Practical Applications of Using Examples and Analogies in Teaching
The use of examples and analogies, particularly parables, is a long-standing method of instruction, evident in both ancient wisdom traditions and biblical teaching [1, 11]. This pedagogical approach involves placing one subject alongside another for comparison, similitude, or illustration [1].
Jesus frequently employed parables to teach, as seen in the Gospel of Mark, where he taught "many things by parables" [10]. These parables served as a primary means of conveying complex spiritual truths in an accessible manner. The term "parable" itself, from the Greek parabole, signifies a "placing beside or together," highlighting its function as a comparison or illustration [1]. Beyond parables, the New Testament applies this concept broadly, sometimes to short proverbs, dark prophetic utterances, enigmatic maxims, or expanded metaphors [1].
Teaching by example was also highly valued in the ancient world [9]. The Apostle Paul, for instance, provided a personal example by working to support himself, demonstrating diligence and self-sufficiency [9]. This practical demonstration served as a tangible illustration of his teachings.
Examples and analogies are particularly useful in clarifying abstract or difficult concepts. For instance, the theological concept of sin is illuminated through various biblical examples and analogies:
- Original Sin and its Consequences: The sin of the first pair in Genesis is described not merely as eating an apple, but as a profound act of self-love, dishonor to God, ingratitude, disobedience, and a preference for the creature over the Creator [5]. This example illustrates the depth and multifaceted nature of sin.
- The Nature of Sin: Sin is often analogized with "vanity," encompassing all sorts of sinful acts [3]. It is also understood as a state into which all human beings are born [2]. While the wicked indulge their sinful nature, the godly actively fight against it [2].
- Deliberate Sin: Deliberate sins are characterized by an insolent or arrogant attitude, often equated with rebellion [6]. This analogy helps to distinguish between unintentional wrongdoing and intentional defiance against God.
- Sin and the Devil: The one who commits sin is said to be "of the devil," not through literal birth, but through imitation [4]. Augustine clarifies that the devil does not beget, but whoever imitates the devil becomes a child of the devil by imitation, not by proper birth [4]. This analogy clarifies the spiritual lineage of sin without implying a physical generation.
- Universal Sinfulness: Paul delays discussing righteousness through faith until he first establishes the universal sinfulness of humanity, demonstrating that both Gentiles and Jews are "under sin’s power" [7]. This broad example sets the stage for understanding the need for salvation.
- Ongoing Struggle with Sin: Even after conversion, believers may still commit actual sins [8]. To claim "we have not sinned" is to make God a liar, indicating an ongoing struggle with sin even among the regenerate [8]. This example highlights the continuous need for cleansing and forgiveness.
These examples and analogies serve to make complex theological ideas more comprehensible and relatable, providing concrete illustrations for abstract doctrines. They allow for a deeper understanding of the nature of sin, its origins, its manifestations, and its implications for humanity.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- 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”
- 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).”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 4:2: He taught them many things by parables - See every part of this parable of the sower explained on Mat 13:1 (note), etc.”
- Psalms (Protestant academic) “Tyndale House on Psalms 49:4: 49:4 The teacher used both proverbs and riddles for instruction in wisdom (see Prov 1:5-6).”