Using Examples and Illustrations in Teaching: Common Pitfalls to Avoid
In Christian teaching, the concept of sin is foundational, yet its nature and implications are often misunderstood. Sin is not merely an isolated act but a pervasive condition that affects all humanity [1, 6]. The Bible describes sin as a departure from God's will, encompassing both specific transgressions and an inherent corrupt nature [7].
The universality of sin is a key biblical teaching. Psalm 58:3 states that "the wicked are estranged from the womb; they go astray from birth, speaking lies" [1]. This indicates that human beings are born with a sinful nature, even if the godly strive against it [1]. Similarly, Psalm 51:5 declares, "Behold, I was brought forth in iniquity, and in sin my mother conceived me." The Apostle Paul elaborates on this, explaining that both Gentiles and Jews are "under sin's power and cannot find favor with God by any action of their own" [6]. This universal sinfulness is a prerequisite for understanding the need for God's righteousness through faith [6].
Sin manifests in various forms. It can be understood as "vanity," encompassing all sorts of sinful acts [2]. The first sin, as described in Genesis 3:13, involved Adam and Eve being "beguiled" by flattering lies, leading to a "heinous and aggravated" act that was not merely eating forbidden fruit but a profound "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [4]. This initial act introduced corruption into humanity [3].
Deliberate sins are characterized by an insolent or arrogant attitude, often stemming from rebellion against God [5]. However, sin is not limited to conscious, intentional acts. The Apostle John distinguishes between having "no sin" (referring to the corrupt old nature) and having "not sinned" (referring to the commission of actual sins) [7]. Even after conversion, believers still contend with the guilt of past sins and the lingering presence of a corrupt nature [7]. To claim "we have not sinned" is to make God a liar [7].
The relationship between sin and the devil is also significant. John states that "He that committeth sin is of the devil" [3]. This does not imply that the devil "begets" individuals in the same way God begets believers, but rather that those who imitate the devil become his children through their actions [3]. As Augustine explains, "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" [3]. Bengel adds that from the devil there is "not generation, but corruption" [3].
The concept of sin is crucial for understanding the need for salvation. God's anger is not a spontaneous emotional outburst but a necessary response to sin from a holy God [6]. The Old Testament frequently depicts God's anger and predicts a decisive outpouring of wrath on human sin [6]. This divine response highlights the gravity of sin and the necessity of redemption.
In teaching about sin, it is important to avoid certain pitfalls. One is to minimize its seriousness, reducing it to mere mistakes or imperfections. Another is to overemphasize individual acts while neglecting the pervasive nature of sin as a condition. Conversely, some might focus so heavily on the inherent sinful nature that they neglect the call to actively fight against sin and pursue righteousness [1]. Teachers must also be careful not to "teach differently" or introduce new forms of teaching that deviate from established doctrine, as Paul warned Timothy [10]. Instead, they should command and teach these truths, setting an example in word, conduct, love, spirit, faith, and purity [8]. Parents, for instance, are encouraged not only to teach their children about good and evil but also to correct them when they err, understanding that "vexation sharpens the intellect" [9].
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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 449 Homily XIII. 1 Timothy iv. 11–14 “These things command and teach. Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.” In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, ”
- Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 29:15: Parents, in educating their children, must consider, 1. The benefit of due correction. They must not only tell their children what is good and evil, but they must chide them, and correct them too, if need be, when they either neglect that which is good or do that which is evil. If a reproof will serve without the rod, it is well, but the rod must never be used without a rational and grave reproof; and then, though it may be a present uneasiness both to the father and to the child, yet it will give wisdom. Vexatio dat intellectum - Vexation sharpens the intellec”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”