Role of Non-Scriptural Examples in Biblical Interpretation
Biblical interpretation often involves examining non-scriptural examples to illuminate the meaning of the text, though the primary focus remains on Scripture itself. These non-scriptural elements can include ancient versions of the Bible, historical context, and comparisons with other spiritual or philosophical concepts.
One significant category of non-scriptural examples is ancient translations or versions of the Bible. For instance, Easton's Bible Dictionary notes that while the word "version" is not found in the Bible, various ancient and modern versions are important aids to the right interpretation of the Word [1]. The Targums, for example, were Aramaic paraphrases and translations of the Hebrew Scriptures that became necessary after the return from Captivity, as Jews were no longer familiar with old Hebrew [1]. These versions provide insight into how ancient communities understood and applied the biblical text.
Interpreters also draw upon historical and cultural contexts that are not explicitly part of the biblical narrative but are crucial for understanding it. For instance, when commenting on Hebrews 8:9, Jamieson, Fausset & Brown explain the old covenant in contrast to the new, noting that the old "worked wrath" through man's "not regarding" it, a concept that relies on understanding the historical and theological implications of the Mosaic Law [2]. Similarly, the imagery of God taking someone "by the hand" is explained as a father guiding a child, a non-scriptural analogy that clarifies the divine action [2].
Comparing spiritual concepts or illustrating biblical truths through non-scriptural parallels is another method. Jamieson, Fausset & Brown suggest that the phrase "comparing spiritual things with spiritual" in 1 Corinthians 2:13 can mean expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by Jesus, or illustrating Gospel mysteries by comparing them with Old Testament types [3]. While this primarily involves comparing Scripture with Scripture, the Jamieson, Fausset & Brown commentary also references Grotius and Chrysostom, demonstrating how later theological thought and non-biblical scholarly insights contribute to interpretation [3].
The use of common human experiences or observations can also serve as non-scriptural examples. James 1:23, which speaks of a person looking at their "natural face" in a mirror, is interpreted by Jamieson, Fausset & Brown as an analogy for how a hearer perceives their "moral visage in God's Word" [4]. This comparison uses a universal human experience (looking in a mirror) to explain the function of Scripture. The commentary further notes that this "faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter," connecting a common observation to the veracity of the biblical text [4].
Furthermore, interpreters sometimes reference Jewish traditions or common sayings to explain biblical passages. John Gill, in his commentary on Matthew 4:4, notes that the manner of citing Scripture ("it is written") was common in Talmudic writings [6]. He also points out that when Jewish doctors produce another passage for further confirmation, they use phrases like "and again," which he applies to the apostle Paul's method in 1 Corinthians 3:20 [7]. These references to Jewish interpretive practices, while not Scripture themselves, provide context for understanding the biblical authors' methods.
Even the practical outcomes of Christian living, observed in the community, can function as non-scriptural examples that glorify God. John Gill, commenting on 2 Corinthians 9:13, discusses how the "poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches" leads them to "glorify God" [5]. This "experiment of this ministration" is a real-world, non-scriptural example of faith in action that confirms the power of the Gospel [5].
While the Bible is considered the ultimate authority, non-scriptural examples, such as ancient versions, historical context, cultural analogies, and observed communal practices, are employed to enrich understanding and clarify the meaning of the text.
Sources
- 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”
- 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”
- 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:”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 1:23: For--the logical self-deceit (Jam 1:22) illustrated. not a doer--more literally, "a notdoer" [ALFORD]. The true disciple, say the rabbis, learns in order that he may do, not in order that he may merely know or teach. his natural face--literally, "the countenance of his birth": the face he was born with. As a man may behold his natural face in a mirror, so the hearer may perceive his moral visage in God's Word. This faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's gl”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
- Matthew (Baptist/Reformed) “John Gill on Matthew 4:4: But he answered and said, it is written,.... The passage referred to, and cited, is in Deu 8:3 the manner of citing it is what was common and usual with the Jews; and is often to be met with in the Talmudic writings; who, when they produce any passage of scripture, say "as it is written". The meaning of this scripture is; not that as the body lives by bread, so the soul lives by the word of God, and doctrines of the Gospel; though this is a certain truth: or that man lives by obedience to the commands of God, as was promised to the Israelites in the wilderness, and in”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”