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Using Extrabiblical Examples Without Undermining Scripture's Authority

The authority of Scripture is foundational, described as "given by inspiration of God" and "given by inspiration of the Holy Spirit" [1]. This divine origin establishes its unique standing as the "Word of God" and "Word of Christ" [1]. While Scripture holds ultimate authority, extrabiblical examples can be used to illustrate or clarify biblical concepts without undermining this authority, provided they are understood as secondary and subservient to the biblical text.

The Bible itself employs various literary forms, including parables, which are comparisons or illustrations of one subject by another [3]. These parables often draw on everyday life and common experiences to convey spiritual truths, demonstrating a biblical precedent for using relatable examples. Similarly, the Old Testament frequently depicts God's anger, and Paul in Romans 1:18–3:20 teaches about universal sinfulness before exploring righteousness through faith, illustrating how God's holy response to sin is a necessary theme [8].

Extrabiblical examples can serve several purposes. They can help to define or elaborate on biblical terms. For instance, the concept of "vanity" in Proverbs can be understood through extrabiblical examples of "all sorts of sinful acts" [6]. Similarly, "self-denial," a concept exemplified by Christ, is necessary for following Christ and involves denying ungodliness and worldly lusts [2]. Extrabiblical observations can highlight the pervasive nature of sin, as seen in the understanding that "all human beings are born sinners," a concept supported by Psalm 51:5 and further elaborated by Paul in Romans 7:19-23 [5].

Historical and cultural contexts, often found in extrabiblical sources, can also illuminate biblical passages. For example, John Chrysostom, an early Church Father, frequently used the Septuagint (LXX) in his Old Testament expositions, though his lack of Hebrew knowledge sometimes led to interpretations based on Greek verbal suggestions rather than the original Hebrew text [10]. This highlights the importance of discerning the reliability and accuracy of extrabiblical sources.

The use of extrabiblical examples must always be carefully weighed against the clear teaching of Scripture. Augustine, in his commentary on 1 John, clarifies that while "He that committeth sin is of the devil," this does not mean the devil "begets none," but rather that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [7]. This distinction, drawn from an extrabiblical theological reflection, helps to refine the understanding of a biblical statement without contradicting it.

Furthermore, extrabiblical examples can be used to demonstrate the consistency of certain principles across different contexts. The apostle Paul, for instance, appeals to the judgment of his audience when discussing the implications of partaking in the Lord's Supper versus idol feasts, suggesting that believers should use their own powers of judgment to weigh arguments [11]. This implies that reasoned arguments, even those drawing on common understanding, can support biblical truths.

However, it is crucial to avoid elevating extrabiblical examples to the same level of authority as Scripture. The Bible is the ultimate standard, and any external example or interpretation must be subservient to it. For instance, while ancient authors might have believed in the supernatural claims of heathen legislators or oracles, Josephus's account of these matters does not elevate them to the status of divine revelation [4]. The Bible itself warns against making God a liar by claiming "we have not sinned," which refers to actual sins committed even after conversion [9].

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. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  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. Project Gutenberg “Flavius Josephus, Against Apion, BOOK II, section 49: what the heathen legislators pretended to be, under a Divine direction; nor does it yet appear that these pretensions to a supernatural conduct, either in these legislators or oracles, were mere delusions of men without any demoniacal impressions, nor that Josephus took them so to be; as the ancientest and contemporary authors did still believe them to be supernatural. [19] This whole very large passage is corrected by Dr. Hudson from Eusebius's citation of it, Prep. Evangel. viii. 8, which is here not a little different from the present MS”
  5. 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).”
  6. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  7. 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”
  8. 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”
  9. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
  10. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New. The most marked peculiarity of Chrysostom as an exegete is his compar”
  11. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
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