Demonstrating Non-Biblical Examples in the Broader Biblical Narrative
The biblical narrative frequently incorporates non-biblical examples, drawing on a broader context of human experience and divine interaction beyond the explicit confines of the canon. These examples serve various purposes, from illustrating theological truths to providing historical or cultural background.
One prominent way non-biblical examples appear is through allusions to events or concepts not fully detailed within the biblical text itself. For instance, the author of Hebrews, in chapter 11, presents a "cloud of witnesses" demonstrating faith [5]. While many of these figures are well-known biblical characters, the chapter also refers to individuals and events that are not explicitly elaborated upon in the Old Testament narratives, leaving it to the reader to connect these references with their knowledge of sacred history [8]. This suggests an expectation that the audience possesses a wider understanding of divine activity and human response to God.
Similarly, the New Testament often references the "works" of Jesus that are not recorded in the Gospels. John 21:25 states, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" [7]. This hyperbolic statement, while emphasizing the vastness of Jesus's ministry, also acknowledges that the written Gospels are not exhaustive accounts of all his actions [4]. John Gill interprets this as referring to miraculous operations and signs not explicitly detailed in the evangelists' writings [7]. This implies a broader scope of Jesus's activity than what is strictly contained within the biblical record.
The concept of "parable" itself, as used in the New Testament, can encompass a wide range of illustrative forms, from short proverbs to enigmatic maxims and expanded metaphors [1]. This suggests that the biblical authors were not limited to strictly historical or theological narratives but could employ various literary devices, some of which might draw on common human experiences or cultural stories that are not inherently "biblical" in origin but serve to illuminate spiritual truths.
Furthermore, the Bible frequently cross-references concepts and themes that resonate across different parts of the canon, and sometimes beyond. For example, the "song of Moses" mentioned in Revelation 15:3 is cross-referenced with various Old Testament passages, including Exodus 15:1 and Deuteronomy 31:30, highlighting a continuous thread of divine action and human response [2]. Similarly, the concept of God as creator in Revelation 4:11 is linked to Genesis 1:1 and other Old Testament affirmations of creation [3]. These cross-references demonstrate an interconnectedness within the biblical narrative, but also hint at a larger divine plan that transcends individual stories.
The apostle Paul, in Romans 4:23, emphasizes that the accounts of figures like Abraham were not merely historical facts but were recorded as illustrations of God's method of justification by faith for all time [6]. This indicates that the biblical narratives, even when detailing specific historical events, function as archetypes or examples that can be applied to broader human experience and theological understanding.
Even figures like Moses, revered within the biblical tradition, are presented as having a role that extends beyond their direct narrative contributions. Jesus, in John 5:45, suggests that Moses himself will accuse those who reject Jesus, implying that Moses's law and teachings serve as a standard by which people will be judged [9]. This illustrates how biblical figures and their teachings can take on a broader, almost extra-biblical, significance in the unfolding of divine judgment and salvation.
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”
- Treasury of Scripture Knowledge “Revelation 15:3 cross-references: Genesis 17:1, Exodus 15:1, Deuteronomy 31:30, Deuteronomy 34:5, 1 Chronicles 6:49, 2 Chronicles 24:6, Nehemiah 9:14, Job 5:9, Psalms 78:12, Psalms 85:10, Psalms 99:4, Psalms 100:5, Psalms 105:5, Psalms 111:2, Psalms 118:22, Psalms 139:14, Psalms 145:6, Psalms 145:17, Isaiah 9:6, Isaiah 32:1, Isaiah 33:22, Isaiah 45:21, Daniel 4:2, Daniel 6:20, Daniel 9:11, Hosea 14:9, Micah 7:20, Zephaniah 3:5, Zechariah 9:9, John 1:17, Hebrews 3:5, Revelation 4:8, Revelation 5:9, Revelation 7:10, Revelation 11:17, Revelation 14:3, Revelation 14:8, Revelation 16:5, Revelation ”
- Treasury of Scripture Knowledge “Revelation 4:11 cross-references: Genesis 1:1, Exodus 20:11, Deuteronomy 32:4, 2 Samuel 22:4, 1 Chronicles 16:28, Nehemiah 9:5, Job 36:3, Psalms 18:3, Psalms 29:1, Psalms 68:34, Psalms 96:7, Proverbs 16:4, Isaiah 40:26, Isaiah 40:28, Jeremiah 10:11, Jeremiah 32:17, John 1:1, Acts 14:15, Acts 17:24, Romans 11:36, Ephesians 3:9, Colossians 1:16, Hebrews 1:2, Hebrews 1:10, Revelation 5:2, Revelation 5:9, Revelation 5:12, Revelation 10:6, Revelation 14:7”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 21:25: And there are many other things which Jesus did--(Compare Joh 20:30-31). if . . . written every one, I suppose--an expression used to show that what follows is not to be pressed too far. even the world itself would not hold the books, &c.--not a mere hyperbolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of wha”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 11:4: The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 4:23: Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.”
- 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”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 11:32: The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to ”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 5:45: Do not think I will accuse you to the Father--"My errand hither is not to collect evidence to condemn you at God's bar." one that accuseth you, even Moses, &c.--"Alas! that will be too well done by another, and him the object of all your religious boastings--Moses," here put for "the Law," the basis of the Old Testament Scriptures.”