Using Analogies in Spiritual Teaching Without Equating the Lesser
Analogies serve as a vital tool in spiritual teaching, allowing for the explanation of complex divine truths through relatable earthly concepts. The Greek word parabole, from which "parable" derives, signifies "placing beside or together," indicating a comparison or similitude used to illustrate one subject by another [1]. This method is evident throughout scripture, where parables can range from short proverbs to extended prophetic utterances or enigmatic maxims [1].
The Apostle Paul highlights the appropriate use of analogy in 1 Corinthians 2:13, stating, "Which things also we speak, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things" [2]. This verse suggests that spiritual truths are best illuminated by other spiritual truths, rather than solely by human wisdom [10]. John Chrysostom interprets this as illustrating Gospel mysteries by comparing them with Old Testament types, and vice versa [10]. He also notes that "to search" in this context indicates accurate knowledge, not ignorance, implying a deep understanding is required to draw such comparisons effectively [8].
However, the use of analogy requires careful discernment to avoid equating the lesser (the earthly illustration) with the greater (the divine reality). For instance, while human beings are born sinners [3], and sin is often described as rebellion [6] or a preference for the creature over the Creator [5], these analogies do not fully encompass the depth of God's holy response to sin [7]. Similarly, while a disciple is not greater than the master [9], this comparison, used by Jesus, serves to illustrate the disciple's role rather than to diminish the divine nature of Christ [9].
The danger of misusing analogies lies in potentially diminishing the unique attributes of God or spiritual realities. For example, Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while one who commits sin is "of the devil," this does not mean "born of the devil" in the same way one is "born of God." The devil does not "beget" in the sense of creation, but rather one becomes a child of the devil by imitation, not by birth [4]. This distinction is crucial to avoid equating the devil's influence with God's creative power.
The early church father John Chrysostom also cautioned against finding distinctions of "greater and lesser" in God, emphasizing that such comparisons could undermine the equality within the Godhead [11]. He argued that if the Son were inferior, the example of humility would be less potent [11]. Therefore, while analogies are powerful teaching tools, they must be employed with precision, ensuring they elevate understanding without inadvertently reducing the divine to the level of the human or the created.
Sources
- 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”
- 1 Corinthians “Which things also we speak, not in words which man’s wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual things. -- 1 Corinthians 2:13”
- 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).”
- 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.”
- 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).”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the deep things of God.” For the word “to search” is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, “He that searcheth the hearts knoweth what is the mind of the Spirit.” ( Rom. viii. 27 .) Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God’s knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, “whi”
- John (Protestant academic) “Tyndale House on John 15:20: 15:20 A slave is not greater than the master: See study note on 13:16. Jesus’ disciples should mirror him in every way, even in his experience of persecution and martyrdom.”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: found not this distinction in the case of God, between greater and lesser, he made at least an equality. Now if the Son were inferior, this were not a sufficient example to lead us to humility. And why? because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be “obedient unto death.” 209 Again, consider what he says after the example, “In lowliness of mind, each counting other better than themselves.” ( Philip. ii. 3 .) He says, “counting,” for as ye are one in substance, and in t”