Misused Biblical Analogies and Examples in Christian Theology
Biblical analogies and examples serve various purposes in Christian thought, from illustrating moral conduct to explaining theological concepts. The New Testament itself provides instances of using figures as examples, such as Christ as the ultimate example (1 Pet. 2:21; John 13:15), or pastors serving as examples to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3) [1]. The experiences of the Jews are presented as a warning (Heb. 4:11), and the prophets as examples of enduring affliction (James 5:10) [1]. However, the misuse of such analogies can lead to theological error or misinterpretation.
One area where misuse can occur is in understanding the nature of humanity. Ephesians 2:3 describes humanity as "by nature children of wrath," a concept supported by numerous Old Testament passages that speak to humanity's inherent sinfulness, such as Genesis 5:3, 6:5, 8:21, and Psalms 51:5 [2]. This inherent fallen nature is contrasted with the divine image in man (Genesis 1:26-27), which John Chrysostom notes is not said of an angel, but is of a man [6]. Misinterpreting this fallen nature, perhaps by overemphasizing human capacity for good apart from divine grace, could lead to a Pelagian-like understanding of salvation.
Another potential for misuse lies in the interpretation of "fables" and "genealogies" warned against in 1 Timothy 1:4. These are not merely civil genealogies, which Paul would not object to, but rather Gnostic genealogies of spirits and aeons, or "lists of Gnostic emanations" [7]. The false teachers at Colosse, for instance, taught legends about the origin and propagation of angels [7]. These "Jewish fables" (Titus 1:14) and "old wives' fables" (1 Timothy 4:7) represent a corruption of the law with stories that were subversive of morals and truth [7, 8]. Such fables are contrasted with the wisdom that preserves against flattery and deceit [5]. The artificial, self-deceiving sophisms of human philosophy are likened to "fig leaves" that Adam and Eve used to vainly cover their shame, as opposed to the "coats of skins" provided by God [10]. Misapplying biblical narratives as mere fables, or conversely, elevating speculative fables to the level of divine truth, constitutes a misuse of analogy.
The concept of flattery also provides an example of how biblical principles can be misapplied or ignored. The Bible warns against flattery, stating that saints should not use it (Job 32:21-22) and ministers should avoid it (1 Thess. 2:5) [5]. The wicked use flattery towards others (Ps. 5:9; 12:2) and themselves (Ps. 36:2), while hypocrites use it towards God (Ps. 78:36) and those in authority (Dan. 11:34) [5]. False prophets and teachers are also noted for using flattery (Ezek. 12:24; Rom. 16:18) [5]. The danger of flattery is highlighted in Proverbs 7:21-23, and its punishment in Job 17:5 and Psalms 12:3 [5]. An example of flattery is seen in Absalom's actions (2 Sam. 15:2-6) [5]. A misuse here would be to justify flattery for perceived good outcomes, or to ignore its deceptive nature. John Chrysostom, for instance, once defended the principle that a falsehood is permitted for a good object, even practicing such a "scheme" to induce his friend Basil to be consecrated as a bishop [9, 11]. However, this view has been subject to scrutiny, with some scholars expressing anxiety that such disingenuousness could receive countenance from the apparent example of an Apostle [11].
The proper understanding of God's glory and wisdom, as seen in Ephesians 1:17, which speaks of "the God of our Lord Jesus Christ, the Father of glory," is crucial [3]. This verse is cross-referenced with passages like Psalms 24:7, 24:10, and Isaiah 11:2, which emphasize God's majesty and wisdom [3]. Similarly, Ephesians 1:3 blesses God "who has blessed us in Christ with every spiritual blessing in the heavenly places," connecting to themes of divine blessing and unity in Christ found in Genesis 12:2, 1 Corinthians 1:30, and 2 Corinthians 1:3 [4]. Misrepresenting God's character or the nature of spiritual blessings through faulty analogies would distort these core biblical truths.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
