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Using Scripture to Frame Biblical Concepts and Analogies

Biblical concepts are frequently framed through analogies, comparisons, and cross-references within Scripture itself, a practice evident in both the Old and New Testaments. The Greek word parabole, from which "parable" derives, literally means "placing beside" or "comparison," indicating that an illustration of one subject by another is central to its meaning [6]. This method of "comparing spiritual things with spiritual" is a way the Holy Spirit teaches, by expounding the Gospel through comparison with Old Testament types and vice versa [13, 14].

The Treasury of Scripture Knowledge provides extensive cross-references that highlight how biblical authors and later interpreters connect various passages to illuminate theological ideas. For instance, Ephesians 1:17, which speaks of the "spirit of wisdom and revelation in the knowledge of him," is linked to numerous verses that discuss divine wisdom and understanding, such as Proverbs 2:5, Isaiah 11:2, and John 17:3 [1]. Similarly, the concept of redemption and forgiveness in Ephesians 1:7 is cross-referenced with Old Testament passages like Psalms 130:4 and Isaiah 43:25, alongside New Testament texts like Acts 2:38 and Romans 3:24, demonstrating a consistent theological thread across the biblical canon [3].

The concept of sin, for example, is explored through various analogies and descriptions. Genesis 4:7, which warns Cain that "sin is crouching at the door," is connected to passages like Romans 6:16 and James 1:15, which discuss the nature and consequences of sin [2]. Sin is described as "vanity" in Proverbs 30:8, encompassing "all sorts of sinful acts" [8]. The Psalms further elaborate on sin, noting that while all humans are born sinners, the wicked indulge their sinful nature, whereas the godly fight against it [7]. Deliberate sins are characterized by an "insolent or arrogant attitude," often equated with rebellion [10]. Paul, in Romans 1:18–3:20, systematically teaches about universal sinfulness, asserting that both Gentiles and Jews are "under sin’s power" and cannot earn God's favor through their own actions [11]. The apostle John distinguishes between having "no sin" (referring to the corrupt old nature) and having "not sinned" (referring to actual commissions of sin, even after conversion), emphasizing that denying sin makes one a liar [12]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that one becomes a "child of the devil" not by birth but by imitating the devil's corruption [9].

This intertextual approach is not merely a modern interpretive tool but reflects how biblical writers themselves understood and presented divine truths. Jonah, for instance, in his prayer from the belly of the fish, incorporates "inspired utterances familiar to the Church long before" from the Psalms, demonstrating how earlier scriptural experiences informed later expressions of faith [15]. The return of the dust to the earth and the spirit to God in Ecclesiastes 12:7 is cross-referenced with Genesis 2:7 and Numbers 16:22, illustrating the biblical understanding of human composition and destiny [4]. Even the creation account in Genesis 1:26, stating humanity was made in God's image, is linked to Ecclesiastes 7:29, which observes that God made mankind upright, but they have sought out many schemes [5].

Sources

  1. 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,”
  2. Treasury of Scripture Knowledge “Genesis 4:7 cross-references: Genesis 3:16, Genesis 4:8, Genesis 19:21, Numbers 32:23, 2 Samuel 24:23, 2 Kings 8:28, Job 29:4, Job 42:8, Proverbs 18:5, Proverbs 21:27, Ecclesiastes 8:12, Isaiah 3:10, Jeremiah 6:20, Malachi 1:8, Malachi 1:10, Malachi 1:13, Acts 10:35, Romans 2:6, Romans 6:16, Romans 7:8, Romans 12:1, Romans 14:18, Romans 15:16, Ephesians 1:6, 1 Timothy 5:4, Hebrews 11:4, James 1:15, 1 Peter 2:5”
  3. 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”
  4. Treasury of Scripture Knowledge “Ecclesiastes 12:7 cross-references: Genesis 2:7, Genesis 3:19, Genesis 18:27, Numbers 16:22, Numbers 27:16, Job 4:19, Job 7:21, Job 20:11, Job 34:14, Job 34:15, Psalms 31:6, Psalms 90:3, Psalms 146:4, Ecclesiastes 3:20, Isaiah 57:16, Jeremiah 38:16, Daniel 12:2, Zechariah 12:1, Hebrews 12:9, Hebrews 12:23”
  5. Treasury of Scripture Knowledge “Ecclesiastes 7:29 cross-references: Genesis 1:26, Genesis 3:6, Genesis 5:1, Genesis 6:5, Genesis 6:11, Genesis 11:4, Psalms 99:8, Psalms 106:29, Psalms 106:39, Jeremiah 2:12, Jeremiah 4:22, Ezekiel 22:6, Ezekiel 28:15, Mark 7:8, Acts 7:40, Romans 1:21, Romans 3:9, Ephesians 2:2, Titus 3:3”
  6. 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”
  7. 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).”
  8. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  9. 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”
  10. 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).”
  11. 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”
  12. 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”
  13. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
  14. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
  15. Jonah (Presbyterian) “Jamieson, Fausset & Brown on Jonah 2:2: His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in , ; in , ; in , ; in , ; in , ; ; in , ; in , , and . Jonah, an inspired man, thus attests both the antiquity and inspiration of the Psalms. It marks the spirit of faith, that Jonah identifies himself with the saints of old, appropriating their experiences as recorded in the Word of God (). Affliction opens up the mine of Scripture, before seen only on the surface. out of the belly of h”
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