Teaching the Bible Without Getting Stuck in Illustrations

The Challenge of Teaching the Bible Without Getting Stuck in Illustrations

The Bible itself warns against getting bogged down in "stories and endless genealogies" that lead to "arguings, rather than that stewardship of God which is with faith" ^[1]. This caution is echoed in the New Testament's emphasis on progressing from "milk" to "solid food" in understanding God's revelation ^[2]. The use of illustrations, or parables, is a key aspect of biblical teaching, but it can also become a hindrance if not used judiciously.

The term "parable" comes from the Greek word "parabole," meaning "a placing beside or together, a comparison" ^[3]. Jesus frequently used parables to convey spiritual truths, but he did so in a way that was both instructive and nuanced. According to Adam Clarke, Jesus was "not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them" ^[9]. Instead, he focused on making himself understood and conveying necessary truths in a clear and intelligible manner.

The early church fathers also grappled with the challenge of using illustrations effectively in teaching. John Chrysostom, for example, noted that the apostle Paul's preaching style was characterized by a lack of "system and symmetry" compared to modern tastes ^[8]. Calvin, on the other hand, emphasized the importance of clarity and simplicity in teaching, warning against the introduction of "new forms of teaching" that might confuse or distract from the core message ^[10].

One of the key issues is the risk of becoming overly reliant on illustrations, rather than conveying the substance of the biblical message. As Calvin noted, "to teach doctrine is useless, and merely provokes ridicule among stupid and senseless persons" if not done in a way that is grounded in a deep understanding of the subject matter ^[4]. The writer to the Hebrews similarly lamented that his audience had not progressed beyond the "first simple rules of God's revelation" and were still in need of "milk, and not of solid food" ^[2].

In the view of some traditions, the effective use of illustrations requires a deep understanding of the biblical text and its historical context. For example, Adam Clarke's commentary on John 3:12 highlights the importance of understanding the metaphor of being "born again" in its cultural and historical context ^[5]. Similarly, John Gill's commentary on Jeremiah 31:34 emphasizes the significance of the passage in its original context, while also noting its ongoing relevance for Christian teaching ^[6].

The challenge of teaching the Bible without getting stuck in illustrations is not limited to the use of parables or other literary devices. It also involves a deeper issue of pedagogy and the transmission of knowledge. As Calvin noted, the image of God in humanity is not simply a matter of intellectual understanding, but involves a deeper transformation of the whole person ^[7]. Effective teaching, therefore, requires a holistic approach that takes into account the complexities of human nature and the nuances of the biblical text.

Sources

I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
Hebrews “Hebrews 5:12 (BBE) — And though by this time it would be right for you to be teachers, you still have need of someone to give you teaching about the first simple rules of God's revelation; you have become like babies who have need of milk, and not of solid food.”
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”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.13: mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they wer”
John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”
Jeremiah (Baptist/Reformed) “John Gill on Jeremiah 31:34: And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: which one after another occurred. Now, modern taste requires much more system and symmetry in building a discourse. The Schoolmen taught their pupils to analyze and arrange, 1 1 How this came about, the editor has sought to explain in his “Lectures on the History of Preaching” (New York, Armstrong), p. 103 f. and modern preaching has taken the corresponding form, for good and for ill. An expository sermon of to-day must be much more systematic in its explanations, and much more regular in its entire construction, than those of th”
Mark (Methodist/Wesleyan) “Adam Clarke on Mark 4:30: Whereunto shall we liken the kingdom of God? - How amiable is this carefulness of Jesus! How instructive to the preachers of his word! He is not solicitous to seek fine turns of eloquence to charm the minds of his auditors, nor to draw such descriptions and comparisons as may surprise them: but studies only to make himself understood; to instruct to advantage; to give true ideas of faith and holiness; and to find out such expressions as may render necessary truths easy and intelligible to the meanest capacities. The very wisdom of God seems to be at a loss to find out”
CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”

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