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Relying on Secular Examples in Biblical Interpretation

Biblical interpretation often involves drawing connections and comparisons to illuminate meaning, and while the primary focus remains on Scripture itself, the use of secular examples can serve various functions. The Bible itself frequently employs examples to convey spiritual truths, illustrate moral principles, or warn against certain behaviors [1].

The concept of "example" (Greek parabolē) is central to Jesus' teaching method, where stories from everyday life are used to express an analogy between a common aspect of life and a spiritual truth [10]. To understand these parables, it is necessary to locate the central analogy and understand it in its historical context, rather than seeking speculative allegorical meanings in every element [10]. For instance, Christ is presented as an example of sincerity (1 Peter 2:22) and suffering (1 Peter 2:21) [1, 5]. Pastors are called to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3), and the prophets serve as examples of enduring affliction (James 5:10) [1]. The experiences of the Jews are also presented as a warning (Hebrews 4:11) [1].

When interpreting Scripture, scholars often compare "spiritual things with spiritual" [9]. This means expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [9]. This internal biblical cross-referencing is a fundamental interpretive practice, as seen in numerous cross-references provided in resources like OpenBible.info and Treasury of Scripture Knowledge [2, 3, 4, 6, 7, 8]. For example, Psalm 141:5 is cross-referenced with Ecclesiastes 7:5 [2], and Joel 3:1 with Psalm 14:7 [3].

However, the question of using "secular examples" in biblical interpretation requires careful consideration. The term "secular" can refer to anything outside the direct scope of sacred texts or religious tradition. In a broad sense, understanding the historical, cultural, and social context in which biblical texts were written is crucial for accurate interpretation. This often involves drawing on non-biblical historical records, archaeological findings, and linguistic studies, which could be considered "secular" in origin. For instance, understanding the irregularities of Micah's household idols and personal priest requires knowledge of Israelite priestly regulations (Exodus 28:1–29:37) and the role of the father as the religious head of the household (Deuteronomy 6:7), which are biblical, but the broader cultural context of idolatry might be illuminated by external sources [11].

The Jamieson, Fausset & Brown Commentary on Isaiah 29:13 notes that "precept of men" refers to human precepts instead of God's, and worship that is external rather than heartfelt, comparing it to Christ's quotation of the verse from the Septuagint [12]. This highlights a distinction between divine revelation and human constructs. Similarly, the commentary on Ecclesiastes 12:12 warns against "many books" of mere human composition, contrasting them with inspired writings as the only sure source of admonition, and suggesting that "over much study" in human books can weary the body without profiting the soul [14]. This suggests a caution against relying solely on human wisdom or examples when interpreting divine truth.

Nevertheless, human experience and observations can sometimes serve as illustrative parallels, provided they do not supersede or distort the biblical message. For example, when discussing God's power, the Jamieson, Fausset & Brown Commentary on Jeremiah 51:53 states that "We are not to measure God's power by what seems to our perceptions natural or probable," referencing Obadiah 1:4 and Amos 9:2 [13]. This implies that while human understanding of "natural or probable" might be a starting point, it cannot limit the interpretation of God's actions.

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. OpenBible.info “Cross-reference: Ps.141.5 → Eccl.7.5 (confidence: 20 votes)”
  3. OpenBible.info “Cross-reference: Joel.3.1 → Ps.14.7 (confidence: 12 votes)”
  4. OpenBible.info “Cross-reference: Jer.17.5 → Ps.62.9 (confidence: 10 votes)”
  5. 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; ”
  6. Treasury of Scripture Knowledge “Revelation 14:1 cross-references: Psalms 2:6, Psalms 132:13, Isaiah 49:14, Jeremiah 1:11, Ezekiel 1:4, Ezekiel 2:9, Ezekiel 8:7, Ezekiel 10:1, Ezekiel 10:9, Ezekiel 44:4, Daniel 12:5, Joel 2:32, Amos 8:2, Micah 4:7, Zechariah 4:2, Luke 12:8, Romans 9:33, Hebrews 12:22, Revelation 3:12, Revelation 4:1, Revelation 5:5, Revelation 5:12, Revelation 6:8, Revelation 7:3, Revelation 13:16, Revelation 14:14, Revelation 15:5”
  7. Treasury of Scripture Knowledge “Revelation 2:26 cross-references: Psalms 2:8, Psalms 49:14, Daniel 7:18, Daniel 7:22, Daniel 7:27, Matthew 19:28, Matthew 24:13, Luke 8:13, Luke 22:29, John 6:29, John 8:31, Romans 2:7, Romans 8:37, 1 Corinthians 6:3, 1 Thessalonians 3:5, Hebrews 3:6, Hebrews 10:38, James 2:20, 1 John 2:19, 1 John 3:23, 1 John 5:5, Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 3:5, Revelation 3:12, Revelation 3:21, Revelation 20:4, Revelation 21:7, Revelation 22:5”
  8. Treasury of Scripture Knowledge “Jude 1:15 cross-references: Exodus 16:8, 1 Samuel 2:3, Psalms 9:7, Psalms 31:18, Psalms 37:6, Psalms 50:1, Psalms 73:9, Psalms 94:4, Psalms 98:9, Psalms 149:9, Ecclesiastes 11:9, Ecclesiastes 12:14, Isaiah 37:22, Ezekiel 35:13, Daniel 7:20, Daniel 11:36, Malachi 3:13, Matthew 12:31, John 5:22, John 5:27, Acts 17:31, Romans 2:5, Romans 2:16, Romans 3:19, Romans 14:10, 1 Corinthians 4:5, 1 Corinthians 5:13, 1 Timothy 1:9, 2 Peter 2:6, Jude 1:16, Revelation 13:5, Revelation 13:11, Revelation 22:12, Revelation 22:20”
  9. 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:”
  10. Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
  11. Jude (Protestant academic) “Tyndale House on Jude 17:5: 17:5 ephod: See study note on 8:27. • household idols: Cp. Gen 31:19-32; 2 Kgs 23:24; Zech 10:2. The Bible mocks the inabilities of these personal deities. Micah’s installing one of his sons as his personal priest was triply irregular: The father was meant to be the religious head of the household (Deut 6:7; Job 1:5), only descendants of Aaron were to be priests (Exod 28:1–29:37; 30:30-33; 40:12-15), and priests were for the whole community of Israel, not for individuals or families.”
  12. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 29:13: precept of men--instead of the precepts of God, given by His prophets; also worship external, and by rule, not heartfelt as God requires (Joh 4:24). Compare Christ's quotation of this verse from the Septuagint.”
  13. Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 51:53: We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).”
  14. Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 12:12: (See on Ecc 1:18). many books--of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition." (over much) study--in mere human books, wearies the body, without solidly profiting the soul.”
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