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Common Pitfalls in Using Human Examples in Biblical Applications

Using human examples in biblical applications can be a powerful tool for illustration and instruction, as the Bible itself frequently employs examples to convey spiritual truths [1]. However, several pitfalls can arise if these examples are not handled with care and proper theological discernment.

One common pitfall is misinterpreting the nature of biblical examples. The Bible presents various types of examples: Christ as the ultimate example (1 Pet. 2:21; John 13:15), pastors as examples to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3), and even negative examples, such as the Jews as a warning (Heb. 4:11) or the prophets as models of suffering affliction (James 5:10) [1]. Understanding the specific purpose of an example in its original context is crucial. For instance, a "parable" in the New Testament, derived from the Greek parabole, signifies a comparison or illustration of one subject by another, sometimes even encompassing proverbs or enigmatic maxims [2]. These are not always direct commands but illustrative narratives.

Another pitfall is failing to distinguish between descriptive and prescriptive accounts. The Bible describes many human actions, some of which are clearly sinful or flawed. For example, the sin of the first pair, Adam and Eve, is described as a "heinous and aggravated" act of disobedience, rooted in self-love and ingratitude [6]. Similarly, the Bible details instances of flattery, which saints are explicitly warned against using (Job 32:21-22), and which is often associated with the wicked, hypocrites, and false prophets (Ps. 5:9; 12:2; 78:36; Dan. 11:34; Rom. 16:18) [3]. Presenting such descriptive accounts as prescriptive models for behavior would be a significant error. All human beings are born sinners, and while the godly fight against their sinful nature, the wicked indulge it [4].

A third pitfall involves overlooking the universal sinfulness of humanity. Paul emphasizes that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" (Rom. 1:18–3:20) [8]. To hold up any human figure, apart from Christ, as a perfect moral exemplar without acknowledging their fallen nature can lead to an unbiblical understanding of human capacity and righteousness. Even after conversion, believers still commit actual sins, and to claim otherwise is to make God a liar [9]. The "great sin" is rebellion, characterized by an insolent or arrogant attitude [7]. Therefore, human examples, even those of faithful individuals, should always be viewed through the lens of God's grace and their own need for redemption.

Furthermore, some human examples in the Bible serve as symbols rather than direct behavioral models. Marriage, for instance, is commonly used as a symbol for the covenant relationship between God and his people, while adultery symbolizes spiritual unfaithfulness [12, 13]. Applying these symbolic representations as literal behavioral blueprints without understanding their metaphorical intent can lead to misinterpretations.

Finally, a significant pitfall is the tendency to elevate human examples to a status that diminishes Christ's unique role. While believers are called to imitate Christ (1 Pet. 2:21; John 13:15), and even to follow the examples of godly leaders who imitate Christ (Phil. 3:17), the ultimate claim on believers is that Christ has claimed them for himself, and in Christ, they are ultimately claimed by God (1 Cor. 3:23; Rom. 14:7-9) [10]. Augustine, as quoted by Bengel, noted that while one might become a child of the devil by imitating him, the devil does not beget or create; similarly, human examples, however positive, do not generate righteousness but merely reflect it imperfectly [5]. John Calvin, in his commentary on Genesis, cautioned against subtle definitions of the image of God that do not rest on a firmer basis than Scripture, implying that human attributes or examples should not overshadow the divine standard [11].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
  2. 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”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
  4. 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).”
  5. 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”
  6. 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.”
  7. 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).”
  8. 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”
  9. 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”
  10. 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).”
  11. 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”
  12. Ezekiel (Protestant academic) “Tyndale House on Ezekiel 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
  13. Ezek (Protestant academic) “Tyndale House on Ezek 23:4: 23:4 Marriage is commonly used in the Bible as a symbol for the covenant relationship between God and his people (e.g., Isa 54:1-8; Eph 5:22-33). Adultery symbolizes Israel’s spiritual unfaithfulness (e.g., Hos 1–3). God makes his covenants in spite of, not because of, his people’s character (Rom 5:6-11).”
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