Using Cultural Examples in Sermons Without Moral Relativism

Sermons often employ cultural examples to connect biblical truths with contemporary life, but this practice requires careful discernment to avoid moral relativism. The goal is to illustrate, not to equate or validate, cultural norms with divine standards. The Bible consistently presents sin as a universal human condition, affecting all people regardless of their cultural context ^{[3, 7]}.

The concept of sin is foundational to understanding why cultural examples must be handled carefully. All human beings are born with a sinful nature ^[3]. Sin is not merely a mistake but a rebellion against God, characterized by an insolent or arrogant attitude ^[6]. It is 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" ^[5]. This inherent sinfulness means that no culture, in its fallen state, can perfectly embody God's will. Therefore, cultural examples can serve to highlight common human experiences or illustrate specific virtues or vices, but they cannot define or supersede biblical morality.

For instance, when discussing liberality, a preacher might draw on cultural examples of generosity. The Bible defines liberality as pleasing to God, never forgotten by Him, and exemplified by Christ ^[1]. It should be exercised in service to God, toward saints, servants, the poor, strangers, and even enemies ^[1]. A cultural example of community support during a crisis could illustrate the spirit of liberality, but the sermon must then anchor this example in the biblical mandate for giving, emphasizing that true liberality is unprofitable without love ^[1]. The danger of moral relativism arises if the cultural example is presented as inherently good without reference to God's standard or if it is used to justify practices that contradict biblical teaching.

Similarly, when addressing leadership, the Apostle Peter instructs leaders not to be "lords over [God's] heritage, but being examples to the flock" ^[2]. A sermon might use a cultural example of a servant leader. However, the message must clarify that the ultimate example is Christ, who, though great, sympathizes with humanity in every temptation, sin only excepted ^[10]. The cultural example serves as a relatable point of entry, but the biblical text provides the authoritative model.

The Apostle Paul, in his preaching, did not rely on "excellency of speech" or "arts of rhetoric" but declared the "testimony, the Gospel, of God" ^[9]. This approach suggests that while communication methods can be adapted, the core message of the Gospel, which addresses universal sinfulness and God's response to it, remains paramount ^{[7, 9]}. The Gospel is so supremely excellent that it dignifies any language by which it is conveyed ^[9].

Even after conversion, believers continue to struggle with sin ^[8]. This ongoing reality underscores the need for constant reference to biblical standards rather than relying on fluctuating cultural norms. Augustine, as cited by Jamieson, Fausset & Brown, notes that while one might imitate the devil and become a "child of the devil," the devil does not "beget" anyone; rather, corruption comes from him ^[4]. This distinction highlights that sin is not merely a cultural construct but a deep-seated issue of the human heart.

Sources

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:”
I Peter “I Peter 5:3 (Webster) — Neither as being lords over [God's] heritage, but being examples to the flock.”
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.”
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 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”
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.”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:15: For--the motive to "holding our profession" (Heb 4:14), namely the sympathy and help we may expect from our High Priest. Though "great" (Heb 4:14), He is not above caring for us; nay, as being in all points one with us as to manhood, sin only excepted, He sympathizes with us in every temptation. Though exalted to the highest heavens, He has changed His place, not His nature and office in relation to us, His condition, but not His affection. Compare Mat 26:38, "watch with me": showing His desire in the days of His flesh for the sympathy of those whom H”

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