Choosing Relevant Analogies in Cross-Cultural Biblical Communication

Effective cross-cultural biblical communication often relies on the careful selection and deployment of relevant analogies to convey spiritual truths ^[13]. Analogies serve as bridges, connecting familiar concepts in a recipient culture to the often-unfamiliar ideas presented in Scripture. The process involves identifying a central analogy within a biblical text, understanding its historical and cultural context, and then seeking a comparable, culturally appropriate analogy in the target audience's worldview ^[13].

The Bible itself frequently employs analogies and parables to illustrate profound spiritual realities. For instance, Jesus' parables, such as the sower, are stories that draw an analogy between common aspects of life and spiritual truths ^[13]. To grasp the meaning of such parables, it is essential to pinpoint the core analogy and interpret it within its original historical and Gospel context, rather than seeking speculative allegorical meanings in every detail ^[13].

One significant concept frequently communicated through analogy is the nature of sin. The Treasury of Scripture Knowledge cross-references for Romans 2:4, which speaks of God's goodness leading to repentance, include numerous passages that describe sin and God's response to it, such as Psalms 78:38, Jeremiah 3:12, and Ezekiel 16:63 ^[1]. Similarly, Ephesians 1:7, which discusses redemption through Christ's blood, cross-references passages like Psalms 130:4 and Daniel 9:9, which speak of forgiveness and God's mercy ^[2]. These cross-references highlight the pervasive biblical theme of sin and the need for divine intervention.

Theological traditions offer various analogies to explain the origin and nature of sin. one commentary tradition Jamieson, Fausset & Brown (JFB) on Genesis 3:13 describes the sin of the first pair as "heinous and aggravated," not merely 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" ^[9]. This interpretation uses a series of relational analogies (dishonor, ingratitude, disobedience) to explain the depth of the transgression. JFB also notes that "vanity" in Proverbs 30:8 refers to "all sorts of sinful acts" ^[7].

The concept of inherent sinfulness is also articulated through analogies. Tyndale House on Psalms 58:3 states that "All human beings are born sinners," but distinguishes between the wicked who "indulge their sinful nature" and the godly who "fight against it" ^[6]. This creates an analogy of an internal struggle, with different outcomes based on individual choices. The idea of "great sin" is analogized as "rebellion" in Tyndale House's commentary on Psalms 19:13 ^[10].

The Apostle John, in 1 John, uses strong analogies to describe the relationship between sin and the devil. JFB on 1 John 3:8 states that "He that committeth sin is of the devil," contrasting this with "He that doeth righteousness" ^[8]. Augustine, as quoted by JFB, clarifies this analogy, stating that while one can be "born of God," 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" ^[8]. This analogy distinguishes between spiritual generation and behavioral imitation. JFB further notes the progression in 1 John 1:6, 8, 10, from "we lie" to "we deceive ourselves" to "we make him a liar," illustrating escalating degrees of denying sin ^[12].

Another crucial concept is God's wrath. Tyndale House on Romans 1:18 explains that "God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin" ^[11]. This analogy clarifies that divine wrath is not capricious but a just and inherent reaction to unrighteousness. The Old Testament frequently depicts God's anger and predicts a future outpouring of wrath on human sin ^[11]. The Treasury of Scripture Knowledge cross-references for Romans 2:4, which mentions God's forbearance and long-suffering, include numerous instances of God's patience despite human sin, such as Exodus 34:6, Numbers 14:18, and Jonah 4:2 ^[1]. These passages provide a rich source of analogies for God's character.

The concept of redemption and God's mercy is also conveyed through powerful analogies. Ephesians 2:4 speaks of God being "rich in mercy," and its cross-references include passages like Psalms 86:5 and Daniel 9:9, which emphasize God's compassion and forgiveness ^[5]. The idea of God's presence and protection is analogized in Exodus 3:2, where the burning bush that is not consumed symbolizes God's presence with His people in affliction without destroying them ^[3]. This event is cross-referenced with passages like Isaiah 43:2 ("When you pass through the waters, I will be with you") and Daniel 3:27 (the three men in the fiery furnace), reinforcing the analogy of divine preservation in the midst of trials ^[3].

The coming of the Messiah is another concept where analogies are vital. Haggai 2:7 speaks of the "desire of all nations" coming, which is cross-referenced with passages like Genesis 49:10 (the scepter not departing from Judah) and Malachi 3:1 (the messenger preparing the way), all pointing to the advent of Christ ^[4]. The Jamieson, Fausset & Brown commentary on Exodus 12:14 draws a "close analogy" between the Jewish Passover and the Christian Passover, noting that both festivals were instituted before the events they commemorated had transpired ^[15]. This historical analogy helps to understand the prophetic nature of biblical events.

