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Using Extrabiblical Examples to Point People to Biblical Truth

The practice of using extrabiblical examples to illuminate biblical truth is rooted in the understanding that God's truth can be perceived, however imperfectly, through various means, and that such examples can serve as points of connection for understanding deeper spiritual realities. This approach often involves drawing parallels between common human experiences, cultural narratives, or philosophical concepts and the teachings found in Scripture.

One primary biblical precedent for this method is the use of parables by Jesus. The Greek word parabole signifies "placing beside or together," a comparison, or an illustration of one subject by another [1]. Parables take familiar, everyday scenarios—like a sower planting seeds (Matthew 13:3-9), a shepherd searching for a lost sheep (Luke 15:3-7), or a father welcoming a prodigal son (Luke 15:11-32)—and use them to convey profound spiritual truths about the kingdom of God, human nature, and divine grace. These stories, while not explicitly "extrabiblical" in the sense of being outside the inspired text, function by drawing on universally understood human experiences to make abstract spiritual concepts accessible. The New Testament applies the term parabole broadly, sometimes even to short proverbs or enigmatic maxims [1].

The Apostle Paul also demonstrated a similar strategy in his ministry. When addressing the Athenian philosophers on Mars Hill, he quoted from their own poets, stating, "For in him we live and move and have our being," and "For we are indeed his offspring" (Acts 17:28). By referencing their cultural and philosophical heritage, Paul established common ground before introducing the resurrection of Jesus and the call to repentance. This approach acknowledges that elements of truth or points of contact for the gospel can exist within broader human thought and culture.

The concept of "light" and "truth" is central to this discussion. Psalm 43:3 prays, "Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, To your tents" [8]. The word of God is described as giving light and understanding, serving as "a light in a dark place" [16]. This suggests that while the Bible is the ultimate source of divine revelation, other forms of "light" can guide individuals toward understanding, much like a lamp illuminates a path.

The human condition, universally marked by sin, provides a common starting point for understanding biblical truth, regardless of cultural background. All human beings are born sinners, though the wicked indulge this nature while the godly fight against it [9]. Sin is not merely an act but a state of rebellion against God [12]. The first sin, as described in Genesis 3:13, involved a love of self, dishonor to God, ingratitude, and disobedience [11]. This universal experience of sin and its consequences—such as vanity or sinful acts [10]—can be illustrated through countless extrabiblical narratives, literature, and personal experiences, which can then be connected to the biblical teaching on sin and the need for redemption. Paul emphasizes the universal sinfulness of both Gentiles and Jews, stating that all are "under sin’s power and cannot find favor with God by any action of their own" [13]. Even after conversion, individuals still contend with the presence of sin [14].

Conversely, extrabiblical examples can also highlight virtues and positive human experiences that resonate with biblical principles. For instance, the Bible frequently presents Christ as an example of various virtues: zeal (Psalm 69:9; John 2:17) [2], self-denial (Matthew 4:8-10; Philippians 2:6-8) [3], sincerity (1 Peter 2:22) [4], and communion with God (Luke 19:41-42) [6]. While Christ is the perfect embodiment, human stories of self-sacrifice, integrity, or devotion, even if imperfect, can serve as relatable illustrations that point to these higher ideals found in Christ. Ministers, for example, are called to be examples of sincerity [4].

The use of extrabiblical examples can also be seen in how biblical authors themselves draw on common human experiences to explain spiritual concepts. For instance, the benefits of afflictions are explained through their ability to promote God's glory, exhibit His power, teach His will, and turn people to Him (John 9:1-3; Psalm 119:71) [5]. These are experiences common to humanity, and their spiritual interpretation within the Bible provides a framework for understanding similar experiences outside of it.

However, it is crucial that such extrabiblical examples are used carefully and with discernment. The purpose is not to elevate human wisdom or cultural narratives to the level of Scripture, but to use them as bridges to biblical truth. The apostle Paul warns against those who "peddle the word of God for profit" and emphasizes speaking "with sincerity, as men sent from God" (2 Corinthians 2:17) [7]. The wisdom of the world is considered foolishness with God, as "the Lord knoweth the thoughts of the wise, that they are vain" (1 Corinthians 3:20, citing Psalm 94:11) [17]. Therefore, while extrabiblical examples can be illustrative, they must always be subservient to and interpreted through the lens of biblical revelation.

The goal is to "allure" and "persuade" people, as described in Hosea 2:12, where God promises to draw His people with "loving words and winning language" [18]. This suggests a gentle, persuasive approach that seeks to connect with individuals where they are, using understandable terms and relatable experiences. The ultimate aim is to direct attention to Jesus Christ, who is presented as the supreme example of faithfulness (Hebrews 3:1-6) [19]. Focusing on Christ is a primary means of persevering in faith [19], and in Him, believers are claimed by God (1 Corinthians 3:23) [15]. Thus, extrabiblical examples serve as signposts, guiding individuals toward the ultimate source of truth and life found in the biblical narrative and in the person of Jesus Christ.

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: Zeal — Christ an example of -- Ps 69:9; Joh 2:17. Godly sorrow leads to -- 2Co 7:10,11. Of saints, ardent -- Ps 119:139. Provokes others to do good -- 2Co 9:2. Should be exhibited In spirit. -- Ro 12:11. In well-doing. -- Ga 4:18; Tit 2:14. In desiring the salvation of others. -- Ac 26:29; Ro 10:1. In contending for the faith. -- Jude 1:3. In missionary labours. -- Ro 15:19,23. For the glory of God. -- Nu 25:11,13. For the welfare of saints. -- Col 4:13. Against idolatry. -- 2Ki 23:4-14. Sometimes wrongly directed -- 2Sa 21:2; Ac 22:3,4; Php 3:6. Sometimes not accord”
  3. 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 ”
  4. 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; ”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  7. II Corinthians “II Corinthians 2:17 (BSB) — For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God.”
  8. Psalms “Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, To your tents. -- Psalms 43:3”
  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. 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.”
  12. 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).”
  13. 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”
  14. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  15. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  16. 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”
  17. 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 ”
  18. Hosea (Baptist/Reformed) “John Gill on Hosea 2:12: Therefore, behold, I will allure her,.... Since these rough ways will not do, I will take another, a more mild and gentle way; instead of threatening, terrifying, and punishing, I will allure, persuade, and entice, giving loving words and winning language: or "nevertheless", or "notwithstanding" (m): so Noldius and others render the particle; though they have thus behaved themselves, and such methods have been taken with them to no purpose, yet I will do as follows: the words may be understood of the call and conversion of the people of God, the spiritual Israel of God”
  19. Hebrews (Protestant academic) “Tyndale House on Hebrews 3:1: 3:1-6 The author compares Jesus to Moses, setting Jesus forward as the supreme example of faithfulness. The great status of Moses, a revered figure in Judaism, is used to show the incomparable greatness of Jesus. 3:1 dear brothers and sisters who belong to God: Literally holy brothers. Speakers and writers of the ancient world often addressed religious gatherings as “brothers” (Greek adelphoi), referring to both men and women. • think carefully about this Jesus: Focusing on Jesus is a primary means of persevering in the faith (2:9; 12:1-2). • God’s messenger (lite”
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