Using Cultural Analogies to Convey Theological Truths
The use of cultural analogies to convey theological truths is a long-standing practice, evident in biblical texts and theological discourse. A primary example is the parable, a narrative form frequently employed by Jesus. Parables are stories that typically draw an analogy between a common aspect of life and a spiritual truth [3]. The Greek word for parable, parabolē, signifies "placing beside or together," indicating a comparison or similitude [1]. To understand a parable, it is essential to identify the central analogy, consider its historical context, and interpret it within the broader Gospel narrative [3].
The Apostle Paul also utilized analogies to explain complex spiritual concepts. In 1 Corinthians, he compares different teachings and their lasting value to building materials: "gold, silver, precious stones" versus "wood, hay, stubble" [6]. This analogy illustrates that some doctrines are intrinsically valuable, pure, weighty, and durable, while others are not [6]. Paul further emphasizes the importance of discerning spiritual matters by "comparing spiritual things with spiritual" [4]. This involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [4]. John Chrysostom interprets this phrase as indicating an accurate knowledge of the "deep things of God," suggesting that the Spirit's knowledge is equal to God's own [5].
Theological writers throughout history have continued this practice. Augustine, for instance, used an analogy to explain the nature of sin, 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" [2]. This analogy clarifies that becoming a "child of the devil" is a matter of imitation and corruption, not generation [2]. Such analogies help to make abstract theological ideas more accessible and relatable by connecting them to familiar human experiences or observations.
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”
- 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”
- 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.”
- 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/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: the deep things of God.” For the word “to search” is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, “He that searcheth the hearts knoweth what is the mind of the Spirit.” ( Rom. viii. 27 .) Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God’s knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, “whi”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:12: Now if any man build upon this foundation,.... The different materials laid by one and the same man, on this foundation, or the different doctrines advanced upon it, are some of them comparable to gold, silver, precious stones; for their intrinsic worth and value; for the purity and sincerity of them; for their weight, importance, solidity, and substantiality; for their durableness; for the great esteem they are had in by those, who know the worth of them; and for the great usefulness they are of unto them, being rich in themselves, and enriching to them; and”