Labeling Non-Biblical Examples in Christian Teaching and Study

Christian teaching and study frequently draw upon examples beyond direct biblical narratives to illustrate theological concepts and ethical principles. These non-biblical examples can range from historical figures and events to contemporary situations, serving to make abstract truths more relatable or to demonstrate the application of biblical teachings in diverse contexts. However, the use and labeling of such examples require careful consideration to maintain the primacy of Scripture and avoid misrepresenting their authority.

One common approach to incorporating non-biblical examples is through the use of analogies or illustrations. For instance, when discussing diligence, Torrey's Topical Textbook lists Christ as an example, citing Mark 1:35 and Luke 2:49, but then expands to include general requirements for diligence in seeking God, obeying Him, and cultivating Christian graces, which are supported by various Old and New Testament passages ^[2]. Similarly, self-denial is exemplified by Christ in Matthew 4:8-10 and Philippians 2:6-8, but the concept is then applied to broader Christian living, such as denying ungodliness and controlling appetite, with supporting verses like Romans 6:12 and Proverbs 23:2 ^[1]. In these cases, the non-biblical application is presented as a logical extension or practical outworking of biblical principles, rather than as an independent source of doctrine.

The distinction between biblical example and general application is crucial. Adam Clarke, in his commentary on Galatians 6:4, emphasizes that "The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ" ^[3]. He warns against comparing oneself with others, stating that they are "not his standard" ^[3]. This highlights a theological commitment to Christ as the ultimate exemplar, with other examples serving as secondary illustrations rather than primary authorities.

Historical examples are also frequently employed. The naming of Christian groups, for instance, often originates from non-biblical contexts. Adam Clarke notes that terms like "Quakers, Puritans, Pietists, and Methodists" were initially "nicknames, given in derision by the world" to those who separated from its corruptions, much like "Jesus of Nazareth" was a name given to Christ "by way of reproach" ^[8]. These examples illustrate how external labels, initially negative, can become accepted appellations within religious communities. This demonstrates the historical development of religious identity outside of direct biblical naming conventions.

In theological discourse, non-biblical examples can also clarify the nature of biblical concepts by drawing parallels or contrasts. John Calvin, in his commentary on Philippians, discusses circumcision and baptism. He addresses a potential objection: if circumcision's fulfillment is in Christ, why isn't it abolished? one tradition argues that Abraham was "circumcised spiritually," yet the sign was still added. Calvin then uses baptism as a parallel, stating that Christ accomplishes "spiritual circumcision, not through means of that ancient sign... but by baptism" ^[9]. Here, the historical practice of circumcision and the theological understanding of baptism are used to explain the continuity and discontinuity of divine ordinances, drawing on both biblical and historical-theological reasoning.

The use of non-biblical examples can also serve to define what a concept is not. For instance, the Jamieson, Fausset & Brown commentary on Romans 2:28 explains that "he is not a Jew which is one outwardly." This passage distinguishes between outward observance and inward spiritual reality, implying that external, non-spiritual markers (even those with biblical origins like circumcision) are insufficient without the corresponding internal transformation ^[6]. While circumcision itself is biblical, the commentary uses the misunderstanding of its significance as a non-spiritual example to clarify the true meaning of being a Jew in God's eyes.

When discussing the spread of the Gospel, the Apostle Paul's practice of preaching "not where Christ was [already] named" (Romans 15:20) provides a biblical example of strategic mission ^[5]. However, the application of this principle in modern missions often involves non-biblical examples of unreached people groups or specific geographical areas, illustrating how the biblical mandate is applied in contemporary contexts. These applications, while not explicitly detailed in Scripture, are understood to be consistent with the spirit of Paul's missionary strategy.

The danger in using non-biblical examples lies in elevating them to the same authoritative level as Scripture. John Gill, commenting on 1 Timothy 6:3, warns against teaching "another doctrine" that deviates from "that of the Bible, of Christ" ^[7]. This underscores the principle that any non-biblical example or teaching must be subservient to and consistent with biblical revelation. The Jamieson, Fausset & Brown introduction to 1 Corinthians 2 highlights Paul's deliberate choice to preach "Christ crucified, not in worldly, but in heavenly, wisdom," even though he possessed secular learning ^[4]. This illustrates a biblical figure intentionally setting aside non-biblical wisdom (though not inherently wrong) to prioritize the message of the cross, providing an example for how non-biblical knowledge should be subordinated in Christian teaching.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath ”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 15:20: Yea, &c.--rather, "Yet making it my study (compare Co2 5:9; Th1 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 2:28: he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless. Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Rom 2:4, and compare Pe2 3:9; Ecc 8:11). (2) Amidst all the inequalitie”
1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
Mark (Methodist/Wesleyan) “Adam Clarke on Mark 16:6: Jesus of Nazareth - The Jews had given this name to Christ by way of reproach, Mat 2:23; but as it was under this name that he was crucified, Joh 19:19, the angel here, and the apostles after, have given him the same name, Act 4:10, etc. Names which the world, in derision, fixes all the followers of God, often become the general appellatives of religious bodies: thus Quakers, Puritans, Pietists, and Methodists, have in their respective times been the nicknames, given in derision by the world, to those who separated themselves from its corruptions. Our Lord, by continu”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 32.7: do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by ”

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