Biblical Use of Non-Biblical Examples in Theological Illustrations
The biblical authors and figures frequently draw upon non-biblical examples and common experiences to illustrate theological truths. This practice is evident in various forms, from Jesus' parables to the apostles' arguments.
Jesus, for instance, often employed "surprising, evocative imagery" in his parables, such as the mustard seed, to emphasize the contrast between humble beginnings and a glorious outcome for the Kingdom of God [4]. These illustrations were not always allegories where every detail held a theological meaning, but rather served to make specific points, as seen in Paul's use of a marriage illustration in Romans 7:2-3. There, the illustration serves to convey that death releases a person from obligation to the law, allowing for a new relationship [5].
The Apostle Paul also engaged with non-biblical concepts and cultural references. In his letters, he sometimes alluded to philosophical ideas or common societal practices to make his theological arguments more accessible or impactful. For example, while not directly quoting, his discussions on idolatry in passages like Colossians 3:5 implicitly contrast Christian worship with the worship of "other gods" or images, a concept broadly understood in the ancient world [1, 2]. The early church fathers, such as John Chrysostom, also engaged with the philosophical currents of their time, sometimes referencing figures like Democritus or Epicurus to critique heathenism or explain Christian doctrine [6].
This method of using external examples extends to the broader biblical narrative. The Old Testament, for instance, describes instances of idolatry involving "teraphim" (images or idols) and the worship of other gods, which served as stark warnings against deviation from the worship of the one true God [1, 2]. These examples from Israel's history provided concrete illustrations of theological principles.
Even in detailed theological discussions, such as those by Augustine on the Trinity or Calvin on the image of God, there is an acknowledgment of elements in human experience that can, by analogy, refer to divine realities, though such analogies are carefully distinguished from the core biblical doctrine [3]. The biblical writers and subsequent interpreters thus demonstrate a consistent pattern of leveraging familiar concepts and non-biblical examples to illuminate profound theological truths.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Teraphim — images; idols”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.31: and fourteenth books on the Trinity, also the eleventh book of the “City of God.” I acknowledge, indeed, that there is something in man which refers to the Father and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis than such subtleties. As for myself, before I define the”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
- 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/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: moral character of heathenism.”—Meyer.—G.A.] 309 [Compare 1 Kings xviii. 27 , the locus classicus where Elijah uses his scathing irony against the priests of Baal.—G.A.] 310 [See Schaff’s History of the Christian Church , Vol. I., pp. 72–74, with Literature there noted.—G.A.] 311 [On Democritus and Leucippus, founders of the Atomistic philosophy, see Ueberweg’s Hist. of Philosophy (Amer. ed.), Vol. I., pp. 67–71; on Epicurus, Vol. I., pp. 205–207.—G.A.] 312 This was the instance in the Schools. Vid. Sextus Empiricus, Pyrrh. Hypot”