Balancing Historical Examples in Preaching with Cultural Sensitivity
Preaching often draws upon historical examples to illustrate spiritual truths, a practice rooted in the biblical text itself, which frequently grounds divine communication in historical events [1]. For instance, Paul emphasizes the historical nature of Christ's mediating work, citing Jesus's testimony before Pontius Pilate as an example for steadfastness under pressure [5]. Similarly, the suffering of Christ serves as an example for believers to endure patiently [4].
When using such historical examples, cultural sensitivity becomes important. The Bible itself contains narratives that reflect specific historical and cultural contexts. Parables, for example, are stories that express an analogy between a common aspect of life and a spiritual truth, and understanding them requires locating the central analogy within its historical context [3]. The dispersion of the Jewish people, for instance, is presented as a historical event with a specific design: like seed sown widely, they were intended to be instruments for "quickening others" [2]. This historical dispersion also prepared the way for the apostles' preaching [2].
However, historical examples can also highlight cultural distinctions. While both Jews and Gentiles are to form "one fold under one shepherd, Christ Jesus," they may still retain their "peculiarity and national distinction" [6]. Even after conversion to Christianity, "strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions" [6]. This suggests that while spiritual unity is paramount, cultural differences persist and should be acknowledged.
In preaching, this means recognizing that listeners come from diverse backgrounds and may interpret historical examples through their own cultural lenses. The apostle Paul's instruction to "bear the infirmities of the weak" can be understood in this context; it calls for consideration and condescension towards those who may be "weak in knowledge or grace" [7]. This principle extends to cultural understanding, where sensitivity to differing perspectives on historical narratives can prevent miscommunication or offense. John, though separated from other Christians by imprisonment on Patmos, shared a sense of community with them in suffering, based on hope and a willingness to endure [1]. This shared experience of suffering, despite physical separation, underscores a universal aspect of faith that transcends specific cultural or historical settings, while still acknowledging the particularity of John's exile.
Sources
- Revelation (Protestant academic) “Tyndale House on Revelation 1:9: 1:9-11 This third introduction (see study note on 1:1-11) is historical; it shows God communicating with humanity in historical events. God gave John a significant mission while in exile. 1:9 your brother and your partner: Though separated from other Christians by his imprisonment, John shared a sense of community with them in suffering, based on hope in God’s Kingdom and a willingness to endure. • The Roman fortress on the island of Patmos housed prisoners and exiles. Patmos was in a group of islands that protected the thriving seaport of Miletus. • for preach”
- Zechariah (Presbyterian) “Jamieson, Fausset & Brown on Zechariah 10:9: sow them among . . . people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mic 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [MOORE]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- 1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 4 (introduction): We should suffer patiently, after the example of Christ, Pe1 4:1. And no longer live according to our former custom, but disregard the scoffs of those who are incensed against us because we have forsaken their evil ways, who are shortly to give account to God for their conduct, Pe1 4:2-5. How the Gospel was preached to Jews and Gentiles, Pe1 4:6. As the end of all things was at hand, they should be sober, watchful, charitable, benevolent, good stewards of the bounty of Providence; and, when called to instruct others, speak as the oracles of God, Pe1 4:7”
- 1 Timothy (Protestant academic) “Tyndale House on 1 Timothy 6:13: 6:13 Paul emphasizes the historical nature of Christ’s mediating work (see 2:5-6). The testimony of Christ Jesus at his trial before Pontius Pilate (Matt 27:11-14; Luke 23:1-4; John 18:33-38; 19:9-11) holds up his example as an incentive for Timothy to remain steadfast under pressure.”
- Isaiah (Methodist/Wesleyan) “Adam Clarke on Isaiah 61:9: Their seed shall be known among the Gentiles - Both Jews and Gentiles are to make but one fold under one shepherd, Christ Jesus. But still, notwithstanding this, they may retain their peculiarity and national distinction; so that though they are known to be Christians, yet they shall appear to be converted Jews. After their conversion to Christianity this will necessarily be the case for a long time. Strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions.”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 15:1: The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest. I. We must bear the infirmities of the weak, Rom 15:1. We all have our infirmities; but the weak are more subject to them than others - the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and ”