Balancing Non-Scriptural Examples with Scripture in Teaching
Scripture holds a unique authority in Christian teaching, described as "given by inspiration of God" and "given by inspiration of the Holy Spirit" [1]. Paul identifies his own inspired words as "not merely his own, but are also Christ's words" [7], establishing that apostolic teaching carries divine warrant. This foundational claim shapes how Christian instruction relates Scripture to other forms of illustration and argument.
The Primacy of Biblical Content
Paul's approach to teaching in Corinth demonstrates deliberate restraint in rhetorical method. Though educated in the sophisticated learning of Tarsus—which Strabo ranked above Athens or Alexandria as a center of scholarship—Paul chose not to employ ornate style when proclaiming "Christ crucified" [5]. His stated method involved "comparing spiritual things with spiritual," which commentators understand as "expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel" and "conversely illustrating the Gospel mysteries by comparing them with the Old Testament types" [6]. This internal cross-referencing within the biblical canon itself models a teaching method grounded in Scripture interpreting Scripture.
The pastoral epistles warn against deviation from this scriptural center. Paul instructs Timothy regarding those who "teach otherwise" or teach "another doctrine"—specifically, doctrine "different from what the apostle had now taught" and "from that of the Bible, of Christ" [10]. Such teachers fail to "consent not to wholesome words of our Lord Jesus Christ" [3, 7]. The concern extends to those "giving heed to stories and endless genealogies" that "bring arguings, rather than that stewardship of God which is with faith" [4]. The contrast here is instructive: extra-biblical narratives and speculative genealogies produce controversy rather than edification rooted in revealed truth.
The Function of Non-Scriptural Illustration
Yet Scripture itself employs comparison and illustration drawn from observable reality. The parable—"a placing beside, a comparison, a similitude, an illustration of one subject by another"—appears throughout biblical literature, applied to proverbs, prophetic utterances, enigmatic maxims, and expanded metaphors [2]. Jesus "taught out of" Scripture [1] while simultaneously using parables that drew on agricultural practice, household management, and social customs. The distinction lies not in whether extra-biblical material appears, but in what governs the teaching.
Paul's own practice suggests a hierarchy: the content of Christian teaching must be scriptural, while the mode of illustration may draw on common knowledge. When he writes that "whatsoever things were written aforetime were written for our learning" and speaks of "the comfort and the patience of the Scriptures" [9], he locates the source of Christian hope and instruction in the written Word. The Old Testament provides not merely historical information but "our most perfect" examples of the principles Christ embodied [9].
Distinguishing Illustration from Authority
The critical boundary appears in the distinction between illustrating scriptural truth and establishing doctrine from non-scriptural sources. Christ himself "sanctioned" Scripture "by appealing to them" in moments of temptation and controversy [1]. The Scriptures are identified by multiple titles—"Word of God," "Word of truth," "Holy Scriptures," "Scripture of truth," "Book of the Lord"—each emphasizing their unique status [1]. No comparable titles attach to human wisdom or extra-biblical tradition in the New Testament corpus.
Teachers who introduce "another doctrine" are those who depart from "sound words" and "godly teaching" [3], not merely those who use contemporary examples. The test is whether the teaching "accedes to" the wholesome words of Christ [7] or substitutes human speculation. Stories and genealogies become problematic when they displace "that stewardship of God which is with faith" [4]—when they shift attention from revealed truth to human conjecture.
The balance, then, rests on functional subordination: non-scriptural examples serve scriptural teaching but never supplant it. Illustrations clarify; they do not authorize. The new covenant itself demonstrates this principle, being "very different from, and far superior to, the old covenant" precisely because it "enables us to obey by the Spirit's inward impulse" [8]—a work grounded in God's revealed promise, not human invention.
Sources
- 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”
- 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”
- I Timothy “I Timothy 6:3 (BSB) — If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching,”
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- 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 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:3: teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 15:4: For whatsoever things were written aforetime were written for our learning--"instruction" through, &c.--"through the comfort and the patience of the Scriptures" might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most per”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”