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Using Extrabiblical Examples to Illustrate Scripture's Principles

The use of extrabiblical examples to illustrate biblical principles is a practice that finds precedent within Scripture itself and has been employed throughout Christian history to clarify and apply divine truths. The Bible frequently uses comparisons, similitudes, and illustrations to convey its message [2].

One primary way Scripture employs extrabiblical examples is through parables. The Greek word parabole signifies "placing beside or together," indicating a comparison or illustration of one subject by another [2]. While often associated with Jesus' teachings, the concept of a parable had a wide application in the New Testament, sometimes referring to short proverbs, dark prophetic utterances, or enigmatic maxims [2]. For instance, the Book of Proverbs itself is a collection of moral and philosophical maxims presented in poetic form, aiming to impart practical wisdom and common sense [6]. These proverbs often draw on observations of daily life and human experience to illustrate principles of righteousness and folly.

Beyond direct parables, biblical authors frequently point to human examples, both positive and negative, to demonstrate spiritual truths. For instance, Christ is presented as the ultimate example of sincerity [3], self-denial [4], and early rising for devotion [5]. Ministers are likewise called to be examples of sincerity [3]. Conversely, the Bible also uses negative examples to warn against sin. The "wicked" are described as devoid of sincerity [3] and are depicted as rising early for deceit or to execute evil plans [5]. The apostle Paul, in Romans 1:18-32, illustrates universal sinfulness by detailing the moral failures of Gentiles, demonstrating that all humanity is "under sin’s power" [14].

The Old Testament provides numerous historical narratives that serve as illustrative examples. Josephus, a Jewish historian, noted that the apostles or their amanuensis Clement gave reasons for Christ's coming, citing how "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the inhabitants of Palestine" as signs of impenitence [8]. These historical events, though part of the biblical narrative, function as powerful extrabiblical examples for later generations, illustrating God's judgment and humanity's persistent sinfulness.

Christian tradition has continued this practice of using extrabiblical examples. Early Christian thinkers, such as Augustine, engaged with philosophical concepts and everyday observations to explain theological doctrines. For example, in discussing the nature of sin, Augustine distinguished between being "born of God" and being "of the devil," noting that "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [11]. Here, Augustine uses the concept of imitation, a common human experience, to clarify a theological point about spiritual lineage.

The use of extrabiblical examples is particularly evident in the application of biblical principles to daily life and ethical conduct. When discussing sincerity, for instance, Torrey's Topical Textbook lists various aspects of life that should be characterized by sincerity, including love to God and Christ, service to God, faith, love to one another, and one's whole conduct [3]. While these are biblical principles, their application often requires drawing on observations of human behavior and social interactions that extend beyond the explicit narratives of Scripture. Similarly, self-denial is presented as necessary for following Christ, for the "warfare of saints," and for their triumph, with specific examples like denying ungodliness, controlling appetite, and abstaining from fleshly lusts [4]. These specific applications often resonate with common human struggles and disciplines.

Theological commentaries also frequently employ extrabiblical analogies or observations to deepen understanding. John Gill, in his commentary on 1 Corinthians 3:20, cites a Jewish practice of producing additional proofs when a matter is not clear from the first, drawing a parallel to Paul's method of citing multiple Old Testament passages [16]. This demonstrates how even scholarly engagement with Scripture can benefit from observing patterns in other contexts. Matthew Henry, in his introduction to Proverbs, notes that Solomon "sought out and set in order many proverbs, that by them he might be still teaching the people knowledge," implicitly acknowledging the value of drawing wisdom from various sources, even if divinely inspired [17].

However, it is crucial to distinguish between illustrating a biblical principle with an extrabiblical example and deriving doctrine from extrabiblical sources. The Bible itself is considered "given by inspiration of God" and "by inspiration of the Holy Spirit," serving as the ultimate authority [1]. Christ sanctioned the Scriptures by appealing to them and taught from them [1]. Therefore, extrabiblical examples serve to illuminate or apply what is already established in Scripture, rather than to introduce new theological truths. The purpose is to make biblical principles more accessible, relatable, or understandable by connecting them to shared human experience or observable phenomena.

