Using Non-Biblical Characters to Illustrate Biblical Truths
The use of non-biblical characters to illustrate biblical truths is a practice that draws on the broader concept of using comparisons and illustrations to convey meaning, a method evident even within the biblical text itself. The Greek word parabole, from which "parable" is derived, signifies "placing beside or together," a comparison or similitude used to illustrate one subject by another [1]. This approach is seen in the New Testament, where parables are used to explain spiritual concepts through earthly narratives [1, 9].
The Bible frequently employs illustrative language and stories to communicate profound truths. For instance, Jesus often taught using parables, which are earthly stories with heavenly meanings [9]. While these parables often feature generic characters or scenarios, they serve to illuminate spiritual principles. The Old Testament also contains examples of illustrative language, such as proverbs, dark prophetic utterances, and enigmatic maxims, all of which function as comparisons or illustrations [1].
The concept of sin, for example, is frequently illustrated through various biblical narratives and metaphors. The first sin of humanity, described in Genesis 3, is not merely presented as eating forbidden fruit but as a complex act involving self-love, dishonor to God, ingratitude, and a preference for the creature over the Creator [5]. This narrative serves as a foundational illustration of human rebellion against God. The Psalms describe all human beings as born sinners, with the wicked indulging this nature and the godly fighting against it [2]. Proverbs characterizes "vanity" as all sorts of sinful acts [3], while other passages speak of deliberate sins as acts of insolent or arrogant rebellion [6]. Paul, in Romans, emphasizes universal sinfulness, illustrating that both Gentiles and Jews are under sin's power and cannot earn God's favor through their own actions [7]. The Apostle John further illustrates sin by contrasting those who commit sin, identifying them as "of the devil," with those who do righteousness [4]. Augustine, in his homilies on 1 John, clarifies that being "of the devil" is not through generation but through imitation and corruption [4]. These biblical examples demonstrate how abstract theological concepts are made tangible through narrative and descriptive illustration.
The use of non-biblical characters in teaching can be seen as an extension of this biblical precedent for illustration. Just as Jesus used "earthly things" to explain spiritual realities, so too can contemporary teachers use relatable, non-biblical narratives or characters to make biblical truths more accessible [9]. This method acknowledges that human experience, even outside of direct biblical accounts, can reflect universal truths about sin, redemption, and human nature. The goal is not to elevate non-biblical stories to the level of scripture, but to leverage their illustrative power to clarify and deepen understanding of biblical principles.
The Bible itself suggests that there are many more things Jesus did and taught than are recorded, implying that the written accounts are selective but sufficient for their purpose [10]. This suggests that while the biblical text is complete and authoritative, the methods of communicating its truths can be varied. The ultimate aim is for individuals to be claimed by Christ and, through Him, by God [8]. Therefore, any illustrative tool that effectively points to these core truths, without distorting them, can be considered valuable.
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”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
- 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 ”
- John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”