Using Non-Scriptural Examples Without Diminishing Scripture's Authority
The Bible is considered by many Christian traditions to be divinely inspired and authoritative [2]. However, Christian discourse and teaching frequently draw upon examples and arguments that are not explicitly found within the biblical text itself. This practice raises questions about how non-scriptural examples can be used without diminishing the unique authority attributed to Scripture.
The Bible itself provides instances where its writers appeal to common human experience or established societal norms to make a point. For example, Paul states, "I speak after the manner of men" when discussing a covenant in Galatians [10]. This suggests an understanding that human analogies can serve to illustrate spiritual truths. Similarly, in 1 Corinthians, Paul notes that he has not availed himself of certain privileges, even though he could "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" [9]. This indicates an awareness of various sources of authority and persuasion beyond the strictly scriptural.
The purpose of using non-scriptural examples is often for "edification, and not to destruction" [3, 4]. This principle, articulated by Paul regarding his own communication, suggests that supplementary examples should build up understanding rather than undermine core doctrines. When Peter instructs elders to be "examples to the flock" [1, 5], it implies that human conduct, when aligned with godly principles, can serve as a model. These examples, while not Scripture themselves, derive their value from reflecting scriptural ideals.
Theological traditions have long engaged with non-scriptural sources. Augustine, for instance, is cited in a commentary tradition on 1 John, distinguishing between being "born of God" and becoming a "child of the devil" through imitation rather than generation [8]. Here, Augustine's theological reasoning is used to clarify a biblical concept, demonstrating how extra-biblical thought can contribute to a deeper understanding of Scripture. Similarly, commentators frequently draw parallels between biblical concepts and broader human experience. For example, the idea that "all human beings are born sinners" is linked to Psalms 58:3, with further connections made to Romans 7:19-23 and James 4:1-10 [6]. This shows how theological reflection can integrate biblical teaching with observations about the human condition.
The use of non-scriptural examples does not imply that these examples hold the same authority as Scripture. The Bible is consistently presented as "given by inspiration of God" and "the Word of God" [2]. Its unique status is underscored by Christ's own appeals to it [2]. Rather, non-scriptural examples function as illustrations, analogies, or elaborations that help to illuminate scriptural truths or apply them to contemporary contexts. They can clarify complex ideas, make abstract concepts more relatable, or demonstrate the practical implications of biblical principles. For instance, the concept of "vanity" in Proverbs 30:8 is explained by reference to "all sorts of sinful acts" found in other biblical books like Job and Isaiah [7]. This interpretive approach, while rooted in Scripture, uses broader categories to explain specific terms.
Sources
- I Peter “I Peter 5:3 (Webster) — Neither as being lords over [God's] heritage, but being examples to the flock.”
- 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”
- II Corinthians “II Corinthians 13:10 (Webster) — Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.”
- King James Version “[KJV] 2 Corinthians 13:10 — Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.”
- 1 Peter “1 Peter 5:3 (NASB) — nor yet as lording it over those allotted to your charge, but proving to be examples to the flock.”
- 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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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”
- 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.”
- 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 ”