Recognizing Human Limitations in Evaluating Non-Biblical Examples
Human limitations in evaluating non-biblical examples stem from the inherent finitude of human understanding and the pervasive impact of sin on human judgment. The biblical text itself poses a direct challenge to human capacity, asking, "Can you fathom the deep things of God or discover the limits of the Almighty?" [1]. This rhetorical question from Job underscores the vast chasm between divine and human comprehension.
One significant limitation is humanity's inability to fully grasp the origin of evil and the complexities of God's design. The Jamieson, Fausset & Brown Commentary on Ecclesiastes 7:29 notes that the only way to account for the scarcity of upright individuals is through the biblical narrative of humanity's fall from an originally upright state [2]. This commentary emphasizes that the origin of evil, a profound theological mystery, is explained solely through Holy Writ, specifically Genesis 2-3 [2]. Human "inventions," such as the breaking of God's primeval marriage law, are cited as examples of humanity's deviation from God's original intent [2]. Similarly, the commentary on Ecclesiastes 1:15 describes human ways as "hopelessly crooked" and beyond human capacity to straighten, asserting that only God can rectify them [11]. This perspective highlights that human investigation into such matters is ultimately "vain labor" [11].
Furthermore, human perception is an inadequate measure of divine power and action. The Jamieson, Fausset & Brown Commentary on Jeremiah 51:53 cautions against measuring God's power by what appears natural or probable to human understanding [3]. This suggests that human expectations and logical frameworks are insufficient for comprehending God's work, which can transcend perceived limitations [3].
The Reformed tradition, particularly through John Calvin, emphasizes the profound corruption of human nature as a primary limitation. Calvin argues that Adam was not created for the "multiplied miseries" that afflict his posterity but fell into them by his own fault [6]. He observes that when contemplating the evils they face, people often "rage and murmur against God," rashly blaming Him for the just punishment of their sin [6]. Calvin notes that such complaints, like the idea that God has been more merciful to animals than to humans, arise from this corrupted state [6]. He further asserts that human deeds should not be judged solely by their outcome but by the extent to which individuals have failed in their duty or acted contrary to divine command [8]. This implies that human evaluation, often focused on results, can miss the deeper moral and theological implications of actions. Calvin also acknowledges the inherent limitations of human capacity and language in describing God's works, stating that it is "absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity" because human capacity is "too contracted to comprehend things of such magnitude" and human language is "equally incapable of giving a full and substantial account of them" [10].
Despite these limitations, humans are still called to exercise judgment, albeit with caution and reliance on divine guidance. The Jamieson, Fausset & Brown Commentary on 1 Corinthians 10:15 appeals to believers' "own powers of judgment" to weigh arguments, such as the implications of partaking in the Lord's Supper versus idol feasts [9]. This commentary asserts that individuals cannot divest themselves of the responsibility of "judging for ourselves," clarifying that the "weakness of private judgment is not an argument against its use, but its abuse" [9]. This suggests that while human judgment is flawed, it is still a necessary faculty that should be employed responsibly and discerningly.
The Eastern Orthodox tradition, as represented by John Chrysostom, also implicitly acknowledges human limitations through its focus on careful textual interpretation and the challenges of accurately transmitting and understanding ancient texts. Chrysostom's homilies, as noted in the Nicene and Post-Nicene Fathers collection, often involve detailed analysis of specific words and constructions, recognizing that even subtle linguistic nuances can be significant [4]. The editorial notes within these volumes highlight instances where later interpolations or dilutions of Chrysostom's original thought occurred, indicating the potential for human error and misrepresentation over time [5]. The meticulous numbering of sections and references to different biblical text traditions (e.g., Septuagint vs. Hebrew Psalms) in Chrysostom's works further demonstrates an awareness of the complexities involved in accurately interpreting and transmitting sacred texts, which in turn reflects the limitations of human efforts to perfectly preserve and understand divine revelation [7].
Sources
- Job “Job 11:7 (BSB) — Can you fathom the deep things of God or discover the limits of the Almighty?”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:29: The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Gen. 2:1-3:24). Among man's "inventions" was the one especially referred to in Ecc 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mat 19:4-6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, an”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 51:53: We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- 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”
- 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 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. 2 (Gen 24-50), section 22.9: neither traces their fault to God as its cause, nor really absolves them from it; as we shall see more clearly in the last chapter ( Genesis 44:1 .) And doubtless, it must be maintained, that the deeds of men are not to be estimated according to the event, but according to the measure in which they may have failed in their duty, or may have attempted something contrary to the Divine command, and may have gone beyond the bounds of their calling. Someone, for instance, has neglected his wife or children, and has not diligently atte”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
- 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”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 1:15: Investigation (Ecc 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Ecc 7:13). God, the chief good, alone can do this (Isa 40:4; Isa 45:2). wanting-- (Dan 5:27). numbered--so as to make a complete number; so equivalent to "supplied" [MAURER]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the inves”