Using Non-Biblical Examples in Sermons and Teachings: Benefits and Risks
Using Non-Biblical Examples in Sermons and Teachings
Preachers and teachers often use non-biblical examples to illustrate biblical principles and make their teachings more relatable. This practice is rooted in the biblical tradition of using parables and metaphors to convey spiritual truths [1]. The use of non-biblical examples can be beneficial in making complex theological concepts more accessible to a wider audience.
The Bible itself employs various literary devices, including parables, allegories, and metaphors, to communicate divine truths. For instance, Jesus used parables to teach about the kingdom of God, drawing examples from everyday life, such as farming and household management [1]. Similarly, preachers and teachers can use contemporary examples to illustrate biblical principles, making them more relevant and engaging to their audience.
However, there are risks associated with using non-biblical examples in sermons and teachings. One risk is that the examples may not accurately convey the intended biblical truth, potentially leading to misinterpretation or confusion. Another risk is that the use of non-biblical examples may distract from the biblical text or overshadow its authority [2, 3].
Some traditions interpret the use of non-biblical examples with caution, emphasizing the importance of ensuring that such examples align with biblical teachings. For example, one commentary tradition on 1 Timothy 6:3 warns against teaching "a different doctrine" that deviates from the sound words of the Lord Jesus Christ and the doctrine of godliness [5]. Similarly, the Baptist/Reformed commentary on Hebrews 13:9 cautions against being "carried about with divers and strange doctrines" that may lead to spiritual instability [6].
The Protestant academic tradition highlights the importance of contextualizing biblical teachings within their historical and cultural settings. For instance, the Tyndale House commentary on Romans 1:18 notes that Paul's teaching on sin and righteousness is rooted in the Old Testament and is relevant to both Gentiles and Jews [4]. This approach emphasizes the need to understand the biblical text within its original context before applying it to contemporary situations.
Sources
- 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”
- I Timothy “I Timothy 6:3 (ASV) — If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;”
- 1 Timothy “If anyone teaches a different doctrine, and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, -- 1 Timothy 6:3”
- 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 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 6:3: If any man teach otherwise,.... Or another doctrine, as the Syriac version renders it; a doctrine different from what the apostle had now taught, concerning the duty of servants to their masters; as did the false teachers, who despised dominion or government; not only civil government, and so spoke evil of rulers and magistrates; and church government, and therefore reviled the apostles, elders, and pastors of churches; but family government, and encouraged disobedience to parents and masters; see Pe2 2:10 or teach another doctrine, from that of the Bible, of Chris”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”