Using Testimonies and Examples to Edify One Another

The practice of using testimonies and examples to edify one another is rooted in biblical instruction, emphasizing mutual encouragement and spiritual growth within the community of faith. The Apostle Paul explicitly exhorts believers to "exhort one another, and edify one another, even as ye do" ^[1]. This concept of edification, or building up, is also found in Romans, where believers are encouraged to "please the neighbour for good, unto edification" ^[2].

The term "testimony" in a biblical context often refers to a witness or evidence. In ancient cultures where writing was not common, significant transactions or covenants were often marked by tangible memorials or ceremonies that served as a witness. Examples include Abraham giving seven ewe-lambs to Abimelech as evidence of his property, Jacob raising a heap of stones as a "heap of witness" between himself and Laban, and Joshua setting up a stone as evidence of Israel's allegiance to God ^[3]. In the New Testament, bearing testimony can refer to an opportunity to share one's faith or experience, as seen in Luke 21:13, where difficulties become "an opportunity of bearing testimony" ^[12].

The act of edifying involves building up or strengthening another person spiritually. Matthew Henry, in his commentary on 1 Thessalonians 5:11, notes that the original Greek word can mean both to comfort and to exhort. He suggests that those who are able to comfort themselves are often best equipped to comfort others, and that comfort is found through compliance with the exhortation of God's word ^[13]. This implies that sharing one's experience of God's faithfulness and the application of His word can be a powerful means of edification.

The broader biblical narrative provides numerous examples that serve to instruct and encourage believers. The lives of biblical figures, both their triumphs and their failures, offer lessons for contemporary Christians. For instance, the universal sinfulness of humanity is a foundational theme, with passages like Psalms 51:5 indicating that "all human beings are born sinners" ^[5]. The Genesis account of the first sin highlights disobedience and ingratitude to God ^[7]. Paul further elaborates on this universal sinfulness in Romans 1:18–3:20, arguing that both Gentiles and Jews are "under sin’s power and cannot find favor with God by any action of their own" ^[9]. Understanding this shared human condition can foster humility and reliance on God's grace, and sharing how one grapples with sin and finds redemption can be a powerful testimony.

Conversely, the Bible also presents examples of godly living and faithfulness. Josephus, in Against Apion, discusses how Moses's settlement emphasized piety towards God through both instruction in words and practical exercises, suggesting that moral conduct is learned through both teaching and example ^[4]. The Psalms frequently depict individuals who fight against their sinful nature, even while acknowledging their inherent sinfulness ^[5]. The concept of "proving what is acceptable unto the Lord" (Ephesians 5:10) involves not only study but also "practice and experimental trial," suggesting that lived experience and its demonstration are crucial ^[14].

The purpose of sharing testimonies and examples is not merely to recount personal stories but to point to God's work in one's life and to encourage others in their faith journey. This aligns with the idea that believers are "claimed by God" through Christ ^[11]. When individuals share how God has worked in their lives, it serves as a practical demonstration of God's character and His ongoing involvement in the world. This can be particularly impactful in demonstrating how God's anger, which is a "necessary response to sin," is also accompanied by His mercy and provision for salvation ^[9].

The concept of sin itself is multifaceted in biblical thought. It encompasses "all sorts of sinful acts" ^[6], and can refer to both the commission of actual sins and the "corrupt old nature still adhering to us" even after conversion ^[10]. Deliberate sins are often characterized by an "insolent or arrogant attitude" and are seen as rebellion against God ^[8]. Sharing how one has confronted and overcome specific sinful patterns, or how God has provided grace in the face of persistent struggles, can offer practical guidance and hope to others facing similar challenges.

Sources

I Thessalonians “I Thessalonians 5:11 (Geneva1599) — Wherefore exhort one another, and edifie one another, euen as ye doe.”
Romans “Romans 15:2 (YLT) — for let each one of us please the neighbour for good, unto edification,”
Smith's Bible Dictionary “Smith's Bible Dictionary: Witness — Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God.”
Project Gutenberg “Flavius Josephus, Against Apion, BOOK II, section 27: of the community with one another; for all our actions and studies, and all our words, [in Moses's settlement,] have a reference to piety towards God; for he hath left none of these in suspense, or undetermined. For there are two ways of coming at any sort of learning and a moral conduct of life; the one is by instruction in words, the other by practical exercises. Now other lawgivers have separated these two ways in their opinions, and choosing one of those ways of instruction, or that which best pleased every one of them, neglected the ot”
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).”
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”
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).”
Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 21:13: for a testimony--an opportunity of bearing testimony.”
1 Thessalonians (Nonconformist/Puritan) “Matthew Henry on 1 Thessalonians 5:11: In these words the apostle exhorts the Thessalonians to several duties. I. Towards those who were nearly related one to another. Such should comfort themselves, or exhort one another, and edify one another, Th1 5:11. 1. They must comfort or exhort themselves and one another; for the original word may be rendered both these ways. And we may observe, As those are most able and likely to comfort others who can comfort themselves, so the way to have comfort ourselves, or to administer comfort to others, is by compliance with the exhortation of the word. Note,”
Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:10: Proving--construed with "walk" (Eph 5:8; Rom 12:1-2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.”

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