Using Cultural Illustrations to Explain Biblical Concepts Effectively

Effectively explaining biblical concepts often involves the use of cultural illustrations, which can bridge the gap between ancient texts and contemporary understanding. This approach is rooted in the biblical tradition itself, where divine truths are frequently communicated through relatable, "earthly things" to facilitate comprehension ^[8].

One key aspect of this method is recognizing that biblical authors themselves employed comparisons and analogies familiar to their original audiences. For instance, the apostle Paul's writings are noted for their successful exposition of Scripture, often drawing on various forms of illustration ^[10]. Similarly, the interpretation of Scripture can involve "comparing spiritual things with spiritual," which includes illustrating Gospel mysteries by comparing them with Old Testament types ^[11]. This suggests an inherent biblical precedent for using familiar concepts to illuminate less familiar ones.

When discussing complex theological ideas, cultural illustrations can make abstract doctrines more concrete. For example, the concept of sin, which is foundational to Christian theology, can be understood through various lenses. The Bible describes sin not merely as isolated acts but as a pervasive condition, a "corrupt old nature" ^[7]. It is depicted as "vanity" or "all sorts of sinful acts" ^[2], and as a deliberate rebellion against God, characterized by an "insolent or arrogant attitude" ^[5]. The first sin of humanity, as described in Genesis, was not simply eating forbidden fruit but involved self-love, dishonor to God, ingratitude, and disobedience ^[4]. To explain this multifaceted concept, one might draw on cultural examples of rebellion, ingratitude, or self-centeredness that resonate with a contemporary audience.

The universality of sin is another concept that benefits from cultural illustration. Paul argues that both Gentiles and Jews are "equally under sin’s power" ^[6]. All human beings are born with a sinful nature, even if the godly strive against it while the wicked indulge it ^[1]. Augustine, in his Ten Homilies on the First Epistle of John, explains that while the devil does not "beget" individuals, those who imitate the devil become "children of the devil" through their actions, not by birth ^[3]. This distinction, between a born nature and an adopted behavior, can be clarified through cultural narratives or common experiences where individuals emulate negative influences.

The use of illustrations is not without its challenges. Adam Clarke notes that if "earthly things" are not understood, then "heavenly things" become even more difficult to grasp ^[8]. This implies that the chosen cultural illustration must genuinely resonate with the audience and accurately reflect the biblical concept without distorting it. John Calvin, for example, while acknowledging the value of certain distinctions, emphasized that a definition of the image of God should rest on a "firmer basis than such subtleties" ^[9]. This highlights the need for illustrations to serve the biblical truth, rather than overshadowing or misrepresenting it.

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 ”
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 (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 1.1: TRANSLATOR’S PREFACE The Commentaries of Calvin on the Epistles of Paul are generally considered to be among the most successful of his Expositions of Scripture. In the writings, indeed, of one whose vast powers have been applied to the exposition of nearly the whole of the Inspired Volume, and whose rare endowments, as an interpreter of Scripture, have drawn forth expressions of the profoundest admiration even from the most inveterate adversaries of the system of doctrine maintained by him, there is room for some d”
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:”

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