Using Extrabiblical Examples to Undermine Biblical Teaching
The Issue of Using Extrabiblical Examples to Undermine Biblical Teaching
The practice of using extrabiblical examples to undermine biblical teaching raises concerns about the authority and interpretation of Scripture. This issue is rooted in the way some individuals or traditions appeal to external sources or rationalizations to challenge or reinterpret biblical doctrine.
The Bible itself warns against such practices. For instance, the book of Revelation critiques those who hold "the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality" [1]. This passage illustrates the danger of introducing teachings that contradict or undermine biblical instructions.
One of the key issues with using extrabiblical examples is that it can lead to a dilution or distortion of biblical teachings. For example, the biblical concept of sin is clearly defined in Scripture, with passages like Psalms 58:3 and 19:13 highlighting the universal nature of sin and the need for divine forgiveness [5, 7]. However, when extrabiblical examples or interpretations are introduced, they can obscure or alter this understanding.
The distinction between biblical parables and extrabiblical fables is also relevant here. According to Smith's Bible Dictionary, a parable is "true to fact" and teaches "higher heavenly and spiritual truths," whereas a fable is not true to fact and teaches "earthly moralities" [2, 3]. This distinction underscores the importance of grounding teachings in biblical truth rather than external, potentially fictional or misleading, examples.
Reformed tradition, as represented by Calvin's commentaries, emphasizes the importance of adhering to the plain sense of Scripture and avoiding allegorical interpretations that can lead to ambiguity and undermine the authority of the Bible [8, 9]. Calvin critiques the practice of allegorizing Scripture, warning that it can corrupt the simplicity of the biblical message and lead to interpretations that are not grounded in the actual text.
In the context of Christian doctrine, the use of extrabiblical examples to undermine biblical teaching can be seen as a form of rebellion against God's word. Torrey's Topical Textbook lists various forms of rebellion against God, including despising His law and distrusting His power, highlighting the seriousness of challenging or distorting biblical teachings [4].
The Presbyterian interpretation of 1 John 3:8, which states that "He that committeth sin is of the devil," further emphasizes the importance of understanding sin and its origins in biblical terms, rather than through extrabiblical lenses [6]. This interpretation underscores the need to adhere to biblical definitions and understandings of sin and righteousness.
Sources
- Revelation “But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. -- Revelation 2:14”
- 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”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Fable — A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that-- + The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the tree”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Rebellion Against God — Forbidden -- Nu 14:9; Jos 22:19. Provokes God -- Nu 16:30; Ne 9:26. Provokes Christ -- Ex 23:20,21; 1Co 10:9. Vexes the Holy Spirit -- Isa 63:10. Exhibited in Unbelief. -- De 9:23; Ps 106:24,25. Rejecting his government. -- 1Sa 8:7; 15:23. Revolting from him. -- Isa 1:5; 31:6. Despising his law. -- Ne 9:26. Despising his counsels. -- Ps 107:11. Distrusting his power. -- Eze 17:15. Murmuring against him. -- Nu 20:3,10. Refusing to hearken to him. -- De 9:23; Eze 20:8; Zec 7:11. Departing from him. -- Isa 59:13. Rebellion against governors appoi”
- 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).”
- 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”
- 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).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.17: not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the”