Using Analogies and Examples to Connect Across Cultural Boundaries
The use of analogies and examples is a fundamental aspect of biblical communication, serving to convey spiritual truths through relatable, material comparisons [7]. This method is evident throughout Scripture, from the parables of Jesus to the poetic expressions of the Old Testament.
Jesus frequently employed parables, which are stories that draw an analogy between an everyday aspect of life and a spiritual truth [6]. For instance, the parable of the sower (Matthew 13:3-9) illustrates different responses to his message by comparing them to seeds falling on various types of ground. To understand such parables, it is crucial to identify the central analogy and interpret it within its historical and textual context, rather than seeking speculative allegorical meanings for every detail [6].
The Old Testament also utilizes metaphorical language to communicate profound concepts. For example, the Psalms describe all human beings as "born sinners" (Psalm 58:3), a concept further developed in other biblical texts [1]. The book of Proverbs uses "vanity" to encompass various sinful acts [2]. Poetic forms, such as those found in the Song of Moses (Exodus 15:1), often use "highly metaphorical terms" to make messages memorable and impactful across generations [8].
Theological traditions have long recognized the importance of this approach. Thomas Aquinas, for example, argued that it is fitting for Holy Scripture to present divine truths through comparisons with material things because human knowledge originates from sensory experience [7]. This allows individuals to grasp intellectual truths by relating them to sensible objects [7].
The concept of sin itself is often explained through analogies. The sin of the first pair in Genesis 3:13 is described not merely as eating an apple, but 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" [4]. Similarly, 1 John 3:8 states that "He that committeth sin is of the devil," with Augustine clarifying that this means imitating the devil, not being literally begotten by him, as the devil corrupts rather than generates [3]. Paul, in Romans 1:18–3:20, uses the universal sinfulness of both Gentiles and Jews to establish that all are "under sin’s power" and cannot earn God's favor through their own actions [5]. This widespread use of analogy and example underscores its effectiveness in making complex spiritual realities accessible and understandable.
Sources
- 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.”
- 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”
- 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.”
- 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”
- Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 15:1: Then sang Moses and the children of Israel this song - Poetry has been cultivated in all ages and among all people, from the most refined to the most barbarous; and to it principally, under the kind providence of God, we are indebted for most of the original accounts we have of the ancient nations of the universe. Equally measured lines, with a harmonious collocation of expressive, sonorous, and sometimes highly metaphorical terms, the alternate lines either answering to each other in sense, or ending with similar sounds, were easily committed to memory, and easily ”