Balancing Extrabiblical Examples with Scriptural Authority
Balancing Extrabiblical Examples with Scriptural Authority
The concept of balancing extrabiblical examples with scriptural authority is rooted in the Christian tradition's understanding of the relationship between Scripture and other sources of knowledge. In the view of John Chrysostom, a prominent Eastern Orthodox theologian, Scripture holds a unique authority, yet other sources can be used to illustrate and support its teachings [2].
The Bible itself provides examples of using extrabiblical sources to illustrate spiritual truths. For instance, Jesus uses parables, which are comparisons or similitudes drawn from everyday life, to convey deeper spiritual meanings [1]. The use of parables demonstrates that extrabiblical examples can be employed to clarify and reinforce scriptural teachings.
In the early Christian Church, theologians like Chrysostom drew upon extrabiblical sources, such as Greek philosophy and culture, to expound upon Scripture. Chrysostom's homilies on Matthew, John, and Hebrews showcase his ability to balance scriptural authority with insights from other sources [2, 3, 4]. For example, in his homilies on Romans, Chrysostom discusses the role of human government and authority, drawing upon both Scripture and philosophical concepts [8].
The Presbyterian tradition, as represented by Jamieson, Fausset, and Brown, also acknowledges the value of extrabiblical examples in understanding Scripture. In their commentary on Hebrews, they note that the author of Hebrews uses extrabiblical examples, such as Melchizedek, to illustrate the superiority of Christ's priesthood [5]. Similarly, in their commentary on 1 Corinthians, they discuss the importance of using discernment when evaluating the value of extrabiblical knowledge [6].
The Baptist/Reformed tradition, as represented by John Gill, emphasizes the authority of Scripture while still allowing for the use of extrabiblical examples to support its teachings. In his commentary on 2 Peter, Gill notes that the word of prophecy, referring to Old Testament Scripture, is more sure than human testimony, yet still acknowledges the value of eyewitness testimony in confirming the truth of Scripture [7].
The key to balancing extrabiblical examples with scriptural authority lies in maintaining the primacy of Scripture. As Jamieson, Fausset, and Brown note in their commentary on 2 Corinthians, the power of Christian ministry is "mighty through God," not through human strength or wisdom [9]. The use of extrabiblical examples should serve to illuminate and reinforce the teachings of Scripture, rather than supplanting or contradicting them.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New. The most marked peculiarity of Chrysostom as an exegete is his compar”
- 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”
- 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 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:19: Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, Pe2 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God’s wisdom. Hence he does not say, “for there is no ruler but of God;” but it is the thing he speaks of, and says, “there is no power but of God. 1556 1556 The distinction which Chrys. carries through his interpretation of this passage on human government, between authority in abstracto and in concreto belongs rather to a philosop”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 10:4: A confutation of those who try to propagate their creed by force and persecution (compare Luk 9:54-56). weapons--for punishing offending members (Co2 10:6; Co1 4:21; Co1 5:5, Co1 5:13); boldness of speech, ecclesiastical discipline (Co2 10:8; Co2 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit. carnal--Translate, "fleshly," to preserve the allusion to Co2 10:2-3. mighty through God--Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ou”