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Using Extrabiblical Examples to Promote Gospel Message

The use of extrabiblical examples to promote the Gospel message involves drawing upon various forms of communication and illustration that are not directly from the biblical text itself, but which serve to clarify, explain, or commend Christian truths. This approach can be seen in the biblical use of parables, which are comparisons or illustrations of one subject by another, often drawing from everyday life [4]. The Gospel itself, meaning "good news," was the central fact of early Christian preaching, focusing on the arrival of the Savior [3].

The New Testament provides instances where the apostles, in their zeal for missionary work, fully preached the Gospel of Christ across various regions [2, 6]. This comprehensive preaching often involved making the message accessible and understandable to diverse audiences. The concept of "sincerity" in preaching the Gospel is highlighted in 2 Corinthians 2:17 and 1 Thessalonians 2:3-5, suggesting that the manner of presentation is important [1].

One significant way extrabiblical examples function is through analogy and illustration. Jesus frequently employed parables, which are essentially extrabiblical narratives, to convey profound spiritual truths about the Kingdom of God [4, 12]. These parables, such as those emphasizing the growth of the Kingdom from insignificant beginnings to a glorious consummation, used surprising and evocative imagery drawn from common experience to exhort patience and understanding [12]. For instance, the parable of the mustard seed or the leaven illustrates the pervasive and transformative power of the Gospel through familiar agricultural and domestic examples.

Beyond direct parables, the broader concept of using relatable examples can be understood in the context of communicating complex theological ideas. The apostle Paul, for example, often adapted his communication to his audience, becoming "all things to all people" to win some for Christ (1 Corinthians 9:22). While this does not explicitly detail the use of extrabiblical examples, it implies a strategic approach to communication that would naturally include drawing on shared cultural or experiential touchstones.

The early church's understanding of the Gospel's spread also suggests an openness to various means of communication. The "evangelists" were those who proclaimed the "good message" of Christ's person and mission [3]. This proclamation was not limited to mere recitation of facts but involved persuasion and explanation. For instance, the "maidens" sent forth by Wisdom in Proverbs 9:3 are interpreted by some as ministers of the Gospel, using an allegorical framework to describe their role in inviting people to Christ [13]. This allegorical interpretation itself is a form of drawing meaning from a text that can then be applied to explain the Gospel.

The effectiveness of such examples lies in their ability to make abstract spiritual concepts concrete and relatable. For instance, the concept of sin, a core element of the Gospel message, is often explained through various biblical metaphors and examples. Sin is described as rebellion [9], a love of self, dishonor to God, and disobedience [8]. It is also understood as an inherent human condition, with all human beings born sinners [7, 10]. While these are biblical descriptions, the application of these descriptions to contemporary situations or through modern analogies would constitute the use of extrabiblical examples. For example, explaining "rebellion" by referencing a commonly understood act of defiance in a secular context.

The purpose of such examples is to facilitate understanding and conviction. When the Gospel is preached, it aims to lead people to "professed subjection to the Gospel of Christ" [11]. This subjection is not merely intellectual assent but a transformative experience. The use of relatable examples can help bridge the gap between theological language and everyday experience, making the call to repentance and faith more compelling. Afflictions, for instance, are sometimes presented as beneficial in leading people to God, teaching them His will, and convincing them of sin [5]. While these are biblical observations, illustrating them with personal testimonies or contemporary stories of hardship and spiritual awakening would be an extrabiblical application.

The integrity and sincerity of those who preach the Gospel are also crucial [1]. Christ himself is presented as an example of sincerity, and ministers are called to emulate this [1]. This sincerity in presentation, coupled with zeal for the glory of God and the welfare of others, underpins the effective use of any communicative tool, including extrabiblical examples [6]. The goal is always to glorify God and lead others to Him [5, 11].

Sources

  1. 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; ”
  2. Romans “in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; -- Romans 15:19”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
  4. 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”
  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: 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”
  7. 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).”
  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. 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”
  11. 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
  12. Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
  13. Proverbs (Baptist/Reformed) “John Gill on Proverbs 9:3: She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be ”
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