Balancing Non-Biblical Examples in Evangelistic Preaching
Evangelistic preaching primarily aims to proclaim the Gospel message, focusing on Christ and his salvation [2]. The Apostle Paul emphasized this, stating his mission was to preach the Gospel, not building on foundations already laid by others [1]. This core purpose shapes how non-biblical examples are balanced within such preaching.
The early apostles, including Paul, prioritized the clear declaration of the "testimony of God" over rhetorical flourish or philosophical language [2, 5]. Paul explicitly stated he did not preach "with excellency of speech" or "enticing words of man's wisdom," lest the effectiveness of the cross of Christ be diminished or attributed to human eloquence rather than divine power [2, 5]. This suggests a caution against relying too heavily on external elements that might overshadow the central message.
While the core message must remain paramount, biblical examples themselves sometimes employ earthly analogies to explain spiritual truths. For instance, Jesus used "earthly things" to illustrate doctrines like regeneration, drawing parallels from human birth, water, and wind to make complex concepts more accessible [3]. This approach suggests that illustrative examples can be valuable if they serve to clarify, rather than obscure, the divine message. The key is that the doctrines themselves are not "earthly ones," but rather heavenly truths communicated in an understandable way [3].
The danger arises when non-biblical examples or human wisdom begin to "corrupt the word of God" [7]. False teachers in the early church were characterized by their tendency to dilute or alter the divine message [7]. Paul warned against those who might preach "another Jesus," "another spirit," or "another gospel," emphasizing that there is only one true Gospel [6]. This highlights the importance of ensuring that any non-biblical examples used in preaching do not introduce foreign doctrines or undermine the unique authority of the biblical message.
The Old Covenant, for example, is described as "not according to" the New Covenant, which is "far superior" because it enables obedience through the Spirit's inward impulse and forgiveness of sins [4]. This distinction underscores that while historical or cultural examples might illustrate principles, they should not be presented as equivalent to or superior to the unique revelation found in Christ. The New Covenant is a distinct work of God, not merely an improved version of human efforts or philosophies [4].
Therefore, balancing non-biblical examples in evangelistic preaching involves a careful discernment. Such examples can be useful for illustration and making the message relatable, much like a father taking a child by the hand to guide them [4]. However, they must always remain subservient to the biblical text and the central proclamation of Christ, ensuring that the power of the Gospel is not attributed to human wisdom or eloquence [2, 5]. The aim is to declare the testimony of God, not to build upon human foundations or introduce alternative gospels [1, 6].
Sources
- Romans “Romans 15:20 (ASV) — yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation;”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
- John (Baptist/Reformed) “John Gill on John 3:11: If I have told you earthly things,.... Not that the doctrines he delivered were earthly ones; for he was not of the earth, but from heaven, and above all, and so spake not of the earth, but of heaven, Joh 3:31; and this doctrine of regeneration was an heavenly doctrine; and the thing itself required supernatural power, and grace from above: but either they were the more easy doctrines of the Gospel; or were delivered in a plain and easy style, and illustrated by similes taken from earthly things, as from human birth, from the water, and from the wind: and ye believe n”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 1:17: We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 11:4: if, &c.--which in fact is impossible. However, if it were possible, ye might then bear with them (see on Co2 11:1). But there can be no new Gospel; there is but the one which I first preached; therefore it ought not to be "borne" by you, that the false teachers should attempt to supersede me. he that cometh--the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Mat 11:3, and Heb 10:37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (Co2 10:7;”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 2:17: For we are not as many,.... The apostle here removes from himself, and other ministers of the Gospel, a character which belonged not to them, but to the false apostles; who are described by their number many; there were great swarms of false teachers in the early times of Christianity; see Jo1 2:18; some copies read, "as the rest": and so the Syriac and Arabic versions; and also by their quality, which corrupt the word of God; by "the word of God", may be meant the Scriptures in general, which are from God, contain his will, and which he uses for the good of ”