Evaluating Non-Biblical Examples in Light of Broader Context
When evaluating non-biblical examples, it is crucial to consider the broader context to avoid misinterpretation and to discern their relevance to biblical teachings. This principle applies to understanding parables, historical events, and even the scope of divine action.
Parables, for instance, are stories that draw an analogy between an everyday aspect of life and a spiritual truth [7]. To properly understand a parable, one must identify its central analogy within its historical context and the specific Gospel text where it appears [7]. Speculative allegorical meanings for every element of a parable, if not intended by the author, should be avoided [7]. For example, Jesus' parables often addressed the responses of the Jewish nation to his message [7].
The Bible itself acknowledges that not everything Jesus did or said was recorded. John 21:25 states that "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" [4]. This verse suggests that the biblical narrative is a selective account, focusing on what is necessary for its theological purposes rather than providing an exhaustive historical record [4]. This implies that while non-biblical accounts of Jesus' life might exist, their evaluation must consider their consistency with the canonical texts and their overall message.
When examining historical or cultural examples outside the direct biblical narrative, it is important to understand the specific context in which they are presented. For instance, the concept of God taking someone "by the hand" is used in Hebrews 8:9 to describe God's relationship with Israel under the old covenant, similar to a father guiding a child [1]. This imagery helps to illustrate the nature of the covenant relationship. Similarly, the description of "thousands ministering" and "ten thousand before him" in Daniel 7:10 uses forensic imagery, drawing from the structure of a Sanhedrin court, to depict God's judgment [5]. These examples show how familiar cultural or relational concepts are used to convey spiritual truths.
The Bible also warns against being "carried aside" by "divers" and "strange doctrines" that are foreign to the truth [2]. This caution, found in Hebrews 13:9, emphasizes the importance of adhering to the core teachings of faith in Jesus Christ, rather than being swayed by external teachings, such as those concerning dietary laws or ascetic practices that were sometimes added by Judaizers [2]. This highlights the need to evaluate non-biblical examples against the established doctrines of Scripture.
Even when considering actions that appear to be outside of direct divine command, the broader context of God's righteous government is relevant. For example, Psalm 22:27 speaks of "others" beyond the existing time and people who will acknowledge God, including the rich and the poor, who will celebrate God's delivering power [3]. This suggests a universal scope to God's plan that extends beyond specific historical instances.
Furthermore, actions like "breaking off" sins through repentance and works of justice and charity, as seen in Daniel 4:27, are presented as a means to mitigate punishment [6]. This is illustrated by examples such as Hezekiah and Nineveh, where repentance led to a change in divine judgment [6]. These instances demonstrate that while God's decrees are firm, there is a contextual element to their application based on human response.
Sources
- 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”
- 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”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 22:27: His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.”
- 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”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 7:10: thousand . . . ministered unto him--so at the giving of the law (Deu 33:2; Psa 68:17; Heb 12:22; Jde 1:14). ten . . . thousand before him--image from the Sanhedrim, in which the father of the consistory sat with his assessors on each side, in the form of a semicircle, and the people standing before him. judgment was set--The judges sat (Rev 20:4). books . . . opened-- (Rev 20:12). Forensic image; all the documents of the cause at issue, connected with the condemnation of Antichrist and his kingdom, and the setting up of Messiah's kingdom. Judgmen”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 4:27: break off--as a galling yoke (Gen 27:40); sin is a heavy load (Mat 11:28). The Septuagint and Vulgate translate not so well, "redeem," which is made an argument for Rome's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean; Repent and show the reality of thy repentance by works of justice and charity (compare Luk 11:41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Compare the cases of Hezekiah, Isa 38:1-5; Nineveh, Jon 3:5-10; Jer 18:7-8. The cha”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”