Elevating Human Examples to the Status of Scripture Pitfalls
Elevating human examples to the status of Scripture can lead to significant theological pitfalls, primarily by blurring the distinction between divine revelation and human interpretation or experience. The Bible itself emphasizes its unique divine origin and authority. For instance, 2 Timothy 3:16-17 states, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" [8]. This passage, as interpreted by John Chrysostom, highlights Scripture as the "more perfect" source of exhortation and consolation, distinct from other sources [8].
One major pitfall is the potential for misinterpreting or misapplying biblical principles when human actions are given undue weight. While the Bible contains numerous examples of individuals, both positive and negative, these narratives serve to illustrate God's character, human nature, and the consequences of obedience or disobedience, rather than to establish universal norms for all believers in the same way that direct commands or doctrinal statements do. For example, the Psalms frequently praise God's greatness and mercy [1, 2], and these attributes are consistently presented as divine characteristics, not human ones.
Another danger lies in the inherent fallibility of human beings. Unlike Scripture, which is presented as divinely inspired and therefore without error in its original form, human examples are always imperfect. John Calvin, in his commentary on Genesis, frequently addresses the "corruption of human nature" and the fallen state of humanity, noting that Adam's posterity suffers from miseries due to his fault [6]. This understanding underscores that even the most exemplary human figures in the Bible, apart from Christ, were subject to sin and error. To treat their actions as equivalent to God's infallible word risks importing human flaws and contextual limitations into the realm of divine authority.
Furthermore, elevating human examples can lead to legalism or an overemphasis on external conformity rather than internal transformation. If specific human actions become the standard, believers might strive to replicate those actions without understanding the underlying theological principles or the specific historical and cultural contexts in which they occurred. This can obscure the broader message of grace and faith. Chrysostom, in his homilies, often emphasizes the necessity of understanding the views and feelings of the original audience of biblical texts to grasp their doctrinal bearing [7]. Without such careful contextualization, human examples can be easily distorted.
Historically, theological traditions have grappled with the authority of various sources. The Eastern Orthodox tradition, as seen in the works of John Chrysostom, places high value on the patristic writings and the consensus of the Church Fathers, but these are understood as interpretations and elaborations of Scripture, not as superseding or equaling it [3, 4, 9]. Similarly, Reformed theology, exemplified by Calvin, firmly establishes the supreme authority of Scripture (sola Scriptura) as the ultimate rule for faith and life [5]. Both traditions, despite their differences, maintain a clear distinction between the inspired Word of God and the valuable, but secondary, contributions of human teachers and examples.
Sources
- OpenBible.info “Cross-reference: 1Chr.29.11 → Ps.145.1 (confidence: 13 votes)”
- OpenBible.info “Cross-reference: Eph.4.32 → Ps.145.9 (confidence: 19 votes)”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: iii Preface to the American Edition. ———————————— In the preparation of this volume of Chrysostom’s Homilies on Acts and Romans, the effort has been to improve the Oxford edition by some changes and corrections, and by the addition of critical and explanatory notes. The translation remains substantially unchanged. Frequent minor changes have, however, been made in phraseology, where it has seemed to me that the sense could thereby be made plainer. Archaic and obsolescent words or expressions have often been replaced by more idiomatic modern language.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: sections are numbered throughout: where the division seemed to be inconvenient, the number is given in the margin. In the earlier Homilies a second series of numbers is employed to mark the sections in the translation; this was discontinued as unnecessary, and the Benedictine only retained. In some of the references to the Psalms, where the Septuagint differs much from the Hebrew, the numbers given are those of the Greek. Care will be taken in the Index of Texts to give always the reference to the Psalm and Verse according to the Hebrew reckoning fo”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 7.7: corruption of human nature; to teach us that Adam was not created to those multiplied miseries under which all his posterity suffer, but that he fell into them by his own fault. In reflecting on the number and nature of those evils to which they are obnoxious, men will often be unable to restrain themselves from raging and murmuring against God, whom they rashly censure for the just punishment of their sin. These are their well-known complaints that God has acted more mercifully to swine and dogs than to them. Whence is this, but t”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 331 Preface to Homilies on Romans. ———————————— St. Chrysostom’s Commentary on the Epistle to the Romans is one of the closest and most argumentative of those he has left us. The style of the Epistle itself called for this, being such as almost constantly to remind an attentive reader of the necessity of forming some notion of the views and feelings of the persons to whom it was originally addressed. To this point St. Chrysostom has paid much attention, and has consequently obtained a far clearer view of the doctinal bearing of the Epistle than most ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily IX. 2 Timothy iii. 16, 17 “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” [R.V.: Every Scripture inspired of God is also profitable, c.] Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thi”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: oftener still amplifies, or rather dilutes: and interpolates matter which sometimes is demonstrably borrowed with little disguise from the Catena (see p. 113, note 1; 279, note 3; 280, note 2); or which, when it is his own, is little worth. In short, he has thought more of sound than of sense, and if he could make a passage run smoothly to the ear, has given himself little concern whether St. Chrysostom was likely to have so thought, or so expressed himself. The notes appended to our Translation will abundantly substantiate this censure. To have note”