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Evaluating Non-Scriptural Examples with Biblical Principles

Evaluating non-scriptural examples with biblical principles involves applying the authoritative teachings and patterns found in the Bible to situations and ideas not explicitly addressed within its pages. The Bible is considered by Christians to be the inspired Word of God, given by the Holy Spirit, and sanctioned by Christ himself [1]. Therefore, its principles serve as the ultimate standard for faith and life.

The foundation for this evaluative process rests on the understanding of Scripture's nature. The Bible is referred to as "the Word," "Word of God," "Word of Christ," and "Word of truth," among other titles, emphasizing its divine origin and reliability [1]. It is seen as "given by inspiration of God" (2 Timothy 3:16) and "by inspiration of the Holy Spirit" (Acts 1:16; Hebrews 3:7; 2 Peter 1:21) [1]. This divine inspiration means that the Bible is not merely a collection of human writings but God's communication to humanity, providing guidance on doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16).

Biblical Principles as a Framework

Biblical principles are overarching truths or moral guidelines derived from the entirety of Scripture. They are not always explicit commands but often emerge from narratives, laws, prophecies, wisdom literature, and the teachings of Jesus and the apostles. For instance, the Old Testament contains numerous types and shadows that point to Christ, such as the Paschal Lamb, which is understood as a type of Christ—a male of the first year, without blemish, taken from the flock, chosen beforehand, and whose blood was shed [2]. These typological connections demonstrate how earlier biblical events and figures prefigure later realities, particularly in the New Covenant [4].

When evaluating non-scriptural examples, one must discern the underlying principles at play in biblical texts. This involves careful exegesis and theological reflection. For example, the resurrection is a doctrine found in both the Old and New Testaments, expected by Jews, and preached by the Apostles [3]. The principle of God's power over death and His promise of future life can be applied to various discussions about human destiny or the nature of existence, even if those discussions originate outside biblical revelation.

Methods of Application

Applying biblical principles to non-scriptural examples requires several steps:

  1. Identify the core biblical principle: This involves moving beyond the specific historical or cultural context of a biblical passage to grasp the universal truth it conveys. For example, while the Old Testament law contains specific dietary restrictions, the underlying principle might be holiness or distinction from pagan practices.
  2. Understand the non-scriptural example: A thorough understanding of the non-scriptural example is crucial. This means examining its context, purpose, and implications.
  3. Compare and contrast: Once both the biblical principle and the non-scriptural example are understood, they can be compared. Does the non-scriptural example align with, contradict, or remain neutral in relation to the biblical principle?
  4. Formulate a judgment or response: Based on the comparison, a judgment can be made about the non-scriptural example. This might involve affirming it, critiquing it, or adapting it in light of biblical truth.

For instance, the concept of a "covenant" is central to biblical theology, representing a solemn agreement between God and humanity. The new covenant, established through Christ, is described as "very different from, and far superior to, the old covenant," which "only 'worked wrath'" [4]. This new covenant enables obedience through the Spirit's inward impulse and the forgiveness of sins [4]. When encountering non-scriptural ideas of contracts or agreements, one could evaluate them against the biblical understanding of covenant, particularly its emphasis on grace, faithfulness, and transformation.

Distinguishing from Extra-Biblical Revelation

It is important to distinguish evaluating non-scriptural examples from seeking extra-biblical revelation. The Bible itself is considered complete and sufficient for faith and practice. The "Holy Scriptures" are able to make one wise for salvation through faith in Christ Jesus (2 Timothy 3:15) [1]. Therefore, evaluating non-scriptural examples does not imply that new divine revelation is being sought or that human traditions hold equal authority with Scripture. Rather, it is an exercise in applying existing divine revelation to new contexts.

John Calvin, a prominent Reformed theologian, frequently referenced Genesis in his commentaries, demonstrating the foundational role of the early biblical narratives for understanding broader theological concepts [5, 7, 8, 9, 11, 12]. Similarly, John Chrysostom, an early Church Father, extensively cited Genesis and Exodus in his homilies, illustrating how foundational biblical texts inform theological reflection across different eras and traditions [6, 10, 11]. These examples show a consistent pattern of drawing from the established biblical canon to address various theological and practical concerns.

The process of evaluating non-scriptural examples is not about finding explicit biblical commands for every modern situation, but about discerning the mind of God as revealed in His Word and applying those enduring truths. For example, while the Bible does not explicitly mention modern technologies, principles of love for neighbor, stewardship, truthfulness, and justice can be applied to their use and development. The Bible provides "first principles" or "rudiments of the beginning" of Christian teaching [13], which serve as the bedrock for understanding and navigating all aspects of life. The Lord's sanctioning of the Scriptures by appealing to them (Matthew 4:4; Mark 12:10; John 7:42) and teaching out of them (Luke 24:27) underscores their ultimate authority in all matters [1].

