Using Illustrations and Examples with Gentleness and Respect
The biblical concept of gentleness is frequently paired with humility and patience, forming a disposition that fosters respectful interaction and spiritual growth [1]. This quality is exemplified by Christ himself, who taught his followers to learn from him, for he is "gentle and humble in heart" (Matthew 11:29) [2]. The Apostle Paul encourages believers to walk "with all humility and gentleness, with patience, showing tolerance for one another in love" [1].
Gentleness, or meekness, is not a sign of weakness but a characteristic of those who are regarded and heard by God [2]. It is a virtue that leads to honor and exaltation, as seen in passages like Proverbs 15:33 and James 4:10, which state that humility precedes honor and that God lifts up the humble [2]. The Geneva Bible's translation of 1 Thessalonians 2:7 illustrates this quality by comparing the apostles' conduct to that of a nurturing nurse: "But we were gentle among you, euen as a nource cherisheth her children" [4]. John Gill, in his commentary on this verse, elaborates that being "meek and humble, mild and moderate" means not acting with severity, haughtiness, or an imperious manner, nor lording over God's heritage [13]. This gentleness implies a disinterested approach, not seeking personal gain or demanding homage [13].
The use of illustrations and examples, when coupled with gentleness and respect, serves to clarify and persuade rather than to condemn or alienate. The book of Proverbs, for instance, frequently employs illustrations from the natural world to convey moral and practical wisdom [14]. These examples, such as those describing the ant, the coney, the locust, and the spider, highlight virtues like diligence and providence through the "instinctive sagacity and activity" of these creatures [14]. Similarly, other illustrations in Proverbs depict majesty and comeliness, uniting efficiency with gracefulness [14]. This method allows for the communication of profound truths in an accessible and engaging manner, inviting reflection rather than imposing dogma.
Respect is foundational to such communication. It acknowledges the inherent dignity of the other person, even when addressing difficult truths like sin. The biblical understanding of sin is comprehensive, encompassing both inherited fallenness and deliberate acts of rebellion [5, 6]. All human beings are born with a sinful nature, and while the godly strive against it, the wicked indulge it [5]. Sin is not merely a mistake but can be 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," as seen in the first sin of Adam and Eve [8]. Deliberate sins are often characterized by an "insolent or arrogant attitude" and can be understood as rebellion against God [9].
The Apostle John distinguishes between having "no sin" (referring to the corrupt old nature) and "not sinned" (referring to the commission of actual sins, even after conversion) [11]. To claim to have no sin is to deceive oneself, and to claim to have not sinned is to make God a liar [11]. This universal sinfulness is a key theme in Paul's letter to the Romans, where he argues that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [10]. God's anger is presented not as an arbitrary emotional outburst, but as a "holy God’s necessary response to sin" [10].
When discussing such weighty topics, gentleness and respect become paramount. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while those who commit sin are "of the devil," this does not imply a literal generation from the devil, but rather an imitation of his actions [7]. 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" [7]. This theological nuance, delivered with careful explanation, demonstrates a respectful approach to complex doctrines.
The editor of Ecclesiastes, in a coda to the book, exemplifies respect for the Teacher's wisdom, urging readers to apply his teachings and offering his own conclusions [12]. This approach models how to engage with wisdom and instruction: by studying, collecting, and arranging insights, and then encouraging application [12]. This process is inherently respectful of both the source of wisdom and the audience receiving it.
Hospitality, too, is an expression of gentleness and respect. Peter exhorts believers to "Use hospitality one to another without grudging" [3]. This practice of welcoming others without complaint reflects a spirit of generosity and consideration, which aligns with the broader call to gentleness.
Sources
- Ephesians “Ephesians 4:2 (NASB) — with all humility and gentleness, with patience, showing tolerance for one another in love,”
- 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, ”
- I Peter “I Peter 4:9 (Webster) — Use hospitality one to another without grudging.”
- I Thessalonians “I Thessalonians 2:7 (Geneva1599) — But we were gentle among you, euen as a nource cherisheth her children.”
- 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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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”
- 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”
- Ecclesiastes (Protestant academic) “Tyndale House on Ecclesiastes 12:9: 12:9-14 This coda by the editor (see “Author and Recipients” in the Book Introduction) expresses the editor’s respect for the Teacher, exhorts readers to apply his teaching, and gives the editor’s own conclusion from studying the Teacher (12:13-14). 12:9 Even as king (1:1), the Teacher found time to study wisdom. He collected and arranged proverbs (see also 1 Kgs 4:29-34; Prov 1:1; 10:1; 25:1).”
- 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 2:7: But we were gentle among you,.... Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God's heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of "gentle", read, "little children"; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought”
- 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.”