Involving Communities in Using Extrabiblical Examples in Teaching
Involving Communities in Teaching with Extrabiblical Examples
The use of extrabiblical examples in teaching is a valuable tool for illustrating biblical principles and promoting deeper understanding among community members. According to Torrey's Topical Textbook, Christ set an example of compassion towards the afflicted, the chastened, enemies, the poor, and the weak [1]. This example can be used to encourage community members to show similar compassion.
In teaching communities, extrabiblical examples can be drawn from various sources, including historical events, cultural practices, and personal experiences. For instance, the commentary on 1 John 3:8 notes that sin is not just a personal issue but also has communal implications, as it can lead to corruption and imitation of the devil's behavior [2]. This understanding can be illustrated through examples of how societal norms and cultural practices can either promote or hinder Christian values.
one commentary tradition on Genesis 3:13 highlights the heinous nature of the first sin, which was not just about eating an apple but represented a deeper issue of disobedience and preference for the creature over the Creator [3]. This example can be used to teach community members about the importance of obedience and the dangers of prioritizing self over God.
In the Protestant academic tradition, the Tyndale House commentary on Romans 1:18 notes that God's anger is a necessary response to sin, and this understanding can be used to teach community members about the consequences of sin and the importance of repentance [4]. Similarly, the commentary on Titus 3:1 emphasizes the importance of the Christian community's relationship with society at large, highlighting the need for believers to be mindful of their interactions with non-believers [5].
When involving communities in using extrabiblical examples in teaching, it is essential to ensure that these examples are used in a way that is consistent with biblical principles and values. As the commentary on James 3:1 notes, teachers have a significant role in shaping the community's understanding and behavior, and they must be mindful of the power of their words to either benefit or harm the church [6].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- Titus (Protestant academic) “Tyndale House on Titus 3:1: 3:1-11 The emphasis on wholesome teaching (1:9; 2:1) continues; Paul turns now to the relationship of the Christian community with society at large (cp. 1 Tim 2:2-4). As in Titus 2:1-15, God’s instructions for his people (3:1-2) are based on his dealings with them (3:3-7; cp. study note on 2:11-15). Paul then instructs Titus to avoid fruitless disputes and to insist on beneficial teaching (3:8-11). 3:1 Paul might be telling the believers to make a clear distinction between themselves and the unruly common masses. Alternatively, the troublemakers (1:10-15; 3:10) migh”
- James (Protestant academic) “Tyndale House on James 3:1: 3:1 Becoming teachers was one way to improve social status in the early church (1 Cor 12:28; Eph 4:11; 1 Tim 5:17; cp. Acts 5:34). Such honor would compensate for the shame imposed upon Christians as social outsiders (Jas 2:6-7). But the conspicuous role of teachers symbolizes the power of human speech to benefit or harm the church.”