Using Scripture to Evaluate and Refine Analogies and Examples

The Bible frequently employs analogies and examples, often referred to as parables, to convey complex spiritual truths in an accessible manner ^[4]. These literary devices serve to illustrate one subject by comparing it to another, making abstract concepts more concrete ^[4]. However, understanding and applying these analogies requires careful evaluation against the broader context of Scripture to ensure accurate interpretation and to refine their meaning.

The term "parable" in Greek, parabole, signifies "placing beside or together," indicating a comparison or similitude ^[4]. In the New Testament, this term has a wide application, ranging from short proverbs to dark prophetic utterances and enigmatic maxims ^[4]. For instance, Jesus frequently taught in parables, such as those found in Matthew 13, to reveal aspects of the kingdom of heaven. The effectiveness of an analogy lies in its ability to illuminate a truth without distorting it.

One crucial aspect of evaluating analogies is ensuring they align with core biblical doctrines. For example, the concept of sin is frequently illustrated in Scripture. The Treasury of Scripture Knowledge cross-references for Ephesians 1:7, which speaks of redemption through Christ's blood and the forgiveness of sins, point to numerous passages that define and describe sin ^[1]. These include references to God's abundant mercy and forgiveness (e.g., Psalms 86:5, 130:4; Daniel 9:9; Micah 7:18), as well as the depth of human transgression (e.g., Isaiah 43:25, Jeremiah 31:34) ^[1]. Similarly, Romans 2:4, which discusses God's kindness leading to repentance, cross-references passages that highlight God's long-suffering and patience in the face of human sin (e.g., Exodus 34:6, Numbers 14:18, Jonah 4:2) ^[2].

When an analogy is used to explain sin, it must reflect the biblical understanding that sin is not merely a mistake but a deliberate act of rebellion against God ^[9]. It is 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" ^[8]. All human beings are born with a sinful nature, though the godly fight against it ^[6]. To claim "we have not sinned" is to make God a liar ^[11]. Therefore, any analogy for sin that minimizes its gravity or suggests it is a mere imperfection would be inconsistent with biblical teaching.

Another example is the analogy of adoption or sonship. While the devil does not "beget" children in the same way God does, those who commit sin are described as "of the devil" because they imitate him ^[7]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" ^[7]. This distinction is vital for refining analogies about spiritual parentage; it highlights that while believers are "born of God," those who follow the devil do so through corruption and imitation, not through a direct act of creation ^[7].

The Bible also uses analogies to describe God's attributes. Ephesians 1:17 speaks of God as "the Father of glory," and the Treasury of Scripture Knowledge provides cross-references that emphasize God's wisdom, knowledge, and glory (e.g., Psalms 24:7, 24:10; Isaiah 11:2; Daniel 2:28; John 17:3) ^[3]. When employing analogies for God, they must uphold His divine nature, His sovereignty, and His holiness. For instance, God's anger is not a "spontaneous emotional outburst" but a "holy God's necessary response to sin" ^[10]. Analogies that portray God as merely human-like in His emotions or limitations would need refinement against these scriptural truths.

Furthermore, analogies about the believer's identity and relationship with God must be grounded in Scripture. Believers are "in Christ" and are claimed by God ^[12]. Ephesians 1:3 states that believers are blessed with "every spiritual blessing in the heavenly places in Christ" ^[5]. This profound union means that analogies about the Christian life should reflect this new identity and the spiritual realities associated with it, such as being chosen before the foundation of the world (Ephesians 1:4) and having redemption through Christ's blood (Ephesians 1:7).

Sources

Treasury of Scripture Knowledge “Ephesians 1:7 cross-references: Exodus 34:7, Job 33:24, Psalms 32:1, Psalms 86:5, Psalms 130:4, Psalms 130:7, Isaiah 43:25, Isaiah 55:6, Jeremiah 31:34, Daniel 9:9, Daniel 9:19, Daniel 9:24, Jonah 4:2, Micah 7:18, Zechariah 9:11, Zechariah 13:1, Zechariah 13:7, Matthew 20:28, Matthew 26:28, Mark 14:24, Luke 1:77, Luke 7:40, Luke 7:47, Luke 24:47, John 20:23, Acts 2:38, Acts 3:19, Acts 10:43, Acts 13:38, Acts 20:28, Romans 2:4, Romans 3:24, Romans 4:6, Romans 9:23, 1 Corinthians 1:30, 2 Corinthians 8:9, Ephesians 1:6, Ephesians 2:4, Ephesians 2:7, Ephesians 3:8, Ephesians 3:16, Philippians 4:19”
Treasury of Scripture Knowledge “Romans 2:4 cross-references: Exodus 34:6, Numbers 14:18, Job 33:27, Psalms 10:11, Psalms 78:38, Psalms 86:5, Psalms 86:15, Psalms 104:24, Psalms 130:3, Ecclesiastes 8:11, Isaiah 30:18, Isaiah 63:7, Jeremiah 3:12, Jeremiah 3:22, Jeremiah 7:10, Ezekiel 12:22, Ezekiel 16:63, Hosea 3:5, Jonah 4:2, Matthew 24:48, Luke 15:17, Luke 19:5, Romans 3:25, Romans 6:1, Romans 6:15, Romans 9:22, Romans 10:12, Romans 11:22, Romans 11:33, Ephesians 1:7, Ephesians 1:18, Ephesians 2:4, Ephesians 2:7, Ephesians 3:8, Ephesians 3:16, Philippians 4:19, Colossians 1:27, Colossians 2:2, 1 Timothy 1:16, 1 Timothy 6:17,”
Treasury of Scripture Knowledge “Ephesians 1:17 cross-references: Genesis 41:38, 1 Chronicles 29:11, Psalms 24:7, Psalms 24:10, Psalms 29:3, Proverbs 2:5, Isaiah 11:2, Jeremiah 2:11, Jeremiah 9:24, Jeremiah 24:7, Jeremiah 31:34, Daniel 2:28, Daniel 5:11, Daniel 10:1, Matthew 6:13, Matthew 11:25, Matthew 11:27, Matthew 16:17, Matthew 20:33, Luke 2:14, Luke 12:12, Luke 21:15, John 8:54, John 14:17, John 14:26, John 16:3, John 17:3, John 17:25, John 20:17, Acts 6:10, Acts 7:2, Romans 1:28, Romans 15:6, 1 Corinthians 2:8, 1 Corinthians 2:10, 1 Corinthians 12:8, 1 Corinthians 14:6, 2 Corinthians 12:1, Ephesians 1:3, Ephesians 3:5,”
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”
Treasury of Scripture Knowledge “Ephesians 1:3 cross-references: Genesis 12:2, Genesis 14:20, Genesis 22:18, 1 Chronicles 4:10, 1 Chronicles 29:20, 2 Chronicles 31:8, Nehemiah 9:5, Psalms 72:17, Psalms 72:19, Psalms 134:3, Isaiah 61:9, Daniel 4:34, Luke 2:28, John 10:29, John 14:20, John 15:2, John 17:21, John 20:17, Romans 12:5, Romans 15:6, 1 Corinthians 1:30, 1 Corinthians 12:12, 2 Corinthians 1:3, 2 Corinthians 5:17, 2 Corinthians 5:21, 2 Corinthians 11:31, Galatians 3:9, Ephesians 1:10, Ephesians 1:17, Ephesians 1:20, Ephesians 2:6, Ephesians 3:10, Ephesians 6:12, Philippians 2:11, Hebrews 8:5, Hebrews 9:23, 1 Peter 1:3,”
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).”
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).”

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