Avoiding Cultural Taboos in Biblical Teaching and Preaching
Biblical teaching and preaching, while rooted in ancient texts, often encounters cultural taboos that require careful navigation. These taboos can manifest in various forms, from social conventions to deeply ingrained beliefs, and can influence how biblical messages are received or even whether they are heard at all.
One example of Jesus directly challenging a social taboo is found in John 4:9, where the Samaritan woman is surprised that a Jewish teacher would speak to her. The Tyndale House commentary notes that "social taboos would keep a Jewish teacher like Jesus from speaking to her," yet Jesus did not allow these constraints to prevent him from engaging with her and providing what she needed [2]. This illustrates a principle where the urgency of the message or the needs of the individual can supersede cultural norms.
In the context of early Christian communities, the Apostle Paul also addressed issues related to appropriate conduct in worship and teaching. In 1 Corinthians, he discusses the use of spiritual gifts, particularly tongues and prophecy. Adam Clarke's commentary on 1 Corinthians 14 emphasizes that while spiritual gifts are desirable, prophesying (teaching the way of God to the ignorant) is preferred because it is "the most valuable, because the most useful gift of the Spirit" [1, 3]. Paul encourages the Corinthians to "covet to prophesy" and not to forbid speaking in tongues, but to ensure that all gifts are exercised in an orderly manner that edifies the church [1, 3]. This suggests a need to balance spiritual expression with the cultural and communal context to ensure clarity and understanding.
Furthermore, the content of preaching itself can touch upon sensitive areas. John Gill, in his commentary on Hebrews 6:3, discusses the need for ministers to move beyond foundational teachings, such as the "rites and ceremonies of the law," and to focus on "more solid and substantial parts of the Gospel truths" [4]. This implies that while certain topics might be familiar or comfortable, effective teaching requires progressing to deeper truths, even if it means challenging established ways of thinking. Gill also stresses the importance of "sound speech that cannot be condemned" in public ministry, advocating for language that is plain, easy, and agreeable to Scripture, rather than "enticing words of man's wisdom" [5]. This approach helps to avoid unnecessary offense or misunderstanding that could arise from poorly chosen words or culturally insensitive expressions.
Sources
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14 (introduction): We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1”
- John (Protestant academic) “Tyndale House on John 4:9: 4:9 The woman was surprised because social taboos would keep a Jewish teacher like Jesus from speaking to her (4:18). However, Jesus did not let social taboos constrain him from giving her what she truly needed.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:39: Covet to prophesy - Let it be your endeavor and prayer to be able to teach the way of God to the ignorant; this is the most valuable, because the most useful gift of the Spirit. And forbid not to speak with tongues - Let every gift have its own place and operation; let none envy another; nor prevent him from doing that part of the work to which God, by giving the qualification, has evidently called him.”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:3: And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the G”
- Titus (Baptist/Reformed) “John Gill on Titus 2:6: Sound speech that cannot be condemned,.... In the public ministry, the wholesome words of our Lord Jesus should be used, and the doctrines of the Gospel be expressed, as near as can be, in the words which the Holy Ghost teacheth, and not in the enticing words of man's wisdom; such speech or language should be chosen, that is plain, easy, and acceptable, and conveys just ideas of things; and which being agreeable to the Scriptures of truth, and the analogy of faith, cannot be justly found fault with: or this may refer to private conversation, in which no rotten speech, o”