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Using Non-Biblical Examples Without Reducing Scripture's Authority

The use of non-biblical examples in theological discourse can serve to illustrate biblical truths without diminishing the authority of Scripture, provided these examples are properly contextualized and understood as subservient to the biblical text. The Bible itself contains various forms of communication, including direct commands, historical narratives, poetic expressions, and wisdom literature, all contributing to its authority [1, 2, 3].

For instance, when discussing the concept of sin, biblical commentators often draw on broader human experience to explain its nature. The Jamieson, Fausset & Brown Commentary on Proverbs 30:8 defines "vanity" as "all sorts of sinful acts," linking it to Job 11:11 and Isaiah 5:18 [3]. Similarly, the Tyndale House Commentary on Psalms 58:3 notes that "all human beings are born sinners," a concept further explored by referencing Romans 7:19-23 and James 4:1-10, which describe the internal struggle against sinful nature [2]. These interpretations use scriptural cross-references to build a comprehensive understanding of sin.

The nature of sin is further elaborated by distinguishing between inherent sinfulness and deliberate acts. The Tyndale House Commentary on Psalms 19:13 explains that deliberate sins are committed with an "insolent or arrogant attitude," equating them with rebellion [6]. The Jamieson, Fausset & Brown Commentary on Genesis 3:13 describes the sin of the first pair 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" [5]. These descriptions, while interpretive, aim to unpack the biblical narrative's implications for human behavior and God's character.

The relationship between sin and its origin is also clarified through non-biblical insights. Augustine, as cited in the Jamieson, Fausset & Brown Commentary on 1 John 3:8, clarifies that "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" [4]. This distinction helps to understand the spiritual lineage of sin without attributing creation to the devil.

Furthermore, the Apostle Paul, in his epistles, sometimes employs rhetorical strategies that acknowledge common human understanding or legal practices to make theological points. John Chrysostom, in his Homilies on Galatians–Colossians–Thessalonians, notes Paul's phrase "I speak after the manner of men" (Galatians 3:15) when discussing covenants, indicating an appeal to familiar human customs to illustrate a divine principle [13]. Adam Clarke, commenting on 1 Corinthians 9:15, observes that Paul chose not to avail himself of privileges, even though he could have cited "the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society" [10]. This demonstrates a conscious decision to prioritize the Gospel message while acknowledging other forms of authority or common practice.

In these instances, non-biblical concepts or human examples serve as analogies or explanatory tools, always with the underlying assumption that Scripture remains the ultimate source of truth and authority [7, 8, 9, 11, 12].

Sources

  1. I Peter “I Peter 5:3 (Webster) — Neither as being lords over [God's] heritage, but being examples to the flock.”
  2. 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).”
  3. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  4. 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”
  5. 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.”
  6. 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).”
  7. 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”
  8. 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”
  9. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  10. 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 9:15: Neither have I written, etc. - Though I might plead the authority of God in the law, of Christ in the Gospel, the common consent of our own doctors, and the usages of civil society, yet I have not availed myself of my privileges; nor do I now write with the intention to lay in my claims.”
  11. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he is no longer bound by them?” ( v. 3 .) The answer is: “No, God is faithful to his promises in all conditions ( v. 4 ). (3) “Then the unbelief of the Jews seems to be the occasion of eliciting God’s faithfulness. The conclusion would be that falseness contributes to God’s glory.” To this Paul gives no specific reply but develops the argument so as to show that it leads to a (5) position: “Let us do evil”
  12. 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 10:8: "For even if I were to boast somewhat more exceedingly (than I do, Co2 10:3-6) of our (apostolic) authority (Co2 10:6; Co2 13:10) . . . I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)." for edification . . . not for . . . destruction--Greek, "for building up . . . not for . . . CASTING DOWN" (the same Greek as in Co2 10:5): the image of a building as in Co2 10:4-5. Though we "cast down reasonings," this is not in order to destroy,”
  13. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: back to the subject of verse 2 : the gift of the Holy Ghost came through faith in Christ.”—Ellicott.—G.A.] As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit. Ver. 15 . “Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet ”
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