should be written" [4]. This highlights the idea that divine actions and teachings extend beyond the canonized texts, even if those unrecorded instances are not available for direct exegesis.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 4:23: In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some”
- John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”
- 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:”