Examples of God's Use of Imperfect People in Scripture
God frequently uses imperfect individuals to accomplish his divine purposes, demonstrating his power through human weakness rather than relying on human strength or wisdom [2, 3, 5]. This theme is evident throughout scripture, from the Old Testament narratives to the New Testament teachings.
One prominent example is God's choice of the Israelites. Despite their frequent stubbornness and unfaithfulness, God chose them as his people. Adam Clarke notes that God took "a most stupid, refractory, and totally worthless people" for his own, not because of their merit, but because of his covenant promises to their ancestors like Abraham, Isaac, and Jacob [6]. This highlights God's faithfulness to his word even when dealing with an imperfect nation. The Psalms also emphasize God's compassionate care for frail humans, recognizing their transient nature and limitations [7].
The Apostle Paul explicitly addresses this divine strategy in 1 Corinthians, stating that "God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong" [2, 3]. This choice of the seemingly insignificant serves to demonstrate God's judgment on human pride and to ensure that no one can boast in their own abilities before him [5].
Biblical figures often exhibit significant flaws, yet God still works through them. For instance, the prophet Amos records God revealing his plans, showing that God "reveals his secret unto his servants the prophets" [10], even though these prophets were human and fallible. Similarly, the book of Hebrews speaks of God providing "some better thing concerning us, so that apart from us they should not be made perfect" [1]. This suggests a divine plan that incorporates humanity, despite its imperfections, into a larger redemptive purpose.
Even in matters of worship, the imperfection of humanity is acknowledged. Matthew Henry, commenting on Proverbs, notes that God finds the sacrifices of wicked people "an abomination to him" because they are not offered with sincerity, even if they are costly [4]. This underscores that God values the heart and sincerity over outward performance, recognizing the inherent imperfection of human motives.
God's use of imperfect people extends to various aspects of life and society. Proverbs suggests that God wisely uses individuals of "very different tempers, capacities, and conditions in the world," including both the poor and the rich, to serve his providential designs [8]. Children, too, are seen as instruments God uses to protect the reputation of his people [9]. This demonstrates that God's instruments are not limited to those perceived as strong, wise, or righteous by human standards.
Sources
- Hebrews “God having provided some better thing concerning us, so that apart from us they should not be made perfect. -- Hebrews 11:40”
- 1 Corinthians “but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world, that he might put to shame the things that are strong; -- 1 Corinthians 1:27”
- I Corinthians “I Corinthians 1:27 (BBE) — But God made selection of the foolish things of this world so that he might put the wise to shame; and the feeble things that he might put to shame the strong;”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 15:8: Note, 1. God so hates wicked people, whose hearts are malicious and their lives mischievous, that even their sacrifices are an abomination to him. God has sacrifices brought him even by wicked men, to stop the mouth of conscience and to keep up their reputation in the world, as malefactors come to a sanctuary, not because it is a holy place, but because it shelters them from justice; but their sacrifices, though ever so costly, are not accepted of God, because not offered in sincerity nor from a good principle; they dissemble with God, and in their conversations”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 1:27: 1:27-29 God chose despised and humble people in order to demonstrate his judgment on human pride (cp. Rom 3:27; 4:2; 2 Cor 4:7-11; 12:8-10; Eph 2:9).”
- Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 6:7: I will take you to me for a people, etc. - This was precisely the covenant that he had made with Abraham. See Gen 17:7, and see Clarke's note on Gen 17:7. And ye shall know that I am the Lord your God - By thus fulfilling my promises ye shall know what is implied in my name. See Clarke's note on Exo 6:3. But why should God take such a most stupid, refractory, and totally worthless people for his people? 1. Because he had promised to do so to their noble ancestors Abraham, Isaac, Jacob, Joseph, Judah, etc., men worthy of all praise, because in general friends of God, ”
- Psalms (Protestant academic) “Tyndale House on Psalms 103:14: 103:14-16 The Lord compassionately cares for frail humans (see 37:2; 90:5; 92:7; 102:4; Isa 40:6-8).”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 29:13: This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness (deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with ”
- Psalms (Protestant academic) “Tyndale House on Psalms 127:4: 127:4-5 like arrows: God uses children to protect the reputation of his people against the wicked (cp. 120:4; 7:12-13).”
- Amos (Nonconformist/Puritan) “Matthew Henry on Amos 7:1: We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, Amo 7:1, Amo 7:4, Amo 7:7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, Amo 3:7. I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best con”