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Using Examples in Teaching: Common Pitfalls and Solutions

Teaching by example was a highly regarded method in the ancient world, with figures like the Apostle Paul providing personal examples, such as working for his own food, to instruct others [9]. However, the use of examples in teaching, particularly in biblical and theological contexts, carries potential pitfalls that can obscure rather than clarify truth.

One common pitfall is the misapplication or misinterpretation of biblical terms and concepts, leading to a distorted understanding of the original intent. For instance, the Greek word parabole, often translated as "parable," signifies a "placing beside or together," a comparison, or an illustration of one subject by another [1]. This broad definition means that "parable" in the New Testament could refer to short proverbs, dark prophetic utterances, enigmatic maxims, or expanded metaphors [1]. If a teacher uses an example from one category (e.g., a proverb) to illustrate a point that truly belongs to another (e.g., a prophetic utterance), the nuance and specific teaching method of the biblical text can be lost. Similarly, the term "offence" in scripture refers to occasions that cause stumbling, which "must arrive" but are nevertheless forbidden [2]. Misunderstanding the nature of "offence" could lead to examples that either overemphasize or underemphasize personal responsibility or the inevitability of certain trials.

Another pitfall arises when examples are used to support doctrines that deviate from "sound doctrine" [10]. The Apostle Paul warned against those who, "after their own lusts," would "heap" up teachers who cater to their desires rather than adhering to the true teaching of the Gospel [10]. This can manifest when teachers select examples that confirm pre-existing biases or popular opinions, rather than those that faithfully represent biblical truth. For example, some might use examples of human sinfulness to suggest that individuals are born entirely corrupt, a concept that needs careful theological nuance. While all human beings are born sinners, the godly are depicted as fighting against their sinful nature, unlike the wicked who indulge it [3]. Augustine, as cited by Jamieson, Fausset & Brown, distinguishes between being "born of God" and becoming a "child of the devil" through imitation rather than birth, emphasizing that the devil does not beget but corrupts [4]. Examples that blur these distinctions can lead to an inaccurate understanding of human nature and spiritual transformation.

Furthermore, examples can be misused to downplay the seriousness of sin or to deny its pervasive nature. Some might claim "we have not sinned," referring to the commission of actual sins even after conversion, while others might deny the presence of a corrupt old nature [8]. Such examples contradict the biblical assertion that "if we say that we have no sin, we deceive ourselves" [8]. The first sin of Adam and Eve, for instance, was not merely "eating an apple," but involved "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]. Examples that trivialize such acts fail to convey the gravity of sin. Deliberate sins are often characterized by an "insolent" or "arrogant" attitude, representing rebellion against God [6].

A solution to these pitfalls involves grounding examples firmly in the comprehensive biblical narrative and theological framework. Teachers should ensure their examples align with the universal sinfulness of humanity, as taught by Paul in Romans 1:18–3:20, where both Gentiles and Jews are equally under sin's power [7]. God's anger, in this context, is not a spontaneous outburst but a necessary response to sin [7]. Examples should illustrate this divine holiness and justice, rather than minimizing it. Moreover, teachers should recognize that biblical wisdom instruction often employed both proverbs and riddles [11], suggesting a need for diverse and contextually appropriate examples. By carefully selecting and explaining examples, teachers can avoid misleading their audience and instead foster a deeper, more accurate understanding of biblical truths.

Sources

  1. 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”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Offence — Occasions of, must arrive -- Mt 18:7. Occasions of, forbidden -- 1Co 10:32; 2Co 6:3. Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31. The wicked take, at The low station of Christ. -- Isa 53:1-3; Mt 13:54-57. Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8. Christ, as the bread of life. -- Joh 6:58-61. Christ crucified. -- 1Co 1:23; Ga 5:11. The righteousness of faith. -- Ro 9:32. The necessity of inward purity. -- Mt 15:11,12. Blessedness of not taking, at Christ -- Mt 11:6. Saints warned against taking -- Joh 16:1. Saints ”
  3. 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).”
  4. 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”
  5. 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.”
  6. 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).”
  7. 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”
  8. 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”
  9. 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:7: 3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).”
  10. 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:3: they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in t”
  11. Psalms (Protestant academic) “Tyndale House on Psalms 49:4: 49:4 The teacher used both proverbs and riddles for instruction in wisdom (see Prov 1:5-6).”
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