Potential Pitfalls of Using Cultural Examples in Preaching
Using cultural examples in preaching can present several pitfalls, primarily related to misinterpretation, irrelevance, or the potential to distract from the core biblical message. One significant danger is that an example, while seemingly apt, might carry unintended connotations or be understood differently by various segments of the audience, leading to confusion rather than clarity. For instance, while the Bible frequently uses cultural references relevant to its original audience—such as the "ephod" or "household idols" in ancient Israel [8]—modern preachers must carefully consider whether contemporary cultural examples truly illuminate biblical truths or obscure them.
Another pitfall arises when cultural examples become the focus, rather than serving as a window to the biblical text. The apostle Paul, in 1 Corinthians, emphasizes the importance of prophecy—speaking in an understandable language—over speaking in tongues, precisely because prophecy builds up the church [6]. He even references Old Testament passages where foreign tongues were a sign of judgment rather than a means of edification [7]. Similarly, a cultural example that is not universally understood or appreciated by the congregation can become a "foreign tongue," failing to communicate effectively.
Furthermore, relying heavily on cultural examples can inadvertently dilute the theological depth of the sermon. The Bible consistently addresses universal human conditions like sin, which is described as an inherent state from birth [1] and a deliberate rebellion against God [3]. It is not merely "eating an apple," but a profound "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters" [2]. When a preacher uses a cultural example to illustrate sin, they must ensure it conveys this deep theological understanding rather than reducing sin to a mere social misstep. Similarly, the concept of God's wrath is not a spontaneous emotional outburst but a necessary response to sin [4]. A cultural example must be carefully chosen to reflect this theological weight.
Finally, there is the risk of dating the sermon or making it irrelevant to future audiences. While a contemporary example might resonate strongly today, it could become obsolete or even misunderstood in a few years. The enduring power of biblical preaching lies in its ability to connect eternal truths to the human condition across generations, a connection that can be weakened by overly specific or transient cultural references. The goal of preaching is to present Christ, to whom believers are claimed [5], and to foster righteousness, not merely to entertain or to be culturally "relevant" in a superficial sense.
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).”
- 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 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).”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14 (introduction): In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (Co1 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for ”
- 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”
- Jude (Protestant academic) “Tyndale House on Jude 17:5: 17:5 ephod: See study note on 8:27. • household idols: Cp. Gen 31:19-32; 2 Kgs 23:24; Zech 10:2. The Bible mocks the inabilities of these personal deities. Micah’s installing one of his sons as his personal priest was triply irregular: The father was meant to be the religious head of the household (Deut 6:7; Job 1:5), only descendants of Aaron were to be priests (Exod 28:1–29:37; 30:30-33; 40:12-15), and priests were for the whole community of Israel, not for individuals or families.”