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Ensuring Proper Use of Biblical Examples and Illustrations

Biblical examples and illustrations serve as powerful teaching tools throughout Scripture, yet their proper use requires careful attention to context, authorial intent, and theological accuracy. The apostle Paul himself modeled this practice when citing Old Testament texts, using forms of citation that ensured clarity and confirmation of doctrine [8]. When Scripture presents figures like Abraham, David, or Mary as exemplars, it does so with specific purposes that interpreters must honor rather than generalize.

The Biblical Foundation for Using Examples

Scripture itself establishes the legitimacy of learning from biblical examples. Hebrews 11 provides perhaps the most extensive catalog of faith exemplars, where "the apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints" [9]. This chapter demonstrates that biblical authors intentionally presented historical figures as models for emulation, not merely as historical data.

Christ himself functions as the supreme example across multiple domains of Christian life. He is presented as "an example of" early rising for devotion [2], diligence in ministry [1], and good works [4]. The New Testament writers consistently point to Christ's conduct as the pattern believers should follow, establishing that biblical examples carry normative weight when Scripture itself frames them as such.

Context Determines Application

The most critical principle in using biblical examples is respecting their original context. Adam Clarke's commentary on Galatians 6:4 articulates this standard: "Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone" [7]. Clarke emphasizes that "the only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard" [7]. This principle guards against the common error of extracting examples from their narrative and theological contexts to support predetermined conclusions.

Calvin's treatment of Genesis 24:15 illustrates the care required when drawing lessons from patriarchal narratives. one tradition notes that when interpreting examples of hospitality and generosity, one must distinguish between what is "implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality" [5]. Calvin acknowledges that "the word has a double meaning, and is often taken in an ill sense," requiring interpreters to discern "the design of Moses" in the passage [5]. This demonstrates that biblical examples can be misappropriated when readers ignore authorial intent or the moral framework Scripture itself provides.

Distinguishing Descriptive from Prescriptive

Not every action recorded in Scripture carries prescriptive force. The biblical narrative includes both commendable examples and cautionary tales. Torrey's Topical Textbook catalogs instances where early rising was "practised by the wicked, for Deceit" and "Executing plans of evil" [2], demonstrating that the mere presence of a behavior in Scripture does not validate it. The interpretive task requires discerning whether Scripture presents an action as exemplary or merely historical.

The examples listed under various topics in Torrey's compilation show how Scripture itself categorizes behaviors. Under "Diligence," Christ is explicitly named as "an example" [1], whereas under other headings, figures are simply "exemplified" without the same normative language [2]. This distinction matters: when Scripture explicitly frames someone as a model (as in Hebrews 11 or when Paul says "imitate me"), the prescriptive force is clear. When Scripture merely records an action without commentary, interpreters must exercise greater caution.

The Role of Theological Consistency

Biblical examples must cohere with the broader theological teaching of Scripture. Jamieson, Fausset, and Brown note in their commentary on 1 Corinthians 14:26 that spiritual gifts in the early church included "a psalm—extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna" [6]. These examples illustrate a theological principle about the Spirit's work, but they function within a larger argument about order in worship. The examples serve the doctrine, not the reverse.

Similarly, when Paul argues in 1 Corinthians 10:15 that "the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God," he uses Old Testament cultic examples to establish a theological principle about spiritual participation [10]. The examples are not isolated proof-texts but integrated components of a sustained theological argument. This integration prevents the misuse of examples as standalone authorities divorced from doctrinal frameworks.

Avoiding Common Misuses

Several errors commonly plague the use of biblical examples. First, the selective use of examples to support predetermined conclusions violates the principle that "we cannot divest ourselves of the responsibility of 'judging' for ourselves" [10]. The Corinthian correspondence repeatedly addresses the need for discernment in applying spiritual principles, warning that "the weakness of private judgment is not an argument against its use, but its abuse" [10].

Second, generalizing from specific examples without warrant creates false norms. When Scripture records that Abraham, Isaac, Jacob, Joshua, Gideon, Samuel, David, and Mary practiced early rising [2], this does not establish a universal command for all believers at all times. The examples may illustrate diligence and devotion, but they must be distinguished from explicit commands like those found in the Decalogue or apostolic instruction.

Third, using examples to circumvent clear biblical teaching represents a fundamental misuse. The catalog of idolatrous practices in Torrey's entry on idolatry [3] shows behaviors explicitly forbidden, yet history records numerous attempts to justify syncretistic practices by appeal to isolated biblical examples taken out of context. The prohibitions remain normative regardless of superficially similar actions recorded elsewhere in Scripture.

The Interpretive Responsibility

Proper use of biblical examples requires what the Corinthian correspondence calls the exercise of judgment. The interpreter must ask: Does Scripture itself present this as exemplary? Does it cohere with explicit biblical teaching? Does the context support the application being drawn? These questions prevent the transformation of descriptive narrative into prescriptive law without warrant. The biblical authors themselves modeled this careful use of examples, citing multiple witnesses and ensuring that illustrations served rather than supplanted doctrinal instruction [8]. The goal remains understanding what the text meant in its original context before determining how its principles apply to contemporary situations.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
  2. 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 ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Idolatry — Forbidden -- Ex 20:2,3; De 5:7. Consists in Bowing down to images. -- Ex 20:5; De 5:9. Worshipping images. -- Isa 44:17; Da 3:5,10,15. Sacrificing to images. -- Ps 106:38; Ac 7:41. Worshipping other gods. -- De 30:17; Ps 81:9. Swearing by other gods. -- Ex 23:13; Jos 23:7. Walking after other gods. -- De 8:19. Speaking in the name of other gods. -- De 18:20. Looking to other gods. -- Ho 3:1. Serving other gods. -- De 7:4; Jer 5:19. Fearing other gods. -- 2Ki 17:35. Sacrificing to other gods. -- Ex 22:20. Worshipping the true God by an image, & c. -- Ex 32:”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
  5. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 20.15: implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21 , and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities”
  6. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:26: RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (Co1 14:26-40) How is it then?--rather, "What then is the true rule to be observed as to the use of gifts?" Compare Co1 14:15, where the same Greek occurs. a psalm--extemporary, inspired by the Spirit, as that of Mary, Zechariah, Simeon, and Anna (Luk 1:46-55, Luk 1:67-79; Luk 2:34-38). a doctrine--to impart and set forth to the congregation. a tongue . . . a revelation--The oldest manuscripts transpose the order: "revelation . . . tongue"; "interpretation" properly following "tongue" ”
  7. Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath ”
  8. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
  9. Hebrews (Baptist/Reformed) “John Gill on Hebrews 11 (introduction): INTRODUCTION TO HEBREWS 11 The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding ”
  10. 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
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