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Using Non-Biblical Examples in Christian Teaching and Preaching

The apostle Paul explicitly contrasted his preaching method with the rhetorical conventions of his day, telling the Corinthians that Christ sent him "not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect" [6]. This statement establishes a foundational tension in Christian proclamation: the relationship between the message itself and the manner of its delivery. Paul's concern was not that eloquence or illustration were inherently wrong, but that human rhetorical excellence might obscure or compete with the gospel's inherent power. Adam Clarke notes that Paul avoided "arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth" [16]. The testimony of Christ, Clarke observes, "is so supremely excellent, as to dignify any kind of language by which it may be conveyed" [16].

The Primacy of Sound Doctrine

The New Testament establishes clear boundaries for Christian teaching. Paul warns Timothy that anyone who "teaches other doctrine and does not devote himself to the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness" departs from the apostolic standard [9]. This criterion—adherence to "the sound words of our Lord Jesus Christ"—functions as the controlling principle for all Christian instruction. The content must remain tethered to Christ's own teaching and the apostolic witness, regardless of the pedagogical methods employed.

Calvin, commenting on Isaiah's prophecy of the Messiah's reign, emphasizes that Christ acts through his ministers "in such a manner that he wishes their mouth to be reckoned as his mouth, and their lips as his lips; that is, when they speak from his mouth, and faithfully declare his word" [15]. This identification of ministerial speech with Christ's own speech depends entirely on fidelity to the revealed word. Calvin explicitly states that "the Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine" [15]. The authority of Christian teaching derives not from rhetorical skill or illustrative creativity, but from its faithfulness to the apostolic deposit.

Christ as the Pattern

The New Testament consistently presents Christ himself as the exemplar for Christian conduct and ministry. Across multiple dimensions of the Christian life—self-denial, sincerity, liberality, meekness, and intercessory prayer—the biblical writers point to Christ's example as the normative pattern [1, 2, 3, 4, 5]. This pattern extends to teaching method. Christ's own instruction employed parables, natural imagery, and references to everyday life—the sower, the shepherd, the fig tree, the wedding feast. These were not ornamental additions to his teaching but integral to his communication of kingdom realities.

The principle that emerges is not a prohibition of illustration or analogy, but a requirement that all teaching serve the gospel rather than compete with it. When Paul says the gospel should not be preached "with wisdom of words," the Geneva Bible renders this "not with wisdome of wordes, lest the crosse of Christ should be made of none effect" [8]. The concern is functional: does the method of presentation enhance or diminish the cross? Does the illustration clarify the biblical truth or distract from it?

The Nature of Human Sinfulness

Christian teaching about human nature provides a framework for understanding why non-biblical examples can be both useful and dangerous. All human beings are born sinners, and "whereas the wicked indulge their sinful nature, the godly fight against it" [10]. This universal condition means that human examples—whether from history, literature, or contemporary life—always reflect a mixture of the image of God and the corruption of sin. Augustine, cited in commentary on 1 John, notes that "from the devil there is not generation, but corruption," and that those who imitate the devil "become a child of the devil by imitating him, not by proper birth" [11]. Human examples, then, must be handled with discernment, recognizing that even the best non-biblical illustrations come from fallen sources.

The commentary on Genesis describes the first sin as "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" [12]. This analysis reveals the danger in Christian teaching: any method that elevates human wisdom, human achievement, or human insight above the revealed word risks repeating the original sin—preferring creature to Creator. Non-biblical examples become problematic when they function as authorities in themselves rather than as servants of biblical truth.

The Scope of Christian Witness

The New Testament envisions all Christians as missionaries, "after the example of Christ," with "women and children as well as men" participating in this calling [7]. This universal commission implies that Christian teaching occurs in countless contexts, not only in formal preaching but in everyday conversation and instruction. The principle that believers should be "faithful stewards" [7] applies to how they use illustrations and examples. A steward does not own what he manages; he administers it for another's purposes. Non-biblical examples, in this framework, are tools that belong to God's purposes, to be used when they genuinely serve the communication of biblical truth.

