Using Experiences to Illustrate Biblical Principles without Elevation
The use of personal experiences to illustrate biblical principles can be a powerful communication tool, akin to the parables used in scripture. A parable, from the Greek parabole, signifies "placing beside" or "comparison," serving as an illustration of one subject by another [2]. This method allows for complex spiritual truths to be made more relatable and understandable.
However, it is crucial to avoid elevating personal experience to the same authority as biblical truth. The Bible consistently presents God's word as the ultimate standard and source of truth. For instance, the apostle Paul emphasizes that the world, through its own wisdom, did not know God, and it pleased God to save believers through the "foolishness of preaching" [7]. This suggests that divine revelation, not human experience or wisdom, is the primary means by which God makes himself known.
When discussing sin, for example, personal experiences can illustrate its pervasive nature. Scripture teaches that all human beings are born sinners [3], and sin is not merely an action but a corrupt nature [6]. The first sin involved 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" [4]. While individuals might share experiences of selfishness or disobedience, these experiences serve to demonstrate the biblical concept of sin rather than define it. God's anger is depicted in scripture not as an "spontaneous emotional outburst," but as a "holy God’s necessary response to sin" [5].
Similarly, when illustrating the nature of Christ, personal experiences can highlight aspects of His humanity and empathy. Hebrews 4:15 states that Jesus, our high priest, can be "touched with the feeling of our infirmities" because he was "in all points tempted like we are, yet without sin" [1]. This verse underscores Christ's ability to sympathize with human struggles [8]. A personal story of overcoming temptation might resonate with this truth, but it does not add to or alter the theological statement about Christ's sinlessness and sympathetic nature.
The danger lies in allowing personal narratives to become the foundation of belief rather than illustrations of already established biblical doctrine. The Bible itself is the authoritative source, and experiences should always be interpreted through its lens, not the other way around [7].
Sources
- Hebrews “For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. -- Hebrews 4:15”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- 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.”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.7: were made by the word of God, ( Hebrews 11:3 .) For faith properly proceeds from this, that we being taught by the ministry of Moses, do not now wander in foolish and trifling speculations, but contemplate the true and only God in his genuine image. It may, however, be objected, that this seems at variance with what Paul declares: “After that, in the wisdom of God, the world through wisdom knew not God, it seemed right to God, through the foolishness of preaching, to save them who believe,” ( 1 Corinthians 1:21 .) For he thus intim”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”