Humility in Using Extrabiblical Examples to Illustrate Sovereignty

Humility, a prominent Christian grace, involves a state of mind that is pleasing to God and preserves the soul in tranquility ^[3]. It is a virtue exemplified by Christ himself, who, despite being in the form of God, humbled himself by taking on human nature, being born in humble circumstances, and becoming a servant ^{[2, 14]}. This self-abasement from the highest glory to ignominy serves as the ultimate example for believers ^[14].

The Bible frequently highlights humility as a characteristic of saints, noting that those who possess it are regarded, heard, and delivered by God ^[1]. They enjoy God's presence, are lifted up and exalted by Him, and are considered greatest in Christ's kingdom ^[1]. Humility also leads to receiving more grace, honor, and is a prerequisite for honor ^[1].

The concept of humility is particularly relevant when discussing God's sovereignty, especially when attempting to illustrate it with extrabiblical examples. God's sovereignty refers to His ultimate authority and control over all things. The Bible consistently presents God as the Creator and Sustainer, whose counsels are immutable and whose power is absolute ^[13]. For instance, the plural "us" in Genesis 1:26 ("Let us make man in our image") is understood by some traditions to indicate a plurality of Persons within the Godhead, suggesting that God finds counsel within Himself, not from external sources ^[15]. This underscores God's self-sufficiency and supreme authority.

When considering extrabiblical examples to illustrate divine sovereignty, a humble approach acknowledges the inherent limitations of human understanding and the incomparable nature of God's power. While human rulers or historical events might offer faint echoes of control or authority, they can never fully capture the essence of God's absolute and unchallengeable sovereignty. For example, ancient kings might have placed their feet on the necks of defeated enemies as a symbol of absolute subjugation ^[12]. This imagery is used in Scripture to describe Christ's exaltation and the subjugation of His enemies, but it remains an earthly metaphor for a divine reality that transcends human experience ^[12].

The human tendency towards pride and self-exaltation stands in stark contrast to humility and can hinder a proper understanding of God's sovereignty. Sin, which entered the world through the disobedience of the first pair, is characterized by a love of self, dishonor to God, and ingratitude ^[8]. This inherent sinfulness means that all human beings are born sinners, and while the wicked indulge their sinful nature, the godly fight against it ^[7]. Deliberate sins often stem from an insolent or arrogant attitude, representing rebellion against God ^[9].

Paul, in Romans, emphasizes universal sinfulness, stating that both Gentiles and Jews are under sin's power and cannot earn God's favor through their own actions ^[10]. God's anger is not an arbitrary emotional outburst but a necessary response to sin ^[10]. This understanding of human sinfulness should cultivate humility, recognizing that any attempt to fully grasp or perfectly illustrate God's sovereignty through human constructs will fall short.

Christ's example of humility is foundational. He demonstrated self-denial, refusing honors and associating with the despised ^{[2, 6]}. His humility was evident in His willingness to take on human infirmities and submit to ordinances ^[2]. This profound humility of Christ serves as a model for believers, reminding them that true greatness in God's kingdom comes through self-abasement ^[1].

Therefore, when drawing upon extrabiblical examples, humility dictates that these examples be presented as mere shadows or analogies, never as perfect representations of God's infinite power and control. Josephus, for instance, recounted historical events like the Flood, the burning of Sodom, and the plagues of Egypt as signs of divine punishment for wickedness ^[4]. While these events demonstrate God's intervention in human history and His judgment, they are specific instances of His sovereignty, not exhaustive definitions of it. Similarly, ancient legislators or oracles, even if believed to have supernatural guidance, cannot fully encapsulate the divine direction of God ^[5].

The danger in using extrabiblical examples without humility lies in potentially diminishing God's unique attributes or inadvertently elevating human achievements to a divine level. It is crucial to remember that God's sovereignty is not merely a greater version of human authority; it is qualitatively different. God's control is absolute, His knowledge is perfect, and His will is unchallengeable. Human examples, by their very nature, are limited by human finitude, sinfulness, and imperfect understanding.

Humility in this context means acknowledging that "we have no sin" refers to the guilt remaining from actual sins and the corrupt old nature still adhering to us, even after conversion ^[11]. To claim otherwise is to make God a liar ^[11]. This recognition of ongoing human imperfection should foster a cautious and reverent approach to discussing divine attributes.

Sources

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, ”
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”
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”
Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 31: the apostles, or their amanuensis Clement, gave this reason for the necessity of the coming of Christ, that "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the inhabitants of Palestine," as signs of the most amazing impenitence and insensibility, under the punishments of horrid wickedness.] 15 (return) [ Josephus here, in this one sentence, sums up his notion of Moses's very long”
Project Gutenberg “Flavius Josephus, Against Apion, BOOK II, section 49: what the heathen legislators pretended to be, under a Divine direction; nor does it yet appear that these pretensions to a supernatural conduct, either in these legislators or oracles, were mere delusions of men without any demoniacal impressions, nor that Josephus took them so to be; as the ancientest and contemporary authors did still believe them to be supernatural. [19] This whole very large passage is corrected by Dr. Hudson from Eusebius's citation of it, Prep. Evangel. viii. 8, which is here not a little different from the present MS”
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 ”
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).”
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.”
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).”
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”
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”
Hebrews (Protestant academic) “Tyndale House on Hebrews 1:13: 1:13 In climactic fashion, the author ends his string of Old Testament quotations (see study note on 1:5-14) by quoting from Ps 110:1 in celebration of Christ’s exaltation (see also study notes on Luke 20:42-43; 22:69; 1 Cor 15:25; Eph 1:19-22). • The image of the Son’s enemies as a footstool under his feet represents their absolute subjugation (see Heb 2:8). In the ancient world, a victorious king would place his foot on the neck or back of an enemy as a symbolic act of domination.”
Ecclesiastes (Nonconformist/Puritan) “Matthew Henry on Ecclesiastes 3 (introduction): Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs (Ecc 3:1-10). II. The immutability of the divine counsels concerning them and the unsearc”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 11.2: wished that the reader should be in possession of the very form of expression which Paul has employed. 6 Inasmuch as he was in the form of God. This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in his abasing himself from the highest pinnacle of glory to the lowest ignominy: our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is, that we do not assume to ourselves more than ”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.30: the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something”

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