Preventing Biblicism Through Extrabiblical Example Use in Theology
Theology often draws upon extrabiblical examples to prevent a narrow "biblicism" that might misinterpret or misapply biblical principles. This approach acknowledges that while Scripture is the ultimate authority, understanding its application can be enriched by observing its principles in broader contexts, including human experience, historical events, and even negative examples.
One way extrabiblical examples function is by illustrating the consequences of actions or attitudes described in Scripture. For instance, the Bible warns against strife, identifying it as a "work of the flesh" and an "evidence of a carnal spirit" [1]. While biblical passages like Galatians 5:20 and 1 Corinthians 3:3 directly address this, extrabiblical observations of how strife is "excited by Hatred," "Pride," or "Wrath" can further illuminate its destructive nature [1]. The difficulty of stopping strife, once it begins, is also noted as a reason for avoiding it, a practical observation that reinforces biblical admonitions [1].
Extrabiblical examples can also serve to clarify the scope and intent of biblical commands. For example, John Calvin, in his commentary on Genesis, discusses the concept of "honorable and moderate liberality" in the context of food and drink [7]. He acknowledges that the word for "drinking" can have a negative connotation, as in Genesis 9:21, but argues that Moses's intent in other instances is to convey a positive sense of moderate enjoyment [7]. This distinction, while rooted in biblical interpretation, implicitly relies on an understanding of human behavior and social norms regarding consumption that extends beyond the immediate biblical text. Similarly, Calvin uses the example of a woman demonstrating a "more than masculine mind in woman’s breast" to encourage men to emulate her example of courage and modesty, suggesting that virtuous conduct, regardless of gender, offers a model for all [3].
Furthermore, extrabiblical examples can highlight the practical implications of theological concepts. Calvin, commenting on the dignity of the office of bishop, argues that it requires a person "endowed with rare gifts, and not any person taken out of the crowd" [2]. This observation about the necessary qualities for leadership, while derived from Paul's instructions in 1 Timothy, draws on a general understanding of what constitutes effective and exemplary leadership in any context. The idea that a leader should not be "the first that might offer himself" is a practical consideration that resonates beyond a purely scriptural command [2].
The use of extrabiblical examples can also help in understanding the nature of sin and righteousness. The book of Ecclesiastes, for instance, warns against being "righteous over-much" or "wicked overmuch," observing that "there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness" [4]. This counsel, interpreted by Keil & Delitzsch, points to the dangers of extremes, whether in perceived good or evil, and suggests a wisdom that recognizes the complexities of life beyond simplistic categories [4]. This perspective, while found in Scripture, is often reinforced by observing the varied outcomes of human actions in the world.
In addressing idolatry, commentators like Jamieson, Fausset & Brown describe "spiritual unchastity or idolatry" as "peculiarly hateful to God," noting that it is "over and 'above' (that is, besides) all thine other abominations" [9]. This understanding of idolatry's severity is not only drawn from biblical texts like Ezekiel 16:43 but also from a broader theological framework that recognizes the unique offense of turning away from God. John Gill, in his commentary on Proverbs, connects the "strange woman" not only to sexual sin but also to "errors, heresies, idolatry, superstition, and will worship, of the whore of Rome," thereby using a contemporary extrabiblical example to illustrate the dangers of spiritual deception [8].
Finally, extrabiblical examples can serve as models for emulation or avoidance. Calvin encourages believers to imitate Hezekiah's example of standing firm against "accusations and slanders," even when facing false charges [6]. This call to imitate a biblical figure implicitly acknowledges that such steadfastness is a virtue applicable in various life situations, not just those directly paralleled in Scripture. The utility of biblical history, as Calvin notes, is to provide instruction and encouragement, such as seeing "the building of the Church out of ruins," which can "raise us to firm" hope in God's grace [5]. This application of historical narrative to contemporary challenges demonstrates how past examples, even those within the biblical canon, function as extrabiblical in their application to new contexts.
Sources
- 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”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 13.5: Ser . 2 A bishop, therefore, must be blameless The particle therefore confirms the exposition which I have given; for, on account of the dignity of the office, he concludes that it is requisite that he be a man endowed with rare gifts, and not any person taken out of the crowd. 48 48 “ Et non pas le premier qui se pourroit presenter .” — “And not the first that might offer himself.” If the expression used had been “a good work,” as the ordinary translation has it, or “an honorable work,” ( honestam ,) as Erasmus has translated i”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.3: rendered evident by convincing proofs, that she carried a more than masculine mind in woman’s breast. And I wish that at length even men may be put to shame, and that useful emulation may stimulate them to imitate her example. For she conducted herself with such peculiar modesty, that scarcely any one would have supposed her capable of thus enduring the most violent attacks, and, at the same time, of courageously repelling them. Besides, how keenly God exercised her with internal conflicts but few persons are witnesses, of whom, ho”
- Ecclesiastes (Lutheran) “Keil & Delitzsch on Ecclesiastes 7:15: The first of these counsels warns against extremes, on the side of good as well as on that of evil: "All have I seen in the days of my vanity: there are righteous men who perish by their righteousness, and there are wicked men who continue long by their wickedness. Be not righteous over-much, and show not thyself wise beyond measure: why wilt thou ruin thyself? Be not wicked overmuch, and be no fool: why wilt thou die before thy time is? It is good that thou holdest thyself to the one, and also from the other withdrawest not thine hand: for he that fearet”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 4.14: to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders. So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, 36 36 Our author refers to the charges contained in the 7 th verse of this chapter. — Ed. every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious 37 37 “ Les idols et l’idolatrie .” “Idols and idolatry.” worship, which God abhors. ( 2 Kings 18:4 .) But we need n”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 20.15: implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21 , and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 7:5: That they may keep thee from the strange woman,.... Nothing has a greater tendency than Christ and his Gospel, and an intimate acquaintance with them, and a retention of them, to keep from all sin, from all fleshly lusts, from the sin of uncleanness; and also from all the errors, heresies, idolatry, superstition, and will worship, of the whore of Rome; a stranger to God and true godliness, to Christ and his truths, the Spirit and his operations; from the stranger which flattereth with her words; See Gill on Pro 2:16; see Gill on Pro 5:3, and see Gill on Pro 6:24.”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 16:43: (Eze 16:22; Psa 78:42). In gratitude for God's favors to her in her early history. fretted me-- (Isa 63:10; Eph 4:30). thou shalt not commit this lewdness above all thine abominations--that is, this the wickedness (compare Zac 5:8), peculiarly hateful to God, namely, spiritual unchastity or idolatry, over and "above" (that is, besides) all thine other abominations. I will put it out of thy power to commit it by cutting thee off. FAIRBAIRN translates, "I will not do what is scandalous (namely, encouraging thee in thy sin by letting it pass with im”