Balancing Non-Biblical Examples in Teaching with Cultural Sensitivity
The use of non-biblical examples in teaching, particularly in a culturally sensitive manner, requires careful consideration of how such illustrations serve to illuminate spiritual truths without distorting them or causing offense. The Bible itself employs various forms of analogy and illustration, such as parables, to convey complex ideas [7]. These parables often draw from common aspects of life to explain spiritual realities, emphasizing the need to understand the central analogy within its historical and textual context [7].
The Apostle Paul, for instance, adapted his teaching style to his audience, choosing not to rely on "worldly wisdom" or "ornate style" despite his education, but rather to focus on "Christ crucified" [2]. This suggests a principle of tailoring communication to effectively reach listeners, prioritizing the message over sophisticated delivery that might obscure it. Similarly, John Chrysostom notes that even biblical figures like John the Apostle and Paul sometimes withheld deeper teachings because their audiences were not yet ready to receive them, comparing this to feeding infants "milk, and not with meat" [3]. This highlights the importance of discerning the audience's capacity and readiness when introducing concepts, whether biblical or non-biblical.
When employing non-biblical examples, the primary goal is to clarify spiritual truths. The Jamieson, Fausset & Brown Commentary on 1 Corinthians 2:13 speaks of "comparing spiritual things with spiritual," which involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [4]. While this specifically refers to biblical comparisons, the underlying principle of using known concepts to illuminate less-known ones can extend to non-biblical examples, provided they genuinely serve this purpose. The danger lies in allowing such examples to become "divers and strange doctrines" that carry listeners away from the core truth [5, 9]. These "divers" or "strange" doctrines are those that differ from the singular faith in Jesus Christ and are foreign to the truth [9].
Cultural sensitivity in teaching means recognizing that illustrations or analogies that resonate in one cultural context might be misunderstood or even offensive in another. The Bible itself contains culturally specific examples that require contextual understanding for modern readers. For instance, the imagery of God taking Israel "by the hand" is explained as a father guiding a child, a common and understandable analogy in many cultures [1]. However, the effectiveness of such an analogy depends on the audience's cultural understanding of father-child relationships.
The challenge for teachers is to select non-biblical examples that genuinely clarify, rather than confuse, and that do so in a way that respects the cultural background of the audience. This requires a deep understanding of both the biblical truth being taught and the cultural context of the learners. The goal is to establish the audience "with grace," not with "meats" or other external observances that might distract from the core message [9]. This principle, originally applied to Jewish dietary laws, can be extended to any cultural practice or example that might inadvertently become a focus rather than a means to an end.
Furthermore, teachers are cautioned against eagerness to teach without proper discernment, as "few govern the tongue well" [8]. This warning underscores the responsibility of those who teach to ensure their words, including their chosen examples, are carefully considered and do not lead others astray. The aim is to present the message of Christ in a way that is accessible and impactful, much like Christ himself, who, though "great," was not above caring for and sympathizing with humanity in all its temptations, sin only excepted [6]. This divine example of condescension and empathy provides a model for teachers to connect with their audience's experiences and cultural contexts.
Sources
- 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 (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: with milk, and not with meat.” ( 1 Cor. iii. 1, 2 .) He means, “I desired indeed to speak unto you as unto spiritual, but could not”; not because he was unable, but because they were not able so to hear. So too John desired to teach some great things to the disciples, but they could not yet bear to receive them, and therefore he dwells for the most part on that which is lowlier. It behooves us therefore to explore all carefully. For the words of the Scriptures are our spiritual weapons; but if we know not how to fit those weapons and to arm our scho”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”
- 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.”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”