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Using Human Examples to Illustrate Scripture Without Elevating Them

The use of human examples to illustrate biblical principles is a common practice, often drawing on figures or scenarios that resonate with an audience. This method can be effective in clarifying complex theological concepts or moral teachings, provided that the examples are understood as illustrative rather than authoritative in themselves. The Bible itself employs various literary devices, such as parables and allegories, which function by comparing one thing to another to convey a deeper meaning [1, 5].

For instance, a parable is defined as "a placing beside, a comparison, a similitude, an illustration of one subject by another" [1]. Similarly, an allegory is a "representation of one thing which is intended to excite the representation of another thing," carrying both an immediate historical sense and an ultimate signified meaning [5]. These biblical forms demonstrate an inherent recognition that human experiences and narratives can serve as powerful tools for conveying divine truth.

When considering human examples, it is crucial to maintain a proper perspective on their role. The Scriptures are given by inspiration of God and are referred to as the "Word of God" and "Word of Christ," serving as the ultimate authority [6]. Human examples, therefore, should always point back to and illuminate these inspired texts, rather than overshadowing them.

One significant example of a human figure presented as an illustration in Scripture is Christ himself. Hebrews 4:15 states that "we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin" [2]. This passage highlights Jesus's humanity and his experience of temptation as a means for believers to find sympathy and help from their High Priest [16]. His example of liberality is also noted, as seen in 2 Corinthians 8:9 [4]. However, Christ's sinlessness sets him apart as a unique example, one that perfectly embodies divine righteousness [2].

Other biblical figures are also presented as examples, though with the understanding of their human fallibility. For instance, leaders in the church are exhorted to be "examples to the flock" rather than "lords over [God's] heritage" [3]. This indicates that human leaders can model behavior, but their authority is derived from their adherence to God's word, not from their personal status.

The Apostle Paul frequently used himself and other apostles as examples to illustrate his teachings. In 1 Corinthians 4:6, he states, "Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written" [15]. John Chrysostom interprets this to mean that Paul used himself and Apollos as stand-ins to avoid directly censuring the Corinthians, thereby maintaining the dignity of the actual individuals being addressed [15]. This demonstrates a careful approach to using human examples, even within the biblical text, to ensure that the focus remains on the divine message and not on the individuals themselves. Paul also emphasized that his preaching did not rely on human eloquence or wisdom but on the testimony of God [13, 14].

The concept of sin is central to understanding the limitations of human examples. All human beings are born sinners [7], and even after conversion, individuals continue to commit actual sins [11]. Sin is characterized as rebellion and insolence against God [9], stemming from a love of self and disobedience [8]. The universal sinfulness of humanity means that no human example can perfectly represent divine truth apart from Christ [10]. Therefore, while human examples can illustrate aspects of faith, virtue, or even the consequences of sin, they must always be evaluated against the perfect standard of God's Word and the sinless example of Christ. To elevate any human example beyond this illustrative role risks obscuring the ultimate authority of Scripture and the unique perfection of Christ [12].

Sources

  1. 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”
  2. Hebrews “For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. -- Hebrews 4:15”
  3. I Peter “I Peter 5:3 (Webster) — Neither as being lords over [God's] heritage, but being examples to the flock.”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
  5. Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
  7. 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).”
  8. 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.”
  9. 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).”
  10. 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”
  11. 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”
  12. 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).”
  13. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 2 (introduction): INTRODUCTION TO 1 CORINTHIANS 2 The apostle, in this chapter, pursues the same argument as before, that the Gospel needed not the wisdom and art of men: this he illustrates by his own example; and then he extols the Gospel above all the wisdom of men; and observes how it comes to be made known to men, even by the Spirit of God: hence it follows, that it is to be taught in his words, and not in the words of men; and that it can be only known and judged of by the spiritual, and not by the natural man. He instances in himself, and in his own ministry”
  14. 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.”
  15. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: Homily XII. 1 Cor. iv. 6 Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written. 58 58 [The true text of this clause is well given in the Revised Version, “not to go beyond the things which are written.”] So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censur”
  16. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
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