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Paschal Lamb, Typical Nature Of — A type of Christ -- Ex 12:3; 1Co 5:7. A male of the first year -- Ex 12:5; Isa 9:6. Without blemish -- Ex 12:5; 1Pe 1:19. Taken out of the flock -- Ex 12:5; Heb 2:14,17. Chosen before-hand -- Ex 12:3; 1Pe 2:4. Shut up four days that it might be closely examined -- Ex 12:6; Joh 8:46; 18:38. Killed by the people -- Ex 12:6; Ac 2:23. Killed at the place where the Lord put his name -- De 16:2,5-7; 2Ch 35:1; Lu 13:33. Killed in the evening -- Ex 12:6; Mr 15:34,37. Its blood to be shed -- Ex 12:7; Lu 22:20. Blood of, sprinkled on lintel an”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
  4. 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”
  5. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
  6. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Index of Scripture References Genesis 1:1 1:2 1:3 1:20 1:26 1:26 2:7 2:17 2:18 3:5 3:9 3:9 3:10 3:16 3:18 3:19 4:4 4:7 4:7 4:9 4:10 6:2 6:5 6:9 7:1 11:4 12:1 12:7 12:7 13:15 13:15 15:5 15:6 17:14 18 18 18:15 18:17 18:21 18:21 21:12 22:1 22:1-2 22:12 23:4 25:27 26:18-22 27:41 28:20 37:7 37:9 37:10 47:9 47:9 47:31 49:9 Exodus 2:14 2:14 2:14-15 3:6 3:14 6:9 12:3 12:46 14:21 17:12 17:12 19 19:16 19:16 19:18 19:19 19:19 19:19 19:20 19:20 20:9 20:13 20:19 20:21 23:3 32:10 33:13 33:20 35:23 Leviticus 15:18 Numbers 5 6:3 9:12 11:12 14:3 14:29 16:5 17:12 Deu”
  7. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 23.1: Index of Scripture References Genesis 1:26 1:30 3:5 3:22 10:14 11:31 12:3 12:17 13:15 13:16 17:7 17:8 18:20 18:21 19:5 19:23 19:24 19:37 20:3 20:16 20:17 22:17 22:17 25:25-26 31:19 31:30 32:28 34:7 36:1 36:8 36:9 41:50-52 48:16 Exodus 1:12 1:14 3:6 4:22 8:15 9:34 10:21 10:23 12:23 12:51 12:51 12:51 13:21 13:21-22 14:21 14:27-28 14:29 15:1 19:6 19:20 20:5 20:5 21:8 21:8 21:8 22:22-24 22:23 23:8 23:8 23:19 23:32 25:21-22 29:42 32:32 33:9 34:6 34:7 34:26 Leviticus 1:11 10:1 19:18 23:40 26 26:18 26:18 26:21 26:21 26:24 26:26 26:28 26:31 26:36 26:”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.1: Index of Scripture References Genesis 1:1 1:27 1:27 3:17 3:17 3:18 4:11 4:13 4:14 6:5 7:11 8:1 10:4 10:11 11:29 11:31 11:31 12:1 12:1 12:17 14:6 14:16 15:1 17:7 17:7 19:24 19:37 20:2 20:8 20:14 21:2 21:5 25:1 25:14 25:14 27:38 27:38 32:3 32:10 32:12 36:8 36:9 Exodus 3:8 7:13 8:15 13:3 13:5 13:8 13:14 13:17 14:14 14:21 14:22 15:10 17 18:21 19:5 19:6 19:6 19:6 19:6 20:1 20:2 20:24 20:25 23:32 27:1 29:45 33:3 34:6 34:6 34:15 34:30 Leviticus 19:9 19:10 26:3-13 26:8 26:12 26:12 26:16 Numbers 3:1-4:49 10:36 12:6 13:22 23:19 24:13 30:3 32:34 Deutero”
  9. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 29.1: Index of Scripture References Genesis 1:26 1:30 3:5 3:22 10:14 11:31 12:3 12:17 13:15 13:16 17:7 17:8 18:20 18:21 19:5 19:23 19:24 19:37 20:3 20:16 20:17 22:17 22:17 25:25-26 31:19 31:30 32:28 34:7 36:1 36:8 36:9 41:50-52 48:16 Exodus 1:12 1:14 3:6 4:22 8:15 9:34 10:21 10:23 12:23 12:51 12:51 12:51 13:21 13:21-22 14:21 14:27-28 14:29 15:1 19:6 19:20 20:5 20:5 21:8 21:8 21:8 22:22-24 22:23 23:8 23:8 23:19 23:32 25:21-22 29:42 32:32 33:9 34:6 34:7 34:26 Leviticus 1:11 10:1 19:18 23:40 26 26:18 26:18 26:21 26:21 26:24 26:26 26:28 26:31 26:36 26:”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: of authorship. It has often been noticed that the number of words peculiar to any New Testament writer is an index of the number freely at his command. Peculiar words, it is true, are often required by peculiarity of subject, and may sometimes be what is called accidental. Still, when the number of them in any writer is unusually large, the fact has its value, and such words do abound in the writings of St. Luke and in the Epistle to the Hebrews above all others. 2656 2656 See Thayer ’s Grimm’s N.T. Lexicon , Appendix iv. pp. 698–710, for lists of w”
  11. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
  12. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 28.1: Index of Scripture References Genesis 9:21 11:1 11:1 11:31 15:13 15:13 16:1 17:1 17:1-22 21 21:5 21:22 22:18 23:9 24:1-67 24:2 24:40 24:49 24:60 24:60 25:1-34 25:20 26:1 26:1-35 26:24 27:1-46 28:1-22 29:1 29:1-35 29:4 30:1-43 30:33 31:1 31:1-55 31:15 32:1-32 32:18 33:1-20 33:19 34:1-31 34:12 35:1-29 36:1 36:1-43 37:1-36 37:3 37:20 37:36 38:1-30 38:7 39:1 39:1-23 40:1-23 40:3 41:1-57 41:45 41:46 42:1-38 43:1-34 44:1 44:1-34 44:7 44:16 45:1 45:1-28 45:10 46:1-34 46:28 47:1-31 47:4 47:29 48:1 48:1-22 49:1 49:1-33 49:19 50:1-26 Exodu”
  13. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 5:12: for the time--considering the long time that you have been Christians. Therefore this Epistle was not one of those written early. which be the first principles--Greek, "the rudiments of the beginning of." A Pauline phrase (see on Gal 4:3; Gal 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated Heb 6:1-2 [BENGEL]. ALFORD translates, "That someone teach you the rudiments"; but the position of the Greek, "tina," inclines me to take it interrogatively, "which," as English Version, Syriac, Vulga”
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