Using Scripture to Ground Analogies and Illustrations Theologically

The use of analogies and illustrations in theological discourse is rooted in biblical practices, where parables, allegories, and metaphors are employed to convey complex spiritual truths. A parable, derived from the Greek word "parabole," signifies a comparison or similitude, illustrating one subject by another ^[1].

Scripture frequently utilizes such literary devices to communicate divine concepts. For instance, the Psalms often cross-reference other biblical passages, establishing a network of theological themes and motifs. For example, Ecclesiastes 12:7 is cross-referenced with Genesis 2:7, Genesis 3:19, and other passages, highlighting the connection between human mortality and the divine origin of human life ^[2]. Similarly, Revelation 2:3 is linked to various Old Testament passages, such as Psalms 37:7 and Psalms 69:7, underscoring the theme of perseverance in the face of suffering ^[3].

The biblical use of allegory is another significant aspect of theological illustration. An allegory is defined as "a representation of one thing which is intended to excite the representation of another thing" ^[4]. This literary device allows for a deeper understanding of spiritual realities by interpreting historical or literal events in light of their spiritual significance.

When employing analogies and illustrations theologically, it is essential to ground them in Scripture. The cross-referencing of biblical passages, as seen in the Treasury of Scripture Knowledge, demonstrates how various themes and motifs are interconnected throughout the Bible ^{[2, 3, 5]}. For example, Ephesians 1:7 is cross-referenced with Exodus 34:7, Job 33:24, and other passages, highlighting the biblical theme of redemption ^[5].

Theological interpretation of Scripture also plays a crucial role in using analogies and illustrations effectively. Commentators such as Jamieson, Fausset, and Brown provide insights into the theological significance of various biblical passages. For instance, their commentary on 1 John 3:8 explains that committing sin is associated with being of the devil, while doing righteousness is linked to being of God ^[8]. Similarly, the Tyndale House commentary on Psalms 58:3 notes that all human beings are born sinners, but the godly fight against their sinful nature ^[7].

The use of analogies and illustrations in theological discourse is not limited to biblical interpretation. Theological traditions, such as the Eastern Orthodox and Reformed traditions, also employ analogies and illustrations to convey complex theological concepts. For example, John Chrysostom's Homilies on John and Hebrews demonstrate the use of analogies and illustrations in early Christian theology ^[9]. Calvin's Commentary on Genesis also employs analogies and illustrations to explain theological concepts, such as the building of the Church out of ruins ^[11].

In Romans 7:2-3, Paul uses an illustration from marriage law to explain the relationship between the law and believers. The Tyndale House commentary notes that this is not an allegory, but rather an illustration used 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 ^[10].

Theological analogies and illustrations must be carefully grounded in Scripture to avoid misinterpretation. By cross-referencing biblical passages and understanding the theological significance of various themes and motifs, theologians can develop a rich and nuanced understanding of complex spiritual concepts. As seen in the various commentaries and theological traditions, the use of analogies and illustrations is a vital aspect of theological discourse, enabling theologians to convey complex ideas in a clear and compelling manner.

The careful use of analogies and illustrations in theological discourse is evident in the way biblical authors and theologians throughout history have employed these literary devices. By examining the biblical text and its interpretation across various theological traditions, theologians can develop a deeper understanding of the complex spiritual realities that underlie human experience. The cross-referencing of biblical passages, such as Ecclesiastes 12:2 with Genesis 27:1 and 1 Samuel 3:2, highlights the connection between human aging and mortality ^[6].

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”
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”
Treasury of Scripture Knowledge “Revelation 2:3 cross-references: Psalms 37:7, Psalms 69:7, Micah 7:9, Mark 15:21, Luke 8:15, Luke 14:27, Luke 18:1, Luke 21:19, John 15:21, Romans 2:7, Romans 5:3, Romans 8:25, Romans 12:12, Romans 15:4, Romans 16:12, 1 Corinthians 13:7, 1 Corinthians 16:16, 2 Corinthians 4:1, 2 Corinthians 4:16, 2 Corinthians 5:9, 2 Corinthians 6:5, 2 Corinthians 10:15, 2 Corinthians 11:23, Galatians 6:2, Galatians 6:9, Philippians 2:16, Philippians 4:3, Colossians 1:11, 1 Thessalonians 1:3, 1 Thessalonians 2:9, 1 Thessalonians 5:12, 2 Thessalonians 3:5, 2 Thessalonians 3:8, 2 Thessalonians 3:13, 1 Timothy 4:”
Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
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 “Ecclesiastes 12:2 cross-references: Genesis 27:1, Genesis 48:10, 1 Samuel 3:2, 1 Samuel 4:15, 1 Samuel 4:18, Psalms 42:7, Psalms 71:20, Psalms 77:16, Ecclesiastes 11:7, Isaiah 5:30, Ezekiel 32:7”
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).”
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”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
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 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”

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