The teaching on sincerity provides additional guidance. Ministers should be "examples of" sincerity, and this quality "should characterise" both "the preaching of the gospel" and "our whole conduct" [2]. Yet the text notes that "the gospel sometimes preached without" sincerity [2]. This suggests that the manner of presentation—including the use of examples and illustrations—can either embody or violate the character of the message itself. A non-biblical example that manipulates emotion, that relies on celebrity or worldly prestige, or that subtly shifts authority from Scripture to human experience fails the test of sincerity.

Deliberate Sin and Arrogance

The Psalms distinguish between sins of weakness and "deliberate sins," which are committed "with an insolent or arrogant attitude" [13]. Applied to teaching method, this distinction matters. A preacher who occasionally uses a clumsy illustration or who misjudges an analogy commits an error of weakness. But a teacher who systematically elevates human wisdom above Scripture, who makes non-biblical sources the foundation rather than the illustration of truth, commits something closer to deliberate sin—an arrogant assertion that human insight can improve upon or substitute for divine revelation.

Paul's teaching on God's anger in Romans establishes that divine wrath is "not a spontaneous emotional outburst, but the holy God's necessary response to sin" [14]. This sober reality should govern all Christian teaching. The stakes are eternal. Teachers will give account for how they handled the word of truth. Non-biblical examples are permissible servants but dangerous masters. They clarify when they remain subordinate to Scripture; they corrupt when they claim independent authority or when they become the memorable center of a message that should have centered on Christ.

Sources

  1. 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 ”
  2. 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; ”
  3. 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:”
  4. 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”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Intercessory — Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24. Commanded -- 1Ti 2:1; Jas 5:14,16. Should be offered up for Kings. -- 1Ti 2:2. All in authority. -- 1Ti 2:2. Ministers. -- 2Co 1:11; Php 1:19. The Church. -- Ps 122:6; Isa 62:6,7. All saints. -- Eph 6:18. All men. -- 1Ti 2:1. Masters. -- Ge 24:12-14. Servants. -- Lu 7:2,3. Children. -- Ge 17:18; Mt 15:22. Friends. -- Job 42:8. Fellow-countrymen. -- Ro 10:1. The sick. -- Jas 5:14. Persecutors. -- Mt 5:44. Enemies among whom we dwell. -- Jer 29:7. Those who envy us. -- Nu 12:13. Those who ”
  6. King James Version “[KJV] 1 Corinthians 1:17 — For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Missionaries, All Christians Should Be As — After the example of Christ -- Ac 10:38. Women and children as well as men -- Ps 8:2; Pr 31:26; Mt 21:15,16; Php 4:3; 1Ti 5:10; Tit 2:3-5; 1Pe 3:1. The zeal of idolaters should provoke to -- Jer 7:18. The zeal of hypocrites should provoke to -- Mt 23:15. An imperative duty -- Jdj 5:23; Lu 19:40. The principle on which -- 2Co 5:14,15. However weak they may be -- 1Co 1:27. From their calling as saints -- Ex 19:6; 1Pe 2:9. As faithful stewards -- 1Pe 4:10,11. In youth -- Ps 71:17; 148:12,13. In old age -- De 32:7; Ps 71:18. In”
  8. I Corinthians “I Corinthians 1:17 (Geneva1599) — For CHRIST sent me not to baptize, but to preache the Gospel, not with wisdome of wordes, lest the crosse of Christ should be made of none effect.”
  9. I Timothy “I Timothy 6:3 (LEB) — If anyone teaches other doctrine and does not devote himself to the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness,”
  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. 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”
  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. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 17.13: no other method. When the Prophet says, by the breath of his lips , this must not be limited to the person of Christ; for it refers to the word which is preached by his ministers. Christ acts by them in such a manner that he wishes their mouth to be reckoned as his mouth , and their lips as his lips ; that is, when they speak from his mouth, and faithfully declare his word. ( Luke 10:16 .) The Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine, and shows th”
  16. 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
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