Common Pitfalls to Avoid When Using Examples and Analogies in Preaching
Preachers frequently employ examples and analogies to illuminate biblical truths, but several common pitfalls can undermine their effectiveness. These pitfalls range from using inappropriate or misleading comparisons to relying too heavily on such devices, thereby obscuring the primary message.
One significant pitfall is the use of analogies that are either too complex or too simplistic for the audience. A "parable" in Greek (παραβολή, parabolē) signifies "placing beside or together," a comparison or illustration of one subject by another [1]. In the New Testament, this term has a broad application, sometimes referring to short proverbs, dark prophetic utterances, enigmatic maxims, or expanded metaphors [1, 3]. While parables are effective, an analogy that requires extensive explanation can distract from the sermon's main point, forcing the listener to decipher the analogy rather than grasp the spiritual truth it intends to convey. Conversely, an overly simplistic analogy might trivialize a profound theological concept, failing to capture its depth or nuance. For instance, reducing the complexity of God's character to a single, easily digestible comparison can inadvertently diminish the divine mystery and majesty.
Another common error is selecting examples or analogies that are culturally insensitive or irrelevant to the congregation. What resonates with one group may alienate or confuse another. Preachers must consider their audience's background, experiences, and cultural context. An example drawn from a niche hobby or a specific historical event unknown to most listeners will fail to connect. The goal of an example is to make the abstract concrete and relatable, and this cannot happen if the reference point is foreign to the hearers.
A third pitfall involves using examples that are not truly analogous to the spiritual truth being taught, leading to misrepresentation or theological error. An analogy, by its nature, highlights similarities but also has points of dissimilarity. The preacher must be careful that the dissimilarities do not inadvertently convey false impressions or lead to incorrect conclusions about the doctrine. For example, comparing God's love to human parental love is helpful, but if not carefully qualified, it might imply that God's love is imperfect or conditional in the same ways human love can be. The Jamieson, Fausset & Brown Commentary on 1 John 3:8 notes Augustine's distinction that while one who imitates the devil becomes a "child of the devil," the devil does not "beget" in the same way God begets, highlighting the limits of such comparisons [7]. Similarly, the Tyndale House Commentary on Psalms 58:3 notes that while all humans are born sinners, the wicked indulge their sinful nature, whereas the godly fight against it, illustrating a distinction that an oversimplified analogy might miss [6].
Over-reliance on examples and analogies is also a pitfall. While they can be powerful tools, they should serve the message, not become the message itself. If a sermon is primarily a collection of stories and illustrations with minimal direct engagement with the biblical text, it risks becoming anecdotal rather than expository. The primary source of truth in Christian preaching is the Word of God, and examples should always point back to and illuminate that Word. John Chrysostom, in his Homilies on John & Hebrews, emphasizes the need for "continual teaching" because of the "tumult of worldly things" that causes forgetfulness, suggesting that consistent grounding in teaching is essential [10].
Furthermore, some preachers fall into the trap of using examples that are self-serving or designed to elicit a particular emotional response rather than to genuinely clarify truth. This can manifest as flattery, which the Bible warns against (Job 32:21-22; 1 Thessalonians 2:5) [2], or as manipulation. Examples should be chosen for their illustrative power concerning the biblical text, not for their ability to entertain or to pressure the audience into a predetermined reaction. The Jamieson, Fausset & Brown Commentary on Genesis 3:13 describes Eve being "beguiled—cajoled by flattering lies," underscoring the danger of deceptive communication [8].
Another pitfall is failing to properly attribute sources for examples or stories. While not a theological error, it is an ethical one that can undermine the preacher's credibility. If an example is borrowed from another sermon, book, or personal anecdote, acknowledging the source is good practice.
Finally, preachers must avoid examples that unintentionally create "offence" (σκάνδαλον, skandalon), which can cause listeners to stumble or be alienated [4]. While the gospel itself can be an offense to some (1 Corinthians 1:23; Galatians 5:11) [4], the preacher should not add unnecessary stumbling blocks through poorly chosen illustrations. This includes examples that might be perceived as judgmental, divisive, or trivializing serious issues. Christ himself was an example of avoiding strife (Isaiah 42:2; Matthew 12:15-19) [5], and preachers are called to follow this pattern. The Tyndale House Commentary on Romans 1:18 highlights that God's anger is not a "spontaneous emotional outburst" but a "necessary response to sin," indicating the gravity with which theological concepts should be handled, avoiding flippant or offensive analogies [9].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
- 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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Parable — (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an eart”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Offence — Occasions of, must arrive -- Mt 18:7. Occasions of, forbidden -- 1Co 10:32; 2Co 6:3. Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31. The wicked take, at The low station of Christ. -- Isa 53:1-3; Mt 13:54-57. Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8. Christ, as the bread of life. -- Joh 6:58-61. Christ crucified. -- 1Co 1:23; Ga 5:11. The righteousness of faith. -- Ro 9:32. The necessity of inward purity. -- Mt 15:11,12. Blessedness of not taking, at Christ -- Mt 11:6. Saints warned against taking -- Joh 16:1. Saints ”
- 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”
- 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.”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: ourselves worse than the heathen? Let us then cast out all bitterness, and wrath, and anger. To speak “the same things, to me indeed is not grievous, but for you it is safe,” ( Philip. iii. 1 .) For physicians also often use the same remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the ”