Interpreting Non-Scriptural Examples in Biblical Hermeneutics
Biblical hermeneutics primarily focuses on the interpretation of canonical Scripture. However, understanding how non-scriptural examples are used within the Bible itself, or in subsequent theological discourse, offers insight into interpretive methods. The Bible frequently references events, figures, and concepts that are not explicitly detailed within its immediate context, assuming a shared understanding or drawing from broader historical and cultural knowledge.
For instance, the Epistle to the Hebrews often alludes to Old Testament narratives and figures, sometimes providing interpretations or applications that extend beyond the original context. Hebrews 11, the "faith hall of fame," lists numerous individuals whose faith is commended, such as Abraham, who "obeyed when he was called to go out to a place that he was to receive as an inheritance" [3]. The extensive cross-references for passages like Hebrews 11:8 and 11:12 in the Treasury of Scripture Knowledge point to Genesis accounts (e.g., Genesis 12:1, 15:5, 22:17) as the scriptural basis for these examples [2, 3]. These Old Testament narratives, while scriptural, function as "non-scriptural examples" in the sense that the author of Hebrews is re-interpreting and applying them to a new audience and theological purpose.
Similarly, the concept of offering a "sacrifice of praise" in Hebrews 13:15 is cross-referenced with numerous Old Testament passages that speak of thanksgiving and praise, such as Psalms 50:14 and Isaiah 57:19 [1]. These references demonstrate how later biblical authors draw upon and recontextualize earlier scriptural practices and expressions, treating them as examples for contemporary believers.
Beyond the biblical text, early Christian commentators like John Chrysostom engaged with non-scriptural elements in their hermeneutics. Chrysostom's homilies, for example, sometimes discuss the linguistic characteristics of biblical books, noting similarities in Greek style between Luke and Hebrews, which he attributes to both authors writing in "somewhat better Greek than is found in the rest of the New Testament" [6, 7]. While this is an observation about the text rather than an interpretation of a non-scriptural event, it shows an engagement with elements external to the direct theological content. Chrysostom also refers to the Septuagint (LXX) when discussing Psalms, acknowledging its differences from the Hebrew text, which is a recognition of a non-canonical version's role in interpretation for his audience [5].
The broader tradition of biblical scholarship also recognizes the importance of non-scriptural elements. For example, the Easton's Bible Dictionary defines "Version" as a translation of the Holy Scriptures and notes that ancient and modern versions are "important helps to the right interpretation of the Word," even though the word "version" itself is not found in the Bible [4]. This highlights how external textual traditions, while not canonical, are considered valuable for understanding the scriptural text.
John Gill, a Baptist/Reformed commentator, notes that there are "many other things which Jesus did" that are not recorded in the Gospels, suggesting that "the world itself could not contain the books that should be written" if every detail were included [8]. This acknowledges the existence of unrecorded, non-scriptural events in the life of Christ, which, while not directly interpreted, are understood to be part of the larger historical reality that informs the scriptural narrative.
Sources
- Treasury of Scripture Knowledge “Hebrews 13:15 cross-references: Genesis 4:3, Leviticus 7:12, Numbers 7:62, 2 Chronicles 7:6, 2 Chronicles 29:31, 2 Chronicles 33:16, Ezra 3:11, Nehemiah 12:40, Nehemiah 12:43, Psalms 18:49, Psalms 50:14, Psalms 50:23, Psalms 69:30, Psalms 107:21, Psalms 116:17, Psalms 118:19, Psalms 136:1, Psalms 145:1, Isaiah 12:1, Isaiah 57:19, Hosea 14:2, Matthew 11:25, Luke 10:21, John 10:9, John 14:6, Romans 6:19, Romans 12:1, Ephesians 2:18, Ephesians 5:19, Colossians 1:12, Colossians 3:16, Hebrews 7:25, 1 Peter 2:5, 1 Peter 4:11, Revelation 4:8, Revelation 5:9, Revelation 7:9, Revelation 19:1”
- Treasury of Scripture Knowledge “Hebrews 11:12 cross-references: Genesis 15:5, Genesis 22:17, Genesis 26:4, Genesis 32:12, Exodus 32:13, Deuteronomy 1:10, Deuteronomy 28:62, Joshua 11:4, Judges 7:12, 1 Samuel 12:5, 2 Samuel 17:11, 1 Kings 4:20, 1 Chronicles 27:23, Nehemiah 9:23, Isaiah 10:22, Isaiah 48:19, Jeremiah 33:22, Hosea 1:10, Habakkuk 1:9, Romans 4:17, Romans 9:27, Revelation 20:8”
- Treasury of Scripture Knowledge “Hebrews 11:8 cross-references: Genesis 11:31, Genesis 12:1, Genesis 12:7, Genesis 13:15, Genesis 15:5, Genesis 15:7, Genesis 17:8, Genesis 20:13, Genesis 22:18, Genesis 26:3, Numbers 10:30, Deuteronomy 9:5, Joshua 24:3, Nehemiah 9:7, Psalms 105:9, Isaiah 41:2, Isaiah 51:2, Ezekiel 36:24, Matthew 2:21, Matthew 7:24, Acts 7:2, Romans 1:5, Romans 6:17, Romans 10:16, 2 Corinthians 10:5, Hebrews 5:9, Hebrews 11:33, James 2:14, 1 Peter 1:22, 1 Peter 3:1, 1 Peter 4:17”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Version — A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.) 1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Ar”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: of authorship. It has often been noticed that the number of words peculiar to any New Testament writer is an index of the number freely at his command. Peculiar words, it is true, are often required by peculiarity of subject, and may sometimes be what is called accidental. Still, when the number of them in any writer is unusually large, the fact has its value, and such words do abound in the writings of St. Luke and in the Epistle to the Hebrews above all others. 2656 2656 See Thayer ’s Grimm’s N.T. Lexicon , Appendix iv. pp. 698–710, for lists of w”
- 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”