BEREAN.AI ← Ask a Question

Using Biblical Examples to Teach God's Character and Ways

Scripture presents God's character and ways not as abstract propositions but through concrete narratives, commands, and the person of Christ. The biblical authors consistently point to specific examples—both divine actions and human responses—as the primary means by which believers come to know what God is like and how he expects his people to live. This pedagogical method runs throughout both testaments, grounding theological truth in observable patterns of behavior and divine self-disclosure.

The Character of God as the Standard

The Mosaic law establishes God's own character as the normative pattern for human holiness. Leviticus 19:2 commands, "You shall be holy, for I the LORD your God am holy," a principle echoed in 1 Peter 1:15-16 [1]. This is not merely an ethical ideal but a call to reflect the nature of the one who has called his people into covenant relationship. The character of God functions as the standard of holiness, requiring believers to pattern their lives after divine attributes [1]. Similarly, Ephesians 5:1 exhorts believers to "be imitators of God," a command rooted in the prior assertion that God has forgiven them in Christ [16]. Matthew Henry notes that "pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them" [16]. The imitation is not arbitrary but flows from contemplation of God's operations and character.

Josephus, reflecting on the role of the lawgiver, argues that one who would give laws to others "should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do" [6]. This principle—that knowledge of God's character precedes and shapes ethical instruction—pervades biblical pedagogy. The legislator himself requires a right mind formed by contemplation of the divine, and only then can what he writes promote virtue in his readers [6].

Christ as the Supreme Example

The New Testament intensifies this pattern by presenting Christ as the embodied revelation of God's character and the definitive example for believers. Romans 8:29 declares that God's purpose is to conform believers "to the image of his Son," and 1 John 2:6 states that whoever claims to abide in Christ "ought to walk in the same way in which he walked" [1]. Philippians 2:5 calls believers to have the same mind that was in Christ Jesus [1]. This is not merely moral imitation but participation in the character of the one who is himself "holy, innocent, unstained" (Hebrews 7:26) [1].

Christ's example extends across multiple virtues. He set an example of meekness in his teaching and conduct (Matthew 11:29; 2 Corinthians 10:1; 1 Peter 2:21-23) [3], of sincerity (1 Peter 2:22) [2], of holy boldness (John 7:26) [4], and of diligence (Mark 1:35; Luke 2:49) [5]. The topical index of Christ's exemplary character reveals a consistent New Testament strategy: theological claims about who Christ is become the basis for ethical imperatives about how believers should live. The pattern is not "try harder to be good" but "become what you already are in Christ by imitating the one who has claimed you."

Teaching Through Narrative and Precedent

Hebrews 11 demonstrates the pedagogical power of biblical examples. The chapter catalogs figures whose faith is specified through particular actions—Abel's acceptable sacrifice, Enoch's walk with God, Noah's ark-building, Abraham's obedience [14]. Matthew Henry observes that these examples fall into two classes: those whose specific acts of faith are detailed, and those whose names are mentioned with general exploits left for the reader to connect with the sacred narrative [14]. The method assumes that readers will study the stories, identify the pattern of faith, and apply it to their own circumstances.

This approach to teaching through precedent appears throughout Scripture. Psalms 119:33 records David's prayer: "Teach me, O LORD, the way of your statutes," seeking not merely notions or language but "the way of applying them to myself and governing myself by them" [15]. Matthew Henry notes that David, though surrounded by prophets and wise men and himself well-instructed, still begs to be taught by God, "as knowing that none teaches like him" [15]. The request is for practical wisdom in doubtful cases, for knowledge of duty as prescribed by divine statutes [15].

The Pedagogy of Contrast

Biblical teaching also employs negative examples to clarify God's character and ways. Psalms 58:3 observes that "the wicked are estranged from the womb; they go astray from birth, speaking lies," a text interpreted to mean that while all humans are born sinners, "the wicked indulge their sinful nature" whereas "the godly fight against it" [7]. The contrast between those who imitate the devil and those who imitate God appears starkly in 1 John 3:8: "Whoever makes a practice of sinning is of the devil." Augustine, cited in the commentary tradition, clarifies that "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [8]. From the devil there is corruption, not generation [8].

