Extrabiblical Examples Misapplied in Christian Theology
Christian theology sometimes encounters challenges when extrabiblical examples are misapplied, particularly when these examples appear to contradict or undermine biblical principles. One notable instance involves the discussion of "pious fraud" or disingenuousness for a good cause. John Chrysostom, for example, is noted to have defended the principle that "a falsehood is permitted for a good object" [2]. This concept is illustrated by an event in Chrysostom's own life, where he reportedly made a false impression on his friend Basil to persuade him to be consecrated as a bishop, suggesting he himself had already been consecrated [2, 6].
Such an approach, which prioritizes a desired outcome over strict adherence to truthfulness, stands in tension with biblical teachings that condemn deceit and uphold honesty. The Bible consistently presents God's law as contrary to selfishness and actions that prioritize personal gain or convenience over righteousness [1]. While Chrysostom's actions were motivated by what he perceived as a "good object," the idea that a falsehood is permissible for such a purpose can be seen as conflicting with the emphasis on truthfulness found throughout Scripture.
Another area where extrabiblical examples can be misapplied is in the interpretation of biblical narratives through the lens of external philosophical or cultural ideas. For instance, some ancient philosophical schools, like the Atomistic philosophy of Democritus and Leucippus or the teachings of Epicurus, offered worldviews that differed significantly from biblical perspectives [3]. Applying these frameworks to interpret biblical texts could lead to understandings that diverge from the original intent or theological message of the Scriptures.
Furthermore, the New Testament itself records instances where human traditions were elevated to a status that allowed people to "sidestep" God's requirements, as Jesus pointed out regarding the Pharisees' traditions [5]. This highlights a recurring danger: when human-derived examples or interpretations are given undue authority, they can inadvertently lead to a departure from divine law. The consistent biblical emphasis is on the supremacy and sufficiency of God's word as the ultimate guide for faith and practice [4].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: for the memory of so great a benefactor and so exalted a saint. Vid. Justinian, in loco. [In earlier life Chrysostom had himself practiced such a “scheme,” as that which he here attributes to Paul. In order to induce his friend Basil to be consecrated as a bishop he made on him the (false) impression that he himself had already been consecrated.] Neander ( Life of Chrysostom p. 22.) says: “In the first book of his work on the Priesthood Chrysostom defends the principle that a falsehood is permitted for a good object. An invention”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: moral character of heathenism.”—Meyer.—G.A.] 309 [Compare 1 Kings xviii. 27 , the locus classicus where Elijah uses his scathing irony against the priests of Baal.—G.A.] 310 [See Schaff’s History of the Christian Church , Vol. I., pp. 72–74, with Literature there noted.—G.A.] 311 [On Democritus and Leucippus, founders of the Atomistic philosophy, see Ueberweg’s Hist. of Philosophy (Amer. ed.), Vol. I., pp. 67–71; on Epicurus, Vol. I., pp. 205–207.—G.A.] 312 This was the instance in the Schools. Vid. Sextus Empiricus, Pyrrh. Hypot”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 34.10: made use of by Calvin on the Corinthians, vol. 1, pp. 150 , 373 , and vol. 2, p. 9 . — Ed. 393 “ Lesquelles on fait receuoir au poure monde sous la fausse couuerture de l’authorite des anges ;” — “Which they make the world receive under the false pretext of the authority of angels.” 394 “ La splendeur de la maieste de Christ ;” — “The splendor of Christ’s majesty.” 395 “ De seul vray but, qui est Christ ;” — “From the only true aim, which is Christ.” 396 See Calvin’S Institutes , vol. 1, p. 200. 397 “ A cause de l”
- Mark (Protestant academic) “Tyndale House on Mark 7:9: 7:9-13 Next, Jesus provides an instance where the Pharisees’ traditions contradicted God’s law and allowed them to sidestep its requirements.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: influenced in his judgment of the transaction by an anxiety lest disingenuousness and duplicity should receive countenance from the apparent example of an Apostle; S. Chrysostom and S. Jerome by affectionate reverence for the memory of so great a benefactor and so exalted a saint. Vid. Justinian, in loco. [In earlier life Chrysostom had himself practiced such a “scheme,” as that which he here attributes to Paul. In order to induce his friend Basil to be consecrated as a bishop he made on him the (false) impression that he himself”