Balancing Human Examples with Biblical Teachings in Preaching

Preaching that effectively balances human examples with biblical teachings is rooted in the biblical text itself. The New Testament writers frequently referenced the lives of others as examples to follow or avoid. For instance, the Apostle Paul encouraged the Corinthian church to imitate him as he imitated Christ (1 Corinthians 4:16; 11:1) ^[7]. The author of Hebrews similarly exhorted believers to "consider Jesus, the apostle and high priest of our confession" and to follow the faith of their leaders (Hebrews 3:1; 13:7) ^[8].

The use of human examples in preaching is grounded in biblical teachings. Christ is presented as the ultimate example to follow, with his life, death, and resurrection serving as the foundation for Christian living (1 Peter 2:21; John 13:15) ^[3]. The biblical writers also drew on the lives of Old Testament figures, such as Abraham and Moses, as examples of faith and obedience (Hebrews 11). The importance of imitating Christ and other biblical figures is a recurring theme in Christian preaching.

Torrey's Topical Textbook highlights the significance of Christ's example in Christian teaching, citing passages such as Psalm 45:4, Isaiah 53:7, and Matthew 11:29 ^[2]. The textbook also notes that meekness, a characteristic exemplified by Christ, is a fruit of the Spirit (Galatians 5:22-23) and should be sought by believers (Zephaniah 2:3). Ministers are encouraged to follow after meekness (1 Timothy 6:11) and to instruct opposers with meekness (2 Timothy 2:24-25) ^[2].

The balance between human examples and biblical teachings is crucial in preaching. While human examples can provide valuable illustrations and inspiration, they must be grounded in and subordinate to biblical teachings. The biblical text is the primary source of authority for Christian preaching, and human examples should be used to support and illustrate its teachings. As the Apostle Paul wrote, "If any man gives different teaching, not in agreement with the true words of our Lord Jesus Christ, and with the teaching which is in agreement with true religion," it is not to be accepted (1 Timothy 6:3) ^[1].

The early Christian preachers, such as those described in Acts, preached the Kingdom of God and taught the things concerning the Lord Jesus Christ with all boldness (Acts 28:31) ^[6]. Their preaching was centered on the person and work of Christ, and they used biblical teachings to guide their hearers. The Gospels, which contain the historical accounts of Christ's life and teachings, were considered essential to Christian preaching (Easton's Bible Dictionary) ^[4].

In the history of Christian preaching, various traditions have emphasized the importance of balancing human examples with biblical teachings. The Puritan tradition, represented by Matthew Henry, stressed the need to use biblical teachings to guide Christian living and to illustrate the importance of duties such as beneficence and doing good to others (Matthew Henry on Luke 16:1) ^[10]. The Wesleyan tradition, represented by Adam Clarke, emphasized the importance of following Christ's example and living a life of holiness (Adam Clarke on 1 Peter 4) ^[9].

The challenge of balancing human examples with biblical teachings in preaching remains relevant today. Preachers must be mindful of the potential for human examples to overshadow or contradict biblical teachings. By grounding their preaching in the biblical text and using human examples judiciously, preachers can effectively communicate the teachings of Scripture and inspire their hearers to live out their faith.

The Preacher in Ecclesiastes sought to "find out acceptable words, and that which was written blamelessly, words of truth" (Ecclesiastes 12:10) ^[5]. This pursuit of truthful and acceptable words is a hallmark of effective preaching that balances human examples with biblical teachings. By prioritizing biblical teachings and using human examples in a way that supports and illustrates those teachings, preachers can fulfill their role as stewards of the manifold grace of God (1 Peter 4:10) ^[9].

Sources

I Timothy “I Timothy 6:3 (BBE) — If any man gives different teaching, not in agreement with the true words of our Lord Jesus Christ, and with the teaching which is in agreement with true religion,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
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).”
Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
Ecclesiastes “The Preacher sought to find out acceptable words, and that which was written blamelessly, words of truth. -- Ecclesiastes 12:10”
Acts “preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance. -- Acts 28:31”
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.”
Hebrews (Protestant academic) “Tyndale House on Hebrews 12:1: 12:1-17 The author challenges his hearers to endure in following Jesus, the supreme example of faithfulness, by imitating him in his suffering (12:1-4), by enduring under God’s discipline (12:5-13), and by living in peace with others (12:14-17). 12:1 huge crowd of witnesses: The host of faithful followers of God (ch 11) bear witness to the truth that God blesses the life of faith. • let us strip off every weight: In Greco-Roman literature, a race is a metaphor for the need for endurance in life. Just as extra weight hinders a runner, sin . . . trips us up. It ent”
1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 4 (introduction): We should suffer patiently, after the example of Christ, Pe1 4:1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, Pe1 4:2-5. How the Gospel was preached to Jews and Gentiles, Pe1 4:6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, Pe1 4:7”
Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16:1: We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace ”

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