Using Non-Scriptural Examples in Teaching Without Confusion
Scripture itself employs non-scriptural examples to illustrate spiritual truth, establishing a pattern for teaching that extends beyond direct biblical citation. The Proverbs reference "vanity" to encompass "all sorts of sinful acts" [1], demonstrating how biblical writers used broad categorical language to help readers grasp moral concepts. This approach acknowledges that theological instruction often requires analogies, illustrations, and contemporary applications that aren't themselves found in the biblical text.
The Apostolic Precedent
Paul's preaching in Corinth exemplifies this method. Though he proclaimed "Christ crucified" as his central subject [4], he adapted his presentation to his audience without compromising doctrinal content. His education at Tarsus equipped him with secular learning and rhetorical skill, yet he chose simplicity over ornate style when addressing the Corinthians [4]. This suggests that the choice of illustrative material—whether sophisticated or plain—serves the goal of clarity rather than display.
The distinction between the message itself and its pedagogical vehicle matters significantly. Paul insisted that his inspired words "are not merely his own, but are also Christ's words" [5], yet this claim applied to doctrinal content rather than every illustrative detail. When Chrysostom urged continuous teaching because "great is the tumult of worldly things" [3], he recognized that repetition and varied presentation help overcome the forgetfulness caused by daily life.
Guarding Against Error
The risk lies not in using non-scriptural examples but in allowing them to distort doctrine. Teachers who "teach otherwise" or fail to "consent" to "wholesome words of our Lord Jesus Christ" [5] err by departing from sound teaching, not by their choice of illustration. James warns that teachers face stricter judgment precisely because verbal precision matters: even apostles "offend" or "stumble" in word [6], making careful speech essential for those who instruct others.
Augustine's observation about the devil's children clarifies this distinction: "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [2]. The analogy of spiritual parentage isn't literal genealogy but a teaching tool that illuminates the nature of sin's influence. Such figurative language serves theological precision rather than undermining it, provided the teacher maintains the boundary between illustration and doctrine.
Sources
- 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”
- 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 ”
- 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”
- 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.”
- James (Presbyterian) “Jamieson, Fausset & Brown on James 3:2: all--The Greek implies "all without exception": even the apostles. offend not--literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."”