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Using Cultural Examples in Gospel Preaching with Sensitivity

Preaching the Gospel with sensitivity involves drawing on cultural examples in a way that resonates with the audience while remaining faithful to biblical truth. This approach requires careful consideration of how examples are chosen and presented, ensuring they genuinely illustrate spiritual principles without causing misunderstanding or offense. The Bible itself provides numerous examples of individuals and communities whose lives serve as models or warnings, which can be adapted to various cultural contexts [3].

One foundational aspect of sensitive Gospel preaching is sincerity. Ministers are called to be examples of sincerity, as Christ was (1 Peter 2:22) [1]. This sincerity should characterize all aspects of Christian life, including love for God and Christ, service, faith, and interpersonal relationships (Romans 12:9; 2 Corinthians 8:8, 24; Ephesians 6:24; 1 Timothy 1:5; 1 Peter 1:22; 1 John 3:18) [1]. When preaching, sincerity means presenting the Gospel without guile or manipulation, allowing the message to speak for itself rather than relying on fleshly wisdom (2 Corinthians 1:12; 2:17; 1 Thessalonians 2:3-5) [1]. The absence of sincerity can undermine the message, as some may preach the Gospel from less pure motives (Philippians 1:16) [1].

Meekness is another crucial quality for sensitive Gospel preaching. Christ exemplified meekness (Psalm 45:4; Isaiah 53:7; Matthew 11:29; 21:5; 2 Corinthians 10:1; 1 Peter 2:21-23), and His teaching reflected this attribute (Matthew 5:38-45) [2]. Meekness is a fruit of the Spirit (Galatians 5:22-23) and is expected of saints, who should seek it, put it on, receive the word of God with it, and exhibit it in their conduct (Zephaniah 2:3; Colossians 3:12-13; James 1:21; 3:13) [2]. Ministers are specifically instructed to follow after meekness, instruct opposers with it, and urge it upon their congregations (1 Timothy 6:11; 2 Timothy 2:24-25; Titus 3:1-2) [2]. When using cultural examples, a meek spirit helps a preacher avoid arrogance or cultural insensitivity, fostering an environment where the audience can receive the message without feeling judged or alienated.

Liberality, or generosity, is also a characteristic that informs sensitive preaching. Christ Himself set an example of liberality (2 Corinthians 8:9), and it is pleasing to God (2 Corinthians 9:7; Hebrews 13:16) [4]. God remembers acts of liberality (Hebrews 6:10) [4]. This generosity should be exercised in various ways: in service to God (Exodus 35:21-29), toward fellow saints (Romans 12:13; Galatians 6:10), servants (Deuteronomy 15:12-14), the poor (Deuteronomy 15:11; Isaiah 58:7), strangers (Leviticus 25:35), and even enemies (Proverbs 25:21) [4]. The Apostle Paul highlights how the liberality of the Gentile churches, ministered to the poor saints in Jerusalem, caused them to glorify God for their subjection to the Gospel of Christ [14, 15]. When a preacher uses cultural examples of generosity, they can illustrate biblical principles of giving and compassion in ways that resonate with local customs of mutual aid or community support.

Hospitality, closely related to liberality, is commanded in Scripture (Romans 12:13; 1 Peter 4:9) and is a test of Christian character (1 Timothy 5:10) [6]. Ministers are specifically required to be hospitable (1 Timothy 3:2; Titus 1:8) [6]. Hospitality should be shown to strangers (Hebrews 13:2), the poor (Isaiah 58:7; Luke 14:13), and even enemies (2 Kings 6:22-23; Romans 12:20) [6]. Biblical figures like Abraham, Lot, and the Shunammite woman exemplify hospitality (Genesis 18:3-8; 19:2-3; 2 Kings 4:8) [6]. Using cultural examples of hospitality can effectively demonstrate the Christian call to welcome and care for others, connecting with deeply ingrained social values in many cultures.