This pedagogical contrast extends to the nature of sin itself. Genesis 3:13 describes Eve's sin not as "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]. The narrative teaches by showing the anatomy of rebellion: flattery, self-love, ingratitude, and the inversion of proper worship. Similarly, Psalms 19:13 distinguishes between inadvertent sins and "deliberate sins" committed with an "insolent or arrogant attitude," identifying "the great sin" as rebellion [10].

The Role of Ministers and Mature Believers

The New Testament extends the pattern of exemplary teaching to church leaders. Titus 2:7 instructs ministers to be "examples of" sincerity [2], and 2 Timothy 2:24-25 calls them to "instruct opposers with" meekness [3]. Ministers should exhibit holy boldness "in faithfulness to their people" and "in preaching" (Acts 4:31) [4]. The logic is consistent: those who teach must embody what they teach, becoming living texts that interpret the written word.

Paul's own ministry exemplifies this method. In 2 Corinthians 9:13, John Gill notes that the Jerusalem saints, having "a specimen, a proof, an experience of the liberality of the Gentile churches," would glorify God and acknowledge "your professed subjection to the Gospel of Christ" [17]. The Gentiles' generosity became a visible demonstration of gospel transformation, teaching through enacted charity what words alone could not convey. The "experiment of this ministration" [17]—the tangible proof of grace at work—served as both testimony and instruction.

Universal Sinfulness and the Need for Divine Teaching

Romans 1:18–3:20 establishes the universal need for instruction in God's ways by demonstrating that "Gentiles and Jews are equally under sin's power and cannot find favor with God by any action of their own" [11]. God's anger is "not a spontaneous emotional outburst, but the holy God's necessary response to sin" [11], a response depicted throughout the Old Testament and anticipated as a decisive outpouring at the end of history [11]. This theological foundation—that all have sinned and require divine intervention—makes the teaching of God's character and ways not merely helpful but essential for salvation and sanctification.

The distinction between the guilt of actual sins and the corruption of the old nature appears in 1 John 1:8-10, where "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," while "we have not sinned" refers to "the commission of actual sins, even after regeneration and conversion" [12]. To deny either reality is to make God a liar [12], underscoring the necessity of honest self-examination and dependence on divine instruction.

The biblical method of teaching God's character and ways through examples rests on the conviction that God has revealed himself in history, supremely in Christ, and that this revelation is meant to be imitated. Believers are claimed by Christ and ultimately by God (1 Corinthians 3:23) [13], and this ownership entails conformity to the owner's character. The pedagogy is relational, narrative, and participatory—not a system to be mastered but a person to be followed.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Holiness — Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1. Christ Desires for his people. -- Joh 17:17. Effects, in his people. -- Eph 5:25-27. An example of. -- Heb 7:26; 1Pe 2:21,22. The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1. The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5. The gospel the way of -- Isa 35:8. Necessary to God's worship -- Ps 24:3,4. None shall see God without -- Eph 5:5; Heb 12:14. Saints Elected to. -- Ro 8:29; Eph 1:4. Called to. -- 1Th 4:7; 2Ti 1:9. New created in. -- Eph 4:24. Possess. ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Boldness, Holy — Christ set an example of -- Joh 7:26. Is through faith in Christ -- Eph 3:12; Heb 10:19. A characteristic of saints -- Pr 28:1. Produced by Trust in God. -- Isa 50:7. The fear of God. -- Ac 4:19; 5:29. Faithfulness to God. -- 1Ti 3:13. Express your trust in God with -- Heb 13:6. Have, in prayer -- Eph 3:12; Heb 4:16. Saints shall have, in judgment -- 1Jo 4:17. Exhortations to -- Jos 1:7; 2Ch 19:11; Jer 1:8; Eze 3:9. Pray for -- Ac 4:29; Eph 6:19,20. Ministers should exhibit, in Faithfulness to their people. -- 2Co 7:4; 10:1. Preaching. -- Ac 4:31; Ph”
  5. 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:”
  6. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 11, section 4: life well, and give laws to others, in the first place should consider the Divine nature; and, upon the contemplation of God's operations, should thereby imitate the best of all patterns, so far as it is possible for human nature to do, and to endeavor to follow after it: neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, a”
  7. 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).”
  8. 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
  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. 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
  14. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 11:4: The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those”
  15. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:33: Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job 36:22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them - "the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to d”
  16. Ephesians (Nonconformist/Puritan) “Matthew Henry on Ephesians 5:1: Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themsel”
  17. 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.