Avoiding Analogies in Biblical Exposition and Teaching
Scripture itself warns against certain modes of teaching that distract from clear proclamation of revealed truth. Paul instructs Timothy to avoid "fables and endless genealogies, which minister questions, rather than godly edifying which is in faith" [1, 2]. The concern is not with illustration per se, but with speculative elaboration that generates controversy rather than building up the church in sound doctrine.
The Apostolic Pattern
The New Testament distinguishes between legitimate comparison—the parable, which places one subject beside another for illumination [3]—and idle speculation. Matthew Henry identifies "needful questions to be discussed and cleared, such as make for improvement in useful knowledge," but contrasts these with "idle and foolish enquiries, tending neither to God's glory nor the edification" of believers [4]. The criterion is edification: does the teaching build faith, or does it merely provoke argument?
Calvin notes that Paul's prohibition in 1 Timothy 1:4 targets those who "for the sake of ambition, brought forward a new doctrine" [5]. The problem is not pedagogical method but doctrinal novelty dressed in elaborate frameworks. Similarly, Paul warns against "divers and strange doctrines" precisely because they lack the uniformity and coherence of apostolic teaching [10]. Where Scripture speaks plainly, the teacher's task is exposition, not embellishment.
The Danger of Representation
Calvin's commentary on Isaiah addresses a related concern: the impulse to represent God through images or analogies inevitably distorts, because "no image that is formed will have any likeness or resemblance" to the infinite Creator [6]. While Calvin acknowledges that certain faculties of the soul may reflect Trinitarian structure, he insists that "a definition of the image of God ought to rest on a firmer basis than such subtleties" [7]. Analogies drawn from creation can clarify creaturely realities, but they falter when pressed to explain divine mysteries beyond what Scripture reveals.
The model remains simplicity. Jesus teaches his disciples to pray without "endless repetition," offering instead a pattern of directness [8]. Paul rejects ascetical exercises that distract from godliness [9]. The teacher's discipline is fidelity to the text, not ingenuity in illustration. Where the biblical authors employ metaphor, the expositor follows; where they speak directly, elaboration risks obscuring the plain sense. Timothy is to "refuse" profane myths [9]—not because narrative is inherently suspect, but because fabricated stories lead away from the deposit of faith once delivered.
Sources
- I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
- King James Version “[KJV] 1 Timothy 1:4 — Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.”
- 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”
- Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:7: 6:7-8 God cannot be coaxed by endless repetition. The Lord’s Prayer (6:9-13) is a model of simplicity in contrast with pagan wordiness.”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 4:7: refuse--reject, avoid, have nothing to do with (Ti2 2:23; Tit 3:10). old wives' fables--anile myths (Ti1 1:4, Ti1 1:9; Tit 1:14). They are "profane," because leading away from "godliness" or "piety" (Ti1 1:4-7; Ti1 6:20; Ti2 2:16; Tit 1:1-2). exercise thyself--literally, "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (Ti1 4:3, Ti1 4:8; compare Ti2 2:22-23; Heb 5:14; Heb 12:11), but with a view to godliness or "piety" (Ti1 6:11-12).”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”