Using Cultural Illustrations to Make Biblical Messages Relevant

The use of cultural illustrations to convey biblical messages is rooted in the biblical text itself, where parables and analogies are employed to communicate spiritual truths. Jesus' parables, as recorded in Matthew 13:3-9, are a prime example, using everyday life scenarios to express deeper spiritual meanings ^[6]. To understand these parables, it is necessary to identify the central analogy and interpret it within its historical and Gospel context.

The biblical writers also use cultural references to illustrate the nature of sin and righteousness. For instance, the Psalmist describes the wicked as those who indulge their sinful nature from birth (Psalms 58:3), while the righteous struggle against it ^[1]. Similarly, Proverbs 30:8 warns against the sinful acts that lead to vanity and corruption ^[2].

In interpreting these biblical teachings, Christian traditions have long recognized the importance of cultural context. Augustine, for example, notes that one becomes a "child of the devil" not by birth, but by imitating the devil's actions (1 John 3:8) ^[3]. This understanding highlights the significance of cultural influences in shaping human behavior and the need for biblical messages to be communicated in a culturally relevant manner.

The apostle Paul's writings demonstrate a similar awareness of cultural context. In Romans 1:18-3:20, he argues that both Gentiles and Jews are equally under sin's power, unable to find favor with God through their own actions ^[4]. This universal sinfulness is a theme echoed in 1 John 1:10, where the author warns against denying sin, emphasizing the need for acknowledgment and repentance ^[5].

The early Christian church also recognized the importance of cultural relevance in spreading the Gospel. The outpouring of the Holy Spirit on the day of Pentecost, as described in Acts 2:3, enabled the disciples to speak in various languages, facilitating the communication of the Gospel to diverse cultural groups ^[9]. This event demonstrates the significance of cultural sensitivity in making biblical messages relevant to different audiences.

In applying biblical teachings to contemporary contexts, Christian interpreters continue to draw on cultural illustrations to convey spiritual truths. For example, the use of modern media and technology can be seen as a continuation of the biblical tradition of using available cultural resources to spread the Gospel, as noted by Adam Clarke in his commentary on Revelation 14:6 ^[7].

The biblical emphasis on brotherly love and the pursuit of good works (Hebrews 13:1) underscores the importance of living out one's faith in a culturally relevant manner ^[8]. By engaging with the cultural context and using illustrations that resonate with contemporary audiences, Christians can make biblical messages more accessible and impactful.

The use of cultural illustrations to convey biblical teachings is thus a timeless and essential aspect of Christian communication, rooted in the biblical text and continued through the history of Christian interpretation and practice.

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”
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”
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.”
Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 14:6: Another angel fly in the midst of heaven, having the everlasting Gospel - Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled The British and Foreign Bible Society, whose object it is to print an”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 13:1: The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel. I. To brotherly love (Heb 13:1), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the ”
Acts (Methodist/Wesleyan) “Adam Clarke on Acts 2:3: Cloven tongues like as of fire - The tongues were the emblem of the languages they were to speak. The cloven tongues pointed out the diversity of those languages; and the fire seemed to intimate that the whole would be a spiritual gift, and be the means of bringing light and life to the souls who should hear them preach the everlasting Gospel in those languages. Sat upon each of them - Scintillations, coruscations, or flashes of fire, were probably at first frequent through every part of the room where they were sitting; at last these flashes became defined, and a lamb”

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