Using Cultural Examples to Illustrate Biblical Concepts Effectively
Cultural examples can serve as effective illustrations for biblical concepts, helping to bridge understanding between ancient texts and contemporary audiences. This approach is evident even in biblical interpretation, where commentators often draw parallels to make abstract ideas more concrete. For instance, when discussing the concept of "sin," various cultural and historical analogies are employed to clarify its multifaceted nature.
The Bible presents sin not merely as isolated acts but as a fundamental human condition. Psalm 58:3 indicates that "all human beings are born sinners," though the godly strive against their sinful nature [1]. This inherent sinfulness is further elaborated in Romans, where Paul argues for the universal sinfulness of both Gentiles and Jews, asserting that no one can earn God's favor through their own actions [6]. The concept of "vanity" in Proverbs 30:8 is interpreted as encompassing "all sorts of sinful acts" [2].
Interpreters have used various analogies to explain the depth of sin. The fall of Adam and Eve, for example, is described not just as eating forbidden fruit, but as a profound act of self-love, dishonor to God, ingratitude, and disobedience, prioritizing the creature over the Creator [4]. This highlights sin as a rebellion against God [5]. Augustine, in his homilies on 1 John, distinguishes between being "born of God" and being "of the devil." He clarifies that while believers are born of God, those who commit sin are "of the devil" not by birth but by imitation, as "the devil begets none, nor does he create any" [3]. This distinction helps to explain that while sin is pervasive, its origin in individuals is through choice and imitation, not direct lineage from evil.
The idea of sin also encompasses both a corrupt nature and actual transgressions. The Jamieson, Fausset & Brown commentary on 1 John 1:10 differentiates between "having no sin" (referring to the corrupt old nature) and "have not sinned" (referring to the commission of actual sins, even after conversion) [7]. This distinction is crucial for understanding the ongoing struggle against sin in the life of a believer.
Beyond sin, other biblical concepts benefit from cultural illustration. Adam Clarke, commenting on John 3:12, suggests that Jesus used "earthly things" to illustrate the "new birth," implying that even common customs, like the initiation of proselytes through baptism, could serve as understandable metaphors for spiritual truths [8]. Similarly, Clarke interprets Ezekiel's prophecy of Israel's growth from a "wretched infant" to a "woman's estate" as an illustration of the nation's development from its humble origins to its establishment with tabernacle service and religious ordinances, culminating in God's covenant with them [9]. These examples demonstrate how cultural and historical contexts, even those within the biblical narrative itself, are used to illuminate profound theological ideas.
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.”
- 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”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- 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 ”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 16:13: Thus wast thou decked, etc. - The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, etc. Thou didst prosper into a kingdom - Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out; by the growing up of this child into woman's estate, the increase and multiplication of the people; by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the”