Balancing Non-Biblical Examples with the Authority of Scripture

The Bible is considered the inspired word of God by Christians, with 2 Timothy 3:16 stating that "all Scripture is given by inspiration of God" ^[4]. This doctrine of inspiration underscores the authority of Scripture in Christian theology. However, the use of non-biblical examples in Christian discourse raises questions about how these examples relate to the authority of Scripture.

In Christian tradition, the authority of Scripture is not diminished by the use of non-biblical examples. Instead, these examples are often used to illustrate biblical principles or to provide additional context for understanding Scripture. For instance, John Calvin notes that the history of Moses provides an instance of God's grace in building the Church out of ruins, which can raise the minds of believers to firm confidence in God's providence ^[9].

The use of non-biblical examples is not without biblical precedent. The apostle Paul cites non-biblical sources in his writings, such as when he quotes the Greek poets in Acts 17:28 and Titus 1:12. Similarly, the writer of 1 Corinthians uses non-biblical reasoning to address specific issues in the Corinthian church, as noted by Adam Clarke, who comments that Paul's directions on certain matters are not based on a written testimony but are delivered under the influence of the Divine Spirit ^[13].

The relationship between Scripture and non-biblical examples is also reflected in the way that biblical authors interpret and apply Scripture. For example, the apostle Paul's interpretation of Psalm 94:11 in 1 Corinthians 3:20 demonstrates how Scripture can be used to understand and apply biblical principles to new contexts ^[8]. This approach is echoed in the commentary of Jamieson, Fausset & Brown on 1 Corinthians 2:13, which notes that the Holy Spirit teaches believers to compare spiritual things with spiritual, expounding the Spirit-inspired Old Testament Scripture by comparison with the Gospel ^[12].

The authority of Scripture remains paramount in Christian theology, even when non-biblical examples are used. As John Gill notes, the word of prophecy (i.e., Scripture) is considered more sure than human testimony or reasoning, and is the standard against which all other claims to truth are measured ^[15]. The use of non-biblical examples is thus seen as a way of illustrating and applying the principles of Scripture, rather than supplanting its authority.

In the view of some Christian traditions, the use of non-biblical examples can be seen as a way of demonstrating the relevance and applicability of Scripture to everyday life. For example, Calvin's commentary on Genesis highlights the importance of applying the senses to the word of God, even when it seems to present conflicting or difficult teachings ^[14].

The balance between non-biblical examples and the authority of Scripture is maintained by recognizing that Scripture is the ultimate source of authority in Christian theology. Non-biblical examples are used to serve the interpretation and application of Scripture, rather than the other way around. As Adam Clarke notes, Paul's writings are not intended to lay claim to personal authority, but rather to provide guidance under the influence of the Divine Spirit ^[10].

one commentary tradition tradition, as represented by Jamieson, Fausset & Brown, emphasizes the importance of understanding the law and the prophets in the context of Jesus' teaching, highlighting the continuity between the Old Testament and the Gospel ^[11]. This approach underscores the authority of Scripture while allowing for the use of non-biblical examples to illustrate and apply biblical principles.

Ultimately, the use of non-biblical examples in Christian discourse is seen as a way of demonstrating the relevance and applicability of Scripture, rather than diminishing its authority. By recognizing the primacy of Scripture and using non-biblical examples in a way that serves its interpretation and application, Christians can maintain a balance between the authority of Scripture and the use of external examples.

The cross-references provided by OpenBible.info highlight the interconnectedness of Scripture, demonstrating how different passages relate to one another ^{[1, 2, 3, 5, 6, 7]}. This interconnectedness underscores the unity and coherence of Scripture, which remains the foundation of Christian theology and practice.

The Baptist/Reformed tradition, as represented by John Gill, emphasizes the importance of Scripture as the word of prophecy, which is considered more sure than human testimony or reasoning ^[15]. This emphasis on the authority of Scripture provides a framework for understanding the role of non-biblical examples in Christian discourse.

Sources

OpenBible.info “Cross-reference: Ps.138.3 → Ps.28.7 (confidence: 11 votes)”
OpenBible.info “Cross-reference: Ps.70.5 → Ps.40.17 (confidence: 12 votes)”
OpenBible.info “Cross-reference: Ps.141.5 → Eccl.7.5 (confidence: 20 votes)”
Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
OpenBible.info “Cross-reference: Ps.30.11 → Eccl.3.4 (confidence: 12 votes)”
OpenBible.info “Cross-reference: Eccl.1.2 → Ps.144.4 (confidence: 15 votes)”
OpenBible.info “Cross-reference: Ps.30.5 → Ps.143.8 (confidence: 12 votes)”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 9:15: Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:17: IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion ”
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:”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 7:12: But to the rest speak I, not the Lord - As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point. If any brother - A Christian man, have a wife that believeth not, i.e. who is a h”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 26.6: shaken off. But now all occasion of doubt is removed; so that, without controversy, he acknowledges the oracle, which he hears, to be from God. Meanwhile, God, in a certain sense, assumes a double character, that, by the appearance of disagreement and repugnance in which He presents Himself in his word, he may distract and wound the breast of the holy man. For the only method of cherishing constancy of faith, is to apply all our senses to the word of God. But so great was then the discrepancy of the word, that it would wound and l”
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 ”

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