Using Non-Scriptural Examples to Teach Complex Biblical Concepts
The use of non-scriptural examples can be a valuable pedagogical tool for explaining complex biblical concepts, particularly when these concepts are abstract or counter-intuitive. This approach often involves drawing parallels between a biblical truth and a more familiar, everyday phenomenon or historical event.
One area where non-scriptural examples prove useful is in illustrating the pervasive nature of sin. The Bible teaches that all human beings are born with a sinful nature [1]. This inherent sinfulness is not merely the commission of individual acts but a deeper, corrupt state of being [6]. The first sin, as described in Genesis 3:13, was not simply eating forbidden fruit, but represented a profound "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [3]. To explain this concept, one might draw an analogy to a deeply ingrained character flaw that affects all aspects of a person's life, rather than just isolated bad decisions. For instance, a persistent habit of selfishness or pride, even if it doesn't always manifest in overt "bad" actions, can illustrate how a foundational disposition shapes one's entire orientation.
The concept of God's wrath, as described in Romans 1:18, is another complex idea that can benefit from non-scriptural illustration. God's anger is not presented as an impulsive emotional outburst, but as a necessary and holy response to sin [5]. This divine wrath is depicted throughout the Old Testament and is predicted to culminate in a decisive outpouring against human sin [5]. To clarify this, one might compare it to the consistent and predictable consequences of violating natural laws. Just as gravity consistently pulls objects downward, or fire consistently burns, God's holy nature consistently reacts against sin. This analogy helps to convey the idea of a principled, rather than capricious, response.
The distinction between being "born of God" and being "of the devil" in 1 John 3:8 offers another opportunity for non-scriptural examples. The apostle John states that "He that committeth sin is of the devil," contrasting this with those who "doeth righteousness" [2]. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that one is not "born of the devil" in the same way one is "born of God." Instead, "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [2]. Bengel further notes that "from the devil there is not generation, but corruption" [2]. This distinction can be illustrated by comparing it to the difference between biological parentage and adopting a certain lifestyle or ideology. A person might be born into a particular family, but they can choose to align themselves with a different group or philosophy, thereby becoming "of" that group through their actions and beliefs, rather than through birth.
The biblical teaching on "divers and strange doctrines" in Hebrews 13:9 also lends itself to non-scriptural comparisons. The author warns against being "carried about with divers and strange doctrines," which can refer to various legalistic rites, traditions, or human-made teachings that deviate from the unified doctrine of Christ [8]. The doctrine of Scripture is presented as uniform and consistent, unlike the "variety and multitude of other doctrines" [8]. This can be likened to the difference between a foundational scientific principle, which remains constant, and various speculative theories or fads that emerge and fade. The core principle provides stability, while the "strange doctrines" lead to instability and confusion.
Jesus himself used "earthly things" to explain "heavenly things" [7]. In John 3:12, Jesus tells Nicodemus, "If I have told you earthly things and you do not believe, how can you believe if I tell you heavenly things?" [7]. Adam Clarke interprets this as Jesus illustrating the new birth through a metaphor "taken from earthly things," suggesting that if Nicodemus, a teacher, could not grasp this concept, he would certainly not understand more profound spiritual truths [7]. This highlights the biblical precedent for using relatable, tangible examples to convey abstract spiritual realities. The parables of Jesus are prime examples of this method, where everyday scenarios like sowing seeds, a lost sheep, or a prodigal son are used to illuminate the nature of God's kingdom and human spiritual condition.
The concept of deliberate sin, described in Psalms 19:13 as an "insolent" or "arrogant" attitude, and equated with rebellion, can also be clarified through non-scriptural examples [4]. This is distinct from sins committed out of weakness or ignorance. One might compare deliberate sin to a conscious act of defiance against a known authority or rule, rather than an accidental transgression. For instance, a child who intentionally breaks a rule they know, out of a desire to assert their will, illustrates the "insolent" nature of deliberate sin more clearly than a child who breaks a rule unknowingly.
Furthermore, the idea that believers are "claimed" by Christ and ultimately by God (1 Corinthians 3:23, Romans 14:7-9, 1 Corinthians 6:19-20, 7:23) can be understood through analogies of ownership or belonging. Just as a nation claims its citizens, or a parent claims their child, Christ claims believers. This concept of belonging implies both protection and responsibility, and it can be illustrated by the legal or familial bonds that define relationships in human society.
The vastness of Jesus's works, as described in John 21:25, where it is stated that "the world itself could not contain the books that should be written" if all his deeds were recorded, is an example of hyperbole used to convey an immense truth [9]. This can be compared to similar expressions in literature or common speech that emphasize an overwhelming quantity or impact, such as saying "a million things to do" to convey a very busy schedule. Such non-literal expressions help to grasp the immeasurable scope of Christ's ministry.
Finally, the contrast between the Old Covenant and the New Covenant, as presented in Hebrews 8:9, can be illuminated through non-scriptural comparisons. The Old Covenant "worked wrath" because people did not regard it, while the New Covenant enables obedience through the Spirit's impulse and forgiveness of sins [10]. This can be likened to the difference between a strict legal contract that relies on external enforcement and a relationship built on trust and mutual affection, where actions are motivated by love rather than fear of penalty. The image of God taking Israel "by the hand, as a father takes his child by the hand to support and guide his steps," further emphasizes the relational aspect of the covenant, which can be understood through the dynamics of a loving parent-child relationship [10].
Sources
- 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).”
- 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”
- John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”
- 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”