Returning to Scripture When Human Examples Are Elevated
When human examples or traditions are elevated to a position of undue authority, Christian thought emphasizes a return to the authority of Scripture. This principle is rooted in the understanding that God's revealed word is the ultimate standard for faith and practice.
The Bible itself cautions against relying on human wisdom or power. Psalm 121, for instance, encourages believers not to "rely upon creatures, upon men and means, instruments and second causes," but rather to look to God for help [6]. This sentiment is echoed in various biblical narratives where human attempts to achieve salvation or understanding apart from God's direct intervention prove futile. For example, the Old Testament recounts instances where humanity "perverted both the positive law, and that of nature," forgetting divine judgments like the Flood or the destruction of Sodom, leading to "amazing impenitence and insensibility" [2]. Such accounts highlight the human tendency to stray when not anchored to divine instruction.
The New Testament further reinforces the supremacy of Christ and, by extension, the scriptural witness concerning him. The author of Hebrews, for instance, argues that the "Gospel kingdom" is not subject to angels but to humanity, specifically through Christ, who fulfills the dominion over creation that fallen humanity lost [4, 5]. Christ is presented as the "consummate human being" who, in his exaltation, achieves what humanity could not [5]. This emphasis on Christ's unique role underscores that human examples, no matter how exemplary, cannot replace the divine standard set by Christ and revealed in Scripture.
The ascension of Christ, a pivotal event described in Acts 1:9, further illustrates this point. Christ ascended to supreme power and dignity, not merely as a human example, but as the divine Son who atoned for sin and intercedes for believers [1]. His return to heaven was not a mere departure but an enthronement, signifying his ultimate authority [1]. This event is a reminder that ultimate authority resides with Christ, not with any human figure or tradition.
Even in instances where biblical figures are presented as examples, their significance is often tied to a greater divine truth. For example, the brazen serpent lifted up by Moses in the wilderness (Numbers 21:9) is interpreted by some as a foreshadowing of Christ's crucifixion, a divine remedy for sin [3]. While the serpent itself was a human-made object, its efficacy came from God's command and its symbolic connection to a future divine act, not from any inherent power of the object or Moses's action alone [3].
The elevation of human examples can lead to misdirection. For instance, the practice of necromancy, as described in 1 Samuel 28, illustrates the danger of seeking guidance from human-controlled spiritual means rather than from God. The woman at Endor could only "bring up the familiar" spirit, not genuinely summon the dead, highlighting the limitations and deceptions inherent in such practices [7]. Similarly, King Nebuchadnezzar's restoration of reason came when he "lifted up [his] eyes unto heaven," acknowledging divine authority after a period of animalistic existence, symbolizing a return to divine perspective from a self-centered one [8].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Ascension of Christ, The — Prophecies respecting -- Ps 24:7; 68:18; Eph 4:7,8. Foretold by himself -- Joh 6:62; 7:33; 14:28; 16:5; 20:17. Forty days after his resurrection -- Ac 1:3. Described -- Ac 1:9. From Mount Olivet -- Lu 24:50; Mr 11:1; Ac 1:12. While blessing his disciples -- Lu 24:50. When he had atoned for sin -- Heb 9:12; 10:12. Was triumphant -- Ps 68:18. Was to supreme power and dignity -- Lu 24:26; Eph 1:20,21; 1Pe 3:22. As the forerunner of his people -- Heb 6:20. To intercede -- Ro 8:34; Heb 9:24. To send the Holy Spirit -- Joh 16:7; Ac 2:33. To recei”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 31: the apostles, or their amanuensis Clement, gave this reason for the necessity of the coming of Christ, that "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the inhabitants of Palestine," as signs of the most amazing impenitence and insensibility, under the punishments of horrid wickedness.] 15 (return) [ Josephus here, in this one sentence, sums up his notion of Moses's very long”
- John (Methodist/Wesleyan) “Adam Clarke on John 3:14: As Moses lifted up - He shows the reason why he descended from heaven, that he might be lifted up, i.e. crucified, for the salvation of man. kind, and be, by the appointment of God, as certain a remedy for sinful souls as the brazen serpent elevated on a pole, Num 21:9, was for the bodies of the Israelites, which had been bitten by the fiery serpents in the wilderness. It does not appear to me that the brazen serpent was ever intended to be considered as a type of Christ. It is possible to draw likenesses and resemblances out of any thing; but, in such matters as thes”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 2:6: But--It is not to angels the Gospel kingdom is subject, BUT . . . one . . . testified--the usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . h”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 2:5: 2:5-9 The author of Hebrews uses Ps 8:4-6 to transition from the discussion of Christ’s exalted divinity (Heb 1:5-14) to the discussion of his humanity (2:10-18). Psalm 8 is often presented with Ps 110:1 (see Heb 1:13) to speak of the submission of created things to Christ (see 1 Cor 15:25-27; Eph 1:20-23). Christ is the consummate human being. In his exaltation, he fulfills what fallen humanity could not: true dominion over the created order. 2:5 it is not angels: Cp. 1:13.”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 121:1: This psalm teaches us, I. To stay ourselves upon God as a God of power and a God all-sufficient for us. David did so and found the benefit of it. 1. We must not rely upon creatures, upon men and means, instruments and second causes, nor make flesh our arm: "Shall I lift up my eyes to the hills?" - so some read it. "Does my help come thence? Shall I depend upon the powers of the earth, upon the strength of the hills, upon princes and great men, who, like hills, fill the earth, and hold up their heads towards heaven? No; in vain is salvation hoped for from hills an”
- 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”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 4:34: lifted up mine eyes unto heaven--whence the "voice" had issued (Dan 4:31) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jon 2:1-2, Jon 2:4) out of the fish's belly, they are lifted up to”