Non-Biblical Examples in Preaching Across Cultural Contexts

Preaching across cultural contexts often involves the use of non-biblical examples to effectively communicate the Gospel message. This practice is rooted in the understanding that while the core message of Christianity remains constant, its presentation can and should adapt to resonate with diverse audiences ^[9]. The Apostle Paul, for instance, demonstrated a willingness to adjust his communication style, stating that he did not come with "excellency of speech" or "arts of rhetoric" but rather declared the "testimony of God" ^[9]. This suggests a focus on the substance of the message over a rigid adherence to a particular form of delivery.

The Bible itself provides a foundation for understanding the role of cultural sensitivity in communication. In 1 Corinthians 14:22, Paul distinguishes between the function of tongues and prophecy, noting that "other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe" ^[1]. Adam Clarke interprets this to mean that the miraculous gift of tongues was intended for the instruction of unbelievers, serving as a sign to demonstrate God's work and encourage them to embrace the Gospel ^[10]. This implies that communication methods should be tailored to the audience's spiritual state and understanding.

The use of non-biblical examples can serve several purposes in cross-cultural preaching:

Relatability and Connection: By drawing on stories, analogies, or cultural references familiar to the audience, preachers can bridge gaps between the biblical world and the listeners' contemporary experiences. This helps to make abstract theological concepts more concrete and understandable.
Illustrative Power: Non-biblical examples can illustrate biblical truths in ways that resonate deeply within a specific cultural framework. For instance, a parable about a local farming practice might convey a spiritual principle more effectively than a direct quote from an ancient text that lacks immediate cultural parallels.
Addressing "Another Gospel": Paul warns against those who preach "another Jesus" or "another gospel" ^{[2, 3]}. While the content of the Gospel must remain pure, the method of its presentation can vary. The use of non-biblical examples, when done carefully, aims to clarify and reinforce the true Gospel, not to introduce a different one. John Gill, commenting on Hebrews 13:9, cautions against "divers and strange doctrines" that deviate from the "uniform" and "all of a piece" doctrine of Scripture ^[5]. Similarly, Jamieson, Fausset & Brown emphasize that "strange" doctrines are "foreign to the truth" ^[8]. Therefore, any non-biblical examples must align with and illuminate biblical truth, not contradict or dilute it.

However, the integration of non-biblical examples also presents challenges and requires careful discernment:

Maintaining Biblical Authority: The primary source of authority in Christian preaching is the Bible. Non-biblical examples should always serve to illuminate biblical truth, not to replace or overshadow it. Matthew Henry, in his commentary on 1 Corinthians 14:21, highlights how Paul grounds his arguments in the Old Testament, even when discussing contemporary issues like the use of tongues ^[6]. This demonstrates the importance of anchoring all teaching in Scripture.
Avoiding Syncretism: There is a risk that non-biblical examples, if not carefully chosen and contextualized, could lead to syncretism—the blending of Christian beliefs with elements of other religious or cultural systems in a way that compromises the distinctiveness of the Gospel. Preachers must ensure that the examples chosen do not inadvertently endorse or validate beliefs contrary to Christian doctrine.
Cultural Nuance and Interpretation: What is considered a powerful illustration in one culture might be misunderstood or even offensive in another. Preachers must possess a deep understanding of the target culture to select appropriate and effective examples. Adam Clarke, in his commentary on 1 Corinthians 7:12, notes that Paul sometimes gave directions for which "there is no written testimony" in the sacred writings, but that these were still given "under the influences of the Divine Spirit" ^[7]. This suggests a Spirit-led discernment in applying biblical principles to specific cultural situations.
The "Regions Beyond": Paul's ambition was "to preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand" ^[4]. This implies a pioneering spirit in evangelism that necessitates adapting to new contexts rather than simply replicating existing methods. This often involves finding new ways to articulate the Gospel using culturally relevant illustrations.

The historical development of Christian preaching shows a consistent engagement with cultural contexts. Early missionaries, for example, often used existing philosophical concepts or cultural narratives to introduce Christian ideas, carefully reinterpreting them through a biblical lens. This approach allowed for initial points of contact and understanding, which could then be built upon with more explicit biblical teaching. The aim was not to dilute the message but to make it accessible.

Sources

1 Corinthians “Therefore other languages are for a sign, not to those who believe, but to the unbelieving; but prophesying is for a sign, not to the unbelieving, but to those who believe. -- 1 Corinthians 14:22”
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.”
King James Version “[KJV] 2 Corinthians 11:4 — For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.”
King James Version “[KJV] 2 Corinthians 10:16 — To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand.”
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”
1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14:21: In this passage the apostle pursues the argument, and reasons from other topics; as, I. Tongues, as the Corinthians used them, were rather a token of judgment from God than mercy to any people (Co1 14:21): In the law (that is, the Old Testament) it is written, With men of other tongues and other lips will I speak to this people; and yet for all this they will not hear me, saith the Lord, Isa 28:11. Compare Deu 28:46, Deu 28:49. To both these passages, it is thought, the apostle refers. Both are delivered by way of threatening, and one is supposed to interp”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 7:12: But to the rest speak I, not the Lord - As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point. If any brother - A Christian man, have a wife that believeth not, i.e. who is a h”
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”
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 (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:22: Wherefore tongues are for a sign - The miraculous gift of tongues was never designed for the benefit of those who have already believed, but for the instruction of unbelievers, that they might see from such a miracle that this is the work of God; and so embrace the Gospel. But as, in the times of the prophet, the strange Babylonish tongues came in the way of punishment, and not in the way of mercy; take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a c”

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