Using Varied Examples to Explain Complex Biblical Concepts

Biblical concepts are frequently communicated through various literary devices and forms of expression, such as parables, allegories, and examples, to convey complex truths in an accessible manner. The term "parable" in Greek (parabole) signifies "placing beside or together," indicating a comparison or illustration of one subject by another ^[1]. Parables can range from short proverbs to enigmatic maxims or expanded metaphors ^[1]. Similarly, an "allegory" is a figure of speech that represents one thing to evoke the representation of another, possessing both an immediate, literal sense and an ultimate, signified meaning ^[5].

The Bible employs examples to illustrate both positive and negative behaviors and their consequences. Christ himself serves as a primary example for believers (1 Pet. 2:21; John 13:15) ^[3]. Pastors are also presented as examples for their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3) ^[3]. Conversely, the experiences of the Jews are cited as a warning (Heb. 4:11), and the prophets are given as examples of enduring affliction (James 5:10) ^[3].

One significant concept explained through various examples is sin. The Bible describes sin in multifaceted ways, encompassing a range of actions and states of being. For instance, "vanity" can refer to all sorts of sinful acts (Job 11:11; Isa 5:18) ^[7]. The first sin of Adam and Eve is described not merely as eating an apple, but as a profound act of self-love, dishonor to God, ingratitude, disobedience, and a preference for the creature over the Creator ^[9]. Sin is also understood as a state of being, as all human beings are born sinners (Ps. 51:5) ^[6]. While the wicked indulge their sinful nature, the godly strive against it (Rom 7:19-23; Jas 4:1-10) ^[6].

Deliberate sins are characterized by an insolent or arrogant attitude (Ps. 19:13; 86:14; 119:21, 69), with rebellion being identified as a "great sin" (Ps. 32:1) ^[10]. The Apostle Paul emphasizes the universal nature of sin, teaching that both Gentiles and Jews are "equally under sin’s power" (Rom. 1:18–3:20) ^[11]. God's anger is presented not as a spontaneous emotional outburst, but as a necessary response to sin ^[11].

The concept of sin also distinguishes between having sin and committing sin. To say "we have no sin" refers to the guilt remaining from actual sins and the corrupt old nature, while "we have not sinned" refers to the commission of actual sins, even after conversion ^[12]. Denying the commission of sins makes God a liar ^[12]. The one who commits sin is described as "of the devil," though Augustine clarifies that this does not imply a literal birth from the devil, but rather an imitation of the devil's actions ^[8].

The Tower of Babel narrative (Gen. 11:1-9) provides an example of human presumption leading to divine judgment and the origin of diverse languages ^[2]. The name "Babel" itself means "confusion" or "mixture" ^[4]. This event illustrates how human actions can lead to the scattering of people and the division into separate nations due to linguistic differences ^[2]. The variety of languages is noted throughout scripture (1 Cor. 14:10), with specific languages like Hebrew, Chaldean, Syriac, and Greek mentioned ^[2].

The use of plural forms in Hebrew can also express the intensity of an idea contained in the singular, as seen in the appellations of God, where unity embraces a multitude of attributes ^[13]. This linguistic feature highlights how even grammatical structures can convey complex theological nuances.

Sources

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”
Torrey's Topical Textbook “Torrey's Topical Textbook: Language — Of all mankind one at first -- Ge 11:1,6. Called Speech. -- Mr 14:70; Ac 14:11. Tongue. -- Ac 1:19; Re 5:9. Confusion of A punishment for presumption, &c. -- Ge 11:2-6. Originated the varieties in. -- Ge 11:7. Scattered men over the earth. -- Ge 11:8,9. Divided men into separated nations. -- Ge 10:5,20,31. Great variety of, spoken by men -- 1Co 14:10. Ancient kingdoms often comprehended nations of different -- Es 1:22; Da 3:4; 6:25. Kinds of, mentioned Hebrew. -- 2Ki 18:28; Ac 26:14. Chaldea. -- Da 1:4. Syriack. -- 2Ki 18:26; Ezr 4:7. Greek. -- Ac 21:37. L”
Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
Hitchcock's Bible Names “Hitchcock's Bible Names: Babel — confusion; mixture”
Smith's Bible Dictionary “Smith's Bible Dictionary: Allegory — a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, "a representation of one thing which is intended to excite the representation of another thing." ("A figurative representation containing a meaning other than and in addition to the literal." "A fable or parable; is a short allegory with one definite moral."--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The alle”
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”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 5.8: is in the Hebrew language a widely extended use of the plural which expresses the intensity of the idea contained in the singular.” After numerous references, which prove this point, he proceeds to argue, that “if, in relation to earthly objects, all that serves to represent a whole order of beings is brought before the mind by means of the plural form, we might anticipate a more extended application of this method of distinguishing in the appellations of God, in whose being and attributes there is everywhere a unity which embraces”

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