Using Non-Biblical Stories to Illustrate Theological Concepts

The use of non-biblical stories to illustrate theological concepts is a practice with roots in biblical hermeneutics itself, particularly in the employment of parables and analogies. A parable, in its Greek origin (παραβολή, parabolē), signifies "placing beside or together," indicating a comparison or similitude where one subject illustrates another ^[1]. Jesus frequently utilized parables, which are stories that typically draw an analogy between an everyday aspect of life and a spiritual truth ^[10]. These narratives were designed to convey profound spiritual truths through relatable, often surprising, imagery ^[11].

The effectiveness of parables lies in their ability to make complex spiritual ideas accessible by grounding them in common experience. For instance, the parable of the sower addresses the varied responses to Jesus's message by comparing them to different types of soil ^[10]. To properly understand a parable, one must identify its central analogy, consider its historical context, and interpret it within the broader context of the Gospel text, avoiding speculative allegorical meanings for every detail ^[10]. This method of using a familiar narrative to illuminate a deeper truth provides a precedent for employing non-biblical stories in a similar illustrative capacity.

Beyond parables, the Bible itself contains various forms of illustrative language, including proverbs, dark prophetic utterances, enigmatic maxims, and expanded metaphors ^[1]. For example, the book of Proverbs uses earthly wisdom to convey divine principles, while prophetic books sometimes employ symbolic actions or visions to communicate God's message. This demonstrates a long-standing tradition within biblical literature of using diverse narrative and literary forms to convey theological concepts.

Theological concepts, such as the nature of sin, the sovereignty of God, or the experience of redemption, can be abstract and challenging to grasp. Non-biblical stories can serve as effective analogies, helping to bridge the gap between abstract doctrine and concrete understanding. For example, the concept of universal sinfulness, which Paul explores in Romans 1:18–3:20, posits that both Gentiles and Jews are "under sin’s power" and cannot earn God's favor through their own actions ^[7]. This idea, that all human beings are born sinners, is echoed in Psalm 51:5 ^[2]. While the godly fight against their sinful nature, the wicked indulge it ^[2]. Sin is not merely an action but can be understood as a "corrupt old nature" ^[8]. Augustine, in his Ten Homilies on the First Epistle of John, distinguishes between being "born of God" and being "of the devil," noting 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" ^[4]. A non-biblical story illustrating the pervasive nature of human failing or the corrupting influence of certain choices could help a listener visualize these theological points.

Similarly, the concept of God's wrath is not a spontaneous emotional outburst but a necessary response from a holy God to sin ^[7]. The Old Testament frequently depicts God's anger and foretells a decisive outpouring of divine wrath on human sin ^[7]. A story, perhaps from literature or history, that depicts the inevitable consequences of rebellion or injustice could serve as an analogy for understanding God's righteous judgment. The "great sin" is often identified as rebellion ^[6], and "vanity" can encompass all sorts of sinful acts ^[3]. The first sin of humanity, described in Genesis 3:13, was not merely eating a forbidden fruit but involved "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]. A narrative that explores the themes of self-centeredness, ingratitude, or rebellion could illuminate these facets of sin.

The use of non-biblical stories also aligns with the understanding that God communicates with humanity through historical events ^[14]. While the Bible is the primary revelation of God's truth, the broader human experience, as captured in stories, can reflect aspects of that truth. Just as Paul uses an illustration of marriage and death in Romans 7:2-3 to make two basic points—that death releases one from obligation and that freedom from one relationship allows for a new one—without every element being an allegory, so too can non-biblical stories be employed ^[13]. The goal is not to find a theological counterpart for every detail but to use the story to highlight a central message or analogy.

Theological concepts like divine ownership and human responsibility can also be clarified through narrative. Paul states in 1 Corinthians 3:23 that believers are "claimed by God" through Christ ^[9]. This idea of belonging to God, and the implications for one's life, could be illustrated by stories of loyalty, stewardship, or ultimate allegiance from various cultural contexts.

The vastness of God's works and words is another concept that can be difficult to fully grasp. John concludes his Gospel by stating that "there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" ^[12]. This hyperbolic statement emphasizes the inexhaustible nature of Christ's ministry and, by extension, the infinite depth of God's character and actions. While no single story can fully capture this, a narrative that evokes a sense of wonder, immensity, or profound impact could serve as a helpful illustration.

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 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”
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).”
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.”
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).”
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”
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.”
Revelation (Protestant academic) “Tyndale House on Revelation 1:9: 1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preach”

Ask Your Own Question