Elevating Human Examples to Unbiblical Authority Levels
The elevation of human examples to an unbiblical level of authority often involves attributing divine qualities or an unwarranted degree of infallibility to individuals, traditions, or human-made representations. This practice can manifest in various forms, from idolatry to an over-reliance on human interpretation that overshadows divine revelation.
One clear biblical prohibition against elevating human representations to divine status is found in the condemnation of idolatry. The apostle Paul, in Romans 1:23, describes those who "exchanged the glory of the uncorruptible God for an image made like to corruptible man, and to birds, and four-footed beasts, and to creeping things" [5]. This passage highlights the degradation inherent in replacing the worship of God with images of created beings, including humans. The Jamieson, Fausset & Brown commentary suggests that Paul may have had in mind the Greek worship he observed, with its "exquisite chisellings of the human form" [5]. Similarly, the prophet Isaiah challenges the notion of representing God through human artistry, asking, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me" [7]. This emphasizes God's incomparable nature and the futility of attempting to capture His essence in human form.
Beyond physical idols, the principle extends to an undue reverence for human figures or their pronouncements. The Bible consistently presents God as the ultimate authority, whose word is to be received not as the word of men, but as it truly is, the word of God [1]. When human figures or traditions are given an authority that rivals or supersedes God's revealed word, it constitutes an unbiblical elevation. For instance, the Old Testament recounts instances where individuals sought guidance from sources other than God, such as the witch of Endor, whom Saul consulted to "bring up" Samuel [2]. Adam Clarke's commentary on this event notes that such practices, even if they involved familiar spirits, were a deviation from seeking God directly [2].
The Reformed tradition, as exemplified by John Calvin, emphasizes God's sole authority and providence over creation. Calvin argues that God did not create the world only to let it be governed by chance, but actively preserves and governs it [6]. This perspective underscores that all authority ultimately derives from God, and human wisdom or power is always subordinate. Calvin also notes that human capacity is "too contracted to comprehend things of such magnitude" as God's works, and human language is "equally incapable of giving a full and substantial account of them" [3]. This humility regarding human understanding serves as a check against elevating human insights to an unwarranted level of authority.
The danger of elevating human examples also appears when individuals seek to undermine others based on perceived human flaws or weaknesses. Psalm 62:4 describes those who "try to do" harm to another's "excellency" or "elevation to which God had raised him" through "lies and duplicity" [4]. This illustrates how human envy or malice can attempt to diminish God-given authority or position, often through deceptive means.
Sources
- OpenBible.info “Cross-reference: Eph.1.13 → 1Thess.2.13 (confidence: 15 votes)”
- 1 Samuel (Methodist/Wesleyan) “Adam Clarke on 1 Samuel 28:11: Whom shall I bring up - The woman certainly meant no more than making her familiar personify whomsoever the querist should wish. In the evocation of spirits this is all that, according to the professed rules of their art, such persons pretend to; for over human souls in paradise or in the infernal regions they have no power. If we allow that there is such an art founded on true principles, all it can pretend to is, to bring up the familiar; cause him when necessary to assume the form and character of some particular person, and to give such notices relative to fu”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.1: Argument. Since the infinite wisdom of God is displayed in the admirable structure of heaven and earth, it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain le”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 62:4: his excellency--or, elevation to which God had raised him (Psa 4:2). This they try to do by lies and duplicity (Psa 5:9).”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 1:23: And changed--or "exchanged." the glory of the uncorruptible God into--or "for" an image . . . like to corruptible man--The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on Act 17:29). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still. and to birds, and four-footed beasts, and to creeping thing”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.36: to remark that God did not create the world, so as afterwards to allow it to be governed by chance, but that he undertakes the preservation of it, and keeps it under his power and authority; but as he deigns to look more closely at mankind, so the Prophet selects this department, that by means of it he may extol God’s providence. The sum of what he says is, that God’s government extends far and wide, so that he directs and governs everything according to his pleasure; but he shews, (what was also highly advantageous to be known,) that even in”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 3, section 8.30: in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul’s doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, “To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me.” Or, what resemblance will you a”