Effective Secular Examples for Illustrating Biblical Concepts
Biblical concepts can often be illuminated through secular examples, drawing parallels from everyday life, historical practices, or common human experiences. These examples serve to make abstract or ancient ideas more relatable and understandable to a contemporary audience.
One common method involves using imagery or actions from the ancient world that have modern equivalents or resonate with universal human understanding. For instance, the subjugation of enemies, as described in Psalm 110:1 and referenced in Hebrews 1:13, where Christ's enemies are made a "footstool under his feet," can be understood by recalling the ancient practice of a victorious king placing his foot on the neck or back of a defeated foe as a symbol of absolute domination [5]. This secular, historical example clarifies the power dynamic being described in the biblical text.
Another approach is to highlight the significance of actions or roles that were highly valued in ancient societies. Paul's teaching by example, particularly his working for his own food, was a highly regarded practice in the ancient world [4]. This provides a secular context for understanding the importance of his actions to his audience. Similarly, the use of metaphors drawn from nature or common objects can effectively convey complex theological truths. The prophet Ezekiel, for example, employs a series of eight metaphors to emphasize the certainty of Jerusalem's judgment, including images of a worthless vine, a faithless wife, and a cooking pot [7]. The image of a vine's wood being useless because it lacks strength, size, or beauty, unlike other trees that can be used for various objects, illustrates its worthlessness [7]. This secular observation about the practical utility of wood helps to underscore the spiritual point Ezekiel is making.
Even in theological commentary, secular or common-sense observations are used to clarify biblical meaning. John Calvin, in his commentary on Genesis, notes that the transition from the serpent to the spiritual being who used it was intentional, implying a deeper, spiritual truth behind the physical manifestation [6]. While not strictly a secular example, it relies on a logical progression of thought that moves from the observable (the serpent) to the unseen (the spiritual being). Calvin's extensive commentaries on nearly the entire inspired volume of Scripture often draw on careful textual analysis, which implicitly relies on understanding the common usage of language and the context of the original audience [1, 2, 3].
The use of such examples is not limited to specific passages but can be applied to broader themes. The concept of teaching by example, as seen in Paul's letters, is a universal pedagogical principle [4]. By demonstrating diligence and self-sufficiency, Paul provided a tangible illustration of Christian conduct that transcended cultural boundaries. These secular illustrations, whether historical, natural, or social, serve to bridge the gap between ancient texts and contemporary understanding, making biblical concepts more accessible and impactful.
Sources
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 1.1: TRANSLATOR’S PREFACE The Commentaries of Calvin on the Epistles of Paul are generally considered to be among the most successful of his Expositions of Scripture. In the writings, indeed, of one whose vast powers have been applied to the exposition of nearly the whole of the Inspired Volume, and whose rare endowments, as an interpreter of Scripture, have drawn forth expressions of the profoundest admiration even from the most inveterate adversaries of the system of doctrine maintained by him, there is room for some d”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 1.1: TRANSLATOR’S PREFACE IT may be natural to inquire why the Epistles to Timothy and Titus have been less copiously illustrated by popular Commentaries than the other writings of the Apostle Paul. The reason probably is, that they are addressed chiefly to office-bearers, and not to private members of the Church; though they abound largely in those doctrinal statements and practical instructions which every Christian ought carefully to study. While fewer expositors than might have been desired have devoted their labors to this portio”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 14.38: expression adopted by the translator is much less felicitous; but it is hoped that it will aid the judgment, though it may fail to gratify the taste, of the English reader. — Ed . 122 Nec dubium est, quin animos piorum a libidinoso coitu data opera abducere voluit Isaias, ut ad sacrum mysterium attenti forent. Et certe quamvis in conjugio, etc. 123 It is evident that, by a slip of the pen, Samaria is put for Syria . — Ed . 124 The former word occurs in the version, and the latter at the exposition. — Ed . 125 And rejoice in Rezin and Remalia”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:7: 3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 1:13: 1:13 In climactic fashion, the author ends his string of Old Testament quotations (see study note on 1:5-14) by quoting from Ps 110:1 in celebration of Christ’s exaltation (see also study notes on Luke 20:42-43; 22:69; 1 Cor 15:25; Eph 1:19-22). • The image of the Son’s enemies as a footstool under his feet represents their absolute subjugation (see Heb 2:8). In the ancient world, a victorious king would place his foot on the neck or back of an enemy as a symbolic act of domination.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.57: truths and mysteries of Holy Scripture.” The meaning of Calvin is, that there was an intentional transition from the serpent to the spiritual being who made use of it. — Ed 197 “ Et les decoit en se masquant de la personne d’autruy .” — French Trans . 198 “ Ipsum vulnerabit .” 199 See the Vulgate. “ Ipsa conteret ,” — She shall bruise. The following judicious note from Professor Lee’s Hebrew Lexicon confirms the criticism of Calvin: — “The attempt that has been made gravely to justify a blunder of the Vulgate, which here reads ips”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 15:1: 15:1–24:14 This section contains a series of eight metaphors, each reiterating from a different angle the certainty of Jerusalem’s forthcoming judgment. The images are of a worthless vine (ch 15); a faithless wife (ch 16); a vine and two eagles (ch 17); sour grapes (ch 18); a lion and her cubs (ch 19); a sword (ch 21); two degenerate sisters (ch 23); and a cooking pot (ch 24). 15:1-5 The wood of a tree can be used to make all kinds of useful objects, pegs being the simplest and most basic. A vine’s wood, however, has no strength, size, or beauty, so it is useless”