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Using Examples in Teaching: Common Pitfalls to Avoid Theologically

The use of examples in theological teaching is a practice with both significant benefits and potential pitfalls, requiring careful discernment from instructors. Scripture itself frequently employs examples to illustrate spiritual truths and moral imperatives, highlighting both positive models to emulate and negative warnings to heed [7]. However, the manner in which these examples are presented and the theological conclusions drawn from them can lead to various errors.

One primary pitfall is the introduction of "false doctrines" or "different doctrines" through the misuse of examples [5, 18]. Paul warns against "giving heed to stories and endless genealogies" which lead to "arguings, rather than that stewardship of God which is with faith" (1 Timothy 1:4) [4]. Similarly, he advises against "unclean and foolish stories" (1 Timothy 4:7) [8]. These warnings suggest that not all narratives or illustrative examples are beneficial for spiritual instruction. Calvin interprets Paul's concern in 1 Timothy 1:4 as a caution against those who introduce "new forms of teaching" or "a different doctrine" for ambitious reasons [18]. Matthew Henry, commenting on Titus 3:9, further elaborates on the need to avoid "idle and foolish enquiries" and "needless questions" that do not contribute to "God's glory nor the true edification of men" [17]. When examples are used to promote speculative or unbiblical ideas, they can distract from core theological truths and foster contention rather than faith [4, 17].

Another danger lies in the potential for examples to foster "strife" and "contentious dispositions" [3]. James warns against an eagerness to become a teacher, noting that "few govern the tongue well" and that only those who can control their speech are fit for the office [20]. If examples are chosen or presented in a way that encourages division, pride, or wrath, they contradict the biblical call for meekness and unity [3, 6]. Christ himself is presented as an example of avoiding strife (Isaiah 42:2; Matthew 12:15-19; Luke 9:52-56; 1 Peter 2:23) [3]. The Apostle Paul also identifies strife as a "work of the flesh" and an "evidence of a carnal spirit" (Galatians 5:20; 1 Corinthians 3:3) [3]. Therefore, examples that inflame rather than instruct, or that lead to "curious questions" and "scorning," should be avoided [3].

The use of flattery in teaching, often disguised as encouraging examples, is another theological pitfall [2]. Scripture warns against both the use of flattery by saints and ministers, and its deployment by the wicked, hypocrites, and false prophets to deceive others or gain worldly advantage (Psalm 5:9; 12:2; 78:36; Daniel 11:34; Ezekiel 12:24; Romans 16:18) [2]. While positive examples are crucial for instruction, as Christ himself is an example of meekness and suffering (Psalm 45:4; Isaiah 53:7; Matthew 11:29; 21:5; 2 Corinthians 10:1; 1 Peter 2:21-23) [6], examples should not be employed to manipulate or to gain favor through insincere praise. The woman of Tekoah and Absalom are biblical examples of individuals who used flattery for their own ends (2 Samuel 14:17, 20; 15:2-6) [2].

Furthermore, examples can inadvertently cause "offence" if not handled with sensitivity and theological precision [1]. While some offenses are unavoidable and even necessary for the sake of truth (e.g., the offense taken at Christ's low station, his identity as the cornerstone, or the righteousness of faith) [1], teachers are warned against causing unnecessary offense (1 Corinthians 10:32; 2 Corinthians 6:3) [1]. For instance, presenting examples of sin without adequately emphasizing God's grace and the transformative power of the Holy Spirit can lead to despair or misunderstanding. The Bible teaches that all human beings are born sinners (Psalm 58:3, 51:5) and that "the wicked indulge their sinful nature" [10]. Sin is described as "vanity" or "all sorts of sinful acts" (Proverbs 30:8) [11], and "great sin" is characterized as rebellion (Psalm 19:13, 32:1) [13]. Paul emphasizes the universal sinfulness of humanity, both Gentiles and Jews, stating that all are "under sin’s power" (Romans 1:18–3:20) [14]. To deny one's sin is to "make him a liar" (1 John 1:10) [15]. When examples are used to illustrate sin, they must be balanced with the message of redemption and the call to repentance.

Theological examples must also avoid promoting a works-based righteousness or an overemphasis on human effort apart from divine grace. The "righteousness of faith" itself can be an occasion of offense (Romans 9:32) [1]. The first sin of Adam and Eve, for instance, was not merely eating an apple, but a profound act of "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [12]. If examples of moral behavior are presented in a way that suggests human beings can achieve righteousness through their own actions, it undermines the core Christian doctrine of salvation by grace through faith.

Finally, teachers must be cautious not to present examples that are "children, not in malice, but in understanding" (1 Corinthians 14:20), as Calvin notes in his commentary on Isaiah [16]. While simplicity can be a virtue in teaching, examples that oversimplify complex theological truths or reduce them to mere moralistic tales can hinder genuine spiritual growth. John Chrysostom emphasizes that teachers must know when to "command" and when to "teach," and that failing to distinguish between these can be detrimental [19]. The goal of teaching is not merely to entertain or to provide anecdotes, but to impart sound doctrine and foster spiritual maturity. As Ecclesiastes 12:12 warns, "of making many books there is no end; and much study is a weariness of the flesh" [9]. This suggests a need for focused, purposeful instruction rather than an endless proliferation of unedifying content, including examples.

Sources

  1. 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 ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
  4. I Timothy “I Timothy 1:4 (Rotherham) — Not to be teaching otherwise, nor yet to be giving heed to stories and endless genealogies,—the which, bring, arguings, rather than that stewardship of God which is with faith;—”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Doctrines, False — Destructive to faith -- 2Ti 2:18. Hateful to God -- Re 2:14,15. Unprofitable and vain -- Tit 3:9; Heb 13:9. Should be avoided by Ministers. -- 1Ti 1:4; 6:20. Saints. -- Eph 4:14; Col 2:8. All men. -- Jer 23:16; 29:8. The wicked love -- 2Ti 4:3,4. The wicked given up to believe -- 2Th 2:11. Teachers of Not to be countenanced. -- 2Jo 1:10. Should be avoided. -- Ro 16:17,18. Bring reproach on religion. -- 2Pe 2:2. Speak perverse things. -- Ac 20:30. Attract many. -- 2Pe 2:2. Deceive many. -- Mt 24:5. Shall abound in the latter days. -- 1Ti 4:1. Perver”
  6. 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”
  7. 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).”
  8. I Timothy “I Timothy 4:7 (BBE) — But have nothing to do with unclean and foolish stories. Give yourself training in religion:”
  9. Ecclesiastes “Furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh. -- Ecclesiastes 12:12”
  10. 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).”
  11. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
  12. 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.”
  13. 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).”
  14. 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”
  15. 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”
  16. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 16.13: mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to “teach doctrine” is useless, and merely provokes ridicule among stupid and senseless persons, who are “children, not in malice, but in understanding,” as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they wer”
  17. Titus (Nonconformist/Puritan) “Matthew Henry on Titus 3:9: Here is the fifth and last thing in the matter of the epistle: what Titus should avoid in teaching; how he should deal with a heretic; with some other directions. Observe, I. That the apostle's meaning might be more clear and full, and especially fitted to the time and state of things in Crete, and the many judaizers among them, he tells Titus what, in teaching, he should shun, Tit 3:9. There are needful questions to be discussed and cleared, such as make for improvement in useful knowledge; but idle and foolish enquiries, tending neither to God's glory nor the edif”
  18. 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”
  19. 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, ”
  20. James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”
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