Balancing Biblical and Non-Biblical Examples in Theological Discourse
Balancing Biblical and Non-Biblical Examples in Theological Discourse
The use of biblical and non-biblical examples in theological discourse is a longstanding practice that has been debated among Christian traditions. The biblical basis for this practice is rooted in the way Jesus and the apostles used parables and illustrations to convey theological truths. For instance, Jesus used parables to teach about the kingdom of God, drawing on everyday experiences and cultural references [1].
In the New Testament, the apostle Paul is seen engaging with non-biblical sources to communicate the gospel message. In Acts 17:16-34, Paul quotes Greek poets and philosophers to challenge the thinkers of his day and present Jesus as a constructive alternative [5]. This approach demonstrates that the early Christian tradition saw value in using non-biblical examples to illustrate and defend the faith.
The use of non-biblical examples is not without its limitations, however. The apostle Paul warns against being "carried about with divers and strange doctrines" (Hebrews 13:9) [2, 8]. This caution is echoed in the writings of the early church fathers, who emphasized the importance of grounding theological discourse in Scripture. According to Calvin, the dignity of Scripture lies not in its multitude of interpretations but in its unity and coherence [4].
Different Christian traditions have approached the use of non-biblical examples in theological discourse with varying degrees of caution. Some, like the Reformed tradition represented by Calvin, have emphasized the primacy of Scripture in theological inquiry [3]. Others, such as the Methodist/Wesleyan tradition, have highlighted the importance of careful definition and explanation of terms to avoid unnecessary controversy [6].
The biblical warning against "striving about words" (2 Timothy 2:14) is taken by some as a caution against the misuse of non-biblical examples in theological discourse [6]. However, this does not necessarily preclude the use of such examples altogether. Rather, it underscores the need for discernment and careful consideration of the context in which they are used.
In theological discourse, the balance between biblical and non-biblical examples is crucial. While non-biblical examples can serve to illustrate and illuminate theological truths, they must be used in a way that is grounded in and faithful to Scripture. As John Gill notes, the doctrines of grace have been more clearly dispensed under the Gospel dispensation, and it is a privilege to hear and attend to the voice of Christ speaking through the apostles and prophets [7].
The practice of using non-biblical examples in theological discourse is thus a nuanced one, requiring careful consideration of the biblical text, the historical context, and the theological tradition. By engaging with both biblical and non-biblical sources, theologians can develop a richer understanding of the faith and communicate it more effectively to diverse audiences.
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”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
- Acts (Protestant academic) “Tyndale House on Acts 17:16: 17:16-34 In this chapter, we see Paul presented as a model witness for Christ, engaging the thinkers of his day and challenging them with the Christian message. Paul quoted writers his audience would be familiar with and showed the relevance of the gospel by dialoguing with them, critiquing their assumptions, and offering Jesus as a constructive alternative (see Col 1:28). Paul reminded these proud intellectuals that there is a living God to whom all human beings are answerable; that they will be judged by him through Jesus, whom God raised from the dead; and that ”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 2:14: That they strive not about words - Words, not things, have been a most fruitful source of contention in the Christian world; and among religious people, the principal cause of animosity has arisen from the different manner of apprehending the same term, while, in essence, both meant the same thing. All preachers and divines should be very careful, both in speaking and writing, to explain the terms they use, and never employ them in any sense but that in which they have explained them. The subverting of the hearers - This is the general tendency of all polemical d”
- Hosea (Baptist/Reformed) “John Gill on Hosea 12:10: I have also spoken to the prophets,.... Or, "I will speak" (b); for this respects not the Lord's speaking by the prophets of the Old Testament who spoke as they were moved by the Holy Ghost; though all they said were for the use of, and profitable unto, Christian churches; but his speaking by the apostles, prophets, and teachers, under the Gospel dispensation; by whom the doctrines of grace have been more clearly dispensed, and which are no other than the voice of Christ speaking in them; and which it is both a privilege to hear, and a duty to attend unto; see Eph 4:1”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”