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Biblical Application of Extrabiblical Examples in Theology

The application of extrabiblical examples in theology involves drawing parallels or illustrations from outside the direct biblical narrative to illuminate theological concepts or ethical principles. While the Bible itself provides numerous internal examples for instruction and warning, theological discourse often extends to broader historical, cultural, or even fictional contexts to deepen understanding.

Within the biblical text, examples serve various purposes. Christ himself is presented as the ultimate example for believers (1 Pet. 2:21; John 13:15). Pastors are likewise called to be examples to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3). The experiences of the Jewish people are cited as a warning (Heb. 4:11), and the prophets are held up as examples of patient suffering (James 5:10) [1]. The concept of communion with God is exemplified by Christ's actions (Luke 19:41-42) and illustrated through various human interactions, such as showing compassion to the afflicted, the chastened, enemies, the poor, and the weak [3].

Theological interpretation frequently employs extrabiblical examples by identifying types and antitypes, where Old Testament figures or events prefigure New Testament realities. For instance, David's suffering in Psalms can be applied to Christ, with the understanding that Christ bore pains and penalties for humanity, even if the confessions of sin in the Psalms do not directly apply to him [6]. Similarly, the Old Testament serves as a source of examples for God's judgment and vindication. The judgment of angels who sinned, as described in Jewish tradition and referenced in 2 Peter 2:4-10, serves as an example of God's justice against those who deny him [10]. The book of Hebrews, in particular, draws extensive comparisons between the Old Covenant (the Law) and the New Covenant (the Gospel), asserting the superiority of Christ and his dispensation [7, 8].

The use of extrabiblical examples can also involve understanding biblical imagery through broader cultural or historical lenses. For example, the biblical image of "adultery" with a city or nation is understood as serving other gods, a concept seen in various Old Testament passages like Exodus 34:12-16 and Hosea 2. Similarly, "drunkenness" in Scripture often depicts nations indulging in wanton and immoral behavior, a theme found in Jeremiah 25:27 and Ezekiel 23:33, among others [5].

The practice of drawing connections between biblical narratives and broader human experience is evident in the cross-referencing found in biblical study tools. For instance, the "great and marvelous works" of God mentioned in Revelation 15:3 are cross-referenced with numerous Old Testament passages highlighting God's mighty deeds and character, such as Genesis 17:1, Exodus 15:1, and Psalms 78:12 [2]. Similarly, the concept of God's rich mercy in Ephesians 2:4 is linked to Old Testament descriptions of God's compassion and steadfast love in Exodus 33:19, Nehemiah 9:17, and Psalms 86:5 [4]. These cross-references, while primarily internal to the biblical canon, demonstrate a method of drawing out and applying consistent theological themes across different texts.

The application of extrabiblical examples also extends to understanding the broader implications of biblical teachings. For instance, the suffering of David in the Psalms can illustrate God's righteous government and the eventual worship of God by all people, rich and poor, extending to future generations [9]. In times of extreme destitution, the biblical examples of God's provision, such as in Psalms 31:11 and 38:11, are connected to the broader principle of God's care for the needy [11]. The apostle Paul's quotation of Psalm 40:6-8 in Hebrews 10:5-7, applying David's words to Christ's self-offering as a superior sacrifice, demonstrates how biblical texts can be reinterpreted and applied to new theological contexts, even if some scholars debate whether Paul merely accommodated David's words or saw them as directly prophetic [12].

Theological application of examples, whether internal or external to the immediate biblical context, aims to clarify doctrine, provide moral guidance, and deepen understanding of God's character and actions throughout history.

Sources

  1. 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).”
  2. Treasury of Scripture Knowledge “Revelation 15:3 cross-references: Genesis 17:1, Exodus 15:1, Deuteronomy 31:30, Deuteronomy 34:5, 1 Chronicles 6:49, 2 Chronicles 24:6, Nehemiah 9:14, Job 5:9, Psalms 78:12, Psalms 85:10, Psalms 99:4, Psalms 100:5, Psalms 105:5, Psalms 111:2, Psalms 118:22, Psalms 139:14, Psalms 145:6, Psalms 145:17, Isaiah 9:6, Isaiah 32:1, Isaiah 33:22, Isaiah 45:21, Daniel 4:2, Daniel 6:20, Daniel 9:11, Hosea 14:9, Micah 7:20, Zephaniah 3:5, Zechariah 9:9, John 1:17, Hebrews 3:5, Revelation 4:8, Revelation 5:9, Revelation 7:10, Revelation 11:17, Revelation 14:3, Revelation 14:8, Revelation 16:5, Revelation ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  4. Treasury of Scripture Knowledge “Ephesians 2:4 cross-references: Exodus 33:19, Exodus 34:6, Deuteronomy 7:7, Deuteronomy 9:5, Nehemiah 9:17, Psalms 51:1, Psalms 86:5, Psalms 86:15, Psalms 103:8, Psalms 145:8, Isaiah 55:6, Jeremiah 31:3, Ezekiel 16:6, Daniel 9:9, Jonah 4:2, Micah 7:18, Luke 1:78, John 3:14, Romans 2:4, Romans 5:8, Romans 5:20, Romans 9:15, Romans 9:23, Romans 10:12, Ephesians 1:7, Ephesians 2:7, Ephesians 3:8, 2 Thessalonians 2:13, 1 Timothy 1:14, 2 Timothy 1:9, Titus 3:4, 1 Peter 1:3, 1 John 4:10”
  5. 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).”
  6. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”
  7. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1 (introduction): In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).”
  8. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2 (introduction): In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).”
  9. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 22:27: His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.”
  10. 2 Peter (Protestant academic) “Tyndale House on 2 Peter 2:4: 2:4-10 Three Old Testament examples of judgment show that God will vindicate those who remain faithful to him and will condemn those who deny him, including the false teachers (see 2:3). 2:4 The first example of judgment is the angels who sinned: The widespread Jewish tradition was that “the sons of God” in Gen 6:1-5 (understood as angels) had intercourse with women and were therefore judged by God at that time (see 1 Enoch 6–10; cp. 1 Pet 3:19-20; Jude 1:6). • in gloomy pits of darkness: This description of the underworld was popular in the ancient world and is p”
  11. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 27:10: In the extremity of earthly destitution (Psa 31:11; Psa 38:11), God provides (compare Mat 25:35).”
  12. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 40 (introduction): In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In Heb 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by h”
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