Using Non-Biblical Examples to Understand Biblical Context

Understanding biblical context can be enhanced by examining non-biblical examples, particularly in the study of language, literary forms, and cultural practices. For instance, the Greek word parabolē, often translated as "parable," signifies "placing beside or together," a comparison, or an illustration of one subject by another ^[1]. This broad definition means that in the New Testament, parabolē can refer to short proverbs, dark prophetic utterances, enigmatic maxims, or expanded metaphors ^[1]. Recognizing this wide application, as seen in passages like 1 Samuel 10:12 or Ezekiel 20:49, helps in interpreting Jesus' parables not merely as simple stories but as analogies between common life and spiritual truth ^{[1, 8]}. To properly understand a parable, one must identify its central analogy within its historical and Gospel context, avoiding speculative allegorical meanings not originally intended ^[8].

Beyond literary forms, non-biblical examples can illuminate cultural and historical nuances. For example, the concept of "example" itself is used in various ways within the Bible, referring to Christ's conduct (1 Peter 2:21), the leadership of pastors (Philippians 3:17), or even the Israelites' failures as a warning (Hebrews 4:11) ^[2]. The practice of self-denial, exemplified by Christ (Matthew 4:8-10), is presented as a test of devotion and a necessary aspect of following Christ, engaging in spiritual warfare, and achieving triumph ^[3]. These biblical calls to self-denial resonate with broader human experiences of discipline and commitment.

Furthermore, understanding the nature of sin benefits from considering how it is described and contrasted. While all humans are considered born sinners, the wicked are depicted as indulging their sinful nature, whereas the godly actively resist it ^[4]. Sin is not merely an action but can be described as a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters" ^[6]. Deliberate sins are often characterized by an insolent or arrogant attitude, signifying rebellion ^[7]. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that while one who commits sin is "of the devil," this does not imply a literal generation from the devil, but rather an imitation that makes one a "child of the devil" ^[5]. This distinction helps to understand the theological implications of sin without resorting to biological interpretations.

The Bible also uses non-biblical or common-sense comparisons to explain spiritual truths. For instance, the concept of God taking Israel "by the hand" to support and guide them, as a father guides a child, illustrates the nature of the covenant relationship ^[10]. Similarly, the idea of comparing "spiritual things with spiritual" involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and vice versa, illustrating Gospel mysteries through Old Testament types ^[9]. These interpretive methods demonstrate how familiar concepts can be leveraged to grasp profound theological ideas.

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”
Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
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 ”
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”
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.”
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).”
Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”

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