BEREAN.AI ← Ask a Question

Caution Against Using Non-Scriptural Examples in Teaching

The Bible cautions against the use of non-scriptural examples and teachings, particularly in the context of instruction and spiritual guidance. This caution stems from a desire to maintain doctrinal purity and to prevent distractions from the core truths of faith.

One explicit warning appears in Ecclesiastes 12:12, which states, "My son, be careful ⌞about anything beyond these things⌟. For the writing of books is endless, and too much study ⌞is wearisome⌟" [1]. The Jamieson, Fausset & Brown commentary interprets "these things" as the inspired writings, contrasting them with "many books" of mere human composition. This perspective suggests that while human writings can be wearisome, they also lack the solid spiritual profit found in scripture [15]. The implication is that relying on extra-biblical sources for admonition can divert from the primary source of truth [15].

Similarly, the Apostle Paul warns against "stories and endless genealogies" in 1 Timothy 1:4, which he says "bring, arguings, rather than that stewardship of God which is with faith" [2]. This passage highlights how non-scriptural narratives or speculative topics can lead to contention rather than fostering genuine faith and godly stewardship [2]. John Calvin, in his commentary on 1 Timothy, notes that Paul forbids Timothy from allowing "any new forms of teaching to be introduced," especially those driven by ambition to promote a "new doctrine" [14]. This suggests a concern for teachings that deviate from established apostolic doctrine, regardless of their source.

The emphasis on scriptural teaching is further underscored by Proverbs 8:10, which advises, "Take my teaching and not silver; may you choose knowledge rather than choice gold" [4]. This verse elevates divine teaching and knowledge above material wealth, implying its supreme value and authority.

The New Testament also provides guidance on the conduct of teachers and leaders within the church. In 1 Peter 5:3, leaders are admonished "not as lording it over ⌞those under your care⌟, but being examples for the flock" [3]. This instruction, while not directly about non-scriptural examples, emphasizes the importance of leading by example, which implicitly means modeling behavior consistent with scriptural principles. The Jamieson, Fausset & Brown commentary on James 3 warns against an eagerness to teach and an unbridled tongue, suggesting that few are truly fit for the office of teacher, particularly those who cannot govern their speech [13]. This underscores the seriousness of the teaching role and the need for careful, biblically grounded communication.

The Bible frequently uses examples to illustrate spiritual truths, but these examples are typically drawn from within the biblical narrative itself. For instance, Christ is presented as an example of avoiding strife [5], and the woman of Tekoah and Absalom are cited as examples of flattery [6]. The sin of the first pair in Genesis 3:13 is described as "heinous and aggravated," involving "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" [8]. These biblical examples serve to illuminate sin and righteousness without resorting to external narratives.

The concern about non-scriptural examples and teachings is rooted in the belief that human sinfulness can corrupt even well-intentioned efforts. All human beings are born sinners, and while the godly fight against their sinful nature, the wicked indulge it [7]. Sin is described as rebellion [9], and God's anger is a "necessary response to sin" [10]. Even after conversion, individuals can still commit actual sins [11]. Therefore, relying on human-derived examples or teachings risks introducing elements tainted by sin or leading to "curious questions" and strife [5]. The ultimate claim on believers is by Christ, and through Christ, by God [12]. This divine ownership implies that all teaching and examples should ultimately point back to God's revealed word.

Sources

  1. Ecclesiastes “Ecclesiastes 12:12 (LEB) — My son, be careful ⌞about anything beyond these things⌟. For the writing of books is endless, and too much study ⌞is wearisome⌟.”
  2. I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
  3. I Peter “I Peter 5:3 (LEB) — and not as lording it over ⌞those under your care⌟, but being examples for the flock.”
  4. Proverbs “Proverbs 8:10 (LEB) — Take my teaching and not silver; may you choose knowledge rather than choice gold.”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
  7. 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).”
  8. 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.”
  9. 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).”
  10. 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”
  11. 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”
  12. 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).”
  13. 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”
  14. CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
  15. Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 12:12: (See on Ecc 1:18). many books--of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition." (over much) study--in mere human books, wearies the body, without solidly profiting the soul.”
Ask Your Own Question
About Terms Privacy Contact

© 2026 BEREAN.AI. All rights reserved.