Pitfalls of Focusing on Examples or Principles Over Christ
Christian discipleship can collapse into a subtle form of legalism when believers fixate on moral examples or ethical principles while losing sight of their union with Christ. Paul's preaching centered not on worldly wisdom or moral philosophy but on "Christ crucified" [11], a message that appeared foolish to those seeking impressive rhetoric or systematic ethics. The apostle deliberately avoided ornate style and secular learning, instead proclaiming the scandal of the cross as the foundation of Christian life [11].
The Displacement of Christ by Moralism
When Christians extract moral lessons from Scripture without anchoring them in Christ's person and work, they reduce the gospel to a system of self-improvement. Adam Clarke observes that "the only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ" [9]. The danger lies in comparing oneself with other believers or deriving consolation from relative moral superiority rather than from resemblance to Christ himself [9]. This comparative moralism substitutes horizontal measurement for vertical transformation.
The focus on principles apart from Christ also obscures the nature of sin itself. Scripture describes sin not merely as rule-breaking but as rebellion against God [6], ingratitude to a benefactor, and preference of creature over Creator [5]. When the first pair ate the forbidden fruit, their transgression was "not simply eating an apple" but a comprehensive rejection of God's authority [5]. Reducing sin to a list of prohibited behaviors misses this relational dimension—sin is fundamentally about allegiance, not just action.
Imitation Without Union
John Chrysostom addresses the mechanics of Christian imitation in his homilies on Corinthians. one tradition notes that Paul placed himself as an intermediary example for weaker believers, writing "be ye followers of me" before directing them to Christ [12]. Chrysostom explains that "he who copies the perfect impression of the seal, copies the original" [12]—imitation of mature believers is legitimate only insofar as they themselves reflect Christ. When addressing stronger believers, Paul bypassed this intermediate step entirely, commanding the Ephesians directly: "Be ye imitators of God" [12].
This graduated approach reveals a critical truth: examples are pedagogical tools, not ultimate standards. Chrysostom himself practiced strategic accommodation, even employing what he called a "scheme" to achieve a pastoral end [10]. Yet he remained anxious that such pragmatism might countenance "disingenuousness and duplicity" if divorced from apostolic authority [10]. The line between wise adaptation and moral compromise depends entirely on whether one's actions flow from union with Christ or from autonomous calculation.
The Offense of Christ-Centeredness
Focusing on Christ rather than principles inevitably provokes offense. The wicked take offense at Christ's low station, at his role as cornerstone, at the doctrine of the bread of life, and especially at "Christ crucified" [1]. Paul acknowledges that this message is "a cause of offense to mere professors" [1]—those whose commitment is to religious respectability rather than to the person of Christ. Even the "righteousness of faith" and "the necessity of inward purity" scandalize those who prefer external conformity to principles [1].
This offense is not incidental but structural. God's anger is "not a spontaneous emotional outburst, but the holy God's necessary response to sin" [7]. Paul delays exploring righteousness through faith until after establishing universal sinfulness, demonstrating that both Gentiles and Jews "are equally under sin's power and cannot find favor with God by any action of their own" [7]. Principles and examples, no matter how biblical, cannot save. They can only expose the depth of human need for Christ.
The Corruption of Imitation
Augustine, cited in commentary on 1 John, distinguishes between generation and corruption: "From the devil there is not generation, but corruption" [4]. One becomes a child of the devil "by imitating him, not by proper birth" [4]. This asymmetry is crucial. While believers are "born of God," they are not "born of the devil"—they become children of darkness through imitation alone [4]. The implication cuts both ways: just as imitation of evil corrupts without regenerating, imitation of good examples cannot regenerate without the new birth.
Even regenerate believers continue to commit actual sins [8], and the corrupt old nature adheres to them [8]. The perfect tense "have sinned" extends the commission of sins to the present moment, encompassing not only pre-conversion failures but post-conversion stumbling [8]. Denying this reality makes God a liar [8]. Self-denial, though exemplified by Christ and necessary for following him [2], remains a test of devotion rather than a means of justification [2]. The godly fight against their sinful nature while the wicked indulge it [3], but this fight presupposes a prior work of grace, not a bootstrap moralism.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Offence — Occasions of, must arrive -- Mt 18:7. Occasions of, forbidden -- 1Co 10:32; 2Co 6:3. Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31. The wicked take, at The low station of Christ. -- Isa 53:1-3; Mt 13:54-57. Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8. Christ, as the bread of life. -- Joh 6:58-61. Christ crucified. -- 1Co 1:23; Ga 5:11. The righteousness of faith. -- Ro 9:32. The necessity of inward purity. -- Mt 15:11,12. Blessedness of not taking, at Christ -- Mt 11:6. Saints warned against taking -- Joh 16:1. Saints ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
- 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”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath ”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2 (introduction): PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16) And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God (Co1 1:27-28); "glorying in the Lord," not in man's wisdom (Co1 1:31). Compare Co1 1:23, "We." when I came-- (Act 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which STRABO preferred as a school of learning to Athens or Alexandria; here, doubt”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: a great one.’ For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.” On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, “Be ye imitators of God,” is his word. ( Ephes. v. 1 .) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies th”