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Common Pitfalls in Using Human Examples in Reformed Theology

Reformed theology, in its exploration of human nature and sin, frequently employs human examples to illustrate theological truths. However, certain pitfalls can arise when using these examples, particularly concerning the nature of sin, the extent of human depravity, and the relationship between human actions and divine sovereignty.

One common pitfall is misrepresenting the nature of sin itself. While sin can manifest in various actions, Reformed theology understands it as a fundamental rebellion against God, not merely a collection of isolated bad deeds [5]. The first sin of Adam and Eve, for instance, was not simply "eating an apple," but a profound act of self-love, ingratitude, and disobedience to God [4]. The Jamieson, Fausset & Brown Commentary on Proverbs 30:8 defines "vanity" in this context as "all sorts of sinful acts," linking it to a broader concept of rebellion [2]. Therefore, reducing sin to only outward acts, without acknowledging its root in a corrupt nature, can lead to a superficial understanding. The Tyndale House commentary on Psalms 58:3 emphasizes that "all human beings are born sinners," and while the godly fight against their sinful nature, the wicked indulge it [1]. This highlights that sin is an inherent condition, not just an occasional misstep.

Another pitfall involves underestimating the universal extent of sin. Paul, in Romans 1:18–3:20, systematically demonstrates that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [6]. When human examples are used, there is a risk of inadvertently suggesting that some individuals or groups are inherently less sinful or more capable of self-salvation than others. This contradicts the Reformed understanding of total depravity, which asserts that sin affects every part of human being—intellect, will, emotions, and body—rendering humanity incapable of saving itself or earning God's favor [6]. The Jamieson, Fausset & Brown Commentary on Ecclesiastes 7:29 notes that God made humanity upright, but "they (men) have" sought out many "inventions," referring to the origin of evil as described in Genesis [12]. This underscores the idea that humanity's fallen state is a universal condition, not an anomaly.

A related error is to confuse the commission of sin with the state of sin. The Jamieson, Fausset & Brown Commentary on 1 John 1:10 distinguishes between "we have not sinned," referring to the commission of actual sins, and "we have no sin," which 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" [7]. Using examples that focus solely on outward sinful acts without addressing the underlying corrupt nature can obscure this crucial distinction. Augustine, as cited in the Jamieson, Fausset & Brown Commentary on 1 John 3:8, clarifies that while one who commits sin is "of the devil," this does not mean they are "born of the devil" in the same way one is "born of God." Instead, "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [3]. This emphasizes that the state of being "of the devil" is a consequence of sinful actions and alignment, rather than a direct act of creation by the devil.

Furthermore, human examples can sometimes lead to an overemphasis on human effort in salvation, subtly undermining the doctrine of divine grace. While Reformed theology acknowledges human responsibility, it firmly asserts that salvation is entirely God's work. The sacrifices of the old covenant, for instance, "were not able to cleanse the consciences of the people—they could not remove people’s guilt before a holy God" [9]. This illustrates that human actions, even religious ones, are insufficient to address the problem of sin. John Gill, commenting on Hebrews 5:12, discusses those who are "unskilful in the word of righteousness," which he defines as the Gospel, "not of works of righteousness done by men... but of the pure, perfect, and everlasting righteousness of Christ" [10]. This highlights the danger of relying on human works or understanding rather than God's provision.

Another pitfall is the tendency to use human examples to explain complex theological concepts in a way that oversimplifies or distorts them. For instance, when discussing regeneration, John Gill notes that while Christ spoke of "earthly things" or used "similes taken from earthly things, as from human birth, from the water, and from the wind," the doctrines themselves were not earthly but heavenly, requiring "supernatural power, and grace from above" [11]. The use of earthly analogies is for illustration, not to suggest that the spiritual reality is merely an extension of human experience or capability.

Finally, there is a risk of allowing human examples to become the basis for theological understanding rather than mere illustrations of divinely revealed truth. Reformed theology prioritizes Scripture as the ultimate authority. While human experiences can illuminate biblical truths, they must always be subservient to and interpreted through the lens of God's Word. The Tyndale House commentary on 1 Corinthians 3:23 states that believers are "claimed by God" through Christ, emphasizing divine ownership and initiative [8]. This ultimate claim by God, rather than any human example, forms the bedrock of Reformed understanding of identity and purpose.

Sources

  1. 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).”
  2. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  3. 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”
  4. 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.”
  5. 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).”
  6. 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”
  7. 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”
  8. 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).”
  9. Hebrews (Protestant academic) “Tyndale House on Hebrews 9:9: 9:9 This is an illustration: The problem with the gifts and sacrifices of the old covenant is that they were not able to cleanse the consciences of the people—they could not remove people’s guilt before a holy God (cp. 9:14; 10:2, 22; 13:18).”
  10. Hebrews (Baptist/Reformed) “John Gill on Hebrews 5:12: For everyone that useth milk,.... And sits down contented with the first principles of the Gospel, such as are easily taken in and digested; or makes use of the ceremonial law, as a schoolmaster to teach him the Gospel: is unskilful in the word of righteousness; the Gospel, which is a doctrine of righteousness; not of works of righteousness done by men, and of justification by them, or of a man's own righteousness; but of the pure, perfect, and everlasting righteousness of Christ: and it is called so, because it is the means of stripping a man of his own righteousn”
  11. John (Baptist/Reformed) “John Gill on John 3:11: If I have told you earthly things,.... Not that the doctrines he delivered were earthly ones; for he was not of the earth, but from heaven, and above all, and so spake not of the earth, but of heaven, Joh 3:31; and this doctrine of regeneration was an heavenly doctrine; and the thing itself required supernatural power, and grace from above: but either they were the more easy doctrines of the Gospel; or were delivered in a plain and easy style, and illustrated by similes taken from earthly things, as from human birth, from the water, and from the wind: and ye believe n”
  12. Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:29: The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Gen. 2:1-3:24). Among man's "inventions" was the one especially referred to in Ecc 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mat 19:4-6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, an”
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