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Using Relevant and Accessible Examples in Biblical Teaching

Biblical teaching frequently employs examples to illustrate spiritual truths and moral principles, a method deeply rooted in the biblical text itself and consistently affirmed by theological traditions. The Greek word parabole, from which "parable" is derived, signifies "placing beside or together," indicating a comparison or similitude used to illustrate one subject by another [3]. This approach is evident throughout Scripture, from the shortest proverbs to extended narratives and prophetic utterances [3].

One primary function of examples in biblical teaching is to provide concrete models for behavior and character. Jesus Christ himself is presented as the ultimate example in numerous aspects of Christian life. He exemplified liberality (2 Corinthians 8:9), intercessory prayer (Luke 22:32; 23:34; John 17:9-24), communion with God (Luke 19:41-42), meekness (Psalm 45:4; Isaiah 53:7; Matthew 11:29; 21:5; 2 Corinthians 10:1; 1 Peter 2:21-23), and early rising (Mark 1:35; Luke 21:38; John 8:2) [1, 2, 4, 5, 6]. These examples are not merely descriptive but prescriptive, inviting believers to imitate Christ's conduct.

Beyond Christ, the Bible offers a wide array of individuals whose lives serve as examples, both positive and negative. The Old Testament, for instance, provides "illustrious examples" of faith, with figures like Abraham, Isaac, Jacob, Joshua, Gideon, Samuel, and David demonstrating spiritual diligence and obedience [6, 13]. Abraham's early rising to execute God's commands (Genesis 22:3) and David's similar practice (1 Samuel 17:20) are presented as models of devotion and duty [6]. The apostle Paul also emphasized teaching by example, noting that he himself worked for his own food to set an example for others (2 Thessalonians 3:7-8; 1 Thessalonians 2:9) [14]. This method was highly regarded in the ancient world [14].

Examples are also crucial for clarifying complex theological concepts. The concept of "sin," for instance, is illuminated through various biblical examples and interpretations. Sin is not merely an action but can be understood as 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 (Genesis 3:13) [9]. The Psalms teach that all human beings are born sinners (Psalm 51:5), but while the wicked indulge this nature, the godly fight against it (Romans 7:19-23; James 4:1-10) [7]. Deliberate sins are characterized by an insolent or arrogant attitude, representing rebellion against God (Psalm 19:13; 32:1) [10]. Paul's argument in Romans 1:18–3:20 uses examples of both Gentiles and Jews to demonstrate universal sinfulness, showing that neither group can find favor with God through their own actions [11]. God's anger, in this context, is not an emotional outburst but a necessary response to sin [11].

The New Testament further distinguishes between different aspects of sin. John, for example, contrasts "he that doeth righteousness" with "he that committeth sin," asserting that the latter "is of the devil" (1 John 3:7-8) [8]. Augustine, as cited by Jamieson, Fausset & Brown, clarifies that while the devil does not "beget" children, those who imitate him become "children of the devil by imitating him" [8]. This highlights the imitative nature of sin. Furthermore, 1 John 1:8 and 1:10 differentiate between having "no sin" (referring to the guilt of a corrupt nature) and having "not sinned" (referring to the commission of actual sins, even after conversion) [12]. To claim "we have not sinned" is to make God a liar [12]. These distinctions are made clearer through the use of examples and contrasts within the biblical text.

Biblical teaching also uses examples to illustrate the practical outworking of virtues. Liberality, for instance, is shown to be pleasing to God (2 Corinthians 9:7; Hebrews 13:16) and a characteristic of saints (Psalm 112:9; Isaiah 32:8) [1]. It should be exercised in service to God (Exodus 35:21-29), toward saints (Romans 12:13; Galatians 6:10), servants (Deuteronomy 15:12-14), the poor (Deuteronomy 15:11; Isaiah 58:7), strangers (Leviticus 25:35), enemies (Proverbs 25:21), and all people (Galatians 6:10) [1]. These specific applications provide tangible ways to understand and practice liberality. Similarly, communion with God is exemplified by Christ (Luke 19:41-42) and involves showing compassion to the afflicted (Job 6:14; Hebrews 13:3), the chastened (Isaiah 22:4; Jeremiah 9:1), enemies (Psalm 35:13), the poor (Proverbs 19:17), the weak (2 Corinthians 11:29; Galatians 6:2), and saints (1 Corinthians 12:25-26) [4]. The parable of the Good Samaritan (Luke 10:33) and the Prodigal Son (Luke 15:20) illustrate this communion in action [4].

The efficacy of biblical examples lies in their ability to make abstract concepts relatable and actionable. The "entrance of God's word gives light" and understanding, serving as "a light in a dark place" [16]. By presenting concrete instances of faith, sin, virtue, and divine interaction, biblical teaching provides a rich resource for understanding God's character and his expectations for humanity. The method of question and answer, common in rabbinical teaching, also allowed for full scope in understanding, as seen in the young Jesus's engagement with teachers in the temple (Luke 2:46) [15]. This interactive approach further underscores the value of illustrative examples in conveying profound truths.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Intercessory — Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24. Commanded -- 1Ti 2:1; Jas 5:14,16. Should be offered up for Kings. -- 1Ti 2:2. All in authority. -- 1Ti 2:2. Ministers. -- 2Co 1:11; Php 1:19. The Church. -- Ps 122:6; Isa 62:6,7. All saints. -- Eph 6:18. All men. -- 1Ti 2:1. Masters. -- Ge 24:12-14. Servants. -- Lu 7:2,3. Children. -- Ge 17:18; Mt 15:22. Friends. -- Job 42:8. Fellow-countrymen. -- Ro 10:1. The sick. -- Jas 5:14. Persecutors. -- Mt 5:44. Enemies among whom we dwell. -- Jer 29:7. Those who envy us. -- Nu 12:13. Those who ”
  3. 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”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  5. 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”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Early Rising — Christ set an example of -- Mr 1:35; Lu 21:38; Joh 8:2. Requisite for Devotion. -- Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9. Executing God's commands. -- Ge 22:3. Discharge of daily duties. -- Pr 31:15. Neglect of, leads to poverty -- Pr 6:9-11. Practised by the wicked, for Deceit. -- Pr 27:14. Executing plans of evil. -- Mic 2:1. Illustrates spiritual diligence -- Ro 13:11,12. Exemplified Abraham. -- Ge 19:27. Isaac, &c. -- Ge 26:31. Jacob. -- Ge 28:18. Joshua &c. -- Jos 3:1. Gideon. -- Jdj 6:38. Samuel. -- 1Sa 15:12. David. -- 1Sa 17:20. Mary, &c. -- Mr ”
  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. 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”
  14. 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:7: 3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).”
  15. Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 2:46: hearing . . . asking--The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His”
  16. Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:130: Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even the entrance of God's word gives light. If we begi”
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