Viewing Non-Biblical Examples as Illustrations in Biblical Studies
In biblical studies, non-biblical examples can serve as illustrations to clarify or emphasize theological concepts, ethical principles, or narrative points found within Scripture. This approach recognizes that while the Bible is the primary source of divine revelation, external examples can illuminate its teachings by providing relatable comparisons or contrasts.
One common way non-biblical examples function is through the use of parables and similitudes. The Greek word parabole (parable) literally means "placing beside or together," signifying a comparison or illustration of one subject by another [1]. While many parables are found within the biblical text itself, the underlying principle of using a familiar story or situation to explain a deeper truth extends to drawing parallels from outside Scripture. For instance, the concept of teaching by example was highly valued in the ancient world, as evidenced by Paul's own practice of working for his food to set an example for others [8]. This highlights how observable actions, whether biblical or non-biblical, can powerfully convey a message.
Non-biblical illustrations can also help to define or elaborate on biblical concepts. For example, the biblical prohibition against idolatry is extensively detailed in Scripture, encompassing acts like bowing down to images, worshipping images, sacrificing to images, and worshipping other gods [2]. An external example of a culture engaging in such practices could serve to illustrate the various forms idolatry can take, making the biblical warnings more concrete. Similarly, the biblical concept of liberality, characterized by generosity towards God's service, saints, servants, the poor, strangers, and even enemies [3], could be illustrated by historical or contemporary acts of selfless giving that embody these principles.
However, it is crucial to distinguish between illustration and allegory. An illustration aims to clarify a point, while an allegory assigns a theological counterpart to every element of a story [4]. Paul's use of the marriage illustration in Romans 7:2-3, for instance, is not an allegory where every detail holds a hidden meaning. Instead, it serves to make two basic points: death releases one from obligation to a law, and freedom from one relationship allows for a new one [4]. This distinction is vital to avoid misinterpreting the biblical text by imposing external meanings onto its details.
The use of non-biblical examples can also be seen in the way biblical imagery resonates with broader human experience. For instance, "adultery" in the Bible is often a metaphor for serving other gods, as seen in Exodus 34:12-16 or Hosea 2 [5]. Similarly, "drunkenness" can depict nations indulging in wanton and immoral behavior [5]. While these are biblical images, understanding their resonance in non-biblical contexts of human behavior can deepen comprehension of their biblical application.
Early Christian writers, such as John Chrysostom, frequently drew upon broader human experience and observations to explain biblical truths. Chrysostom, for example, discussed Abraham's history as a reproof to Jewish pride and a pattern of hospitality [7]. While Abraham is a biblical figure, Chrysostom's method often involved drawing out universal lessons that could be understood through common human experience, even if not explicitly stated as "non-biblical examples." He also noted that an "image" can signify a likeness, indicating an understanding of how comparisons function [6].
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: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
- Romans (Protestant academic) “Tyndale House on Romans 7:2: 7:2-3 These verses are not an allegory, in which every element of the story has a theological counterpart. Paul simply cites an illustration to make two basic points: Death can release a person from obligation to the law, and freedom from one relationship can allow a person to establish a new one. Paul applies the illustration in 7:4.”
- Revelation (Protestant academic) “Tyndale House on Revelation 17:2: 17:2 Adultery with her is a biblical image for serving other gods (see, e.g., Exod 34:12-16; Judg 2:17; Hos 2). • drunk by . . . her immorality: Drunkenness in Scripture often depicts nations that indulge in wanton and immoral behavior (see Rev 18:3, 9; Jer 25:27; 51:7; Lam 4:21; Ezek 23:33).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: “high-minded,” filled with arrogance. “Lovers of pleasures more than lovers of God.” Ver. 5 . “Having a form of godliness, but denying the power thereof.” In the Epistle to the Romans, he says somewhat on this wise, “Having the form of knowledge and of the truth in the law” ( Rom. ii. 20 .), where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but so”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 567 INDEX OF SUBJECTS. Abraham , his history a reproof to Jewish pride, 97 ; a pattern of hospitality, 276 ; his faith, 349 , 385 , 391 , 395 ; his justification, 388 ; why circumcised, 389 ; his true children, 389 , 391 ; his hospitality, 504 ; zeal for truth, 504 ; prayer for Sodom, 546 . Abuse, the best answer to, 242 ; disgraceful, 244 ; its reaction, 510 ; see Reviling . Acts of the Apostles, little known in Chrysostom's time, 1 ; how profitable as sequel to the Gospels, 1 ; an inspired book, 2 ; important for doctrine, 3 ; written by St. Luke, ”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:7: 3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).”