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Humility and Self-Examination in Using Analogies and Examples

Humility in Christian thought begins with the recognition that all human understanding, including our attempts to explain divine truth, stands under the judgment of God. Scripture presents humility as a "state of mind well pleasing to God" that "preserves the soul in tranquillity" and "makes us patient under trials" [3]. This disposition becomes particularly urgent when believers employ analogies and examples to communicate theological concepts, because such tools—however useful—remain human constructions that can distort as easily as they clarify.

The Biblical Foundation for Humble Self-Examination

The Psalms model both the use of figurative language and the posture required when wielding it. Psalm 78:2 declares, "I open with a simile my mouth, I bring forth hidden things of old" [7], acknowledging that parables and comparisons serve to unveil truth. Yet the psalmist elsewhere confesses, "I am young and despised; yet I do not forget your statutes" [6], a statement that pairs theological instruction with personal lowliness. The juxtaposition suggests that those who teach must simultaneously acknowledge their own smallness before the material they handle.

Christ himself established the pattern. His humility was "declared by himself" in Matthew 11:29 and "exhibited in his taking our nature," his birth, his poverty, and his willingness to become a servant [1]. Philippians 2:5-8 presents this condescension as the template for Christian conduct [2], meaning that when believers explain divine realities—often through creaturely analogies—they must imitate the One who "made himself of no reputation" to communicate saving truth. The teacher's posture matters as much as the content taught.

The Danger of Analogies Without Self-Awareness

Proverbs 18:12 warns that "haughtiness cultivates pride" and "leads to failure because it does not allow for change in the face of criticism," while "humility learns from others and leads to the honor of success" [13]. Applied to the use of examples and analogies, this principle exposes a recurring temptation: the teacher who becomes enamored with his own illustration may mistake the map for the territory. An analogy that illuminates one aspect of a doctrine can obscure another; the preacher who fails to examine his tools risks leading others into confusion while congratulating himself on clarity.

The Preacher in Ecclesiastes models the necessary skepticism. "I said to myself, 'Come! I will test pleasure to see whether it is worthwhile.' But look, 'This also is vanity!'" [4]. The same experimental humility applies to theological pedagogy. An analogy must be tested, not merely deployed. Does it clarify or distort? Does it honor the biblical text or impose foreign categories? The willingness to discard a cherished illustration when it proves inadequate distinguishes the humble teacher from the arrogant one.

The Corruption of Self-Deception

Human sinfulness compounds the problem. "All human beings are born sinners," and "whereas the wicked indulge their sinful nature, the godly fight against it" [8]. This fight extends to intellectual life. Jamieson, Fausset, and Brown, commenting on Genesis 3:13, describe the first sin as "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" [9]. When a teacher prefers his own analogy to the scriptural reality it purports to explain, he repeats the Edenic error in miniature.

First John 1:10 warns that claiming sinlessness "makes him a liar," and the commentary notes that this denial encompasses "the commission of actual sins, even after regeneration and conversion" [12]. The regenerate teacher remains capable of pride, of clinging to an illustration because it showcases his cleverness rather than because it serves the truth. Self-examination must therefore be ongoing. The question is not whether one's analogies are perfect—none are—but whether one remains alert to their limitations and willing to correct them when they mislead.

The Discipline of Self-Denial in Teaching

Self-denial, which "Christ set an example of" in his refusal of worldly honors and his acceptance of suffering [5], applies directly to the use of examples. The teacher must be willing to abandon an analogy that delights him if it confuses his hearers. He must resist the temptation to multiply illustrations for rhetorical effect when simplicity would better serve understanding. Romans 1:18–3:20 establishes that "Gentiles and Jews are equally under sin's power and cannot find favor with God by any action of their own" [11], a leveling truth that should chasten any teacher's confidence in his own explanatory prowess.

Proverbs 30:24-31 offers "apt illustrations of various aspects of the moral world, which the reader is left to apply," with the commentary noting that these examples commend "diligence and providence" through creatures whose "success" derives from "instinctive sagacity and activity, rather than strength" [15]. The passage itself models restrained use of analogy: the images are vivid but not exhaustive, and the application is left open rather than forced. The teacher who imitates this restraint acknowledges that his examples serve the reader's understanding, not his own reputation.

Humility as the Condition for Receiving Grace

The topical index on humility notes that "the humble are heard by God," "enjoy the presence of God," and "receive more grace" [2]. Proverbs 3:34 and James 4:6 promise that God "gives grace to the humble" [2], a principle with direct implications for teaching. The one who approaches theological explanation with awareness of his own fallibility positions himself to receive insight he could not generate on his own. Conversely, the arrogant teacher, confident that his analogies capture the whole truth, cuts himself off from correction—both divine and human.

Titus 3:3 reminds believers of their former state—enslaved, deceived, malicious—as the ground for present humility [14]. This backward glance should accompany every attempt to explain divine things. The teacher who remembers what he was apart from grace will handle his examples with care, knowing that clarity comes as gift, not achievement. The deliberate sins committed "with an insolent or arrogant attitude" [10] include the intellectual pride that refuses to question its own formulations. Humility, by contrast, subjects every analogy to scrutiny, asking whether it truly serves the truth or merely the teacher's ego.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Humility of Christ, The — Declared by himself -- Mt 11:29. Exhibited in his Taking our nature. -- Php 2:7; Heb 2:16. Birth. -- Lu 2:4-7. Subjection to his parents. -- Lu 2:51. Station in life. -- Mt 13:55; Joh 9:29. Poverty. -- Lu 9:58; 2Co 8:9. Partaking of our infirmities. -- Heb 4:15; 5:7. Submitting to ordinances. -- Mt 3:13-15. Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7. Associating with the despised. -- Mt 9:10,11; Lu 15:1,2. Refusing honours. -- Joh 5:41; 6:15. Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7. Washing his disciples' feet. -- Joh 13:5. Obedi”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Humility — Necessary to the service of God -- Mic 6:8. Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8. A characteristic of saints -- Ps 34:2. The who have Regarded by God. -- Ps 138:6; Isa 66:2. Heard by God. -- Ps 9:12; Isa 10:17. Enjoy the presence of God. -- Isa 57:15. Delivered by God. -- Job 22:29. Lifted up by God. -- Jas 4:10. Exalted by God. -- Lu 14:11; 18:14. Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28. Receive more grace. -- Pr 3:34; Jas 4:6. Upheld by honour. -- Pr 18:12; 29:23. Is before honour -- Pr 15:33. Leads to riches, honour, ”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Humility — A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22). Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in Ch”
  4. Ecclesiastes “Ecclesiastes 2:1 (LEB) — I said ⌞to myself⌟, “Come! I will test pleasure ⌞to see whether it is worthwhile⌟.” But look, “This also is vanity!””
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  6. Psalms “Adolescentulus sum ego et contemptus ; justificationes tuas non sum oblitus. -- Psalms 118:141”
  7. Psalms “Psalms 78:2 (YLT) — I open with a simile my mouth, I bring forth hidden things of old,”
  8. 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).”
  9. 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.”
  10. 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).”
  11. 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”
  12. 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”
  13. Proverbs (Protestant academic) “Tyndale House on Proverbs 18:12: 18:12 Haughtiness cultivates pride. It leads to failure because it does not allow for change in the face of criticism. Humility learns from others and leads to the honor of success.”
  14. Titus (Protestant academic) “Tyndale House on Titus 3:3: 3:3 Humility (3:2) is fitting, considering our state when God’s kindness and love came to us (3:4; see Eph 2:1-4; 5:8; Col 3:7; 1 Pet 4:3).”
  15. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:24: These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pro 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pro 30:30-31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.”
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