Balancing Direct Teaching and Analogies in Sermons and Bible Studies
Preaching and teaching in Christian contexts involve a balance between direct instruction and the use of analogies, a practice exemplified by Jesus himself [7]. The term "parable" in Greek (parabole) signifies a comparison, a similitude, or an illustration of one subject by another [1]. This method allows for complex spiritual truths to be conveyed in an accessible manner, making them intelligible even to those with limited understanding [7].
Jesus frequently employed parables to illustrate the nature of the kingdom of God, often asking, "Whereunto shall we liken the kingdom of God?" [7]. For instance, he compared the commitment required for discipleship to a king preparing for war, emphasizing the need to count the cost [2]. This approach contrasts with the direct authority Jesus demonstrated in his teaching, which was not derived from quoting previous scholars or scriptures alone, but from his own authority as the Messiah [3]. While Jesus quoted Scripture, his teaching was distinct from that of the teachers of religious law [3].
The Apostle Paul, in his epistles, also demonstrated varying approaches to teaching. John Chrysostom notes that Paul often used introductory thanksgivings to conciliate his readers, particularly when addressing those who might be prejudiced against him [6]. However, in some instances, like the Epistle to the Hebrews, the writer strikes directly into the subject without preface, maintaining a close adherence to the argument before adding practical exhortations [6]. This suggests a strategic choice in communication style based on the audience and subject matter.
For those tasked with teaching, the biblical mandate is to "preach" or "proclaim as a herald" [4]. This involves diligent study to "rightly dividing" or "rightly handling" the word of truth, presenting oneself as an "approved workman" who has no reason to be ashamed [5]. This "rightly dividing" can be understood as cutting straight, like a steward administering resources [5]. The goal is to avoid "different teaching" or "new methods" that might arise from ambition rather than truth [8].
The use of analogies serves to make "necessary truths easy and intelligible to the meanest capacities," as observed by Adam Clarke regarding Jesus's parables [7]. This carefulness in communication ensures that the message is understood and applied. The balance between direct teaching, which asserts truth with authority, and analogical teaching, which illustrates truth through comparison, is crucial for effective instruction in Christian faith [3, 7].
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”
- Luke (Baptist/Reformed) “John Gill on Luke 14:30: Or what king going to make war against another king,.... Our Lord illustrates the same thing, the business of a profession, by another similitude, or parable; taking up a profession of religion, is like to two kings engaging in a war. The king on the one side, is the Christian professor; true believers are kings, they have the apparel of kings, the royal robe of Christ's righteousness; they live like kings, at the table of the King of kings; have the attendance of kings, angels ministering unto them; have crowns and thrones as kings have, and greater than theirs; and h”
- Matthew (Protestant academic) “Tyndale House on Matthew 7:28: 7:28-29 Jesus began teaching only his disciples (5:1), but crowds had followed up the mountainside as well. • Unlike the teachers of religious law, whose authority was derived from the Scriptures they quoted or from the teachings of previous scholars, Jesus taught with real—that is, direct—authority. He quoted Scripture in the Sermon, but his teaching was based on his own authority as the Messiah.”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:2: Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act 17:2, Act 17:18; Act 18:4, Act 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 2:15: Study--Greek, "Be earnest," or "diligent." to show--Greek, "present," as in Rom 12:1. thyself--as distinguished from those whom Timothy was to charge (Ti2 2:14). approved--tested by trial: opposed to "reprobate" (Tit 1:16). workman--alluding to Mat 20:1, &c. not to be ashamed--by his work not being "approved" (Phi 1:20). Contrast "deceitful workers" (Co2 11:13). rightly dividing--"rightly handling" [Vulgate]; "rightly administering" [ALFORD]; literally, cutting "straight" or "right": the metaphor being from a father or a steward (Co1 4:1”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: or introductory thanksgiving,” by which St. Paul always takes pains to conciliate his readers, and of which there was especial need if he were writing to Hebrews disposed to prejudice against him. On the contrary, after the manner of St. Mark in his Gospel, the writer strikes directly into his subject, without any sort of preface. Another striking feature of difference is, that St. Paul always keeps close to his argument until it is complete, and then adds practical exhortations founded upon it, while in our Epistle each short division of the argume”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 4:30: Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out”
- 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”