Using Non-Biblical Examples to Supplement Biblical Teachings
The use of non-biblical examples to supplement biblical teachings can be understood through various interpretive lenses, particularly when examining how biblical authors themselves employed such methods and how later theological traditions have approached the topic. The Bible frequently uses parables and similitudes, which are essentially comparisons of one subject by another, often drawing from everyday life or common experiences to illustrate spiritual truths [1].
For instance, the concept of "parable" in the New Testament has a wide application, ranging from short proverbs to dark prophetic utterances, enigmatic maxims, or expanded metaphors [1]. This demonstrates an inherent biblical precedent for drawing lessons from observations of the world to illuminate divine principles. When Jesus taught in parables, he often used scenarios familiar to his audience—farmers sowing seed, a shepherd seeking a lost sheep, a woman baking bread—to convey profound spiritual realities. These were not explicitly "biblical" narratives in the sense of being drawn from scripture, but rather common life experiences used to supplement and clarify his teachings.
Theological traditions have also recognized the value of drawing from broader human experience to explain biblical concepts. For example, when discussing the nature of sin, Augustine, as cited in Jamieson, Fausset & Brown's commentary on 1 John, distinguishes between being "born of God" and being "of the devil." He clarifies that while one is born of God, "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" [3]. This explanation uses the concept of imitation, a common human behavior, to elucidate a theological point about spiritual parentage and the origin of sin. Bengel further supports this by stating that "from the devil there is not generation, but corruption" [3], again using a non-biblical concept (corruption) to explain a spiritual reality.
The Bible itself contains numerous examples of drawing from general human understanding or observation to make theological points. Proverbs, for instance, is a book largely composed of wisdom drawn from observation of human nature and the natural world, applied to ethical and spiritual conduct. The book of Proverbs frequently uses comparisons and observations about daily life to teach moral and spiritual lessons, such as the dangers of idleness or the value of diligence. These are not always direct commands from God but rather insights into the consequences of actions, framed within a divine worldview.
In the New Testament, Paul frequently appeals to common human experiences or societal structures to explain spiritual truths. In 1 Corinthians, when discussing spiritual gifts, Paul uses the analogy of the human body with its many members, each having a distinct function but working together for the good of the whole [6]. This is a non-biblical example—the human body—used to illustrate the unity and diversity within the church, which is the body of Christ. Similarly, in Romans, Paul argues for universal sinfulness by observing both Gentile and Jewish behavior, concluding that all are "under sin’s power and cannot find favor with God by any action of their own" [5]. His argument draws from observable human conduct to establish a theological premise.
The concept of "self-denial" is another area where non-biblical examples can be used to supplement biblical teachings. While the Bible clearly calls for self-denial (Matthew 10:37-38; Luke 9:23-24), Torrey's Topical Textbook lists various ways this is exercised, including "controlling the appetite" (Proverbs 23:2) and "abstaining from fleshly lusts" (1 Peter 2:11) [2]. These are practical, observable actions that illustrate the broader biblical command. Christ himself set an example of self-denial through his life and ministry (Matthew 4:8-10; John 6:38; Romans 15:3; Philippians 2:6-8) [2].
The use of non-biblical examples is not meant to replace biblical authority but to clarify, illustrate, and make biblical truths more accessible and understandable. Calvin, in his commentary on Genesis, discusses the building of the Church "out of ruins, and the gathering of it out of broken fragments, and out of desolation itself" [8]. This imagery of ruins and fragments is a non-biblical, architectural metaphor used to describe the state and restoration of the Church, making the abstract concept more concrete.
However, it is crucial that such examples remain consistent with and subordinate to biblical teaching. John Gill, in his commentary on 1 Timothy 6:3, warns against teaching "another doctrine" that deviates from the apostle's instruction, specifically concerning the duty of servants to masters [9]. one tradition notes that false teachers often "despised dominion or government," including family government, and encouraged disobedience [9]. This highlights the importance of ensuring that any supplementary examples or illustrations do not contradict or undermine the core biblical message. Paul's own words are considered "Christ's words" [7], emphasizing that true teaching must align with the authoritative word of God.
The purpose of using non-biblical examples is to enhance understanding, not to introduce new doctrines or to dilute the authority of scripture. The "wholesome words of our Lord Jesus Christ" are contrasted with "profitless science and immorality" [7], indicating that while illustrations can be helpful, they must always serve the sound doctrine derived from the Bible. The "great sin" is rebellion against God [4], and any teaching, whether biblical or supplementary, must uphold God's authority and truth.
Sources
- 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: 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 ”
- 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).”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12 (introduction): THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31) spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordin”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:3: teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”