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Using Extrabiblical Examples to Make God's Word Accessible

Scripture itself models the use of concrete, accessible language to communicate divine truth. When the psalmist declares that "the entrance of your words gives light" and "gives understanding to the simple" [4], the text affirms that God's revelation is meant to be grasped, not obscured. The prophets employed vivid imagery drawn from agriculture, warfare, and family life. Jesus taught in parables—comparisons that placed spiritual realities beside everyday experiences [1]. Paul requested prayer "that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel" [5], indicating that even apostolic proclamation required careful articulation to make hidden truths plain.

The Biblical Precedent for Illustration

The parable form itself demonstrates God's pedagogical method. Smith's Bible Dictionary defines parable as "a placing beside, a comparison, a similitude, an illustration of one subject by another" [1]. This technique appears throughout Scripture, from the shortest proverbs to extended prophetic utterances. The method assumes that spiritual realities can be illuminated by reference to the created order and human experience. When Jesus compared the kingdom of heaven to a mustard seed or a merchant seeking fine pearls, he was not diluting divine truth but making it graspable. The principle extends beyond formal parables: Isaiah received "the tongue of those who are experienced, so that I may be able to give the word a special sense for the feeble" [6], suggesting that effective communication of God's word requires skill in adapting language to the hearer's capacity.

The Nature of God's Word

Easton's Bible Dictionary identifies the Bible as "the word of God" because its writers were "God's organs in communicating his will to men" [3]. This word is described as infallible, written under the Spirit's guidance and therefore "free from all error of fact or doctrine or precept" [3]. Yet the divine origin of Scripture does not render it inaccessible. Keil and Delitzsch, commenting on Deuteronomy 30:11, note that God's commandment "is not too wonderful for thee," meaning it is neither too hard to grasp nor unintelligible, "nor is it too far off: it is neither in heaven... at an inaccessible distance" [12]. The law was given in language Israel could understand, using categories from their covenant relationship and daily life.

Extrabiblical Examples as Pedagogical Tools

The use of examples drawn from outside Scripture follows this same logic. Matthew Henry observes that God's testimonies are "useful, as a light in a dark place," and that "even the entrance of God's word gives light" [11]. If the entrance—the initial contact—illuminates, then the teacher's task is to facilitate that entrance. Chrysostom urged his congregation to read the Gospel passage before it was expounded in worship, so that familiarity with the text would prepare them to receive instruction [10]. This assumes that understanding requires both the text itself and the interpretive work that makes it penetrate the mind.

Adam Clarke, reflecting on Hosea 14:2, notes that believers "may be assured that you pray aright, when you use the words which God himself has put in your mouths" [13]. Yet Clarke also acknowledges the value of human composition when it serves to clarify or apply divine truth. The distinction lies not in the source of the illustration but in its function: does it illuminate Scripture, or does it obscure it? Does it make the hearer more dependent on the text, or less?

The Risk of Obscurity

The opposite danger is equally real. Paul warned the Corinthians against praying "in an unknown language" in public worship, since it fails to edify the assembly [2]. The principle applies to exposition: language that is technically precise but culturally opaque may preserve orthodoxy while failing to communicate. Jamieson, Fausset, and Brown define "vanity" in Proverbs 30:8 as "all sorts of sinful acts" [7], a clarification that prevents misreading. Similarly, when the Tyndale commentary explains that "deliberate sins" in Psalm 19:13 are committed with an "insolent" or "arrogant" attitude [9], it supplies the moral context that makes the verse's warning intelligible.

The goal is not to replace Scripture with extrabiblical material but to render Scripture's own claims vivid and urgent. When Jamieson, Fausset, and Brown explain that the sin in Eden was "not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor" [8], they are not adding to the text but unpacking what the text already implies. The illustration serves the text; it does not compete with it. This is the pattern Christ set in his own teaching, and it remains the standard for those who would make God's word accessible without diminishing its authority.

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Public — Acceptable to God -- Isa 56:7. God promises to hear -- 2Ch 7:14,16. God promises to bless in -- Ex 20:24. Christ Sanctifies by his presence. -- Mt 18:20. Attended. -- Mt 12:9; Lu 4:16. Promises answers to. -- Mt 18:19. Instituted form of -- Lu 11:2. Should not be made in an unknown language -- 1Co 14:14-16. Saints delight in -- Ps 42:4; 122:1. Exhortation to -- Heb 10:25. Urge others to join in -- Ps 95:6; Zec 8:21. Exemplified Joshua. -- Jos 7:6-9. David. -- 1Ch 29:10-19. Solomon. -- 2Ch 6:1-42. Jehoshaphat. -- 2Ch 20:5-13. Jeshua. -- Ne 9:1-38. Jew”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Word of God — (Heb. 4:12, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his "word," because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See [670]INSPIRATION; [671]BIBLE.) All saving knowledge is obtained from the word of God. In the case of ”
  4. Psalms “The entrance of your words gives light. It gives understanding to the simple. -- Psalms 119:130”
  5. Ephesians “Ephesians 6:19 (BSB) — Pray also for me, that whenever I open my mouth, words may be given me so that I will boldly make known the mystery of the gospel,”
  6. Isaiah “Isaiah 50:4 (BBE) — The Lord God has given me the tongue of those who are experienced, so that I may be able to give the word a special sense for the feeble: every morning my ear is open to his teaching, like those who are experienced:”
  7. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  8. 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.”
  9. 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).”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 38 Homily XI. John i. 14 “And the Word was made Flesh, and dwelt among us.” [1.] I desire to ask one favor of you all, before I touch on the words of the Gospel; do not you refuse my request, for I ask nothing heavy or burdensome, nor, if granted, will it be useful only to me who receive, but also to you who grant it, and perhaps far more so to you. What then is it that I require of you? That each of you take in hand that section of the Gospels which is to be read among you on the first day of the week, or even on the Sabbath, and before the day arr”
  11. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:130: Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even the entrance of God's word gives light. If we begi”
  12. Deuteronomy (Lutheran) “Keil & Delitzsch on Deuteronomy 30:11: The fulfilment of this condition is not impossible, nor really very difficult. This natural though leads to the motive, which Moses impresses upon the hearts of the people in Deu 30:11-14, viz., that He might turn the blessing to them. God had done everything to render the observance of His commandments possible to Israel. "This commandment" (used as in Deu 6:1 to denote the whole law) is "not too wonderful for thee," i.e., is not too hard to grasp, or unintelligible (vid., Deu 17:8), nor is it too far off: it is neither in heaven, i.e., at an inaccessibl”
  13. Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 14:2: Take with you words - And you may be assured that you pray aright, when you use the words which God himself has put in your mouths. On this very ground there is a potency in the Lord's Prayer, when offered up believingly, beyond what can be found in any human composition. And it may be presumed that it was this consideration that induced our reformers to introduce it so frequently in the public liturgy. See the order of God's directions here: - 1. Hearing these merciful invitations, believe them to be true. 2. Cast aside your idols; and return to God as your Maker, ”
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