Balancing Biblical Foundation with Engaging Non-Biblical Illustrations
The use of non-biblical illustrations in Christian teaching and communication presents a dynamic tension between grounding truth in Scripture and making it accessible and relatable to diverse audiences. While the Bible itself employs various literary forms, including parables and metaphors, to convey spiritual truths, the extent and nature of incorporating external illustrations have been subjects of theological discussion [4, 9].
One perspective emphasizes the sufficiency and clarity of Scripture as the primary source for doctrine and understanding. John Calvin, for instance, expressed caution regarding allegorical interpretations that might obscure the plain sense of the text. He criticized Origen and others for "hunting everywhere for allegories," which he believed corrupted the whole of Scripture and rendered its doctrine "ambiguous and destitute of all certainty and firmness" [5, 8]. Calvin's concern was that an overreliance on allegories could undermine the "simplicity of Scripture" [8]. This viewpoint suggests that while some biblical passages are explicitly allegorical, indiscriminately applying allegorical senses to all historical narratives can lead to misinterpretation and a departure from sound doctrine [8].
However, the Bible itself demonstrates the use of earthly analogies to explain heavenly concepts. Jesus frequently employed parables, drawing on everyday experiences and natural phenomena to illustrate the nature of the Kingdom of God [9]. For example, the parables of the mustard seed and the leaven use surprising, evocative imagery to emphasize the contrast between insignificant beginnings and glorious consummation, or the inevitable growth of the Kingdom [9]. John Gill notes that Jesus sometimes delivered "heavenly doctrine" in a "plain and easy style," illustrating it with "similes taken from earthly things, as from human birth, from the water, and from the wind" [4]. This approach suggests that non-biblical illustrations, when carefully chosen, can serve as effective pedagogical tools to clarify and communicate complex spiritual truths.
The challenge lies in ensuring that such illustrations remain subservient to biblical truth and do not introduce "divers and strange doctrines" [3]. Gill warns against being "carried about with divers and strange doctrines," which he contrasts with the uniform and consistent doctrine of the Scriptures [3]. The "divers" nature of these doctrines can refer to various rites, traditions, or human teachings that diverge from the "perfections of God, the person and offices of Christ, the Scriptures of truth" [3]. Therefore, any non-biblical illustration must align with and illuminate, rather than distort or replace, the foundational teachings of the Bible.
The Old Testament also provides examples of God communicating through relatable imagery. In Psalm 64:7, the text heightens the contrast by representing God as using weapons similar to those of His adversaries, a vivid illustration to convey a theological point [2]. Similarly, the covenant relationship between God and Israel is described with the imagery of a father taking his child by the hand to support and guide, as seen in Hebrews 8:9, which references Jeremiah 31:32 [6]. This imagery helps to convey the nature of God's care and guidance for His people, making the abstract concept of a covenant more tangible [6].
Calvin, despite his caution against allegorical excess, acknowledged that the created world serves as a "mirror in which we ought to behold God" [10]. While he clarified that this natural revelation is not sufficient for salvation and that human eyes are not always clear-sighted enough to fully discern God in creation, he recognized that "the Lord invites us to himself by the means of created things" [10]. This suggests an openness to drawing insights from the created order, which can then be used illustratively, provided they are understood within the framework of biblical revelation.
The use of non-biblical illustrations can also be seen in theological discussions about the nature of humanity. For instance, in discussing the image of God in humanity, Calvin acknowledged that some theologians, like Augustine, found something in humanity that "refers to the Father and the Son, and the Spirit," and admitted the distinction of the faculties of the soul [1]. However, Calvin preferred a "simpler division into two parts" as "more used in Scripture" and "better adapted to the sound doctrine of piety," emphasizing that a definition of the image of God "ought to rest on a firmer basis than such subtleties" [1]. This highlights a preference for biblical categories over philosophical or speculative ones, even when the latter might offer compelling illustrations or analogies.
The historical context of biblical interpretation also plays a role in understanding the use of illustrations. Calvin, in his commentary on Genesis, noted that the Pentateuch had been a frequent target for "unbeliever’s assaults" even in his time, with its credit assailed by "no inconsiderable subtlety" [7]. This historical reality underscores the importance of careful and biblically grounded interpretation to defend the "truth and authenticity of the Bible" [7]. In such a context, illustrations must reinforce, rather than undermine, the authority and clarity of Scripture.
Sources
- 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.”
- 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”
- John (Baptist/Reformed) “John Gill on John 3:11: If I have told you earthly things,.... Not that the doctrines he delivered were earthly ones; for he was not of the earth, but from heaven, and above all, and so spake not of the earth, but of heaven, Joh 3:31; and this doctrine of regeneration was an heavenly doctrine; and the thing itself required supernatural power, and grace from above: but either they were the more easy doctrines of the Gospel; or were delivered in a plain and easy style, and illustrated by similes taken from earthly things, as from human birth, from the water, and from the wind: and ye believe n”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.17: not have been placed opposite to Judea, towards the east. We must, however, entirely reject the allegories of Origin, and of others like him, which Satan, with the deepest subtlety, has endeavored to introduce into the Church, for the purpose of rendering the doctrine of Scripture ambiguous and destitute of all certainty and firmness. It may be, indeed, that some, impelled by a supposed necessity, have resorted to an allegorical sense, because they never found in the world such a place as is described by Moses: but we see that the”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
- 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, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.6: labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us. Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created t”