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Using Cultural Examples to Illustrate the Gospel Properly

The Gospel, derived from the Old English "god spell" meaning "good message" or "good news," is a translation of the Greek euaggelion [2]. It refers to the central message of Christianity concerning the person and mission of Jesus Christ [1]. The four inspired histories of Christ's life and teaching in the New Testament—Matthew, Mark, Luke, and John—are known as the Gospels [2]. These accounts present Jesus as the promised King of God's kingdom (Matthew), a prophet mighty in deed and word (Mark), and detail his life and work [1]. The preaching of this good news was central to early Christian evangelism [1].

The use of cultural examples to illustrate the Gospel properly involves drawing analogies between common aspects of life and spiritual truths, a method Jesus himself frequently employed through parables [13]. A parable, from the Greek parabolē, signifies "placing beside or together," a comparison, or an illustration of one subject by another [3]. Jesus' parables, such as the sower (Matthew 13:3-9), addressed the responses to his message by illustrating spiritual truths through relatable scenarios [13]. To understand a parable, one must identify the central analogy within its historical and Gospel context [13].

The New Testament provides numerous instances where examples are used to convey spiritual lessons. Christ himself is presented as an example for believers to follow (1 Peter 2:21; John 13:15) [4]. Ministers are also called to be examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) [4]. The experiences of the Jews served as a warning (Hebrews 4:11), and the prophets provided an example of enduring affliction (James 5:10) [4]. These biblical examples demonstrate the principle of using concrete, observable instances to teach abstract or spiritual concepts.

When considering how to use cultural examples, it is important to understand the core message of the Gospel. This message begins with the universal reality of sin. All human beings are born sinners (Psalm 58:3) [7]. Sin is not merely an act but a condition, a "corrupt old nature" that adheres to humanity even after conversion [12]. It is described as "vanity" or "all sorts of sinful acts" (Proverbs 30:8) [8]. The first sin of Adam and Eve, for instance, was not merely eating a fruit but involved self-love, dishonor to God, ingratitude, and disobedience [9]. Deliberate sins are committed with an insolent or arrogant attitude, representing rebellion against God (Psalm 19:13) [10]. The Apostle Paul emphasizes this universal sinfulness, stating that both Gentiles and Jews are "under sin’s power" and cannot earn God's favor through their own actions (Romans 1:18–3:20) [11]. God's anger is a necessary response to sin, not an emotional outburst, and the Old Testament frequently depicts this divine wrath against human transgression [11].

The Gospel then presents Christ as the solution to this pervasive sin. The "good news" is that the Savior has come into the world [1]. Christ's sincerity and sinlessness (1 Peter 2:22) serve as an example [5]. The Gospel message is characterized by sincerity (2 Corinthians 2:17; 1 Thessalonians 2:3-5) [5]. The preaching of the Gospel, empowered by God's Spirit, was so effective that Paul could declare he had "fully preached the Good News of Christ" from Jerusalem to Illyricum (Romans 15:19) [6].

Using cultural examples to illustrate the Gospel properly means finding points of connection between the human experience and these foundational truths. For instance, the concept of universal sinfulness can be illustrated by common human failings, moral dilemmas, or societal brokenness that people recognize in their own lives or communities. The need for a savior can be understood through stories of rescue, redemption, or transformation that resonate within a given culture. The idea of God's righteous judgment can be paralleled with cultural understandings of justice and accountability, while the concept of grace can be illuminated by acts of undeserved kindness or forgiveness.

However, care must be taken to ensure that cultural examples do not distort or diminish the Gospel message. The goal is to clarify, not to compromise. For example, while parables use common life scenarios, they are not meant to be allegorized in every detail; rather, their central message should be understood in context [13]. John Gill, in his commentary on Proverbs 9:3, notes that the "maidens" sent by Wisdom are not literal women but ministers of the Gospel, with the imagery used to maintain the "decency of the parable" [15]. This highlights that the cultural example serves the spiritual truth, not the other way around.

The effectiveness of using cultural examples lies in their ability to make abstract spiritual truths tangible and relatable. Matthew Henry, in his commentary on Hebrews 11:4, notes that the apostle provides "illustrious examples" of faith from the Old Testament to demonstrate the "grace of faith" [14]. These examples are divided into those whose names are mentioned with specific acts of faith, and those whose names are briefly mentioned with general exploits of faith, leaving the reader to apply them from the sacred story [14]. This approach suggests that cultural examples can be specific and detailed, or more general, depending on what best illuminates the spiritual principle.

Sources

  1. 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”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Gospels — The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, t”
  3. Smith's Bible Dictionary “Smith's Bible Dictionary: Parable — (The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expand”
  4. 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).”
  5. 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; ”
  6. Romans “in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; -- Romans 15:19”
  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. 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.”
  10. 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).”
  11. 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”
  12. 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”
  13. Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
  14. Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 11:4: The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those”
  15. Proverbs (Baptist/Reformed) “John Gill on Proverbs 9:3: She hath sent forth her maidens,.... Not moral virtues, or good works, which subserve the interest of Christ and religion, adorn the Gospel and its professors; nor the liberal arts and sciences, said to be handmaids to divinity; nor angels, ministering spirits to Christ; but the ministers of the Gospel, who being so called does not suppose or encourage women's preaching; but have the name to keep up the decency of the parable, and the propriety of the allegory: for since Wisdom is represented as a lady, a princess or queen, it is proper that her attendants should be ”
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