BEREAN.AI ← Ask a Question

Using Everyday Language and Experiences to Explain Spiritual Concepts

The Apostle Paul, in 1 Corinthians, addresses the communication of spiritual truths, stating that "things which we also speak, not in words taught by human wisdom, but in words taught by the Spirit, explaining spiritual things to spiritual people" (1 Corinthians 2:13 LEB) [1]. This passage suggests that the communication of spiritual wisdom differs fundamentally from the teaching of human wisdom, requiring a spiritual dimension and power rather than merely rational human exercise [11]. The ability to convey spiritual concepts effectively is itself considered a gift, as indicated by Paul's rhetorical questions about spiritual gifts, such as speaking in various languages or interpreting them (1 Corinthians 12:30) [2].

The use of everyday language and experiences to explain spiritual concepts is rooted in the understanding that while spiritual truths are distinct, they can be made comprehensible through relatable means. This approach acknowledges that human beings, even after conversion, continue to grapple with sin and a corrupt nature [9]. For instance, the concept of sin itself is often described using terms that resonate with common human experience. Sin is not merely "eating an apple," but involves a love of self, dishonor to God, ingratitude, and disobedience [6]. It encompasses "vanity" and "all sorts of sinful acts" [4]. Deliberate sins are characterized by an "insolent" or "arrogant" attitude, and rebellion is considered a "great sin" [7]. These descriptions draw on universally understood human failings to illustrate the nature of sin.

The biblical narrative frequently employs concrete imagery and analogies to convey profound spiritual realities. For example, the Psalms describe all human beings as born sinners, contrasting the wicked who indulge their sinful nature with the godly who actively fight against it (Psalm 58:3) [3]. This fight against sin is a relatable struggle, even if its spiritual dimensions are unique. Similarly, the concept of God's anger is not depicted as a spontaneous emotional outburst, but as a necessary response to sin from a holy God [8]. This explanation uses human emotional experience (anger) but refines it with a theological understanding of divine holiness and justice.

Augustine, in his Ten Homilies on the First Epistle of John, clarifies the nature of being "of the devil" by stating that "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" [5]. This explanation uses the familiar concept of imitation to clarify a spiritual relationship, distinguishing it from physical generation. Bengel further notes that "from the devil there is not generation, but corruption" [5], again using a tangible concept (corruption) to describe a spiritual influence.

The communication of spiritual truths, therefore, often involves "comparing spiritual things with spiritual" [10]. This can mean expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, or illustrating Gospel mysteries by comparing them with Old Testament types [10]. This method, described by Grotius and Chrysostom, suggests an internal biblical comparison, but the principle extends to comparing spiritual truths with relatable human experiences. The ability to prophesy, for instance, is not primarily about predicting the future but about speaking a special message directly from God [12]. This redefinition uses the common understanding of "speaking" to clarify a spiritual gift.

The concept of "knowing" God also illustrates this principle. The word translated "been intimate" in Amos 3:2 indicates a personal and experiential knowledge that goes beyond mere intellectual awareness [13]. It can signify formal recognition, personal experience, or even sexual relations [13]. This broad range of meanings, drawn from everyday human interactions, helps to convey the depth and intimacy of the relationship God desires with humanity. God's relationship with Israel and Israel's ideal relationship with God are frequently described using this term, highlighting the experiential and personal nature of spiritual knowledge [13].

Sources

  1. I Corinthians “I Corinthians 2:13 (LEB) — things which we also speak, not in words taught by human wisdom, but in words taught by the Spirit, explaining spiritual things to spiritual people.”
  2. 1 Corinthians “Do all have gifts of healings? Do all speak with various languages? Do all interpret? -- 1 Corinthians 12:30”
  3. 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).”
  4. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  5. 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”
  6. 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.”
  7. 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).”
  8. 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”
  9. 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”
  10. 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:”
  11. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 2:13: 2:13 using the Spirit’s words to explain spiritual truths: Just as spiritual wisdom is different from human wisdom, so the way spiritual wisdom is taught must be different from the way human wisdom is taught. The communicating and learning of spiritual truth must be done in the dimension and power of the Spirit; it is not simply a rational, human exercise.”
  12. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 12:10: 12:10 The ability to prophesy does not refer primarily to predicting the future, but to speaking a special message directly from God (see 11:4-5; 13:2, 8; 14:1-25, 29-33; 1 Thes 5:20; cp. Acts 13:1-2; 21:4, 10-11). • The ability to discern whether a message is from the Spirit of God or from another spirit is a necessary gift for any Christian community that is open to hearing a word directly from God (see 1 Cor 14:29; 1 Thes 5:19-21; cp. Acts 16:16-18; 1 Jn 4:1-3). • For Paul, the ability to speak in unknown languages here refers to spiritual language that”
  13. Amos (Protestant academic) “Tyndale House on Amos 3:2: 3:2 The word translated been intimate indicates personal and experiential knowledge that often extends beyond mere intellectual awareness. It can indicate formal recognition and acknowledgment (Exod 1:8; 5:2), personal experience (Gen 2:17), or sexual relations (Gen 4:1). This word is frequently used of God’s relationship with Israel (Hos 5:3) and of Israel’s ideal relationship with God (Hos 2:20). Because of Israel’s privileged status, God would hold them accountable for all their sins, not just some of them. God holds people accountable in terms of what has been gi”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.