Pitfalls of Using Extrabiblical Examples in Theological Discussions

Theological discussions often benefit from careful reasoning and clear communication, but the introduction of extrabiblical examples can present several pitfalls, potentially leading to misinterpretations, logical fallacies, or a departure from the primary authority of Scripture. Extrabiblical examples, while sometimes illustrative, lack the inherent authority and divine inspiration attributed to the biblical text itself.

One significant pitfall arises when extrabiblical examples are used to define or expand upon biblical concepts in a way that is not directly supported by Scripture. For instance, the Bible defines "idolatry" as bowing down to images, worshipping images, sacrificing to images, worshipping other gods, swearing by other gods, walking after other gods, speaking in the name of other gods, looking to other gods, serving other gods, fearing other gods, sacrificing to other gods, or worshipping the true God by an image ^[5]. If an extrabiblical example were introduced to suggest that, for instance, intense devotion to a hobby constitutes idolatry in the same theological sense as worshipping Baal, it could distort the biblical definition. While a hobby might become an unhealthy obsession, equating it directly with the biblical concept of idolatry without careful qualification risks diluting the gravity of the biblical prohibition and misapplying the term.

Another danger lies in using extrabiblical narratives or analogies to establish theological principles or moral imperatives that are not explicitly taught in the Bible. The Bible provides numerous examples for instruction, such as Christ's example of avoiding strife (Isaiah 42:2; Matthew 12:15-19; Luke 9:52-56; 1 Peter 2:23) ^[3], or the examples of pastors for their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) ^[4]. These are presented as divinely sanctioned patterns. When extrabiblical examples are elevated to a similar status, they can inadvertently compete with or overshadow the biblical examples, leading to a theology based more on human experience or cultural narratives than on divine revelation. For example, while a historical figure might demonstrate admirable qualities, using their life story to establish a new standard of righteousness alongside biblical figures like Christ or the prophets could be problematic.

Furthermore, extrabiblical examples can introduce anachronisms or cultural biases into theological discussions. Interpretations of historical events or cultural practices outside the biblical context may not align with the theological truths being discussed. For instance, when discussing the concept of "sin," the Bible describes it in terms of actions like vanity (Job 11:11; Isaiah 5:18; Proverbs 30:8) ^[8], deliberate rebellion (Psalm 19:13; 32:1) ^[11], and a universal human condition (Psalm 58:3; 51:5; Romans 7:19-23) ^[7]. It also speaks of specific acts such as flattery (Psalm 5:9; 12:2; Daniel 11:34) ^[2] and selfishness (Leviticus 19:18; Matthew 22:39; Romans 15:3) ^[6]. Introducing an extrabiblical example from a different cultural context to illustrate "sin" might inadvertently import cultural assumptions about morality that are not universally applicable or biblically grounded. The "sin of the first pair" in Genesis 3:13 is described not merely as eating an apple, but as a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" ^[10]. An extrabiblical example might miss these nuanced theological dimensions.

The use of extrabiblical examples can also lead to logical fallacies, particularly the "argument from analogy." While analogies can be helpful for illustration, they are not proofs. An analogy draws a comparison between two different things to explain or clarify a concept. However, if the analogy is pushed too far, or if the dissimilarities outweigh the similarities, it can become misleading. For example, a parable, in its biblical sense, is a comparison or similitude, an illustration of one subject by another ^[1]. Jesus used parables to teach spiritual truths, but these were divinely inspired illustrations. An extrabiblical analogy, even if well-intentioned, lacks this divine authority and can be flawed if the comparison is not robust or if it introduces elements that contradict biblical teaching.

Another pitfall is the potential for extrabiblical examples to become a source of contention or division within theological discourse. When participants in a discussion hold different views on the validity or interpretation of an extrabiblical example, it can derail the conversation from its primary focus on biblical truth. The apostle Paul, for instance, addresses contentious individuals in 1 Corinthians 11:16, stating, "If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so" ^[14]. While this passage refers to internal church disputes, the principle applies: introducing non-authoritative examples can create unnecessary points of contention.

Furthermore, relying heavily on extrabiblical examples can subtly diminish the perceived sufficiency and authority of Scripture. If theological points are consistently buttressed by external sources rather than primarily by biblical texts, it can give the impression that the Bible alone is insufficient for theological understanding. The universal sinfulness of humanity, for instance, is a foundational biblical doctrine, taught clearly in Romans 1:18-3:20, where Paul demonstrates that "Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20)" ^[12]. God's anger is presented as a "necessary response to sin" ^[12]. These are biblical truths that do not require external validation.

Even when extrabiblical examples are used for illustrative purposes, there is a risk of misrepresenting the original intent or context of the example. For instance, Augustine, in his Ten Homilies on the First Epistle of John, clarifies that "He that committeth sin is of the devil" (1 John 3:8) does not mean "born of the devil" in the same way one is "born of God," because "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" ^[9]. If an extrabiblical example were used to illustrate the devil's influence, it would need to align with this careful theological distinction.

In some cases, extrabiblical examples might be drawn from sources that are themselves problematic or contain theological errors. For example, Micah's installation of his son as a personal priest is described as "triply irregular" because it violated established biblical norms regarding the priesthood and household religious leadership ^[13]. Using such an example without careful theological discernment could inadvertently promote practices or ideas contrary to biblical teaching.

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”
Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 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).”
Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
Jude (Protestant academic) “Tyndale House on Jude 17:5: 17:5 ephod: See study note on 8:27. • household idols: Cp. Gen 31:19-32; 2 Kgs 23:24; Zech 10:2. The Bible mocks the inabilities of these personal deities. Micah’s installing one of his sons as his personal priest was triply irregular: The father was meant to be the religious head of the household (Deut 6:7; Job 1:5), only descendants of Aaron were to be priests (Exod 28:1–29:37; 30:30-33; 40:12-15), and priests were for the whole community of Israel, not for individuals or families.”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 11:16: A summary close to the argument by appeal to the universal custom of the churches. if any . . . seem--The Greek also means "thinks" (fit) (compare Mat 3:9). If any man chooses (still after all my arguments) to be contentious. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (Co1 1:20). we--apostles: or we of the Jewish nation, from whom ye have received the Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in pub”

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