Using Non-Biblical Examples in Christian Education Without Compromise
Christian education has always drawn on examples from the created order, human experience, and even pagan literature to illuminate biblical truth. Paul quoted Greek poets in Athens and on Mars Hill (Acts 17:28), and Jesus himself used parables drawn from agriculture, commerce, and domestic life. The question is not whether to use non-biblical examples, but how to do so without diluting doctrine or baptizing worldly wisdom.
The Apostolic Precedent
Scripture itself models the use of external illustrations. When Paul addressed the Corinthians, he came "not with excellency of speech or of wisdom" but declaring "the testimony of God" [7]. Yet this did not prevent him from employing rhetorical devices, athletic metaphors, and references to Greco-Roman culture when they served the gospel. The distinction lies in the content of the message versus the vehicle of communication. Paul's subject remained "Christ crucified" [7], even as he adapted his presentation to his audience.
The principle extends to pedagogy. Christ's parables about seeds, coins, and sheep were not themselves divine revelation—they were common images that pointed to divine realities. A teacher explaining justification by faith might use the analogy of a courtroom verdict or a gift freely given. Neither courtrooms nor birthday presents appear in Leviticus, yet both can clarify what Paul means when he writes of being "made the righteousness of God" in Christ (2 Corinthians 5:21).
Guarding Against Syncretism
The danger emerges when non-biblical examples carry their own worldview assumptions into the lesson. A teacher illustrating human sinfulness might reference psychological studies on moral development, but must not thereby adopt therapeutic categories that reduce sin to dysfunction. Scripture teaches that "all human beings are born sinners" [3] and that deliberate transgression reflects an "insolent or arrogant attitude" [5] toward God. Any external example must serve this biblical anthropology, not replace it.
Similarly, when discussing sanctification, one might draw on examples of athletes training for competition or musicians practicing scales. Paul himself uses the image of runners and boxers exercising self-control [2]. But the analogy breaks down if it suggests that holiness is merely a matter of willpower or technique. The new covenant "enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins" [8], not by human effort alone. The example must illuminate the doctrine, not obscure the necessity of divine grace.
The Test of Subordination
A useful criterion is whether the non-biblical example remains subordinate to the text. When teaching children about God's provision, a teacher might describe how parents care for their children's needs. This works because it echoes Jesus' own argument in the Sermon on the Mount (Matthew 7:9-11). The example points back to Scripture rather than standing on its own authority.
Conversely, if a lesson on stewardship spends more time on financial planning principles than on biblical texts about liberality—which is "pleasing to God" and should be "exercised in the service of God" and "toward all men" [1]—the example has become the substance. The tail wags the dog. Augustine's dictum applies here: we may "spoil the Egyptians" of their gold, but only to fashion vessels for the tabernacle, not idols for the high places [4].
Practical Boundaries
Teachers should ask whether an illustration reinforces or competes with biblical categories. A story about a child learning to trust a parent can illustrate faith; a story celebrating self-actualization cannot, because it contradicts the call to self-denial that "Christ set an example of" [2]. The first serves the text; the second imports a rival gospel.
The goal is not to quarantine Christian education from the world, but to ensure that every borrowed element is "put on the Lord Jesus Christ" [6] and made to serve his truth. When examples from nature, history, or literature are used with this discipline, they enrich understanding without compromise. The created order, after all, declares the glory of God (Psalm 19:1)—and a well-chosen example simply helps students see what was already there.
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:”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
- 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”
- 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 (Presbyterian) “Jamieson, Fausset & Brown on Romans 13:14: But--to sum up all in one word. put ye on the Lord Jesus Christ--in such wise that Christ only may be seen in you (see Co2 3:3; Gal 3:27; Eph 4:24). and make no provision--"take no forethought." for the flesh, to fulfil the lust thereof--"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification." Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its h”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”