Non-Biblical Examples and Systems in Modern Christianity
Christianity, while rooted in biblical revelation, has developed various non-biblical examples and systems over its history, often reflecting cultural contexts, theological interpretations, and practical needs. These can range from specific practices and organizational structures to broader philosophical approaches.
One significant area where non-biblical systems emerge is in the practical application of Christian living, particularly concerning self-denial and ethical conduct. The Bible emphasizes self-denial as a test of devotion to Christ and necessary for following Him, as seen in passages like Matthew 10:37-38 and Luke 9:23-24 [1]. This self-denial involves denying ungodliness and worldly lusts, controlling appetite, and abstaining from fleshly desires [1]. However, the specific methods and structures for cultivating such self-denial have often evolved into non-biblical systems. For instance, while the New Testament calls believers to "put on the Lord Jesus Christ" and "make no provision for the flesh, to fulfil the lust thereof" [9], the detailed ascetic practices or monastic rules developed in various traditions are extra-biblical elaborations on this principle.
The concept of "law" itself has been interpreted in ways that lead to non-biblical systems. Paul, in 1 Corinthians, discusses being "without law" to those without revealed law (the heathen), yet "not without law to God" but "in law" to Christ [2]. This suggests a framework where believers are not bound by ceremonial laws but are still under a divine law, interpreted through Christ. This distinction has historically led to the development of legal and ethical systems within Christianity that go beyond direct biblical commands, such as canon law in some traditions or detailed ethical frameworks for specific societal issues not explicitly addressed in scripture.
Furthermore, the early church grappled with distinctions between Jewish and Gentile believers, leading to discussions about practices like circumcision and dietary laws [7, 8]. While the New Testament clarifies that justification is "not by the works of the law" but "through faith in Jesus Christ" [5], the practical outworking of this principle in daily life and community organization often required the creation of systems that were not explicitly detailed in the Bible. For example, John Chrysostom notes that Israel's rejection was due to seeking righteousness by works rather than faith, highlighting a shift to a "new system, that of faith" [6]. This "system of faith" itself, while biblically grounded, has been articulated and structured in various non-biblical ways through creeds, confessions, and theological treatises.
The organization and governance of the church also present examples of non-biblical systems. While the New Testament provides principles for leadership and community, the specific structures of episcopacy, presbyterianism, or congregationalism, with their detailed rules and offices, are developments that emerged over time. Similarly, the administration of sacraments, while biblically instituted, has been surrounded by elaborate rubrics and theological explanations that are not themselves found in the biblical text. For example, the necessity of communion and its spiritual understanding are emphasized [3], but the precise liturgical forms and requirements for participation are often products of tradition.
Even the understanding of persecution, while a clear biblical expectation for those who "will to live godly in Christ" [4], has led to the development of non-biblical systems of support, advocacy, and theological reflection on suffering that extend beyond direct scriptural commands. These systems, while aiming to uphold biblical truths, represent the church's ongoing effort to apply its faith in diverse historical and cultural contexts.
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 ”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 9:21: To them . . . without law--that is, without revealed law: the heathen (compare Rom 2:12 with Co1 9:15). as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Gal 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Act 17:28). being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christia”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Commandments, keeping them the test of Christian love, 275 , 276 . Communion, of Christians, depends on holiness, 89 ; joins men to the Body of Christ, 166 ; absolute necessity of, 168 ; to be understood spiritually, 169 . Company of wicked men dangerous and offensive, 206 . Conception of the Blessed Virgin, accredited in the Old Testament, 92 . Concubinage, sanctioned by heathen philosophers, 50 . Condescension, lessens not greatness, 38 . Confession, a way to pardon, 29 ; not needful to Christ, 59 ; best made by good works, 72 ; Nathanael's and Pe”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:12: Yea, and--an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution. that will, &c.--Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Luk 14:28, Luk 14:33, "intending (Greek, 'wishing') to build a tower . . . counteth the cost." live godly in Christ-- (Gal 2:20; Phi 1:21). There is no godliness (Greek, "piously") or piety out of ”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 2:16: not justified by the works of the law--as the GROUND of justification. "The works of the law" are those which have the law for their object--which are wrought to fulfil the law [ALFORD]. but by--Translate, "But only (in no other way save) through faith in Jesus Christ," as the MEAN and instrument of justification. Jesus Christ--In the second case, read with the oldest manuscripts, "Christ Jesus," the Messiahship coming into prominence in the case of Jewish believers, as "Jesus" does in the first case, referring to the general proposition. just”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XVII. Rom. X. 1 “Brethren, my heart’s desire and prayer to God for them is, that they might be saved.” He is now going again to rebuke them more vehemently than before. 1481 1481 In ix. 30–33 Paul had stated that the reason of Israel’s rejection was, that they sought after righteousness not by faith but by works, while the Gentiles sought it by faith and attained it. Chap. x . is an illustration and confirmation of this position. Its leading idea is, that the Jews could not be justified by works of the law, because a new system, that of faith,”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:11: Where--Translate, "Wherein," namely, in the sphere of the renewed man. neither . . . nor . . . nor . . . nor--Translate as Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham and those not, is abolished), circumcision and uncircumcision (the difference of legal standing between the circumcised and uncircumcised is done away, Gal 6:15) --bondman, freeman." The present Church is one called out of the flesh, and the present world-course (Eph 2:2), wherein such distinctions ex”
- 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”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 13:14: But--to sum up all in one word. put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see Co2 3:3; Gal 3:27; Eph 4:24). and make no provision--"take no forethought." for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification." Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its h”