Role of Biblical Analogy in Non-Biblical Examples
Biblical analogy serves as a fundamental method for conveying spiritual truths through comparisons with material and relatable concepts [6]. This approach is evident throughout Scripture, from parables to symbolic laws, and is crucial for understanding divine revelation.
One prominent use of analogy in the Bible is the parable. Jesus frequently employed parables, which are stories that draw an analogy between a common aspect of life and a spiritual truth [3]. For instance, the parable of the sower illustrates the varied responses to Jesus' message among the Jewish nation [3]. To properly interpret a parable, it is essential to identify its central analogy, understand its historical context, and recognize its place within the Gospel narrative, rather than seeking speculative allegorical meanings for every detail [3].
The Apostle Paul also utilized analogies to explain theological concepts and guide Christian conduct. In 1 Corinthians, he compares the church to a human body, emphasizing that just as a body has many members with different functions, the church comprises diverse members who are mutually dependent [2]. This analogy, possibly inspired by classical literature such as Menenius Agrippa's fable of the belly and other members, highlights the unity and interdependence within the Christian community [2].
Another significant analogy is found in the Old Testament law, which often served as a symbolic representation of deeper spiritual realities. For example, the prohibition against being "unequally yoked" in Deuteronomy 22:10, which forbids plowing with an ox and a donkey together, is used analogously in 2 Corinthians 6:14 to warn believers against forming close associations, particularly in marriage, with unbelievers [4]. This precept extends beyond literal animal husbandry to encompass various forms of intimate fellowship where a believer and an unbeliever are "utterly heterogeneous" [4].
The Old Testament tabernacle and its priestly service are also presented as an analogy for heavenly realities. The author of Hebrews describes the Old Testament priests as serving "unto the example" or "outline and shadow" of the heavenly sanctuary, which is the true archetype [1]. This suggests that the earthly tabernacle was a suggestive representation of the celestial dwelling place of God, with "the mount" corresponding to heaven itself [1].
The concept of humanity being created in the "image of God" (imago Dei) is another profound biblical analogy. Augustine, as cited by Aquinas, distinguishes between "likeness" and "image," noting that while an image necessarily implies likeness, it also adds the dimension of being "copied from something else" [5]. Thus, humanity's imaging of God means not merely resembling God but being produced as an imitation of Him [5].
The use of analogy in Scripture is rooted in the understanding that human beings naturally grasp intellectual truths through sensible objects, as all human knowledge originates from sensory experience [6]. Therefore, it is fitting for Holy Writ to teach divine and spiritual truths through comparisons with material things [6]. This method allows for the communication of complex theological ideas in an accessible manner, respecting the capacity of human nature [6].
However, it is important to distinguish between legitimate biblical analogies and speculative interpretations. Augustine cautioned against questions that, while seemingly outside the core tenets of faith, can lead to conjectural views at variance with truth due to the infirmity of human thought [7]. Similarly, the use of Levitical symbols to justify practices like the veneration of images in the likeness of holy things has been critiqued as abrogating the second commandment, particularly when such images are worshipped [8]. The proper understanding of biblical analogy requires careful attention to the intended meaning and context, avoiding interpretations that contradict clear scriptural commands [8].
Sources
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:5: Who--namely, the priests. serve unto the example--not "after the example," as BENGEL explains. But as in Heb 13:10, "serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven, Heb 12:22. admonished--The Greek especially applies to divine responses and commands. to make--"perfectly": so the Greek”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 12:14: Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [LIVY, 2.32], was probably before Paul's mind, stored as it was with classical literature.”
- 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.”
- 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, "”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The End or Term of the Production of Man, Art. 1: Article: Whether the image of God is in man? I answer that, As Augustine says (Questions. 83, qu. 74): "Where an image exists, there forthwith is likeness; but where there is likeness, there is not necessarily an image." Hence it is clear that likeness is essential to an image; and that an image adds something to likeness---namely, that it is copied from something else. For an "image" is so called because it is produced as an imitation of something else; wherefore, for instance, an egg, howeve”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 27 [XXIII.]--ON QUESTIONS OUTSIDE THE FAITH--WHAT THEY ARE, AND INSTANCES OF THE SAME. (part 1): But he is greatly mistaken in this opinion. The questions which he supposes to be outside the faith are of a very different character from those in which, without any detriment to the faith whereby we are Christians, there exists either an ignorance of the real fact, and a consequent suspension of any fixed opinion, or else a conjectural view of the case, which, owing to the infirmity of human thought, issues in conceptions at variance with truth: as ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — ELUCIDATIONS. (part 3): Decalogue. Whatever we may think of this distinction, his argument destroys the fallacy of the Trent Catechism, which pleads the Levitical symbols in favour of images in "the likeness of holy things," and which virtually abrogates the second commandment. Images of God the Father (crowned with the Papal tiara) are everywhere to be seen in the Latin churches, and countless images of all heavenly things are everywhere worshipped under the fallacy which Clement rejects. Pascal exposes the distinctio”