Evaluating Non-Scriptural Examples in Teaching for Biblical Authority
Scripture derives its authority from divine inspiration, not from the persuasive power of human examples or illustrations. Paul declares that "all Scripture is given by inspiration of God" (2 Timothy 3:16), and the apostles consistently affirmed that the Holy Spirit spoke through the biblical writers [1]. This foundational claim establishes that biblical authority rests on God's own speech, not on the rhetorical effectiveness of any teaching method.
The Nature of Teaching Authority
Jesus himself modeled a distinctive approach to authority in teaching. When he concluded the Sermon on the Mount, the crowds were astonished because "he taught with real—that is, direct—authority" rather than deriving authority from quoting previous scholars or merely citing Scripture [6]. Yet Jesus also "sanctioned" Scripture "by appealing to them" and "taught out of" the biblical texts [1]. His authority was intrinsic, but he consistently grounded his teaching in the written Word.
The use of non-scriptural examples—parables, metaphors, illustrations from nature or daily life—appears throughout biblical teaching. A parable is "a placing beside, a comparison, a similitude, an illustration of one subject by another" [2]. Jesus employed parables extensively, drawing on agriculture, household management, and social customs to illuminate spiritual truths. These examples served pedagogical purposes without claiming independent authority.
The Criterion for Evaluation
The critical distinction lies in the source of authority. When Jeremiah condemned Israel for following "Baalim" as "their fathers taught them," the commentary notes plainly: "We are not to follow the errors of the fathers, but the authority of Scripture and of God" [3]. Human tradition, however venerable, cannot establish doctrine. Paul similarly appeals to the Corinthians' own "powers of judgment to weigh the force of the argument," acknowledging that "we cannot divest ourselves of the responsibility of 'judging' for ourselves," while warning that "the weakness of private judgment is not an argument against its use, but its abuse" [4].
Non-scriptural examples function legitimately when they illuminate biblical truth without supplanting it. Zechariah's vision of the lampstand and olive trees illustrates that God's work proceeds "not by might, nor by power, but by my Spirit" [5]—the image serves the revealed principle. When evaluating teaching that employs contemporary illustrations or historical examples, the test remains whether these elements clarify Scripture's meaning or introduce foreign authority. The example must remain subordinate to the text it serves.
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”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 9:14: (Jer 7:24). Baalim--plural of Baal, to express his supposed manifold powers. fathers taught them-- (Gal 1:14; Pe1 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [JEROME].”
- 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”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 4:6: Not by might . . . but by my Spirit--As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Hos 1:7; Co2 12:10; Heb 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army"); "”
- Matthew (Protestant academic) “Tyndale House on Matthew 7:28: 7:28-29 Jesus began teaching only his disciples (5:1), but crowds had followed up the mountainside as well. • Unlike the teachers of religious law, whose authority was derived from the Scriptures they quoted or from the teachings of previous scholars, Jesus taught with real—that is, direct—authority. He quoted Scripture in the Sermon, but his teaching was based on his own authority as the Messiah.”