- Treasury of Scripture Knowledge “Ephesians 2:3 cross-references: Genesis 5:3, Genesis 6:5, Genesis 8:21, Job 14:4, Job 15:14, Job 25:4, Psalms 51:5, Isaiah 53:6, Isaiah 64:6, Daniel 9:5, Mark 4:19, Mark 7:21, John 1:13, John 3:1, John 8:44, Acts 14:16, Acts 17:30, Romans 1:24, Romans 3:9, Romans 3:22, Romans 5:12, Romans 6:12, Romans 7:18, Romans 8:7, Romans 9:22, Romans 11:30, Romans 13:14, 1 Corinthians 4:7, 1 Corinthians 6:9, 2 Corinthians 7:1, Galatians 2:15, Galatians 3:22, Galatians 5:16, Ephesians 2:2, Ephesians 4:17, Ephesians 4:22, 1 Timothy 6:9, Titus 3:3, James 4:1, 1 Peter 1:14, 1 Peter 2:10, 1 Peter 4:2, 2 Peter ”
- Treasury of Scripture Knowledge “Ephesians 1:17 cross-references: Genesis 41:38, 1 Chronicles 29:11, Psalms 24:7, Psalms 24:10, Psalms 29:3, Proverbs 2:5, Isaiah 11:2, Jeremiah 2:11, Jeremiah 9:24, Jeremiah 24:7, Jeremiah 31:34, Daniel 2:28, Daniel 5:11, Daniel 10:1, Matthew 6:13, Matthew 11:25, Matthew 11:27, Matthew 16:17, Matthew 20:33, Luke 2:14, Luke 12:12, Luke 21:15, John 8:54, John 14:17, John 14:26, John 16:3, John 17:3, John 17:25, John 20:17, Acts 6:10, Acts 7:2, Romans 1:28, Romans 15:6, 1 Corinthians 2:8, 1 Corinthians 2:10, 1 Corinthians 12:8, 1 Corinthians 14:6, 2 Corinthians 12:1, Ephesians 1:3, Ephesians 3:5,”
- Treasury of Scripture Knowledge “Ephesians 1:3 cross-references: Genesis 12:2, Genesis 14:20, Genesis 22:18, 1 Chronicles 4:10, 1 Chronicles 29:20, 2 Chronicles 31:8, Nehemiah 9:5, Psalms 72:17, Psalms 72:19, Psalms 134:3, Isaiah 61:9, Daniel 4:34, Luke 2:28, John 10:29, John 14:20, John 15:2, John 17:21, John 20:17, Romans 12:5, Romans 15:6, 1 Corinthians 1:30, 1 Corinthians 12:12, 2 Corinthians 1:3, 2 Corinthians 5:17, 2 Corinthians 5:21, 2 Corinthians 11:31, Galatians 3:9, Ephesians 1:10, Ephesians 1:17, Ephesians 1:20, Ephesians 2:6, Ephesians 3:10, Ephesians 6:12, Philippians 2:11, Hebrews 8:5, Hebrews 9:23, 1 Peter 1:3,”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: in his heart, ib. Idleness, mischief of, 348 ; of Christians is an offense to heathens, ib. If, used for because , as assuming certainty, 382 . Ignorance, often cause of sorrow, 352 . Illumination. See Baptism . Images, set up in houses of rich, 232 . Image, the, why it is not said of an Angel, yet is of a man, 270 . Image, of God, in man, 368 ; of a king, not safe to insult, ib. ; impressed on wax while warm, 383 . In, said of the Son as of the Father, 324 ; in Jesus, 353 ; used for through , 385 , 390 . Incarnation, proved real”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:4: fables--legends about the origin and propagation of angels, such as the false teachers taught at Colosse (Col 2:18-23). "Jewish fables" (Tit 1:14). "Profane, and old wives' fables" (Ti1 4:7; Ti2 4:4). genealogies--not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and aeons, as they called them, "Lists of Gnostic emanations" [ALFORD]. So TERTULLIAN [Against Valent”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 1:7: Sample of their "vain talk" (Ti1 1:6). Desiring--They are would-be teachers, not really so. the law--the Jewish law (Tit 1:14; Tit 3:9). The Judaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Judaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in abusing it ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: for the memory of so great a benefactor and so exalted a saint. Vid. Justinian, in loco. [In earlier life Chrysostom had himself practiced such a “scheme,” as that which he here attributes to Paul. In order to induce his friend Basil to be consecrated as a bishop he made on him the (false) impression that he himself had already been consecrated.] Neander ( Life of Chrysostom p. 22.) says: “In the first book of his work on the Priesthood Chrysostom defends the principle that a falsehood is permitted for a good object. An invention”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 59:6: not . . . garments--like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which the Lord God made to clothe them with (Isa 64:6; Rom 13:14; Gal 3:27; Phi 3:9). The artificial self-deceiving sophisms of human philosophy (Ti1 6:5; Ti2 2:16, Ti2 2:23).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: influenced in his judgment of the transaction by an anxiety lest disingenuousness and duplicity should receive countenance from the apparent example of an Apostle; S. Chrysostom and S. Jerome by affectionate reverence for the memory of so great a benefactor and so exalted a saint. Vid. Justinian, in loco. [In earlier life Chrysostom had himself practiced such a “scheme,” as that which he here attributes to Paul. In order to induce his friend Basil to be consecrated as a bishop he made on him the (false) impression that he himself”