Extrabiblical Examples Used to Create Moral Equivalence
Extrabiblical Examples in Moral Discourse
The use of extrabiblical examples to create moral equivalence is a rhetorical device employed in biblical interpretation and Christian theology. This involves drawing parallels between biblical narratives or teachings and external examples, often from nature or other cultures, to illustrate moral principles or theological concepts.
In the biblical text itself, examples from nature are used to convey moral lessons. For instance, Proverbs 30:24-28 commends diligence and providence by referencing the instinctive sagacity and activity of small animals like ants and conies [3]. This passage illustrates how extrabiblical examples, in this case from the natural world, are used within the biblical text to teach moral values.
The early Christian interpreters and theologians continued this practice. John Chrysostom, an Eastern Orthodox father, used the example of Christ's treatment of his persecutors to illustrate the virtue of mercy, encouraging his readers to imitate Christ's merciful behavior towards those who wronged him [6]. This demonstrates how extrabiblical examples, or in this case, examples from the life of Christ, are used to teach moral lessons and promote virtuous behavior.
The Reformed tradition, as represented by Calvin, also employed extrabiblical examples in their theological and moral discourse. Calvin referenced the work of Faber on the origin of expiatory sacrifice, indicating an interest in understanding the broader cultural and historical context of biblical teachings on sacrifice and atonement [1]. This suggests that Reformed theologians were willing to engage with extrabiblical sources to deepen their understanding of biblical concepts.
In the Presbyterian tradition, commentators like Jamieson, Fausset, and Brown used extrabiblical examples to illustrate various aspects of moral and theological discourse. For example, in their commentary on Ezekiel 18:5, they note that the excellencies of the just man are highlighted in reference to the prevailing sins of the age, demonstrating how biblical teachings are applied in different cultural and historical contexts [2].
The use of extrabiblical examples is not limited to illustrating moral principles; it is also employed to establish moral equivalence. For instance, the author of Hebrews compares Jesus to Moses, using the revered status of Moses in Judaism to demonstrate the greatness of Jesus [5]. This comparison serves to establish a moral and theological equivalence between the two figures, highlighting Jesus' faithfulness and superiority.
However, the use of extrabiblical examples can also be subject to different interpretations and potential misapplications. The warning against being "carried aside by divers and strange doctrines" in Hebrews 13:9 cautions against the uncritical adoption of external teachings or practices that may be foreign to the truth [4]. This highlights the need for discernment in the use of extrabiblical examples, ensuring that they are used in a way that is consistent with biblical teachings.
The practice of using extrabiblical examples to create moral equivalence reflects a broader theological and interpretive strategy that seeks to engage with the wider cultural and intellectual context. By drawing on a range of sources, including nature, culture, and history, Christian theologians and interpreters have sought to illustrate and deepen their understanding of biblical teachings, promoting a more nuanced and contextualized moral discourse.
The historical development of this practice can be seen in the way different Christian traditions have employed extrabiblical examples in their theological and moral discourse. From the early church fathers to Reformed and Presbyterian theologians, the use of extrabiblical examples has been a persistent feature of Christian moral and theological reflection.
Sources
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 8.12: in several other instances, by fire from heaven. The reader may see several authorities adduced in Poole; he may also consult Ainsworth on the Pentateuch, Dr. P. Smith on the Atonement; and especially, Faber’s “Treatise of the Origin of Expiatory Sacrifice.” — Ed . It is, indeed, more probable, that Cain formed the judgement which Moses records, from the events which followed. He saw that it was better with his brother than with himself; thence he inferred, that God was pleased with his brother, and displeased with himself. We kno”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 18:5: Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age. ”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:24: These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pro 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pro 30:30-31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.”
- 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”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 3:1: 3:1-6 The author compares Jesus to Moses, setting Jesus forward as the supreme example of faithfulness. The great status of Moses, a revered figure in Judaism, is used to show the incomparable greatness of Jesus. 3:1 dear brothers and sisters who belong to God: Literally holy brothers. Speakers and writers of the ancient world often addressed religious gatherings as “brothers” (Greek adelphoi), referring to both men and women. • think carefully about this Jesus: Focusing on Jesus is a primary means of persevering in the faith (2:9; 12:1-2). • God’s messenger (lite”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: on to the other. This is the dignity of Christ’s disciples. Those crucified Him, when He had come for the very purpose of doing them good; His disciples they scourged; and after all this, He admits them to the same honor with His disciples, making them equally partakers of His gifts. I beseech you, let us be imitators of Christ: in this regard it is possible to imitate Him: this makes a man like unto God: this is more than human. Let us hold fast to Mercy: she is the schoolmistress and teacher of that higher Wisdom. He that has learnt to show mercy t”