Using Cultural Examples to Illustrate Scripture Without Addition
Using Cultural Examples to Illustrate Scripture Without Addition
The use of cultural examples to illustrate scripture is a delicate task that requires careful consideration to avoid adding to or distorting the original message. According to John Chrysostom, a key figure in Eastern Orthodox tradition, effective preaching involves striking a balance between conveying the message and engaging the audience [7]. This balance is crucial when using cultural examples to illustrate biblical teachings.
The biblical text itself provides instances where cultural references are used to convey spiritual truths. For example, in Proverbs 30:8, the concept of "vanity" is linked to various sinful acts, illustrating the nature of wickedness [2]. Similarly, in Psalms 58:3, the psalmist notes that all humans are born sinners, a theme echoed in Romans 7:19-23 and James 4:1-10 [1]. These examples demonstrate how biblical authors used cultural and contemporary references to illustrate spiritual principles.
When interpreting scripture, it is essential to understand the original context to avoid misapplying or adding to the text. Jamieson, Fausset & Brown's commentary on 1 John 3:8 highlights this by noting that committing sin is associated with being "of the devil," not because the devil begets sinners, but because those who sin imitate the devil [3]. This interpretation underscores the importance of understanding the nuances of biblical language and context.
The apostle Paul's writings provide further insight into the relationship between cultural context and spiritual truth. In 1 Corinthians 3:23, Paul emphasizes that believers belong to Christ, and through him, to God [6]. This belonging is not conditioned by cultural or circumstantial factors but is rooted in the believer's identity in Christ. Calvin's commentary on Philippians and Colossians notes that Christian perfection is not achieved through outward observances like circumcision but is instead characterized by bearing the image of God [8].
Different Christian traditions have approached the use of cultural examples in illustrating scripture with varying emphases. Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of the preacher's role in applying scripture to the lives of believers [7]. Reformed tradition, as seen in Calvin's works, focuses on the centrality of Christ and the distinction between outward practices and true Christian perfection [8]. Presbyterian and Methodist/Wesleyan traditions also offer insights into the balance between conveying the biblical message and engaging with cultural contexts [3, 9].
A key challenge in using cultural examples is avoiding the conflation of cultural practices or understandings with the unchanging truth of scripture. The commentary on Genesis 3:13 by Jamieson, Fausset & Brown illustrates this by detailing the nature of the first sin as not just an act (eating an apple) but a deeper issue of disobedience and preference for the creature over the Creator [4]. This highlights the need to discern between the cultural context of a biblical narrative and its spiritual significance.
The task of illustrating scripture with cultural examples without adding to it requires a deep understanding of both the biblical text and the cultural context. It involves a careful exegesis of scripture, awareness of the historical and cultural setting of the text, and a thoughtful application of these insights to contemporary cultural examples. As Tyndale House's commentary on Psalms 19:13 notes, deliberate sin involves an attitude of rebellion against God, underscoring the need for a nuanced understanding of sin and its manifestations in different cultural contexts [5].
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).”
- 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).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 38.3: highest perfection and blessedness to bear the image of God. 11. Where there is neither Jew . He has added this intentionally, that he may again draw away the Colossians from ceremonies. For the meaning of the statement is this, that Christian perfection does not stand in need of those outward observances, nay, that they are things that are altogether at variance with it. For under the distinction of circumcision and uncircumcision , of Jew and Greek , he includes, by synecdoche , 441 441 Synecdoche, a figure of sp”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”