Achieving Biblical Balance in Analogies and Illustrations
The concept of "balance" in a biblical context often refers to scales used for weighing, symbolizing justice, fairness, and sometimes scarcity [1]. The Hebrew word kanch' denotes a reed or cane, which could be used as a rod or beam for a balance, and is also translated as "measuring reed" in Ezekiel [1]. Another Hebrew term, mozena'yim, specifically means "two poisers" and is rendered as "balances" in Daniel 5:27 [1]. Ancient Egyptian monuments depict balances similar to those used today, reinforcing the historical understanding of this instrument [1]. A "pair of balances" serves as a metaphor for justice and fair dealing in passages like Job 31:6 and Psalm 62:9, while in Revelation 6, it signifies great want and scarcity [1].
Beyond its literal meaning, the idea of balance extends to theological and interpretive principles. In the New Testament, the Greek word analogia (proportion) is used in Romans 12:6 concerning spiritual gifts, specifically prophecy. This term, drawn from mathematics and logic, refers to the correspondence or proportion of one thing to another [10]. In this context, it suggests that the exercise of prophecy should be "in proportion to the faith" given by God [10]. This implies a measured and appropriate use of spiritual gifts, aligning with the divine endowment.
Biblical parables, for instance, operate on a principle of analogy. They are stories that typically draw a comparison between an everyday aspect of life and a spiritual truth [9]. To properly understand a parable, one must identify its central analogy, considering its historical context and its place within the Gospel narrative [9]. It is crucial to avoid finding speculative allegorical meanings in every detail of a parable that were not originally intended [9]. This approach emphasizes a balanced interpretation, focusing on the core message rather than over-analyzing every element.
Theological works also demonstrate a concern for balance in their structure and argumentation. John Calvin, for example, in his Harmony of the Law, aimed not merely to arrange biblical facts chronologically but to systematize doctrines [3]. His work on the Pentateuch was partly motivated by the need to defend the truth and authenticity of these books against contemporary assaults and criticisms [4, 5]. Calvin's approach reflects a desire to present biblical truths in a coherent and balanced manner, addressing challenges while maintaining doctrinal integrity. He also recognized the importance of clear definitions, noting that a definition of the image of God should rest on a "firmer basis than such subtleties" [6].
Commentators often highlight contrasts to achieve balance in interpretation. For instance, in Psalm 4:6, the Jamieson, Fausset & Brown commentary encourages contrasting "true with vain confidence" [8]. Similarly, in Psalm 64:7, the commentary notes how the contrast is heightened by depicting God using weapons similar to those of the wicked [7]. This interpretive strategy helps readers grasp the full scope of a passage by presenting opposing ideas or situations. The ephemeral nature of human life is another theme where balance is achieved through contrast, as seen in the cross-reference between Ecclesiastes 1:2 ("Vanity of vanities, all is vanity") and Psalm 144:4 ("Man is like a breath; his days are like a passing shadow") [2].
The careful use of language and structure in biblical texts and their interpretations underscores the importance of balance. Even in the New Testament, certain writers like the author of Hebrews and John are noted for using a "somewhat better Greek" than other New Testament authors, indicating a deliberate choice in expression [11]. This attention to linguistic detail contributes to the overall clarity and impact of the message, reflecting a balanced approach to communication.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Balance — Occurs in Lev. 19:36 and Isa. 46:6, as the rendering of the Hebrew kanch', which properly means "a reed" or "a cane," then a rod or beam of a balance. This same word is translated "measuring reed" in Ezek. 40:3, 5; 42:16-18. There is another Hebrew word, mozena'yim, i.e., "two poisers", also so rendered (Dan. 5:27). The balances as represented on the most ancient Egyptian monuments resemble those now in use. A "pair of balances" is a symbol of justice and fair dealing (Job 31:6; Ps. 62:9; Prov. 11:1). The expression denotes great want and scarcity in Rev. 6”
- OpenBible.info “Cross-reference: Eccl.1.2 → Ps.144.4 (confidence: 15 votes)”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.4: there was still a considerable difference in the mode of its performance. The object which Calvin had in view, and which he has so efficiently executed, was not so much to present the narrative of each of the four last books of the Pentateuch in its regular order of occurrence, though it necessarily happens that, with respect to a great part of them, this must incidentally be the case. His aim was a far higher one than that of a mere Chronologist. He sought not mainly to arrange the facts of Scripture, but rather to systematize its doctrines, an”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.7: But there is yet another reason why so firm an upholder of the truth and authenticity of the Bible should have been greatly interested in an exposition of the Pentateuch. Even before the days of Calvin these precious Books had been a favorite point for the unbeliever’s assaults. They had not, indeed, been so systematically impugned as in these latter times; but still their credit had even then been assailed with no inconsiderable subtlety, and particular points in them had been subjected to severe and unfavorable criticism. Calvin’s remarks are ”
- CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 2.1: THE PREFACE OF JOHN CALVIN TO THE FOUR LAST BOOKS OF MOSES; Arranged By Him In Form Of A Harmony, And Illustrated By Commentaries. If I do not at once begin by stating my reasons for the plan I have adopted in the composition of this Work, it will undoubtedly incur the censures of many. Nor will it be attacked only by the malevolent and the envious, (a matter of little consequence,) but some will perhaps be found, who, with no other cause of disapproval, and without any malignity, will still think that I have inconsiderately, and therefore unnec”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 64:7: The contrast is heightened by representing God as using weapons like theirs.”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 4:6: Contrast true with vain confidence. light of thy countenance upon us--figure for favor (Num 6:26; Psa 44:3; Psa 81:16).”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- Romans (Protestant academic) “Tyndale House on Romans 12:6: 12:6 The ability to prophesy was one of the most important of the New Testament gifts (see also 1 Cor 12:28; Eph 4:11). Although prophets are mentioned in several passages in Acts as predicting the future (see Acts 11:28; 21:10-12), the prophet’s most fundamental responsibility is to communicate God’s message to the community of believers (1 Cor 12:3, 24-25, 29-30; see also 1 Cor 14:1-40). • as much faith as God has given you (literally in proportion to the faith): Proportion (Greek analogia) is a word drawn from mathematics and logic, where it refers to the corre”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”