Non-Biblical Examples Used in Christian History to Illustrate Truths
Christian thinkers have frequently employed non-biblical examples and analogies to illuminate theological truths, drawing from everyday life, historical events, and philosophical concepts. This practice is evident across various traditions, from early Church Fathers to modern commentators.
One common method is the use of parables and similitudes, which are not strictly biblical in origin but draw on common human experiences to convey spiritual lessons. The Greek word parabole signifies "placing beside or together," a comparison or illustration of one subject by another [1]. While the New Testament contains numerous parables spoken by Jesus, Christian teachers have continued this tradition by crafting their own illustrative stories or drawing parallels from secular life. For instance, the image of a king's image, which is not safe to insult, is used to explain the image of God in man [4]. Similarly, the process of impressing an image on warm wax is used to illustrate a spiritual concept [4].
The early Church Father John Chrysostom, a prominent figure in Eastern Orthodox tradition, frequently utilized non-biblical examples in his homilies to explain complex doctrines and encourage moral living. He would often refer to historical figures or common societal practices to make his points relatable to his audience. For example, he cites the repentance of Nineveh as an example for Christians, drawing from the Old Testament narrative but applying it to contemporary believers [7]. Chrysostom also engaged with philosophical arguments, acknowledging that while Christians should primarily be persuaded by the Scriptures, arguments from reason can also be brought forward for those who are contentious [9]. He would sometimes refer to the practices of "Greeks and Jews" to establish common ground for certain truths, such as the justice of God [9].
Beyond direct analogies, Christian writers have also used historical events and personal testimonies as illustrative proofs. The conversion of Saul of Tarsus, for example, is cited by Lord Lyttleton as "an irrefragable proof of the truth of Christianity" due to the dramatic change in his life and his subsequent suffering for the faith he once persecuted [3]. This demonstrates how a significant historical event, even one recorded within the biblical narrative, can be re-contextualized and used as a powerful non-biblical argument for Christian truth.
The use of such examples often serves to bridge the gap between abstract theological concepts and concrete human experience. For instance, when discussing the nature of covenants, Chrysostom states, "Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet..." [2]. Here, he uses the common understanding of a human covenant to explain a divine principle, acknowledging that he is speaking in a way that is accessible to human comprehension.
Christian teachers also employ non-biblical examples to highlight contrasts or to warn against certain behaviors. Chrysostom, for instance, distinguishes between "show and reality" in religious practice, noting that some who claim to be Christians are "not a whit changed from what they were before" and only "say they are so" [6]. This observation, drawn from contemporary social dynamics rather than direct biblical injunction, serves as a cautionary illustration.
The use of "surprising, evocative imagery" in parables, as noted in a commentary on Matthew, aims to emphasize concepts like the growth of the Kingdom or the contrast between humble beginnings and glorious consummation [8]. While this refers to Jesus' parables, the principle applies to any illustrative example: the goal is often to provoke thought and deepen understanding through unexpected comparisons.
Even when discussing the interpretation of Scripture, scholars acknowledge the importance of truthfulness in illustration. One commentary on 1 Corinthians notes that "It is not right to tell untrue stories, though they are told and seem for the glory of God" [5]. This highlights a critical boundary: while non-biblical examples can be valuable, they must remain grounded in truth and not distort reality for the sake of an argument.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: back to the subject of verse 2 : the gift of the Holy Ghost came through faith in Christ.”—Ellicott.—G.A.] As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit. Ver. 15 . “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet ”
- Acts (Methodist/Wesleyan) “Adam Clarke on Acts 9:16: How great things he must suffer - Instead of proceeding as a persecutor, and inflicting sufferings on others, I will show him how many things he himself must suffer for preaching that very doctrine which he has been hitherto employed in persecuting. Strange change indeed! And with great show of reason, as with incontrovertible strength of argument, has a noble writer, Lord Lyttleton, adduced the conversion of Saul of Tarsus, and his subsequent conduct, as an irrefragable proof of the truth of Christianity. Some think that the words, I will show him, etc., refer to a v”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: in his heart, ib. Idleness, mischief of, 348 ; of Christians is an offense to heathens, ib. If, used for because , as assuming certainty, 382 . Ignorance, often cause of sorrow, 352 . Illumination. See Baptism . Images, set up in houses of rich, 232 . Image, the, why it is not said of an Angel, yet is of a man, 270 . Image, of God, in man, 368 ; of a king, not safe to insult, ib. ; impressed on wax while warm, 383 . In, said of the Son as of the Father, 324 ; in Jesus, 353 ; used for through , 385 , 390 . Incarnation, proved real”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 15:15: testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, ESTIUS, GROTIUS]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better. if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: destruction of the Temples and suppression of the sacrifices) many are become Christians, you must not forget to distinguish between show and reality. They are not a whit changed from what they were before: they only say they are so. They resort indeed to public acts of religion, and mingle themselves with the general body of Christians. But when they have a show of praying, they invoke either none or the Gods.”—Moreover, the country clergy were often themselves ill-taught and needing instruction. Thus Hom. in Col. (t. xi. p. 392) delivered at Consta”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: angels by the Church, 80 ; the union of Christ and the Church so called, 146 . Natural, what acts are so called, 73 . Nature, does not force man to sin, 57 . Necessity, not to be pleaded in excuse for sin, 57 . Nineveh, its repentance an example to us, 101-2 . Novatians, denied repentance to the lapsed, 25 (note) . Oaths, not necessary to beget confidence, 62 . Obedience, slight breach of, punishable, 7 . Passover, its historical and mystical meaning, 165 ; how kept by Israelites, how to be kept by Christians, 165 . Paul, St., fo”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Cor. iii. 13 .) Better is it that ye be burned for a little space by our words, than for ever in that flame. That this will indeed be so, is plain, and I have ofttimes given you reasons 614 614 See on Rom. xvi. 16 , Hom. xxxi., Tr. p. 556. which cannot be gainsaid. We ought truly to be persuaded from the Scriptures, but forasmuch as some are contentious, we have also brought forward many arguments from reason. Nothing hinders that I now mention them, and what were they? God is just. We all acknowledge this, both Greeks and Jews, ”