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Using Secular Examples in Biblical Storytelling Effectively

Biblical storytelling frequently employs secular examples, particularly through parables, to convey spiritual truths and moral instruction [1, 3]. Jesus, in particular, utilized parables extensively, drawing analogies between common aspects of daily life and profound spiritual realities [12]. This method allows for the illustration of complex theological concepts through relatable, everyday scenarios.

A parable, derived from the Greek parabole, signifies "placing beside or together," indicating a comparison or similitude [1]. Unlike a fable, which often features irrational or inanimate beings acting with human characteristics for moral instruction, a parable always relates what could actually happen and is true to fact [3]. While fables teach earthly moralities, parables aim to teach higher, heavenly, and spiritual truths [3]. For instance, the parable of the sower (Matthew 13:3-9) uses the familiar agricultural practice of sowing seeds to explain different responses to Jesus's message [12]. This parable, like many others, addresses the reception of Jesus's teachings, particularly the varied responses from the Jewish nation [12].

Jesus's use of parables was a deliberate pedagogical choice. He spoke in parables because the time was not yet ripe for clearer, plainer disclosures of the kingdom's mysteries [13]. This approach kept people attentive and expectant, as Christ sought various ways to instruct and influence souls [13]. The parables often served to reveal truth to those who were open to it, while simultaneously obscuring it from those who were not [12].

The content of these secular examples often touches upon universal human experiences and moral dilemmas. For example, the parable of the prodigal son (Luke 15:11-32) illustrates the grace of the gospel, offering encouragement, while the parable of the rich man and Lazarus (Luke 16:19-31) serves as a warning about the wrath to come, aiming to awaken those "fast asleep in sin" [11]. This latter parable was specifically intended to make mockers of Christ's sermon against worldliness serious, highlighting the gospel's power to reconcile individuals to affliction and guard against worldliness and sensuality [11].

The effectiveness of using secular examples in biblical storytelling lies in their ability to make abstract spiritual concepts tangible and understandable. By drawing on familiar scenarios, listeners can connect with the narrative on a personal level, making the spiritual lesson more impactful. This method is not limited to parables; other forms of biblical literature also employ relatable situations to convey moral and spiritual messages. For instance, the book of Proverbs, a collection of wise and weighty sentences, uses observations from daily life to impart knowledge and wisdom [14].

The Bible frequently addresses human sinfulness through various examples. All human beings are born sinners, and while the godly fight against their sinful nature, the wicked indulge it [4]. Sin is described in various ways, including "vanity" (Proverbs 30:8), which encompasses all sorts of sinful acts [5]. Deliberate sins are often committed with an insolent or arrogant attitude, representing rebellion against God [8]. The universality of sin is a foundational theme, with both Gentiles and Jews being equally under sin's power and unable to find favor with God through their own actions [9]. God's anger is depicted not as an emotional outburst, but as a necessary, holy response to sin [9].

The concept of sin is further elaborated by distinguishing between having sin and committing sin. To say "we have no sin" refers to the guilt remaining from actual sins and the corrupt old nature still adhering to individuals, even after conversion [10]. To say "we have not sinned" refers to the commission of actual sins, even after regeneration [10]. Denying the commission of sins after conversion is seen as making God a liar [10]. The one who commits sin is described as being "of the devil," not by birth, but by imitating the devil's corruption [6]. The first sin, as seen in Genesis 3:13, involved being "beguiled" by flattering lies, leading to a profound act of disobedience and ingratitude towards God [7].

The use of secular examples also extends to illustrating positive virtues. Sincerity, for instance, is exemplified by Christ (1 Peter 2:22) and is expected of ministers (Titus 2:7) [2]. It is contrasted with fleshly wisdom (2 Corinthians 1:12) and should characterize love for God and Christ, service to God, faith, love for one another, and overall conduct [2]. The preaching of the gospel should also be marked by sincerity [2].

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Fable — A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that-- + The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the tree”
  4. 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).”
  5. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  6. 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”
  7. 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.”
  8. 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).”
  9. 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”
  10. 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”
  11. Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:19: As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curta”
  12. 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.”
  13. Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 13:24: In these verses, we have, I. Another reason given why Christ preached by parables, Mat 13:34, Mat 13:35. All these things he spoke in parables, because the time was not yet come for the more clear and plain discoveries of the mysteries of the kingdom. Christ, to keep the people attending and expecting, preached in parables, and without a parable spake he not unto them; namely, at this time and in this sermon. Note, Christ tries all ways and methods to do good to the souls of men, and to make impressions upon them; if men will not be instructed and influenced by ”
  14. Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 25 (introduction): This verse is the title of this latter collection of Solomon's proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Ecc 12:9. Observe, 1. The proverbs were Solomon's, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be wr”
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