Biblical Authority in Non-Scriptural Illustrations and Analogies
Biblical authority primarily resides in the inspired text of Scripture itself, yet the use of non-scriptural illustrations and analogies can serve to illuminate biblical truths, provided they do not supplant or contradict the divine revelation. The Bible itself employs various forms of figurative language, such as parables and similitudes, to convey spiritual realities [1].
For instance, the prophet Isaiah challenges the notion of representing God through any created likeness, asking, "To whom then will you liken God, or what likeness compare with him?" (Isaiah 40:18) [5]. This highlights the ineffable nature of God, which cannot be fully captured by human constructs or images. John Calvin, in his commentary on Isaiah, emphasizes that the prophet condemns the superstitions of the Gentiles who attempt to represent God by painting or any kind of likeness, asserting that it is inconsistent with God's nature [4]. This principle suggests that while analogies can be helpful, they must always be subservient to the biblical description of God and not lead to idolatry or misrepresentation.
Similarly, Calvin discusses the use of analogies in understanding complex theological concepts, such as the Trinity. He acknowledges that some theologians, like Augustine, have used analogies from human faculties to describe the Father, Son, and Spirit [2]. However, Calvin cautions that such definitions of the image of God should rest on a "firmer basis than such subtleties," preferring the simpler divisions found in Scripture that are "better adapted to the sound doctrine of piety" [2]. This indicates a preference for biblical language over elaborate human analogies, especially when defining core doctrines.
The apostle Paul, when citing Old Testament passages, sometimes uses introductory phrases like "And again," to introduce further scriptural proof, as seen in 1 Corinthians 3:20 where he quotes Psalm 94:11 [3]. This practice, also found among Jewish doctors, underscores the reliance on Scripture to confirm and illustrate points, rather than on external analogies [3].
Sources
- Numbers (Presbyterian) “Jamieson, Fausset & Brown on Numbers 12:8: with him will I speak mouth to mouth--immediately, not by an interpreter, nor by visionary symbols presented to his fancy. apparently--plainly and surely. not in dark speeches--parables or similitudes. the similitude of the Lord shall he behold--not the face or essence of God, who is invisible (Exo 33:20; Col 1:15; Joh 1:18); but some unmistakable evidence of His glorious presence (Exo 33:2; Exo 34:5). The latter clause should have been conjoined with the preceding one, thus: "not in dark speeches, and in a figure shall he behold the Lord." The ”
- 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”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
- 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”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 40:18: 40:18 To whom . . . What image: Earlier in the book, idolatry was shown to be ridiculous (16:12; 37:16-19). Chapters 40–48 open up a much more extensive argument against idolatry. Idols are symbolic representations of gods and, at times, other religious concepts. Those who worship them don’t recognize the implication that they are man-made trinkets. Idols are powerless (41:7, 22-24; 48:14), give a false sense of security (42:17), delude people (44:20), and lead to severe disappointment (42:17; 45:16, 20). They cannot help those who care for them. In fact, they ar”