Using Non-Scriptural Examples in Teaching and Writing Pitfalls

The use of non-scriptural examples in Christian teaching and writing carries both potential benefits and significant pitfalls, primarily concerning the authority and clarity of the message. While illustrations can aid understanding, they must always remain subordinate to the biblical text itself.

One primary pitfall is the risk of elevating human wisdom or experience to the level of divine revelation. Scripture is described as "God-breathed" and profitable for teaching, reproof, correction, and training in righteousness ^[9]. When non-scriptural examples are used, there is a danger that the example, rather than the biblical truth, becomes the focal point or even the perceived source of authority. This can subtly undermine the unique authority of God's word. For instance, while proverbs and riddles were used for instruction in wisdom in ancient times ^[11], these were often rooted in observations of God's created order or divine principles, unlike purely secular anecdotes.

Another pitfall is the potential for misinterpretation or distortion of biblical concepts. An example, no matter how well-intentioned, might inadvertently convey a nuance or implication not present in the original biblical teaching. For example, when discussing the nature of sin, some traditions emphasize that "all human beings are born sinners" ^[1], while others highlight that "he that committeth sin is of the devil" by imitation, not by birth ^[3]. An ill-chosen example could obscure these theological distinctions or lead to a misunderstanding of concepts like original sin versus actual sins ^[7]. The first sin of humanity, for instance, is described not merely as eating an apple, but as a profound act of self-love, dishonor to God, and disobedience ^[4]. An example that simplifies this complexity might inadvertently diminish the gravity of sin.

Furthermore, relying heavily on non-scriptural examples can lead to a teaching that is less "wholesome" or "sound" ^[12]. The apostle Paul's words are presented as Christ's words ^[12], indicating the divine origin and authority of biblical teaching. If teaching deviates from this foundation, it risks becoming heterodox ^[12]. The purpose of teaching is to continually remind, instruct, and exhort, especially given "the tumult of worldly things" that can cause forgetfulness ^[10]. If the examples themselves are drawn from this "worldly tumult" without careful discernment, they might contribute to, rather than counteract, the forgetfulness of divine truth.

There is also the risk of making God's truth seem contingent on human experience or cultural relevance. While God's anger is a necessary response to sin ^[6], and sin is universal ^[6], an example that focuses too much on contemporary cultural manifestations of sin might inadvertently imply that the nature of sin changes with culture, rather than being an inherent rebellion against God ^[5]. The Bible consistently presents sin as "all sorts of sinful acts" ^[2] and a state of being "under sin's power" ^[6].

Finally, an over-reliance on non-scriptural examples can distract from the ultimate goal of Christian teaching: to point people to Christ and God. Believers are claimed by Christ, and in Christ, they are ultimately claimed by God ^[8]. Teaching should consistently direct attention to this divine ownership and purpose. While illustrations can be helpful tools, they should never overshadow the direct proclamation and explanation of God's word, which alone has the power to transform and instruct in righteousness ^[9].

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 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 3:23: 3:23 Just as they may now claim everything as their own, so Christ has claimed them for himself (see Rom 14:7-9), and in Christ they are ultimately claimed by God (see 1 Cor 6:19-20; 7:23).”
2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: ourselves worse than the heathen? Let us then cast out all bitterness, and wrath, and anger. To speak “the same things, to me indeed is not grievous, but for you it is safe,” ( Philip. iii. 1 .) For physicians also often use the same remedy, and we will not cease from sounding the same things in your ears, reminding, teaching, exhorting, for great is the tumult of worldly things, and it causes in us forgetfulness, and we have need of continual teaching. Let us then, in order that we meet not together in this place uselessly and in vain, exhibit the ”
Psalms (Protestant academic) “Tyndale House on Psalms 49:4: 49:4 The teacher used both proverbs and riddles for instruction in wisdom (see Prov 1:5-6).”
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.”

Ask Your Own Question