Evaluating Extrabiblical Examples Through Biblical Theology
Biblical theology frequently draws upon examples from outside the immediate biblical narrative to illustrate spiritual truths, often by analogy or by referencing commonly understood cultural or historical contexts. This practice is evident in various biblical texts, where extrabiblical concepts or events are used to deepen understanding of divine principles.
One common method is the use of parables, which are stories that create an analogy between an everyday aspect of life and a spiritual truth [5]. Jesus frequently employed parables, such as the Sower, to explain the varied reception of his message among the Jewish nation [5]. To properly understand a parable, it is necessary to identify its central analogy within its historical and Gospel context, rather than seeking speculative allegorical meanings in every detail [5].
The New Testament also references extrabiblical traditions to explain or reinforce theological points. For instance, in 2 Peter 2:4, the judgment of angels who sinned is cited as an example of God's vindication of the faithful and condemnation of those who deny him [3]. This passage alludes to a widespread Jewish tradition, found in texts like 1 Enoch 6–10, which interprets the "sons of God" in Genesis 6:1-5 as angels who had intercourse with women and were subsequently judged by God [3]. Similarly, 1 Peter 3:19-20 and Jude 1:6 also touch upon this tradition [3].
Figurative language and imagery are often drawn from common human experiences or known historical events. For example, the imagery of "adultery" in Revelation 17:2 is a biblical metaphor for serving other gods, a concept seen throughout the Old Testament in passages like Exodus 34:12-16, Judges 2:17, and Hosea 2 [4]. Drunkenness, another image in Revelation, frequently depicts nations indulging in wanton and immoral behavior, as also found in Jeremiah 25:27, 51:7, Lamentations 4:21, and Ezekiel 23:33 [4]. The phrase "kill with death" in Revelation 2:23 is a Hebraism signifying a most certain and awful death, echoing phrases like "dying thou shalt die" from Genesis 2:17 and recalling the fate of Jezebel's followers [6].
The book of Hebrews, particularly chapter 11, provides numerous examples of faith from Old Testament figures like Abel, Enoch, Noah, Abraham, Sarah, and Moses, demonstrating the effects of faith [7]. These examples serve to define faith and illustrate its practical implications for believers [7]. The Old Covenant itself is described in Hebrews as "not according to" the new covenant, implying a comparison with something that was different and inferior, as it only "worked wrath" due to humanity's failure to regard it [2]. The new covenant, by contrast, enables obedience through the Spirit's inward impulse and forgiveness of sins [2].
Even the name of God can be understood in relation to extrabiblical comparisons. Micah 7:18 asks, "Where is another God like you?" This question likely plays on Micah's own name, which means "Who is like the Lord?" and emphasizes God's unique character compared to the gods of other nations [1]. This highlights that God's actions and words are unequaled [1].
The application of Old Testament figures to Christ is another instance where extrabiblical understanding, or at least a typological reading, is employed. For example, the language in Psalm 38 is often seen as applicable to Christ as a sufferer, with David typifying Him in his pains and penalties, though not in his confessions of sin [8]. This demonstrates how biblical writers and later interpreters understood connections between historical figures and future theological realities.
Sources
- Micah (Protestant academic) “Tyndale House on Micah 7:18: 7:18-20 These verses provide a fine brief summary of Old Testament theology. God is unique; there is no one and nothing else like him. Because of his unfailing love (Hebrew khesed), he does not destroy his people whom he judges but instead restores them (see Exod 36:6-7). His faithfulness means that he can be trusted to do good regardless of the cost to himself (see Ps 89:1-2). • Where is another God like you: This question probably plays off of Micah’s name (“Who is like the Lord?”). God’s character is unequaled among the gods of the nations. His actions and words”
- 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”
- 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”
- 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).”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 2:23: her children-- (Isa 57:3; Eze 23:45, Eze 23:47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Rev 2:22 (compare Note, see on Rev 2:22), whose sin was less direct, being that only of connivance. kill . . . with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, Kg1 18:40; Kg2 10:6-7, Kg2 10:24-25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Gen 2:17). Not "die the common death”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 11 (introduction): A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David,”
- 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”