Using Secular Sources to Illustrate Biblical Concepts Responsibly
The responsible use of secular sources to illustrate biblical concepts involves careful discernment, ensuring that such sources genuinely illuminate, rather than distort, the scriptural message. While the Bible is considered sufficient for salvation and Christian doctrine, external sources can sometimes provide helpful analogies or contextual understanding [10]. However, this practice requires a clear understanding of the Bible's unique authority and purpose.
One key principle in using secular sources is to recognize the distinct nature of biblical revelation. The Bible is understood by many traditions as divinely inspired, offering truths and mysteries that are not fully accessible through human reason or observation alone [9, 10]. John Calvin, for instance, noted that while the world can be seen as a "mirror" in which one might behold God, human eyes are not "sufficiently clear-sighted" to fully discern what the creation represents, nor is the knowledge gained from it sufficient for salvation [10]. This perspective suggests that secular sources, which derive from human observation and reasoning, cannot be the primary basis for theological understanding. Instead, they can serve a secondary, illustrative role.
The danger of misusing secular sources often arises when they are given undue authority or when biblical texts are "tortured to an allegorical sense" that was not intended [11]. Calvin criticized Origen for excessively seeking allegories, which he believed corrupted the "simplicity of Scripture" [11]. This highlights the importance of maintaining the plain sense of the biblical text as the primary interpretive goal. When a secular source is used, it should clarify or exemplify a concept already established by Scripture, rather than introducing new doctrines or reinterpreting core biblical truths in a way that deviates from the text's original meaning.
For example, when discussing the concept of sin, biblical texts describe it as a universal human condition, present from birth [1]. Psalm 58:3 states that "All human beings are born sinners," a concept echoed in Psalm 51:5 [1]. Sin is not merely an action but a state of being, a "corrupt old nature" [7]. It is characterized by "vanity," "sinful acts" [2], and often involves an "insolent or arrogant attitude" [5]. The first sin, as described in Genesis 3:13, was not merely eating forbidden fruit but encompassed "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" [4]. Paul further elaborates on universal sinfulness in Romans 1:18–3:20, stating that both Gentiles and Jews are "equally under sin’s power" [6]. God's anger is depicted as a "necessary response to sin," not a spontaneous emotional outburst [6].
In illustrating these biblical concepts of sin, a secular source might offer a psychological description of human selfishness or a philosophical discussion on moral failure. Such sources could provide relatable examples of how "love of self" manifests in human behavior or how "disobedience" can lead to negative consequences. However, they cannot adequately explain the theological dimensions of sin, such as its origin in the fall, its offense against a holy God, or its need for divine atonement, as these are specifically revealed in Scripture [4, 6]. A secular source might describe the effects of sin, but it cannot define sin as a transgression against God's law or explain its spiritual implications in the same way the Bible does.
Another example is the concept of spiritual warfare or the devil's influence. The Bible clearly states that "He that committeth sin is of the devil" [3]. However, John does not say that one is "born of the devil" in the same way one is "born of God" [3]. Augustine clarified this distinction, stating 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" [3]. Bengel added that "From the devil there is not generation, but corruption" [3]. Here, a secular source might discuss the psychological roots of evil or the sociological impact of destructive behavior. While these might touch on aspects related to the devil's influence, they would lack the theological framework of a spiritual entity actively working against God and humanity. Using a secular source to describe the nature of evil might be acceptable, but using it to define the person of the devil or the spiritual battle would be inappropriate, as these are distinct biblical revelations.
The use of secular sources should also be guided by the understanding that all things ultimately belong to God and are claimed by Him through Christ [8]. This perspective, articulated in 1 Corinthians 3:23, suggests that even secular knowledge, when properly understood, can reflect aspects of God's truth, albeit imperfectly. However, this does not elevate secular sources to the level of Scripture. Instead, it places them within a broader framework where biblical truth remains supreme.
Sources
- 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).”
- 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:”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.6: labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us. Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created t”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”