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Using Analogies and Examples in Gospel Presentation Without Relativism

The use of analogies and examples in presenting the Gospel is a long-standing practice rooted in biblical precedent, particularly in the ministry of Jesus, who frequently employed parables to convey spiritual truths [16]. The Greek word for parable, parabole, signifies "placing beside or together," indicating a comparison or illustration of one subject by another [1]. This method allows for complex theological concepts to be understood through relatable, everyday experiences, without necessarily leading to relativism.

The Gospels themselves are historical accounts of the person and work of Christ, presenting him as the promised King, a prophet mighty in deed and word, and the Savior [6]. The central message of Christian preaching, the evangelion or "good message," is the intelligence that the Savior has come into the world [6]. When communicating this message, the New Testament writers and early Christian figures often used illustrative language. For instance, Paul, in his preaching, aimed to declare the "testimony of God" without relying on "excellency of speech" or rhetorical arts, suggesting that the message's inherent excellence dignifies any language used to convey it [15]. This implies that while the presentation might vary, the core truth remains constant.

Jesus's parables, such as those found in Matthew 13:31-33, used "surprising, evocative imagery" to emphasize the inevitable growth of the Kingdom of God or the contrast between humble beginnings and glorious consummation [16]. These analogies were not meant to suggest that the truth was subjective or relative, but rather to make profound truths accessible and memorable. The purpose was to exhort disciples to patience and understanding, not to imply that the nature of the Kingdom itself was open to multiple, equally valid interpretations [16].

The concept of sin, a foundational element of the Gospel message, is often explained through analogies. Scripture describes sin as "vanity" or "all sorts of sinful acts" [9]. It is characterized as 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" [11]. The Bible teaches that all human beings are born sinners, and while the wicked indulge this nature, the godly fight against it [8]. Deliberate sins are committed with an "insolent or arrogant attitude" and are seen as rebellion [12]. The universal sinfulness of humanity, encompassing both Gentiles and Jews, is a prerequisite for understanding the need for righteousness through faith [13]. Analogies help illustrate the pervasive nature of sin and its consequences, such as the idea that "he that committeth sin is of the devil," not by birth but by imitation [10]. This does not relativize the reality of sin but clarifies its origin and impact.

Similarly, the concept of salvation and the Christian life are frequently described using analogies. Self-denial, for example, is presented as a necessary aspect of following Christ and a test of devotion, with Christ himself serving as the ultimate example [7]. This involves denying ungodliness, controlling appetites, and abstaining from fleshly lusts [7]. Liberality, or generosity, is described as pleasing to God and a characteristic of saints, with Christ again setting an example [2]. These are not relative concepts but rather prescribed behaviors and attitudes that reflect a transformed life.

The New Testament warns against giving heed to "fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith" [3, 5]. This admonition from 1 Timothy 1:4 highlights the importance of distinguishing between edifying truth and speculative narratives. While analogies are useful for conveying truth, they must not devolve into mere fables that distract from the core message of faith. The preaching of the Gospel should be characterized by sincerity, not by deceit or manipulation [4].

The "world to come," referring to the state of the gospel-church, is not subjected to angels but is under the special care and direction of the Redeemer himself [14]. This theological point, articulated in Hebrews 2:5, underscores the unique authority of Christ and the definitive nature of his work. Analogies used to describe this "world to come" or the Kingdom of God serve to illuminate its characteristics and the nature of Christ's reign, rather than to suggest that its reality is fluid or open to endless reinterpretation.

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
  3. I Timothy “I Timothy 1:4 (ASV) — neither to give heed to fables and endless genealogies, which minister questionings, rather than a dispensation of God which is in faith; so do I now.”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  5. King James Version “[KJV] 1 Timothy 1:4 — Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  8. 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).”
  9. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  10. 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”
  11. 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.”
  12. 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).”
  13. 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”
  14. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 2:5: The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak. I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the”
  15. 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
  16. Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
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