When communicating these concepts cross-culturally, the challenge lies in finding analogies that resonate with the target audience without distorting the original meaning. For example, the concept of an "interpreter" in Genesis 42:23, where Joseph speaks to his brothers through one, highlights the linguistic and cultural gaps that can exist even between related groups ^[14]. Adam Clarke notes that while Egyptians, Hebrews, Canaanites, and Syrians could generally understand each other, there were "considerable differences between their dialects," necessitating an interpreter ^[14]. This historical example underscores the need for careful mediation in cross-cultural communication.

Sources

Treasury of Scripture Knowledge “Romans 2:4 cross-references: Exodus 34:6, Numbers 14:18, Job 33:27, Psalms 10:11, Psalms 78:38, Psalms 86:5, Psalms 86:15, Psalms 104:24, Psalms 130:3, Ecclesiastes 8:11, Isaiah 30:18, Isaiah 63:7, Jeremiah 3:12, Jeremiah 3:22, Jeremiah 7:10, Ezekiel 12:22, Ezekiel 16:63, Hosea 3:5, Jonah 4:2, Matthew 24:48, Luke 15:17, Luke 19:5, Romans 3:25, Romans 6:1, Romans 6:15, Romans 9:22, Romans 10:12, Romans 11:22, Romans 11:33, Ephesians 1:7, Ephesians 1:18, Ephesians 2:4, Ephesians 2:7, Ephesians 3:8, Ephesians 3:16, Philippians 4:19, Colossians 1:27, Colossians 2:2, 1 Timothy 1:16, 1 Timothy 6:17,”
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 “Exodus 3:2 cross-references: Genesis 15:13, Genesis 16:7, Genesis 22:15, Genesis 48:16, Exodus 3:4, Exodus 3:16, Deuteronomy 4:20, Deuteronomy 33:16, Psalms 66:12, Isaiah 43:2, Isaiah 53:10, Isaiah 63:9, Daniel 3:27, Hosea 12:4, Zechariah 13:7, Malachi 3:1, Mark 12:26, Luke 20:37, John 1:14, Acts 7:30, Romans 8:3, 2 Corinthians 1:8”
Treasury of Scripture Knowledge “Haggai 2:7 cross-references: Genesis 3:15, Genesis 22:18, Genesis 49:10, Exodus 40:34, 1 Kings 8:10, 1 Kings 8:11, 2 Chronicles 5:14, Psalms 80:1, Isaiah 60:7, Ezekiel 21:27, Daniel 2:44, Daniel 7:20, Joel 3:9, Zechariah 9:9, Malachi 3:1, Luke 2:10, Luke 2:27, Luke 2:46, Luke 19:47, Luke 20:1, Luke 21:10, Luke 21:38, John 1:14, John 2:13, John 7:37, John 10:23, Romans 15:9, Galatians 3:8, Colossians 2:9”
Treasury of Scripture Knowledge “Ephesians 2:4 cross-references: Exodus 33:19, Exodus 34:6, Deuteronomy 7:7, Deuteronomy 9:5, Nehemiah 9:17, Psalms 51:1, Psalms 86:5, Psalms 86:15, Psalms 103:8, Psalms 145:8, Isaiah 55:6, Jeremiah 31:3, Ezekiel 16:6, Daniel 9:9, Jonah 4:2, Micah 7:18, Luke 1:78, John 3:14, Romans 2:4, Romans 5:8, Romans 5:20, Romans 9:15, Romans 9:23, Romans 10:12, Ephesians 1:7, Ephesians 2:7, Ephesians 3:8, 2 Thessalonians 2:13, 1 Timothy 1:14, 2 Timothy 1:9, Titus 3:4, 1 Peter 1:3, 1 John 4:10”
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”
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.”
Genesis (Methodist/Wesleyan) “Adam Clarke on Genesis 42:23: For he spake unto them by an interpreter - Either there was a very great difference between the two languages as then spoken, or Joseph, to prevent all suspicion, might affect to be ignorant of both. We have many evidences in this book that the Egyptians, Hebrews, Canaanites, and Syrians, could understand each other in a general way, though there are also proofs that there was a considerable difference between their dialects.”
Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 12:14: for a memorial, &c.--The close analogy traceable in all points between the Jewish and Christian passovers is seen also in the circumstance that both festivals were instituted before the events they were to commemorate had transpired.”

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