Using Extrabiblical Illustrations to Promote Biblical Values
The use of extrabiblical illustrations to promote biblical values can be understood by examining how biblical texts themselves draw upon common human experiences and observations to convey spiritual truths. For instance, the concept of sin is frequently illustrated through actions and attitudes recognizable outside of specific religious contexts. The book of Proverbs, for example, equates "vanity" with "all sorts of sinful acts," a concept that resonates with human experience of emptiness or futility [3]. Similarly, the "great sin" is identified as rebellion, an act understood in both secular and sacred contexts as defiance against authority or established order [6].
Biblical writers often use relatable scenarios to explain complex theological ideas. The Genesis account of the first sin describes Eve being "beguiled" or "cajoled by flattering lies," highlighting a universal human susceptibility to deception [5]. This act is not merely presented as eating forbidden fruit, but as a deeper issue involving "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" [5]. These elements—self-love, ingratitude, disobedience—are recognizable human failings that transcend specific religious frameworks.
The Bible also illustrates the consequences of sin in ways that find parallels in human experience. Afflictions, for instance, are presented as beneficial in various ways, such as promoting God's glory, exhibiting His power, teaching His will, and turning people to Him [1]. These outcomes, while framed within a theological context, touch upon the human experience of suffering leading to reflection, change, or reliance on a higher power. Even the idea of God's anger is described not as a "spontaneous emotional outburst," but as a "holy God’s necessary response to sin," a concept that can be understood through human experiences of justice and consequence [7].
Furthermore, the Bible acknowledges that all human beings are born with a sinful nature, even while distinguishing between those who indulge it and those who fight against it [2]. This inherent human condition, often observed in the world, becomes a foundation for understanding the need for divine intervention. Augustine, in his Ten Homilies on the First Epistle of John, explains that while one can become a "child of the devil by imitating him," the devil does not "beget" in the same way God does, emphasizing corruption rather than generation [4]. This distinction uses a common understanding of parentage and influence to clarify a theological point.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
- 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”