Choosing Analogies and Examples in Cultural and Historical Context
In biblical interpretation, an analogy is a story or comparison that illustrates a spiritual truth by drawing parallels with a common aspect of life [8]. Understanding these analogies requires careful attention to their historical and cultural context [8].
For instance, the concept of "sin" is frequently explained through various analogies and descriptions in biblical texts. The Jamieson, Fausset & Brown commentary on Proverbs 30:8 defines "vanity" as encompassing "all sorts of sinful acts" [2]. Similarly, sin is described as a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" in the context of the first sin in Genesis 3:13 [4]. This highlights sin not merely as an isolated act but as a fundamental reorientation of allegiance [4].
The nature of sin is further elaborated through distinctions between different types of sinful behavior. Psalm 58:3 notes that "all human beings are born sinners," but differentiates between the wicked, who "indulge their sinful nature," and the godly, who "fight against it" [1]. This suggests an ongoing struggle with an inherent sinful inclination [1]. The Tyndale House commentary on Psalm 19:13 describes "deliberate sins" as those committed with an "insolent or arrogant attitude," equating "the great sin" with rebellion [5]. This emphasizes the intentional and defiant aspect of certain transgressions [5].
The Apostle John, in his first epistle, also addresses the concept of sin. The statement "He that committeth sin is of the devil" (1 John 3:8) contrasts with "He that doeth righteousness" [3]. Augustine, in his Ten Homilies on the First Epistle of John, clarifies that while one can be "born of God," one is not "born of the devil." Instead, "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [3]. Bengel adds that "from the devil there is not generation, but corruption" [3]. This analogy distinguishes between spiritual parentage and the adoption of sinful behavior through imitation [3].
Another distinction is made in 1 John 1:10, which states, "If we say that we have not sinned, we make him a liar." This is paralleled with 1 John 1:8, "If we say that we have no sin, we deceive ourselves" [7]. The Jamieson, Fausset & Brown commentary explains that "we have not sinned" refers to the commission of actual sins, even after conversion, while "we have no sin" refers to the "present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us" [7]. This highlights the ongoing reality of both committed acts of sin and the persistent sinful nature [7].
Paul's epistles also employ analogies to explain universal sinfulness. In Romans 1:18–3:20, Paul delays discussing "righteousness through faith" until he establishes "universal sinfulness," demonstrating that both Gentiles and Jews are "equally under sin’s power" [6]. God's anger, in this context, is not a "spontaneous emotional outburst" but "the holy God’s necessary response to sin," often depicted in the Old Testament and predicted as a future outpouring of wrath [6]. This analogy portrays divine wrath as a just and inevitable consequence of sin [6].
The use of parables by Jesus, as seen in Matthew 13:3-9, further exemplifies the use of analogy to convey spiritual truths. These stories draw comparisons between everyday life and spiritual realities, requiring an understanding of their historical context to grasp their central message [8]. The goal is to identify the core analogy and avoid "speculative allegorical meanings that were not intended" [8].
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 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.”