Using Non-Scriptural Examples to Enhance Biblical Understanding
The Bible itself provides numerous examples of using non-scriptural elements to enhance understanding, often through comparisons, illustrations, and allusions to common experiences. The Greek word for "parable" (parabole) literally means "placing beside or together," signifying a comparison or illustration of one subject by another [1]. This method is evident throughout scripture, from the Old Testament to the New.
For instance, the book of Psalms frequently uses imagery from the natural world and human experience to convey spiritual truths. One passage describes how "the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" [3]. This highlights a divine creative act that transcends human perception, using the observable world to point to an unseen reality. Similarly, the Psalms speak of God's anger not as a spontaneous outburst, but as a holy response to sin, a concept also depicted in Old Testament narratives like Exodus 32:10-12 and Numbers 11:1 [9].
The New Testament continues this tradition. Jesus' parables, for example, draw on everyday life—farming, fishing, social interactions—to explain profound spiritual principles [1]. The apostle Paul also employs comparisons, such as when he speaks of "comparing spiritual things with spiritual" [11]. This can involve expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by Jesus, or illustrating Gospel mysteries by comparing them with Old Testament types [11]. Paul also cites non-scriptural wisdom, as seen when he quotes from the Psalms to affirm that "the Lord knoweth the thoughts of the wise, that they are vain" [12].
Beyond direct comparisons, the Bible uses examples as warnings or models. The experiences of the Jews, for instance, serve as a warning for believers [2]. Christ himself is presented as the ultimate example for believers to follow (1 Peter 2:21; John 13:15), and pastors are called to be examples to their flocks (Philippians 3:17; 1 Peter 5:3) [2]. The prophets are also held up as examples of enduring affliction (James 5:10) [2].
The concept of sin is frequently illuminated through non-scriptural analogies or common human experiences. Sin is described as "vanity," encompassing various sinful acts [5]. The idea that all human beings are born sinners is a foundational concept, though the godly fight against their sinful nature while the wicked indulge it [4]. Deliberate sins are characterized by an insolent or arrogant attitude, often equated with rebellion [8]. The first sin of humanity is not merely seen as eating forbidden fruit, but as a deeper issue of self-love, dishonor to God, ingratitude, and disobedience [7]. The apostle John distinguishes between having "no sin" (referring to the guilt of a corrupt nature) and "not sinned" (referring to the commission of actual sins) [10]. He also clarifies that while one who commits sin is "of the devil," the devil does not "beget" children in the same way God does; rather, imitation makes one a child of the devil [6].
The Bible's use of non-scriptural examples and common human experiences demonstrates a pedagogical approach that connects divine truth to relatable contexts. This method allows for a deeper grasp of complex theological concepts by grounding them in familiar realities.
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).”
- King James Version “[KJV] Hebrews 11:3 — Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”
- 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”
- 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).”
- 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 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 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:”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”