Using Non-Scriptural Examples in Biblical Teaching Responsibly
Scripture itself models the use of non-scriptural examples in teaching. Christ taught through parables—comparisons drawn from agriculture, commerce, and domestic life—to illuminate spiritual truth [3]. The apostle Paul appealed to athletic contests, military service, and agricultural labor to clarify doctrinal points. This practice rests on the principle that God's truth, while revealed definitively in Scripture [1], can be illustrated through the created order and human experience when handled with care.
The Biblical Warrant for Illustration
The parable form places one subject beside another for comparison [3]. Jesus used fig trees, lost coins, prodigal sons, and unjust stewards—none of them scriptural texts—to teach about the kingdom. Paul's letters similarly draw on Greco-Roman athletic games and the practices of Roman soldiers. These examples functioned not as sources of doctrine but as windows through which hearers could grasp revealed truth. The distinction matters: Scripture alone is "given by inspiration of God" and constitutes "the word of truth" [1]. Non-scriptural examples serve Scripture; they do not supplement or rival it.
The Danger of Displacement
The primary risk in using non-scriptural examples is that they displace the text itself. Paul warned Timothy against "stories and endless genealogies" that produce arguments rather than stewardship in faith [6]. When illustrations become the substance of teaching rather than its clarification, the authority shifts from revelation to human invention. The writer to the Hebrews rebuked believers who needed "someone to reteach you the basic principles of God's word" when they should have been teachers themselves [5]. Dependence on extra-biblical material can infantilize congregations, leaving them unable to handle Scripture directly.
Matthew Henry, commenting on Psalm 119:124, observes that in difficult times believers should desire "more to be told what we must do than what we may expect, and should pray more to be led into the knowledge of scripture-precepts than of scripture-prophecies" [12]. This priority—Scripture's own instruction over speculative elaboration—applies equally to the use of illustrations. When contemporary examples dominate teaching, the congregation learns to think in categories foreign to the biblical text.
Criteria for Responsible Use
Several principles govern the responsible use of non-scriptural examples. First, the example must genuinely illuminate the text rather than obscure it. Christ's parables clarified the nature of the kingdom; they did not introduce foreign concepts. Second, the teacher must maintain the distinction between illustration and authority. Augustine, cited in commentary on 1 John, notes that 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" [8]. The point is theological; the language of begetting and imitation serves to sharpen the distinction. The illustration remains subordinate.
Third, examples should be drawn from common human experience rather than specialized knowledge that creates barriers to understanding. Paul's athletic metaphors assumed familiarity with public games; Jesus' agricultural parables assumed knowledge of sowing and harvesting. When teachers rely on obscure cultural references or technical jargon, they replicate the problem they aim to solve.
The Example of Christ and the Apostles
Christ "taught out of" the Scriptures [1], even when using parables. His illustrations pointed back to the Law and the Prophets. Peter's instruction to elders emphasizes "making yourselves examples to the flock" [4] rather than lording authority over them. The example here is moral and pastoral, not merely rhetorical. Ministers are called to "sincerity" in "the preaching of the gospel" [2], which requires that their illustrations serve truth rather than rhetorical effect.
The new covenant, as described in Hebrews, enables obedience "by the Spirit's inward impulse producing love because of the forgiveness of our sins" [10]. Teaching that relies heavily on non-scriptural examples risks substituting external motivation—emotional appeal, cultural relevance, entertainment—for the Spirit's work through the word. John Gill notes that the Gospel is "the doctrine of Christ" because "Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it" [11]. Illustrations that draw attention to themselves rather than to Christ violate this Christocentric principle.
Human beings are "born sinners" [7], and even regenerate believers commit "actual sins, even after regeneration and conversion" [9]. This reality means that teachers, like their hearers, remain prone to error and self-deception. The safeguard is not the elimination of illustration but its subordination to the text and its testing by the community of faith.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
- 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; ”
- 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 Peter “I Peter 5:3 (BBE) — Not as lords over God's heritage, but making yourselves examples to the flock.”
- Hebrews “Hebrews 5:12 (BSB) — Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food!”
- 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;—”
- 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”
- 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”
- 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”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:1: Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:124: Here is, 1. David's petition for divine instruction: "Teach me thy statutes; give me to know all my duty; when I am in doubt, and know not for certain what is my duty, direct me, and make it plain to me; now that I am afflicted, oppressed, and my eyes are ready to fail for thy salvation, let me know what my duty is in this condition." In difficult times we should desire more to be told what we must do than what we may expect, and should pray more to be led into the knowledge of scripture-precepts than of scripture-prophecies. If God, who gave us his statutes, d”