Using Non-Scriptural Examples in Teaching and Discourse
The use of non-scriptural examples in teaching and discourse, particularly within a Christian context, is a practice that requires careful consideration of its purpose and potential pitfalls. While the Bible itself serves as the primary source of truth and instruction, supplementary examples can sometimes clarify or illustrate biblical principles.
The Apostle Paul, for instance, emphasized that his preaching centered on "Christ crucified," not on worldly wisdom [9]. Similarly, he instructed Timothy to teach "wholesome words... of our Lord Jesus Christ," implying that his inspired words were synonymous with Christ's teachings [8]. This highlights a foundational principle: the ultimate authority and content of Christian teaching derive from divine revelation.
However, the Bible also contains various literary forms, including parables, metaphors, and historical narratives, which serve to convey spiritual truths through relatable examples. When discussing sin, for example, biblical texts describe it not merely as an action but as a state of being, a "corrupt old nature" [7]. The first sin of Adam and Eve is characterized not just as eating forbidden fruit, but as "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" [4]. Such descriptions use illustrative language to deepen understanding.
The concept of sin itself is often explained through examples. Psalm 58:3 states that "all human beings are born sinners," but distinguishes between the wicked who "indulge their sinful nature" and the godly who "fight against it" [1]. Deliberate sins are linked to an "insolent or arrogant attitude" and rebellion [5]. Proverbs 30:8 connects "vanity" with "all sorts of sinful acts" [2]. These examples, while scriptural, demonstrate how concrete instances can illuminate abstract concepts.
When considering non-scriptural examples, the key is to ensure they align with and genuinely illuminate biblical truth, rather than distorting or replacing it. Augustine, in his homilies on 1 John, uses an analogy to explain the nature of being a "child of the devil." one tradition states that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth," contrasting this with being "born of God" [3]. This is an example of a patristic writer using a logical comparison to clarify a theological point derived from scripture.
The danger lies in allowing non-scriptural examples to overshadow or subtly alter the biblical message. James warns against an eagerness to teach, noting that "few govern the tongue well" and that only those who can govern it are fit for the office of teacher [10]. This caution applies to the content of teaching as well as its delivery. The universal sinfulness of humanity, for instance, is a core biblical doctrine, taught by Paul in Romans 1:18–3:20, where one tradition argues that both Gentiles and Jews are "under sin’s power" [6]. Any non-scriptural example used to illustrate this truth must uphold its universality and gravity.
Sources
- 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).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 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”
- 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.”
- 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 (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 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”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:3: teach otherwise--than I desire thee to "teach" (Ti1 6:2). The Greek indicative implies, he puts not a merely supposed case, but one actually existing, Ti1 1:3, "Every one who teaches otherwise," that is, who teaches heterodoxy. consent not--Greek, "accede not to." wholesome--"sound" (Ti1 1:10): opposed to the false teachers' words, unsound through profitless science and immorality. words of our Lord Jesus Christ--Paul's inspired words are not merely his own, but are also Christ's words.”
- 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”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3 (introduction): DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18) be not--literally, "become not": taking the office too hastily, and of your own accord. many--The office is a noble one; but few are fit for it. Few govern the tongue well (Jam 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters--rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jam 2:14-26) wa”