Common Pitfalls in Using Examples and Illustrations in Teaching
The use of examples and illustrations is a common and often effective teaching method, but it carries several potential pitfalls that can hinder rather than help understanding. One significant issue arises when the examples themselves become a source of confusion or misinterpretation. For instance, a teacher might present a lesson in an "attractive way" [9], but if the example is poorly chosen, it can obscure the intended message.
A primary pitfall is the risk of misrepresenting the core doctrine or concept. When discussing complex theological ideas, an ill-fitting illustration can lead to a distorted understanding. For example, the concept of sin is multifaceted, encompassing both an inherent corrupt nature and the commission of actual transgressions [1, 6]. If an illustration focuses too narrowly on one aspect, it might inadvertently downplay or ignore other crucial dimensions. The first sin, for instance, is described not merely as eating forbidden fruit, but as a profound act of disobedience, ingratitude, and a preference for the creature over the Creator [3]. An illustration that simplifies this to just "eating an apple" would miss the deeper theological implications.
Another pitfall is the potential for examples to be misunderstood as exhaustive definitions rather than mere aids to comprehension. Augustine, for example, clarified that while those who imitate the devil become "children of the devil," this is through imitation, not through a literal "birth" as with those "born of God" [2]. An illustration that fails to make this distinction could lead to a misunderstanding of spiritual parentage. Similarly, when Paul speaks of being "children, not in malice, but in understanding," he is lamenting the immaturity of certain individuals, not praising a childlike innocence in all matters [7]. An illustration that conflates these ideas could lead to an inaccurate perception of spiritual maturity.
Furthermore, examples can be problematic if they are not culturally or contextually appropriate for the audience. What might be a clear illustration in one setting could be obscure or even offensive in another. Teachers are encouraged to present lessons attractively [9], but this attractiveness must also be relevant.
The danger of "teaching differently" or introducing "new forms of teaching" is also a concern, as highlighted by Calvin in his commentary on 1 Timothy [8]. While examples are meant to clarify existing doctrine, they should not introduce novel interpretations or doctrines that deviate from established understanding. The goal is to illuminate, not to innovate in a way that alters the original message.
Finally, relying too heavily on examples without sufficient foundational teaching can leave students with a superficial understanding. While teaching by example was highly regarded in the ancient world, with figures like Paul providing personal models of conduct [10], this was often in conjunction with direct instruction. John Chrysostom noted that sometimes "it is necessary to command, in others to teach" [11]. If an example is used where direct teaching or command is required, it may not convey the necessary authority or precision. Deliberate sins, for instance, are characterized by an insolent or arrogant attitude and are considered rebellion [4]. An example alone might not fully convey the gravity of such an act without explicit teaching on the nature of rebellion against God. The universal sinfulness of humanity, for example, is a foundational concept that Paul teaches before exploring righteousness through faith, emphasizing that both Gentiles and Jews are "under sin’s power" [5]. This fundamental truth requires clear articulation, not just illustrative anecdotes.
Sources
- 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).”
- 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 Isaiah, Vol. 2, section 16.13: mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they wer”
- 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”
- Proverbs (Protestant academic) “Tyndale House on Proverbs 15:2: 15:2 A wise teacher presents lessons in an attractive way. Crude belching describes the ugly teaching of a fool.”
- 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:7: 3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 449 Homily XIII. 1 Timothy iv. 11–14 “These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, ”