Using Non-Biblical Examples Effectively in Biblical Teaching
Biblical teaching often benefits from the use of non-biblical examples, which can serve to clarify, illustrate, and apply scriptural truths to contemporary contexts. This practice aligns with the biblical use of parables, which are defined as comparisons or illustrations of one subject by another [2].
One primary way non-biblical examples are used is to illuminate abstract concepts or moral principles found in scripture. For instance, the Bible frequently presents virtues such as self-denial, sincerity, liberality, and meekness [1, 3, 4, 6]. While Christ himself is the ultimate example of these virtues [1, 3, 4, 6], non-biblical stories or contemporary situations can help an audience grasp the practical implications of these qualities in daily life. For example, when discussing self-denial, which is necessary for following Christ and in the "warfare of saints" [1], a teacher might use an example of an athlete's rigorous training regimen to illustrate the discipline and sacrifice required for a greater goal.
Non-biblical examples can also help bridge the gap between ancient biblical cultures and modern understanding. The Bible often uses metaphors and imagery rooted in its original cultural context. By drawing parallels to modern experiences, teachers can make these ancient concepts more accessible. For instance, the concept of "original sin," described by Augustine and later by Calvin as a corruption of human nature inherited from Adam [7, 8, 9, 11, 12, 13], can be a challenging doctrine. While Calvin emphasizes that this depravity extends to all faculties of the soul and is "prolific in all kinds of evil" [11, 13], a teacher might use a non-biblical example, such as a genetic predisposition to a certain illness, to help explain the idea of an inherited condition that affects all aspects of a person, without equating the two. Charles Hodge further elaborates on original sin as encompassing the guilt of Adam's first sin, the loss of original righteousness, and the corruption of human nature [9, 10].
Furthermore, non-biblical examples can serve as "milk" for those who are not yet ready for "solid food," as described in Hebrews 5:12 [5]. Just as the New Testament applies the term "parable" to various forms of illustration, from short proverbs to enigmatic maxims [2], non-biblical examples can simplify complex theological ideas for new learners. However, it is crucial that these examples remain subservient to the biblical text, serving as illustrations rather than replacing the authority of scripture itself. The goal is to enhance understanding of the biblical message, not to dilute it.
Sources
- 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 ”
- 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”
- 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; ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
- Hebrews “Hebrews 5:12 (BSB) — Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food!”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of Original Sin, As to Its Essence, Art. 2: Article: Whether there are several original sins in one man? I answer that, In one man there is one original sin. Two reasons may be assigned for this. The first is on the part of the cause of original sin. For it has been stated (Question [81], Article [2]), that the first sin alone of our first parent was transmitted to his posterity. Wherefore in one man original sin is one in number; and in all men, it is one in proportion, i.e. in relation to its first principle. The seco”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: a description of original sin; The same thing appears more clearly from the mode of renovation. For the spirit, which is contrasted with the old man, and the flesh, denotes not only the grace by which the sensual or inferior part of the soul is corrected, but includes a complete reformation of all its parts ( Eph. 4:23 ). And, accordingly, Paul enjoins not only that gross appetites be suppressed, but that we be renewed in the spirit of our mind ( Eph. 4:23 ), as he elsewhere tells us to be transformed by the renewing of our mind ( ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 50: § 13. Original Sin. The effects of Adam’s sin upon his posterity are declared in our standards to be, (1.) The guilt of his first sin. (2.) The loss of original righteousness. (3.) The corruption of our whole nature, which ( i.e. , which corruption), is commonly called original sin. Commonly, but not always. Not unfrequently by original sin is meant all the subjective evil consequences of the apostasy of our first parent, and it therefore includes all three of the particulars just mentioned. The National Synod of France, therefore, condem”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 47: to this punishment as having sinned (so it is implied) in that one man’s sin. And it is repeated, over and over, that all are condemned, many are dead, many made sinners, etc., by one man’s offence, by the disobedience of one, and by one offence.” 211 211 Original Sin, III. i.; Works, vol. ii. p. 512. As guilt precedes punishment, if, as Edwards says, depravity or spiritual death is a punishment, then the imputation of the guilt of Adam’s first sin precedes depravity, and is not consequent upon it. This is the current representation throu”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: transmission. Answer. Another objection—viz. that children cannot derive corruption from pious parents. Answer. 8. Definition of original sin. Two parts in the definition. Exposition of the latter part. Original sin exposes us to the wrath of God. It also produces in us the works of the flesh. Other definitions considered. 9. Exposition of the former part of the definition—viz. that hereditary depravity extends to all the faculties of the soul. 10. From the exposition of both parts of the definition it follows that God is not the a”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: lose as well for his descendants as for himself. The Pelagian cavil, as to the improbability of children deriving corruption from pious parents, whereas, they ought rather to be sanctified by their purity, is easily refuted. Children come not by spiritual regeneration but carnal descent. 143 143 The French is, “Les enfans ne descendent point de la generation spirituelle qui les serviteurs de Diu ont du S. Esprit, mais de la generation charnelle qu’ils ont d’Adam.” Children descend not from the spiritual generation which the servant”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: but constantly produces new fruits, in other words, those works of the flesh which we formerly described; just as a lighted furnace sends forth sparks and flames, or a fountain without ceasing pours out water. Hence, those who have defined original sin as the want of the original righteousness which we ought to have had, though they substantially comprehend the whole case, do not significantly enough express its power and energy. For our nature is not only utterly devoid of goodness, but so prolific in all kinds of evil, that it ca”