Using Non-Biblical Examples in Teaching to Supplement Biblical Message
The use of non-biblical examples in teaching, often referred to as parables or illustrations, serves to illuminate biblical messages by drawing comparisons with familiar concepts [1]. While the Bible itself contains numerous examples of such teaching methods, the practice extends to contemporary instruction to help convey complex theological truths.
The New Testament uses the Greek word parabole to describe a comparison, similitude, or illustration of one subject by another [1]. This term had a wide application, sometimes referring to short proverbs, dark prophetic utterances, enigmatic maxims, or expanded metaphors [1]. Jesus frequently employed parables to teach spiritual lessons, such as the Parable of the Sower or the Parable of the Prodigal Son. These stories, while fictional, drew on common experiences and observations of His audience to convey profound truths about the Kingdom of God.
Theological traditions recognize the value of illustrating biblical principles through relatable means. For instance, when discussing the nature of sin, Augustine, as cited in Jamieson, Fausset & Brown on 1 John 3:8, distinguishes between being "born of God" and becoming a "child of the devil." He clarifies that while believers are born of God, one becomes a child of the devil not by birth but by imitating the devil's actions, emphasizing corruption rather than generation [3]. This distinction, though theological, can be clarified through analogies that highlight the difference between inherent nature and adopted behavior.
Similarly, when addressing the concept of spiritual maturity, Calvin, in his Commentary on Isaiah, discusses the prophet's complaint about those who are "children, not in malice, but in understanding" (1 Corinthians 14:20) [4]. He uses this to explain that some individuals, despite being innocent in intent, lack the understanding necessary to grasp deeper spiritual truths, thus requiring teaching methods that bridge this gap [4]. This implies that teachers may need to adapt their communication to the audience's level of understanding, potentially incorporating examples that resonate with their current experience.
The apostle Paul, despite his extensive education, chose not to rely on "worldly wisdom" or "ornate style" when preaching, but focused on "Christ crucified" [5]. However, this does not preclude the use of accessible illustrations to explain profound truths. Paul's own writings often draw on common experiences or cultural references of his time, such as athletic contests (1 Corinthians 9:25-27) or military service (2 Timothy 2:4), to explain spiritual discipline and commitment [2].
The purpose of such non-biblical examples is to make the biblical message more comprehensible and applicable to the listener's life. For example, the concept of self-denial, exemplified by Christ (Matthew 4:8-10; John 6:38; Philippians 2:6-8), is presented as a test of devotedness and a necessary aspect of following Christ [2]. Teachers might use contemporary scenarios to illustrate what self-denial looks like in daily life, helping individuals understand how to deny ungodliness and worldly lusts (Romans 6:12; Titus 2:12) [2].
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”
- 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 ”
- 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”
- 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”
- 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”