Non-Biblical Illustrations and Their Potential to Compromise
Non-Biblical Illustrations and Their Potential to Compromise
The use of non-biblical illustrations in Christian teaching and preaching has been a topic of debate among various Christian traditions. The concern is that such illustrations may compromise the integrity of the gospel message or lead to idolatry.
The Bible itself warns against the use of images in worship, with the second commandment prohibiting the creation of "graven images" (Exodus 20:4). This commandment is reinforced in various passages, including Deuteronomy 5:8 and Isaiah 44:17 [2]. The biblical prohibition on images is not limited to their worship but also extends to their creation, as they can lead to idolatry.
In the context of Christian worship and teaching, the use of non-biblical illustrations can be seen as a form of "picture" or representation that may be perceived as idolatrous. Smith's Bible Dictionary notes that the term "picture" in the Authorized Version often denotes "idolatrous representations, either independent images or more usually stones 'portrayed,' i.e. sculptured in low relief, or engraved and colored" [3]. While this refers specifically to ancient practices, the principle remains relevant in discussions about the use of images in Christian contexts.
John Calvin, one theologian, argued that the use of images in worship is inconsistent with the nature of God. In his commentary on Isaiah, Calvin notes that the Prophet "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" [4]. This view is echoed in the Reformed tradition's cautious approach to visual representations in worship.
The concern about non-biblical illustrations compromising the gospel is also related to the concept of being "unequally yoked" with unbelievers, as discussed in 2 Corinthians 6:14. Jamieson, Fausset, and Brown's commentary on this passage notes that the image is derived from the law's prohibition on mixing different kinds, such as not plowing with an ox and an ass together (Deuteronomy 22:10). This principle is applied to the spiritual realm, warning against too close an association with unbelievers [5].
In the context of Christian doctrine, the use of non-biblical illustrations can be seen as a potential compromise of the gospel's integrity. The apostle Paul warns against those who "would pervert the gospel of Christ" (Galatians 1:7) [1]. While this refers directly to false teachings, the principle can be extended to the use of illustrations that may dilute or distort the message.
The Eastern Orthodox tradition has a complex relationship with images, having historically used icons in worship while also facing controversies over iconoclasm. John Chrysostom, an early Church Father and a key figure in the Eastern Orthodox tradition, discussed the relationship between the Old and New Testaments, highlighting the fulfillment of God's promises in Christ [6]. While not directly addressing non-biblical illustrations, Chrysostom's emphasis on the continuity between the Testaments underscores the importance of staying true to the biblical narrative.
The Baptist/Reformed tradition, as represented by John Gill's commentary on Habakkuk, critiques the use of images in worship, questioning their profit and advantage. Gill argues that images, even if skillfully crafted, are of no spiritual benefit when worshipped as deities [7].
Sources
- Galatians “Galatians 1:7 (Webster) — Which is not another; but there are some that trouble you, and would pervert the gospel of Christ.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Picture — In two of the three passages in which "picture" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones "portrayed," i.e. sculptured in low relief, or engraved and colored. (Ezekiel 23:14) Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The "pictures of silver" of (Proverbs 25:11) were probably well surfaces or cornices with carvings.”
- 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”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 6:14: Be not--Greek, "Become not." unequally yoked--"yoked with one alien in spirit." The image is from the symbolical precept of the law (Lev 19:19), "Thou shalt not let thy cattle gender with a diverse kind"; or the precept (Deu 22:10), "Thou shalt not plough with an ox and an ass together." Compare Deu 7:3, forbidding marriages with the heathen; also Co1 7:39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (Co2 6:16; Co1 8:10; Co1 10:14). fellowship--literally, "”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: The passage iii. 1–8 considers four possible objections. (1) “This placing of Jews and Gentiles in the same condition, takes away all the theocratic prerogatives.” ( v. 1 .) No, answers Paul, they have a great advantage as to light and privilege, though none as to righteousness. ( v. 2 .) (2) “They have the O.T. scriptures, you say; but what if those scriptures have not attained their end in bringing the Jews to believe in Jesus as the Messiah? If some have not believed, does not that render void God’s promises to his people in the O.T., so that he i”
- Habakkuk (Baptist/Reformed) “John Gill on Habakkuk 2:17: What profiteth the graven image that the maker thereof hath graven it,.... The graven images the church of Rome enjoins the worship of; the images of the Trinity, of Christ, of the Virgin Mary, of angels and saints departed, and which are still continued since the Reformation; but of what profit and advantage are they? they may be profitable to the graver, who is paid for graving them; and the metal or matters of which they are made, if sold, and converted to another use, may turn to account; but as deities, and worshipped as such, they are of no profit to them that”