Using Non-Biblical Examples to Illustrate Contextualization
Contextualization in biblical interpretation involves illustrating spiritual truths through relatable examples, often drawn from everyday life or common experiences. Jesus frequently employed this method, particularly through parables, to communicate profound spiritual concepts to his audience [4, 7].
A parable, from the Greek parabolē, signifies a comparison or similitude, literally "placing beside or together" [1]. These narratives create an analogy between a familiar aspect of life and a spiritual truth [7]. For instance, Jesus' parables of the mustard seed and the leaven use surprising, evocative imagery to emphasize the contrast between insignificant beginnings and glorious consummation, encouraging patience among his disciples [4]. The parable of the sower, interpreted in Matthew 13:18-23, addresses the varied responses to Jesus' message within the Jewish nation [7].
Beyond parables, biblical authors use other forms of contextualization. The Apostle Paul, for example, uses the illustration of marriage and death in Romans 7:2-3 to explain how death can release a person from obligation to the law, allowing for a new relationship. This is not an allegory where every element holds a theological counterpart, but rather a simple illustration to make two basic points [5]. Similarly, the concept of communion with God is illustrated through examples of compassion towards the afflicted, the chastened, enemies, the poor, and other saints [2].
The use of non-biblical examples to illustrate contextualization is not limited to direct parables. When discussing the nature of sin, Augustine, as cited by Jamieson, Fausset & Brown, distinguishes between being "born of God" and being a "child of the devil." one tradition argues that while one is born of God, one becomes a child of the devil not by birth but by imitating the devil's actions, suggesting corruption rather than generation [3]. This illustrates a theological point by drawing a distinction based on observable human experience (birth vs. imitation).
Even in discussions of complex theological ideas like the image of God, scholars like John Calvin acknowledge the use of distinctions in human faculties (such as memory, understanding, and will) to refer to the Father, Son, and Spirit, though he prefers a simpler division found in Scripture [6]. This demonstrates how human categories, even philosophical ones, can be employed to articulate divine truths. The goal is always to make spiritual truths accessible and understandable by connecting them to known experiences or concepts [7].
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”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
- Romans (Protestant academic) “Tyndale House on Romans 7:2: 7:2-3 These verses are not an allegory, in which every element of the story has a theological counterpart. Paul simply cites an illustration to make two basic points: Death can release a person from obligation to the law, and freedom from one relationship can allow a person to establish a new one. Paul applies the illustration in 7:4.”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- 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.”