Distinguishing Between Illustrating Scripture and Substituting Human Examples
Illustrating Scripture involves using analogies, comparisons, or examples to clarify biblical truths, while substituting human examples replaces biblical teaching with human-derived ideas or experiences. The distinction lies in whether the external example serves to illuminate the scriptural message or to supplant it.
The New Testament concept of a "parable" (Greek parabole) itself signifies "placing beside or together," a comparison or similitude used to illustrate one subject by another [1]. This method is deeply embedded in biblical teaching, as seen in Jesus's parables, which explain spiritual realities through earthly stories. The apostle Paul also frequently used comparisons to explain complex theological concepts. For instance, in 1 Corinthians, he compares the human body to the church to illustrate unity and diversity among believers (1 Corinthians 12:12-27). John Chrysostom notes that Paul sometimes presented himself as an example, saying, "I have imitated Him," to weak persons, while at other times he directed them straight to "Be ye imitators of God" (Ephesians 5:1), signifying that even imitating Paul could be a way to imitate Christ [3]. This suggests that human examples, when properly aligned, can serve as a conduit for understanding divine principles.
However, the use of human examples must always remain subservient to Scripture. The Bible is considered "God-breathed" and profitable for teaching, reproof, correction, and training in righteousness (2 Timothy 3:16). John Gill, in his commentary on 1 Corinthians, emphasizes that the Gospel does not require human wisdom or art; rather, it is made known by the Spirit of God and should be taught in His words, not the words of men [4]. Adam Clarke similarly states that the testimony concerning Christ and His salvation is so supremely excellent that it dignifies any language used to convey it, implying that the message itself holds primary importance, not the eloquence or human embellishment [6].
The danger of substituting human examples arises when they begin to overshadow or distort the original scriptural meaning. Calvin, for example, acknowledged that there are human analogies that might refer to the Trinity, but he insisted that a definition of the image of God "ought to rest on a firmer basis than such subtleties" [2]. This highlights a scholarly caution against relying too heavily on human constructs, even if they seem to offer insight, when a more direct scriptural foundation is available.
The proper approach involves "comparing spiritual things with spiritual" [5]. This means interpreting Scripture by Scripture, using the Holy Spirit's guidance to expound on biblical truths. Chrysostom, as noted by Jamieson, Fausset & Brown, understood this as illustrating Gospel mysteries by comparing them with Old Testament types [5]. This method ensures that the explanation remains rooted in the divine revelation rather than drifting into human speculation.
Sources
- 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”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.” On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. ( Ephes. v. 1 .) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies th”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- 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.”