For instance, the concept of sin is extensively detailed in Scripture, describing it as rebellion [13], a love of self, dishonor to God, and disobedience [12]. It is understood that "all human beings are born sinners" [9] and that sin involves "all sorts of sinful acts" [10]. Extrabiblical examples can help illustrate the manifestations of these biblical definitions of sin in various contexts, but they do not define sin itself. Similarly, the concept of redemption and forgiveness is rooted in biblical texts like Ephesians 1:7, which speaks of redemption through Christ's blood and the forgiveness of sins [7]. Extrabiblical stories of forgiveness or reconciliation might illustrate the impact of these principles but do not establish the theological basis for them.

The practice of using extrabiblical examples is a pedagogical tool, akin to the use of metaphors and similes in communication. It helps bridge the gap between abstract theological concepts and concrete human experience. For example, the "wonderful" nature of God's testimonies (Scriptures) can be illustrated by their accounts of creation, providence, miracles, and prophecies [15]. While these are biblical contents, the wonder they evoke can be understood through comparison with other things considered wonderful in human experience.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
  2. 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”
  3. 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; ”
  4. 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 ”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Early Rising — Christ set an example of -- Mr 1:35; Lu 21:38; Joh 8:2. Requisite for Devotion. -- Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9. Executing God's commands. -- Ge 22:3. Discharge of daily duties. -- Pr 31:15. Neglect of, leads to poverty -- Pr 6:9-11. Practised by the wicked, for Deceit. -- Pr 27:14. Executing plans of evil. -- Mic 2:1. Illustrates spiritual diligence -- Ro 13:11,12. Exemplified Abraham. -- Ge 19:27. Isaac, &c. -- Ge 26:31. Jacob. -- Ge 28:18. Joshua &c. -- Jos 3:1. Gideon. -- Jdj 6:38. Samuel. -- 1Sa 15:12. David. -- 1Sa 17:20. Mary, &c. -- Mr ”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Proverbs, Book of — A collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the "philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades ”
  7. Treasury of Scripture Knowledge “Ephesians 1:7 cross-references: Exodus 34:7, Job 33:24, Psalms 32:1, Psalms 86:5, Psalms 130:4, Psalms 130:7, Isaiah 43:25, Isaiah 55:6, Jeremiah 31:34, Daniel 9:9, Daniel 9:19, Daniel 9:24, Jonah 4:2, Micah 7:18, Zechariah 9:11, Zechariah 13:1, Zechariah 13:7, Matthew 20:28, Matthew 26:28, Mark 14:24, Luke 1:77, Luke 7:40, Luke 7:47, Luke 24:47, John 20:23, Acts 2:38, Acts 3:19, Acts 10:43, Acts 13:38, Acts 20:28, Romans 2:4, Romans 3:24, Romans 4:6, Romans 9:23, 1 Corinthians 1:30, 2 Corinthians 8:9, Ephesians 1:6, Ephesians 2:4, Ephesians 2:7, Ephesians 3:8, Ephesians 3:16, Philippians 4:19”
  8. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 31: the apostles, or their amanuensis Clement, gave this reason for the necessity of the coming of Christ, that "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the inhabitants of Palestine," as signs of the most amazing impenitence and insensibility, under the punishments of horrid wickedness.] 15 (return) [ Josephus here, in this one sentence, sums up his notion of Moses's very long”
  9. Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
  10. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  11. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
  12. Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
  13. Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
  14. Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
  15. Psalms (Baptist/Reformed) “John Gill on Psalms 119:125: PE.--The Seventeenth Part. PE. Thy testimonies are wonderful,.... The Scriptures, which testify of God, his mind and will, are wonderful both with respect to the author of them, the things contained in them, and the use and advantage of them. They give an account of the wonderful works of creation; of their author and matter; of the manner, order, and time of their being wrought: they relate many wonderful events of Providence, both in a way of mercy and judgment; they declare several surprising miracles, wrought by Moses and others, and exhibit many marvellous t”
  16. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
  17. Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 25 (introduction): This verse is the title of this latter collection of Solomon's proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Ecc 12:9. Observe, 1. The proverbs were Solomon's, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be wr”
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