Avoiding Extrabiblical Examples in Theological Reasoning
Theological reasoning often emphasizes reliance on biblical texts, cautioning against the introduction of extrabiblical examples or speculative ideas that can distract from core doctrines [1, 2]. This principle is rooted in various biblical admonitions against "myths and endless genealogies" (1 Timothy 1:4 LEB) [1] or "foolish and ignorant disputes" (2 Timothy 2:23 ESV). Such diversions are seen as leading to "useless speculations rather than God’s plan that is by faith" [1].
The apostle Paul, in his letters to Timothy and Titus, frequently warns against engaging in discussions that do not build up faith. For instance, 1 Timothy 1:4 advises against paying attention to "myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith" (NASB) [2]. Similarly, Titus 3:9 instructs to "avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless" (NIV). Matthew Henry interprets this as a directive for Titus to shun "idle and foolish enquiries, tending neither to God's glory nor the edification" [5]. These passages highlight a concern that theological discourse should remain focused on matters that promote godliness and faith, rather than engaging in speculative or contentious topics that lack biblical foundation [5].
The concept of avoiding extrabiblical speculation also extends to the manner of prayer and worship. Jesus himself warned against "meaningless repetition" in prayer, contrasting it with the simplicity of the Lord's Prayer [4]. This suggests that even in devotion, the focus should be on genuine communication with God rather than elaborate or formulaic expressions not rooted in sincere faith [4].
Commentators across different traditions have echoed this sentiment. John Calvin, for example, critiques "hypocritical wisdom which strikes the world with admiration" but exalts itself above "the plain and humble doctrine of godliness" [9]. one tradition argues that such "science" is falsely named if it deviates from true piety [9]. This perspective underscores the idea that theological reasoning should prioritize clear, biblically grounded teaching over intellectual ostentation or complex philosophical constructs that do not serve spiritual edification.
The danger of extrabiblical examples can also manifest in an "overmuch" righteousness or wisdom that goes beyond what God requires. The book of Ecclesiastes warns against being "righteous over much" or "wise beyond measure" (Ecclesiastes 7:16) [8]. John Gill interprets this not as a condemnation of true righteousness, but of a "show and ostentation of righteousness" or a rigid, censorious judgment of others [7]. Jamieson, Fausset & Brown connect this to self-righteousness, where individuals seek to justify themselves before God through "self-imposed performances" rather than true wisdom [10]. This suggests that even well-intentioned efforts can become extrabiblical if they introduce human-made standards or practices that supersede or distort divine commands.
Furthermore, the Bible warns against strife and contention arising from "curious questions" [3]. This implies that theological discussions, when veering into areas not clearly defined by scripture, can lead to unnecessary disputes rather than unity and understanding [3]. The emphasis is consistently on practical godliness and faith, rather than intellectual exercises that breed division or distract from the core message of the Gospel [1, 2, 5]. The avoidance of mentioning the names of other gods in common conversation, as seen in Exodus 23:13, also illustrates a principle of guarding against influences that could lessen reverence for God [6].
Sources
- I Timothy “I Timothy 1:4 (LEB) — and not to pay attention to myths and endless genealogies, which cause useless speculations rather than God’s plan that is by faith.”
- 1 Timothy “1 Timothy 1:4 (NASB) — nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:7: 6:7-8 God cannot be coaxed by endless repetition. The Lord’s Prayer (6:9-13) is a model of simplicity in contrast with pagan wordiness.”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 23:13: make no mention of the name of other gods, &c.--that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 7:16: Be not righteous over much,.... This is not meant of true and real righteousness, even moral righteousness, a man cannot be too holy or too righteous; but of a show and ostentation of righteousness, and of such who would be thought to be more righteous and holy than others, and therefore despise those who, as they imagine, do not come up to them; and are very rigid and censorious in their judgment of others, and very severe in their reproofs of them; and, that they may appear very righteous persons, will do more than what the law requires of them to do, even wor”
- Ecclesiastes (Lutheran) “Keil & Delitzsch on Ecclesiastes 7:15: The first of these counsels warns against extremes, on the side of good as well as on that of evil: "All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that fearet”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 29.7: Timothy should be moved by emulation to attempt something of the same kind, but, because those things which have an appearance of subtlety, or are adapted to ostentation, are more agreeable to human curiosity, Paul, on the contrary, pronounces that “science” which exalts itself above the plain and humble doctrine of godliness — to be falsely called and thought a science. This ought to be carefully observed, that we may learn boldly to laugh at and despise all that hypocritical wisdom which strikes the world with admiration and a”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:20: Referring to Ecc 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.”