Using Literary and Cultural References to Illustrate Biblical Truths

The Bible employs various literary devices and cultural references to convey spiritual truths. One such device is the parable, a comparison or similitude used to illustrate a subject ^[1]. The use of parables and other literary devices allows biblical authors to communicate complex ideas in a relatable and engaging manner.

The biblical account of the Fall in Genesis 3 is a prime example of how literary and cultural references are used to illustrate spiritual truths. The narrative describes how humanity's first parents, Adam and Eve, disobeyed God's command not to eat from the tree of knowledge, resulting in sin entering the world ^[5]. This story has been interpreted as a cautionary tale about the dangers of disobedience and the consequences of sin.

In the Psalms, the concept of sin is further explored. Psalm 58:3 states that all humans are born sinners, a theme echoed in Romans 7:19-23 and James 4:1-10 ^[2]. The Psalmist also laments the presence of sin in their life, crying out to God for deliverance from deliberate sins (Psalm 19:13) ^[6]. This emphasis on the universality of sin is a common thread throughout the biblical narrative.

The apostle Paul's writings also demonstrate the use of literary and cultural references to illustrate biblical truths. In Romans 1:18-3:20, Paul argues that both Gentiles and Jews are under sin's power and cannot find favor with God through their own actions ^[7]. This passage highlights the need for a Savior and underscores the biblical theme of humanity's sinful condition.

In 1 John 3:8, the author writes that "he who commits sin is of the devil," emphasizing the spiritual origin of sinful behavior ^[4]. This verse is part of a larger discussion about the nature of sin and the believer's relationship to it. The author of 1 John is not suggesting that the devil directly begets sinners, but rather that those who imitate the devil's sinful behavior become children of the devil by imitating him ^[4].

The use of literary and cultural references to illustrate biblical truths is not limited to the biblical text itself. Christian interpreters throughout history have drawn on various cultural and literary sources to illuminate the meaning of Scripture. For example, John Calvin's commentary on Genesis demonstrates how the Reformed tradition has used literary and cultural references to understand the biblical narrative ^{[8, 9, 10]}.

In 1 Corinthians 3:20, the apostle Paul quotes Psalm 94:11, illustrating how the early Christian community used the Hebrew Scriptures to understand the nature of God's wisdom ^[11]. This verse highlights the tension between human wisdom and divine wisdom, emphasizing that God's thoughts are not the same as human thoughts.

The Bible's use of literary and cultural references to illustrate spiritual truths is a key aspect of its enduring power and relevance. By engaging with the cultural and historical context of the biblical narrative, readers can gain a deeper understanding of the spiritual truths it conveys. As Calvin noted, the doctrine of the Law becomes more familiar and accessible when its historical and cultural context is understood ^[10].

one commentary tradition tradition, represented by Jamieson, Fausset & Brown, also highlights the importance of understanding the cultural and historical context of biblical passages ^{[3, 4, 5]}. Their commentary on Proverbs 30:8, for example, notes that the term "vanity" refers to all sorts of sinful acts, illustrating how the biblical text uses cultural references to convey spiritual truths ^[3].

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
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”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
CCEL (Reformed) “Calvin, Harmony of the Law, Vol. 1, section 1.7: But there is yet another reason why so firm an upholder of the truth and authenticity of the Bible should have been greatly interested in an exposition of the Pentateuch. Even before the days of Calvin these precious Books had been a favorite point for the unbeliever’s assaults. They had not, indeed, been so systematically impugned as in these latter times; but still their credit had even then been assailed with no inconsiderable subtlety, and particular points in them had been subjected to severe and unfavorable criticism. Calvin’s remarks are ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.9: far I have treated briefly, as the occasion required, of the utility of this History. 29 29 Touchant l’utilite de l’histoire contenue au livre de Genese . — Touching the utility of the history contained in the Book of Genesis. — French Tr. As for the rest, I have labored — how skilfully I know not, but certainly faithfully — that the doctrine of the Law, the obscurity of which has heretofore repelled many, may become familiarly known. There will be readers, I doubt not, who would desire a more ample explication of particular passag”
1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”

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