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Integrating Non-Scriptural Examples into Biblical Teaching

The Bible is considered by many traditions to be divinely inspired and authoritative for teaching [1]. However, biblical teaching often incorporates non-scriptural examples to clarify, illustrate, or apply scriptural truths. This practice is evident within the biblical text itself and has continued throughout Christian history.

Jesus frequently used parables, which are illustrations of one subject by another, sometimes drawing from everyday life to explain spiritual concepts [3]. For instance, when speaking to Nicodemus about being "born again," Jesus used an analogy that Adam Clarke suggests relates to the practice of baptism for proselytes, an "earthly thing" that Nicodemus, as a teacher in Israel, should have understood [9]. This demonstrates Jesus' method of connecting spiritual truths to familiar, non-scriptural contexts. The Gospel of John also notes that Jesus performed "many other signs" not recorded in the book, implying that his ministry extended beyond what was explicitly written [2]. John Gill further elaborates that if every miraculous operation of Jesus were written, "the world itself could not contain the books" [4]. This suggests that the biblical record, while sufficient, is not exhaustive of all divine activity or illustrative material.

The Apostle Paul, in his teaching, also demonstrated an approach that valued clarity and understanding over ornate speech. Jamieson, Fausset & Brown note that Paul, despite his education, chose not to use an "ornate style" but focused on "Christ crucified" [6]. He emphasized "comparing spiritual things with spiritual," which Chrysostom interprets as expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [7]. This method, while rooted in scripture, involves a comparative process that can draw on broader understanding to make connections.

Historically, Christian teachers have continued to employ non-scriptural examples. John Chrysostom's homilies, for example, sometimes refer to the Septuagint numbering of Psalms where it differs from the Hebrew, indicating an engagement with different textual traditions and interpretive frameworks [5]. The practice of public reading in the early church, transferred from the Jewish synagogue, included both Old Testament and newly written New Testament texts, which were recognized as inspired [8]. This integration of new, inspired writings alongside established scripture shows a dynamic approach to what constitutes authoritative teaching material.

The use of non-scriptural examples serves several purposes:

While the Bible is considered the "Word of God" and "Holy Scriptures," given by inspiration of God and the Holy Spirit [1], the method of teaching and explaining these scriptures has often involved looking beyond the explicit text for illustrative material. This approach recognizes that while scripture is the foundation, effective communication often requires drawing on a wider range of examples to illuminate its truths.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
  2. John “Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; -- John 20:30”
  3. 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”
  4. 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”
  5. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
  6. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
  7. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
  8. 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:13: Till I come--when Timothy's commission would be superseded for the time by the presence of the apostle himself (Ti1 1:3; Ti1 3:14). reading--especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luk 4:16-20; Act 13:15; Act 15:21; Co2 3:14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (Th1 5:21”
  9. 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 ”
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