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Contextualizing Examples and Illustrations in Theological Communication

The use of examples and illustrations is a pervasive and essential element in theological communication, serving to clarify complex doctrines, motivate believers, and provide models for Christian living. Biblical texts themselves frequently employ examples, and theological traditions have consistently recognized their value in conveying spiritual truths [1, 2, 3, 4].

One primary function of examples in theological discourse is to present Christ as the ultimate model for believers. Scripture explicitly states that Christ is an example in various aspects, including compassion (Luke 19:41-42), sincerity (1 Peter 2:22), and early rising for devotion (Mark 1:35) [1, 3, 4]. Peter exhorts believers to follow Christ's example (1 Peter 2:21), and John's Gospel records Jesus instructing his disciples to imitate his actions (John 13:15) [2]. Matthew Henry, a Nonconformist commentator, highlights Christ as "a greater example than he had yet mentioned" when discussing perseverance in faith, emphasizing Christ's role as a motive for patience [8]. This focus on Christ's life as an exemplary pattern underscores the practical and imitable nature of Christian discipleship.

Beyond Christ, the Bible offers numerous other examples for instruction and warning. Pastors are presented as examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [2]. The prophets serve as examples of enduring affliction (James 5:10), while the experiences of the Jews are cited as a warning (Hebrews 4:11) [2]. Figures like Abraham, Isaac, Jacob, Joshua, Gideon, Samuel, and David are noted for their practice of early rising, illustrating diligence in devotion and duty [4]. These biblical examples provide concrete instances of faith and obedience, or conversely, serve as cautionary tales.

Illustrations, often in the form of parables, similitudes, or metaphors, are another significant tool. Jesus frequently employed "surprising, evocative imagery" in his parables to convey truths about the Kingdom of God, such as its inevitable growth from insignificant beginnings to a glorious consummation, and to encourage patience among his disciples [7]. For instance, Jesus used two illustrations to teach about reconciliation in community and society (Matthew 5:23-26) [10]. The prophet Hosea also utilized "similitudes, symbols, metaphors, allegories" to capture attention and call people back to duty, a method recognized by Adam Clarke as a means God used to instruct and save [12].

The purpose of such communication is often described as "edification," which involves building up believers in their faith [5]. The ministerial office, ministerial gifts, and ministerial authority all aim at edification (Ephesians 4:11-12; 1 Corinthians 14:3-5, 12; 2 Corinthians 10:8; 13:10) [5]. Love is also seen as leading to edification (1 Corinthians 8:1), and mutual edification is commanded among believers (Romans 14:19; 1 Thessalonians 5:11) [5]. This suggests that examples and illustrations are not merely didactic but also contribute to the spiritual growth and strengthening of the community.

However, the effectiveness of examples and illustrations depends on their clear and understandable presentation. The apostle Paul, when preaching the Gospel, intentionally avoided "excellency of speech" or "arts of rhetoric" that might obscure the message of Christ crucified [6, 9]. Adam Clarke, a Methodist commentator, notes that the "testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed," implying that the power of the message itself transcends elaborate human eloquence [6]. John Gill, a Baptist commentator, further illustrates this point by stating that speaking in tongues without interpretation would not profit his audience, emphasizing the need for understandable communication that leads to "instruction, comfort, and edification" [11].

The challenge of communicating complex spiritual truths is highlighted by Jesus' interaction with Nicodemus. When Nicodemus struggled to understand the concept of being "born again," Jesus questioned how he could grasp "heavenly things" if he did not understand "earthly things" or common customs like baptism [13]. This suggests that illustrations, even when drawn from familiar contexts, require a receptive audience and a clear explanation to be effective.

Theological communication, therefore, seeks to balance the profound nature of divine truth with the need for accessible and impactful presentation. Examples and illustrations serve as bridges between abstract concepts and lived experience, making the divine more comprehensible and the call to discipleship more tangible. The consistent use of these tools throughout scripture and in theological reflection underscores their enduring importance in conveying the Christian message effectively.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  2. 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).”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Early Rising — Christ set an example of -- Mr 1:35; Lu 21:38; Joh 8:2. Requisite for Devotion. -- Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9. Executing God's commands. -- Ge 22:3. Discharge of daily duties. -- Pr 31:15. Neglect of, leads to poverty -- Pr 6:9-11. Practised by the wicked, for Deceit. -- Pr 27:14. Executing plans of evil. -- Mic 2:1. Illustrates spiritual diligence -- Ro 13:11,12. Exemplified Abraham. -- Ge 19:27. Isaac, &c. -- Ge 26:31. Jacob. -- Ge 28:18. Joshua &c. -- Jos 3:1. Gideon. -- Jdj 6:38. Samuel. -- 1Sa 15:12. David. -- 1Sa 17:20. Mary, &c. -- Mr ”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Edification — Described -- Eph 4:12-16. Is the object of The ministerial office. -- Eph 4:11,12. Ministerial gifts. -- 1Co 14:3-5,12. Ministerial authority. -- 2Co 10:8; 13:10. The Church's union in Christ. -- Eph 4:16. The gospel, the instrument of -- Ac 20:32. Love leads to -- 1Co 8:1. Exhortation to -- Jude 1:20,21. Mutual, commanded -- Ro 14:19; 1Th 5:11. All to be done to -- 2Co 12:19; Eph 4:29. Use self-denial to promote, in others -- 1Co 10:23,33. The peace of the Church favours -- Ac 9:31. Foolish questions opposed to -- 1Ti 1:4.”
  6. 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.”
  7. Matthew (Protestant academic) “Tyndale House on Matthew 13:31: 13:31-33 Jesus used surprising, evocative imagery in these parables, either to emphasize the inevitable growth of the Kingdom through proclamation of the gospel or, more probably, to emphasize the contrast between insignificant beginnings and glorious consummation, and to exhort the disciples to patience (see also 16:24–17:13).”
  8. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 12 (introduction): The apostle, in this chapter, applies what he has collected in the chapter foregoing, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, I. From a greater example than he had yet mentioned, and that is Christ himself (Heb 12:1-3). II. From the gentle and gracious nature of the afflictions they endured in their Christian course (Heb 12:4-17). III. From the communion and conformity between the state of the gospel-church on earth and the triumphant church in heaven (Heb 12:18 ”
  9. 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 2:1: In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them. I. As to the matter or subject he tell us (Co1 2:2), He determined to know nothing among them but Jesus Christ and him crucified - to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His bus”
  10. Matthew (Protestant academic) “Tyndale House on Matthew 5:23: 5:23-26 Jesus gives two illustrations of reconciliation in community and society.”
  11. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:6: Now, brethren, if I come unto you speaking with tongues,.... The apostle exemplifies this matter in himself, and supposes it his own case, that should he who was the apostle of the Gentiles, and to be received by them as such, when he came to them, come with this gift of tongues, which he was capable of, as much, or more than any, see Co1 14:18 and only make use of that, what shall I profit you? of what use would my ministry be to you? what instruction, comfort, and edification, could you receive by it? except I shall speak to you, either by revelation; by ”
  12. Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 12:10: I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1 (note): "God who”
  13. John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”
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