Using Scripture to Critique Human Examples in Teaching
Scripture serves as the ultimate standard for critiquing human examples and teachings, as it is considered "given by inspiration of God" and "by inspiration of the Holy Spirit" [1]. Jesus himself sanctioned the Scriptures by appealing to them and teaching from them [1]. Therefore, any human example or teaching, whether from historical figures, contemporary leaders, or personal experiences, must be evaluated against the unchanging truth of God's Word.
The Bible frequently presents examples of human behavior, both positive and negative, to instruct believers. For instance, Christ's life provides an example for intercessory prayer [3] and for all Christians to be missionaries [2]. However, even seemingly positive human examples are subject to scriptural critique because all human beings are born sinners [4]. The first sin, committed by Adam and Eve, involved a "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [6]. This inherent sinfulness means that human judgment can be "often erring" [10].
Scripture highlights that sin is not merely the commission of individual acts but also a corrupt nature [9]. Deliberate sins are often committed with an "insolent or arrogant attitude" and represent rebellion against God [7]. Paul emphasizes the universal sinfulness of humanity, stating that both Gentiles and Jews are "under sin’s power and cannot find favor with God by any action of their own" [8]. God's anger is depicted as a "necessary response to sin" [8].
Even when human examples appear virtuous, they must be carefully examined. For example, while some might interpret Jesus' teachings on poverty as advocating asceticism, John Chrysostom notes that "the ascetic principle is of heathen, not of Christian origin" [11]. Augustine, in his commentary on 1 John, distinguishes between being "born of God" and merely imitating the devil, stating that "whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [5]. This underscores that outward actions, even if seemingly good, do not inherently signify a divine origin or approval without alignment with God's revealed truth.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Missionaries, All Christians Should Be As — After the example of Christ -- Ac 10:38. Women and children as well as men -- Ps 8:2; Pr 31:26; Mt 21:15,16; Php 4:3; 1Ti 5:10; Tit 2:3-5; 1Pe 3:1. The zeal of idolaters should provoke to -- Jer 7:18. The zeal of hypocrites should provoke to -- Mt 23:15. An imperative duty -- Jdj 5:23; Lu 19:40. The principle on which -- 2Co 5:14,15. However weak they may be -- 1Co 1:27. From their calling as saints -- Ex 19:6; 1Pe 2:9. As faithful stewards -- 1Pe 4:10,11. In youth -- Ps 71:17; 148:12,13. In old age -- De 32:7; Ps 71:18. In”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer, Intercessory — Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24. Commanded -- 1Ti 2:1; Jas 5:14,16. Should be offered up for Kings. -- 1Ti 2:2. All in authority. -- 1Ti 2:2. Ministers. -- 2Co 1:11; Php 1:19. The Church. -- Ps 122:6; Isa 62:6,7. All saints. -- Eph 6:18. All men. -- 1Ti 2:1. Masters. -- Ge 24:12-14. Servants. -- Lu 7:2,3. Children. -- Ge 17:18; Mt 15:22. Friends. -- Job 42:8. Fellow-countrymen. -- Ro 10:1. The sick. -- Jas 5:14. Persecutors. -- Mt 5:44. Enemies among whom we dwell. -- Jer 29:7. Those who envy us. -- Nu 12:13. Those who ”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 12:10: Showing wherein the chastisement of our heavenly Father is preferable to that of earthly fathers. for a few days--that is, with a view to our well-being in the few days of our earthly life: so the Greek. after their own pleasure--Greek, "according to what seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are: (1) the prevalence in it of a view to the interests of our short earthly term of days; (2) the absence in parents of the unerri”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: have a tinge of asceticism. Even if we suppose that the beatitude of the poor refers to literal poverty ( Luke vi. 20 ) as well as to poverty in spirit ( Matt. v. 3 ), it is still incorrect to say that Jesus taught his disciples that poverty was in itself a virtue. The ascetic principle is of heathen, not of Christian origin. It is noticeable that Chrys. quotes no passage to sustain his statement.—G.B.S. and exhibited this by His actions: “For the Son of Man,” He says, “hath not where to lay His head.” ( Ib. viii. 20 .) Again, He charged men to love ”