Scripture's Role in Selecting Analogies and Theological Examples
The selection of analogies and theological examples in Christian thought is deeply rooted in the understanding of Scripture's authority and nature. Scripture is considered "God-breathed" (Greek: theopneustos), meaning it originates from God's own speech, even though human authors were actively involved in its composition [10]. This divine origin underpins its effectiveness and its capacity to impart wisdom for salvation [10].
The term "Scripture" itself, in its technical use, refers exclusively to the sacred writings, not to writings in general [2]. This understanding extends to both the Old and New Testaments [10]. The inspiration of Scripture means that "every Scripture" or "Scripture in its every part" is divinely given [2]. This comprehensive view of inspiration implies that all parts of the biblical text, including historical accounts, genealogies, and prophetic messages, are valuable for theological reflection and the formation of analogies [4, 5]. For instance, the genealogies, though sometimes presenting difficulties in reconciliation, are seen as part of God's wise design [4].
The use of analogies in theological discourse is also informed by the concept of analogia (proportion), a term drawn from mathematics and logic, which refers to the correspondence between different elements [5]. In the context of spiritual gifts, for example, prophecy is understood as communicating God's message to the community of believers, and this function is described as being "in proportion to the faith" given by God [5]. This suggests that theological examples and analogies should maintain a proper correspondence to the divine truth revealed in Scripture.
Early Christian exegetes, such as John Chrysostom, emphasized a careful approach to interpreting Scripture, seeking to avoid both excessive allegorizing and purely dogmatic tendencies [6]. Chrysostom's method, characteristic of the Antiochian school, aimed for a more direct understanding of the text, though his lack of Hebrew knowledge sometimes led him to rely heavily on the Septuagint [7, 8]. This highlights the importance of linguistic precision in drawing theological examples, as even subtle differences in Greek constructions were noted by ancient commentators [1, 9]. John Calvin, a prominent Reformed theologian, also engaged in detailed verbal criticism of the biblical text, underscoring the scholarly rigor applied to understanding Scripture for theological formulation [3]. The careful study of Scripture's language and context is thus paramount in developing sound theological analogies and examples.
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- 1 Chronicles (Nonconformist/Puritan) “Matthew Henry on 1 Chronicles 1 (introduction): This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God ha”
- Romans (Protestant academic) “Tyndale House on Romans 12:6: 12:6 The ability to prophesy was one of the most important of the New Testament gifts (see also 1 Cor 12:28; Eph 4:11). Although prophets are mentioned in several passages in Acts as predicting the future (see Acts 11:28; 21:10-12), the prophet’s most fundamental responsibility is to communicate God’s message to the community of believers (1 Cor 12:3, 24-25, 29-30; see also 1 Cor 14:1-40). • as much faith as God has given you (literally in proportion to the faith): Proportion (Greek analogia) is a word drawn from mathematics and logic, where it refers to the corre”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: Owing to his ignorance of Hebrew, Chrysostom was not properly equipped for the work of expounding the Old Testament. He treats the LXX. as though it were of final authority, save in a few instances where the variations of other Greek versions have occasioned discussion. Frequently he makes use of verbal suggestions of the Greek that have no warrant in the Hebrew text. Yet, where he is not thus misled, his comments on the Old Testament present the same characteristics as those on the New. The most marked peculiarity of Chrysostom as an exegete is his compar”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: between the Godhead and Manhood in Christ, his opinions respecting the final restoration of mankind, which were almost equivalent to a denial of eternal punishment, were reproduced mainly by Theodore.” 2 2 Stephens St. Chrysostom , p. 31; comp. pp. 27–32, on Diodorus. On the Antiochian School, see Schaff , Church History , III. pp. 935–7; Reuss History of the New Testament , II., pp. 542–6, American edition. While the influence of the Antiochian school seems transient, it has achieved much in stating more clearly the correct principles of interpretation; i”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: of authorship. It has often been noticed that the number of words peculiar to any New Testament writer is an index of the number freely at his command. Peculiar words, it is true, are often required by peculiarity of subject, and may sometimes be what is called accidental. Still, when the number of them in any writer is unusually large, the fact has its value, and such words do abound in the writings of St. Luke and in the Epistle to the Hebrews above all others. 2656 2656 See Thayer ’s Grimm’s N.T. Lexicon , Appendix iv. pp. 698–710, for lists of w”
- 2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:16: 3:16-17 These verses elaborate on 3:15 by explaining Scripture’s effectiveness, its source, and the ways that it gives wisdom to live out our salvation. Paul was speaking of the Hebrew Scriptures (the Old Testament), but his statement can now apply to all Scripture, including the New Testament (see, e.g., 2 Pet 3:15-16). 3:16 The fact that Scripture is inspired by God (literally God-breathed, breathed out by God’s own speech; see also Heb 4:12-13; 2 Pet 1:20-21) does not negate the active involvement of the human authors. But it does affirm that God is fully re”