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Non-Scriptural Examples in Biblical Interpretation and Teaching

Biblical interpretation and teaching frequently draw upon non-scriptural examples to illustrate, explain, and apply scriptural truths. These examples can take various forms, from parables and comparisons within the biblical text itself to the lives of individuals and the broader historical context. The use of such examples serves to make abstract concepts more concrete and relatable for audiences.

One prominent category of non-scriptural examples found within the Bible is the parable. The Greek word parabole signifies "placing beside or together," indicating a comparison or similitude used to illustrate one subject by another [3]. While often associated with Jesus's teachings, the term had a wide application in the New Testament, sometimes referring to short proverbs (1 Samuel 10:12), dark prophetic utterances (Numbers 23:7), or enigmatic maxims (Psalm 78:2) [3]. Jesus frequently employed parables to convey spiritual truths, such as the parable of the sower or the prodigal son, which use everyday scenarios to explain divine principles. These narratives, though fictional, serve as powerful illustrative tools for understanding biblical doctrines.

Beyond parables, the Bible itself provides numerous examples of individuals whose lives serve as models or warnings. Christ himself is presented as the ultimate example for believers (1 Peter 2:21; John 13:15) [1]. His sincerity, for instance, is highlighted as an example for all [2]. Similarly, pastors are exhorted to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [1]. The lives of the prophets are held up as examples of enduring affliction (James 5:10) [1]. Conversely, the experiences of the Jews are presented as a warning (Hebrews 4:11) [1]. These examples, drawn from the historical accounts within Scripture, function as non-scriptural in the sense that they are not direct commands or theological propositions, but rather lived demonstrations of principles.

The practice of using examples extends to the teaching methods described within the Bible. Paul, for instance, in 1 Corinthians, emphasizes that his preaching was not based on "worldly wisdom" but on "heavenly wisdom" [8]. He speaks of "comparing spiritual things with spiritual," which some interpreters understand as expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by Jesus, and vice versa, illustrating Gospel mysteries by comparing them with Old Testament types [4]. This method of comparison, while rooted in Scripture, involves drawing connections and illustrations that go beyond a simple recitation of verses.

The importance of instruction and teaching is also evident in the Old Testament. The book of Psalms refers to "children" as "subjects of instruction" (Proverbs 1:8, 1:10) [9]. This implies a pedagogical approach that would naturally involve the use of examples and illustrations to convey wisdom and understanding.

Furthermore, the New Testament epistles frequently employ historical and cultural contexts as illustrative examples. When discussing the new covenant, the author of Hebrews contrasts it with the old covenant, noting that the old covenant "only 'worked wrath' (Rom 4:15) through man's 'not regarding' it" [7]. The new covenant, by contrast, enables obedience through the Spirit's inward impulse [7]. This comparison relies on understanding the historical and theological implications of both covenants, using the past as an example to highlight the superiority of the present. The imagery of God taking Israel "by the hand" to support and guide them is another example of a non-literal, illustrative comparison used to explain God's relationship with his people [7].

The early Christian church also adopted practices from Jewish tradition that involved the use of non-scriptural elements in teaching. The practice of public reading of Scripture, for example, was transferred from the Jewish synagogue to the Christian Church (Luke 4:16-20; Acts 13:15; Acts 15:21; 2 Corinthians 3:14) [5]. As the New Testament Gospels and Epistles were recognized as inspired, they were read alongside the Old Testament [5]. While the texts themselves are scriptural, the practice of public reading and the associated explanations and applications would have involved non-scriptural commentary and examples to aid understanding.

The vastness of Jesus's actions and teachings also suggests that not everything could be recorded, implying that much of his instruction would have been conveyed through spoken word, examples, and lived experience that are not explicitly detailed in the written Gospels. John's Gospel concludes by stating that "there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" (John 21:25) [6]. This highlights that the written record is a selection, and much of Jesus's ministry, including his use of examples and illustrations, would have been communicated orally and through his life.

In theological discourse, the concept of "doctrines" can be distinguished from "teachings." The author of Hebrews warns against being "carried aside" by "divers" and "strange doctrines" that are "foreign to the truth" [10]. These doctrines are contrasted with being "established with grace," rather than with "meats" or Jewish distinctions [10]. This distinction implies that while core doctrines are foundational, the methods and examples used in teaching can vary, and some can even be misleading if they deviate from the truth.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  3. 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”
  4. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
  5. 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
  6. John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”
  7. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
  8. 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”
  9. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 34:11: children--subjects of instruction (Pro 1:8, Pro 1:10).”
  10. 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”
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