Evaluating the Use of Non-Biblical Examples in Gospel Communication

The use of non-biblical examples in gospel communication has been a topic of discussion among Christian theologians and preachers. The central fact of Christian preaching is the intelligence that the Saviour has come into the world, as stated in Matthew 4:23 and Romans 10:15 ^[1]. The question arises as to whether using examples outside of biblical narratives is effective or appropriate in conveying the gospel message.

The Bible itself provides guidance on the use of examples in preaching. In 2 Corinthians 11:4, the apostle Paul warns against preaching "another Jesus" or a "different gospel" ^{[2, 4]}. This caution emphasizes the importance of staying true to the biblical message. The use of non-biblical examples should not detract from or alter the core of the gospel.

According to Torrey's Topical Textbook, sincerity is a characteristic of the doctrines of the gospel, and ministers should be examples to their flock ^[3]. This suggests that the use of examples, whether biblical or non-biblical, should be guided by the principle of sincerity and the aim of edifying the audience. The textbook references 2 Corinthians 1:12 and 2 Corinthians 2:17, highlighting the importance of sincerity in the preaching of the gospel ^[3].

The biblical basis for using examples in preaching is rooted in the practice of the apostles and early Christian preachers. The Gospels themselves provide historical accounts of the person and work of Christ, with each Gospel writer presenting Jesus from a distinct perspective ^[1]. For instance, Matthew announces Jesus as the promised King, while Mark declares Him a prophet mighty in deed and word ^[1].

In interpreting the use of examples in gospel communication, various Christian traditions offer insights. John Gill, representing the Baptist/Reformed tradition, comments on 2 Corinthians 9:13, emphasizing the importance of the "experiment of this ministration" in glorifying God for the "professed subjection to the Gospel of Christ" ^[5]. This suggests that the effectiveness of gospel communication is tied to the demonstration of its power and the sincerity of its messengers.

Adam Clarke, from the Methodist/Wesleyan tradition, notes on Galatians 1:7 that any gospel that differs from the authentic narratives published by the evangelists is not truly the gospel ^[6]. This underscores the need for gospel communication to remain faithful to the biblical account.

The Reformed tradition, as seen in Jamieson, Fausset & Brown's commentary on Romans 15:20, highlights Paul's practice of preaching the gospel where Christ was not named, avoiding building on another man's foundation ^[7]. This indicates a careful consideration of the context and audience in gospel communication.

In 1 Corinthians 2:1, Adam Clarke comments that Paul preached the gospel without "excellency of speech" or "arts of rhetoric," relying on the testimony of God ^[8]. Matthew Henry, representing the Nonconformist/Puritan tradition, notes on 1 Corinthians 2:1 that Paul determined to know nothing among the Corinthians but "Jesus Christ and him crucified," emphasizing the centrality of Christ in gospel preaching ^[9].

The use of non-biblical examples in gospel communication should be evaluated in light of these biblical and theological considerations. While the Bible does not explicitly prohibit the use of non-biblical examples, it emphasizes the importance of sincerity, faithfulness to the biblical message, and the centrality of Christ in preaching.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
II Corinthians “II Corinthians 11:4 (DRC) — For if he that cometh preacheth another Christ, whom we have not preached; or if you receive another Spirit, whom you have not received; or another gospel, which you have not received: you might well bear with him.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Sincerity — Christ was an example of -- 1Pe 2:22. Ministers should be examples of -- Tit 2:7. Opposed to fleshly wisdom -- 2Co 1:12. Should characterise Our love to God. -- 2Co 8:8,24. Our love to Christ. -- Eph 6:24. Our service to God. -- Jos 24:14; Joh 4:23,24. Our faith. -- 1Ti 1:5. Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18. Our whole conduct. -- 2Co 1:12. The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5. A characteristic of the doctrines of the gospel -- 1Pe 2:2. The gospel sometimes preached without -- Php 1:16. The wicked devoid of -- Ps 5:9; ”
2 Corinthians “2 Corinthians 11:4 (NASB) — For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.”
2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9:13: Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject m”
Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 1:7: Which is not another - It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.”
Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 15:20: Yea, &c.--rather, "Yet making it my study (compare Co2 5:9; Th1 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.”
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.”
1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 2:1: In this passage the apostle pursues his design, and reminds the Corinthians how he acted when he first preached the gospel among them. I. As to the matter or subject he tell us (Co1 2:2), He determined to know nothing among them but Jesus Christ and him crucified - to make a show of no other knowledge than this, to preach nothing, to discover the knowledge of nothing, but Jesus Christ, and him crucified. Note, Christ, in his person and offices, is the sum and substance of the gospel, and ought to be the great subject of a gospel minister's preaching. His bus”

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