Using Non-Scriptural Examples to Illustrate Scripture Properly
Using Non-Scriptural Examples to Illustrate Scripture
The use of non-scriptural examples to illustrate scripture is a common practice in Christian teaching and preaching. This method involves drawing parallels between biblical truths and everyday experiences or observations to make the scripture more relatable and understandable.
The Bible itself employs this method, using various forms of illustration such as parables, metaphors, and allegories to convey spiritual truths. For instance, Jesus often used parables to teach spiritual lessons, drawing on everyday experiences like farming, fishing, and family life [1]. The apostle Paul also used analogies from everyday life, such as the athletic competition (1 Corinthians 9:24-27) and the military armor (Ephesians 6:11-18), to illustrate spiritual principles.
The legitimacy of using non-scriptural examples to illustrate scripture can be inferred from the biblical practice of using illustrations from nature and human experience. The Psalmist, for example, draws on observations of the natural world to illustrate God's character and actions (Psalm 19:1-6). Similarly, the wisdom literature of the Old Testament, such as Proverbs, often uses everyday observations to teach moral and spiritual lessons [2].
However, the use of non-scriptural examples to illustrate scripture must be done with caution. The illustration should be used to clarify and illuminate the biblical text, rather than to introduce new or extraneous ideas. As John Chrysostom notes, the goal of biblical interpretation is to understand the scripture in its original context, and to apply its teachings to everyday life [3].
Some traditions have emphasized the importance of using scripture to interpret scripture, rather than relying on external illustrations or analogies. This approach is based on the understanding that scripture is its own best interpreter, and that the Bible provides its own context and explanations [4]. However, this does not preclude the use of non-scriptural examples to illustrate scripture, as long as they are used in a way that is faithful to the biblical text.
In practice, the use of non-scriptural examples to illustrate scripture can be seen in the writings of various Christian theologians and preachers throughout history. For example, Augustine uses analogies from human experience to illustrate the nature of the Trinity, while Calvin uses examples from everyday life to explain the doctrine of justification by faith.
The key to using non-scriptural examples effectively is to ensure that they are grounded in a deep understanding of the biblical text, and that they are used to illuminate and clarify the scripture, rather than to replace or supersede it. As the apostle Paul notes, the goal of Christian ministry is to present the gospel in a way that is clear and compelling, using a variety of methods and illustrations to communicate the truth of scripture (1 Corinthians 2:1-5) [5].
Ultimately, the use of non-scriptural examples to illustrate scripture is a valuable tool in Christian teaching and preaching, as long as it is done in a way that is faithful to the biblical text and sensitive to the cultural and historical context. By using a range of illustrations and analogies, Christian communicators can help to make the scripture more accessible and understandable to their audience, while also conveying the richness and depth of biblical truth.
The Eastern Orthodox tradition, for example, has a rich history of using imagery and analogy to convey theological truths. John Chrysostom's homilies are replete with examples drawn from everyday life, used to illustrate the teachings of scripture [3]. Similarly, in Protestant traditions, theologians like Calvin and Luther used a range of illustrations and analogies to explain complex theological concepts.
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”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”