Avoiding Compromise of Scripture's Authority with Extrabiblical Examples
Avoiding Compromise of Scripture's Authority with Extrabiblical Examples
The Bible warns against adding to or subtracting from its teachings, emphasizing the importance of preserving its authority. This concern is evident in Revelation 22:18-19, where a curse is pronounced on anyone who alters the book's contents or message [5]. Similarly, in Deuteronomy 4:2 and 12:32, the Israelites are cautioned against modifying God's commands.
To maintain the authority of Scripture, Christian interpreters have long emphasized the need to understand its teachings within their biblical context. John Calvin, for instance, notes that repetition in Scripture is not superfluous but serves to remedy human distrust and reinforce God's promises [1]. This approach helps to avoid compromising Scripture's authority by introducing extrabiblical examples or interpretations that might dilute its message.
In interpreting biblical passages, scholars like Calvin and Jamieson-Fausset-Brown demonstrate a commitment to understanding the text on its own terms. For example, Calvin's commentary on Genesis highlights the importance of Moses' history in illustrating God's grace in building the Church [2]. Similarly, Jamieson-Fausset-Brown's commentary on 2 Corinthians 10:13 cautions against measuring oneself by personal standards rather than by the standards set by God, underscoring the need to ground one's understanding in Scripture [4].
The use of extrabiblical examples can be problematic when it supplants or undermines the authority of Scripture. However, when used judiciously, such examples can serve to illustrate biblical teachings without compromising their authority. For instance, John Gill's commentary on Exodus 3:19 notes that God's foreknowledge of Pharaoh's refusal to let the Israelites go serves to underscore the divine mission of Moses [3].
Sources
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 20.32: naturally prone to distrust. No confirmation suffices for us, even though his promises be frequent and copious and solemn. God therefore wishes to remedy this disease, and that is the design of the repetition, so that we must not think that it is superfluous. They who suppose that the Prophet, or rather the Spirit of God, uses too many words, are not well acquainted with themselves. He declares, first, the will and purpose of God, and, secondly, his power. How comes it that we have any doubts about the word, but because we do not ascribe to ”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 3.7: its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm”
- Exodus (Baptist/Reformed) “John Gill on Exodus 3:19: And I am sure that the king of Egypt will not let you go,.... Or "but" (c) "I am sure", &c. though so reasonable a request was made him, yet it would not be granted; this is observed to them, that they might not be discouraged when he should refuse to dismiss them, which the omniscient God knew beforehand, and acquaints them with it, that, when it came to pass, they might be induced to believe that the mission of Moses was of God, rather than the contrary: no, not by a mighty hand; the mighty power of God displayed once and again, even in nine plagues inflicted on h”
- 2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 10:13: not boast . . . without . . . measure--Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (Co2 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [CONYBEARE and HOWSON]. It would be to "boa”
- Revelation (Protestant academic) “Tyndale House on Revelation 22:18: 22:18-19 I solemnly declare: John issues an oath to protect the integrity of the book of Revelation. He declares a curse upon anyone who alters the contents of the book or its message (cp. Deut 4:2; 12:32). The curse contrasts with the statement of blessing on all who read aloud, listen to, and obey the prophecy (Rev 1:3). At the time Revelation was written, scribes would sometimes alter books to suit their own views. Early Christians quickly developed means of authenticating both messages and messengers (see John 21:24; 1 Cor 16:21; Gal 6:11; Col 4:18; 2 The”