Using Non-Biblical Examples Without Diminishing Scripture's Authority
The Bible frequently employs examples from everyday life, human relationships, and even secular agreements to illustrate spiritual truths without diminishing its own divine authority. This approach is evident in various biblical books and is reflected in theological commentary across different traditions.
One common method is the use of analogies from human experience to explain God's character or actions. For instance, the Apostle Paul, when discussing the nature of covenants, states, "Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet" [8]. Here, Paul draws a parallel with human legal agreements to clarify a theological point about God's covenant, acknowledging that he is using a human illustration while still asserting the divine truth it conveys. Similarly, when addressing the Corinthians, Paul notes that he has not availed himself of certain privileges, even though he "might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society" [6]. This demonstrates an understanding that societal norms and human agreements can serve as illustrative frameworks for understanding divine principles, without equating them in authority.
The concept of sin is another area where non-biblical examples or human observations are used to deepen understanding. The book of Proverbs, for example, defines "vanity" as "all sorts of sinful acts" [3], linking a general human concept to a theological understanding of sin. The Psalms describe deliberate sins as stemming from an "insolent or arrogant attitude," and identifies "rebellion" as a "great sin" [5]. These descriptions draw on common human experiences of pride and defiance to characterize sin. Furthermore, the idea that "all human beings are born sinners" is supported by biblical texts like Psalm 51:5, but its implications are often discussed in terms of how "the wicked indulge their sinful nature" while "the godly fight against it" [2], highlighting the observable human struggle with sin.
The early church fathers also engaged with this method. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that while those who commit sin are "of the devil," John does not say they are "born of the devil." Augustine explains that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [4]. This distinction uses the human understanding of parentage and imitation to explain a spiritual relationship, emphasizing that the devil corrupts rather than generates [4]. John Chrysostom, in his homilies, frequently employs rhetorical questions and analogies to address theological dilemmas, such as the faithfulness of God despite Jewish unbelief, arguing that God "is faithful to his promises in all conditions" [7]. He also notes that the Greek of certain New Testament writers, like the author of Hebrews, is "somewhat better Greek than is found in the rest of the New Testament," and that "classical constructions are found only, or at least more frequently, in these writers than elsewhere" [9]. This observation acknowledges the literary quality of the biblical text in comparison to secular writings, without diminishing its divine inspiration.
Even in discussions of authority, human examples are used. Paul, in 2 Corinthians, speaks of his apostolic authority for "edification... not for... destruction," using the imagery of "building up" and "casting down" [10], which are common human actions related to construction and demolition. Similarly, Peter instructs elders to lead "not as being lords over [God's] heritage, but being examples to the flock" [1], using the human concept of leadership and example-setting to define spiritual authority.
The use of such examples serves to make complex theological concepts more accessible and relatable to human experience, without implying that the examples themselves hold the same authority as the divine revelation. Instead, they function as pedagogical tools, illuminating biblical truths by drawing connections to universally understood phenomena.
Sources
- I Peter “I Peter 5:3 (Webster) — Neither as being lords over [God's] heritage, but being examples to the flock.”
- 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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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).”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 9:15: Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he is no longer bound by them?” ( v. 3 .) The answer is: “No, God is faithful to his promises in all conditions ( v. 4 ). (3) “Then the unbelief of the Jews seems to be the occasion of eliciting God’s faithfulness. The conclusion would be that falseness contributes to God’s glory.” To this Paul gives no specific reply but develops the argument so as to show that it leads to a (5) position: “Let us do evil”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: back to the subject of verse 2 : the gift of the Holy Ghost came through faith in Christ.”—Ellicott.—G.A.] As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit. Ver. 15 . “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 10:8: "For even if I were to boast somewhat more exceedingly (than I do, Co2 10:3-6) of our (apostolic) authority (Co2 10:6; Co2 13:10) . . . I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)." for edification . . . not for . . . destruction--Greek, "for building up . . . not for . . . CASTING DOWN" (the same Greek as in Co2 10:5): the image of a building as in Co2 10:4-5. Though we "cast down reasonings," this is not in order to destroy,”