Communion with God, exemplified by Christ (Luke 19:41-42), also provides a framework for sensitive preaching [5]. This involves exercising compassion and empathy towards the afflicted, the chastened, enemies, the poor, the weak, and fellow saints (Job 6:14; Hebrews 13:3; Isaiah 22:4; Jeremiah 9:1; Psalm 35:13; Proverbs 19:17; 2 Corinthians 11:29; Galatians 6:2; 1 Corinthians 12:25-26) [5]. Such communion is inseparable from love for God (1 John 3:17; John 4:20) [5]. When a preacher understands and expresses this deep connection with God and others, their choice of cultural examples will naturally reflect a compassionate and understanding perspective, avoiding judgmental or alienating comparisons.

The concept of sin is universal, yet its manifestations and cultural understandings can vary. Paul emphasizes universal sinfulness before introducing righteousness through faith, stating that both Gentiles and Jews are under sin's power (Romans 1:18-3:20) [12]. All human beings are born sinners (Psalm 51:5), and while the wicked indulge their sinful nature, the godly strive against it (Romans 7:19-23; James 4:1-10) [7]. Sin is not merely an act but can be an insolent or arrogant attitude, a rebellion against God (Psalm 19:13; 32:1) [11]. The first sin, as described in Genesis 3:13, was a profound act of self-love, dishonor to God, ingratitude, and disobedience [10]. John Gill notes that "sin" can refer to "all sorts of sinful acts" [8]. When preaching about sin, cultural examples can illustrate how human brokenness manifests in specific societal issues, but it is crucial to frame these examples within the biblical understanding of sin as rebellion against God, rather than merely social transgression. It is important to distinguish between having a sinful nature and committing actual sins, even after conversion (1 John 1:8, 10) [13].

When using cultural examples, preachers must be mindful of the audience's understanding of concepts like "the devil." Augustine, as cited by Jamieson, Fausset & Brown, clarifies that "he that committeth sin is of the devil" (1 John 3:8) not by birth but by imitation, as "the devil begets none" [9]. This distinction is important for avoiding cultural misunderstandings about spiritual parentage or demonic possession.

Sources

  1. 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. Torrey's Topical Textbook “Torrey's Topical Textbook: Meekness — Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23. His teaching -- Mt 5:38-45. A fruit of the Spirit -- Ga 5:22,23. Saints should Seek. -- Zep 2:3. Put on. -- Col 3:12-13. Receive the word of God with. -- Jas 1:21. Exhibit, in conduct, &c. -- Jas 3:13. Answer for their hope with. -- 1Pe 3:15. Show to all men. -- Tit 3:2. Restore the erring with. -- Ga 6:1. Precious in the sight of God -- 1Pe 3:4. Ministers should Follow after. -- 1Ti 6:11. Instruct opposers with. -- 2Ti 2:24,25. Urge, on their people. -- Tit 3:1,2. A char”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Hospitality — Commanded -- Ro 12:13; 1Pe 4:9. Required in ministers -- 1Ti 3:2; Tit 1:8. A test of Christian character -- 1Ti 5:10. Specially to be shown to Strangers. -- Heb 13:2. The poor. -- Isa 58:7; Lu 14:13. Enemies. -- 2Ki 6:22,23; Ro 12:20. Encouragement to -- Lu 14:14; Heb 13:2. Exemplified Melchizedek. -- Ge 14:18. Abraham. -- Ge 18:3-8. Lot. -- Ge 19:2,3. Laban. -- Ge 24:31. Jethro. -- Ex 2:20. Manoah. -- Jdj 13:15. Samuel. -- 1Sa 9:22. David. -- 2Sa 6:19. Barzillai. -- 2Sa 19:32. Shunammite. -- 2Ki 4:8. Nehemiah. -- Ne 5:17. Job. -- Job 31:17,32. Zacchaeu”
  7. 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).”
  8. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  9. 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”
  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.”
  11. 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).”
  12. 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”
  13. 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”
  14. 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”
  15. 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 9:13: by--through occasion of. experiment--Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they--the recipients. for your professed subjection--Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution--Greek, "the liberality of your contribu”
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