Balancing Extrabiblical Examples with Sufficiency of Scripture
The sufficiency of Scripture is a foundational doctrine in many Christian traditions, asserting that the Bible contains all things necessary for faith and life [9]. However, understanding this doctrine often involves balancing it with the reality of extrabiblical examples and information.
The Bible itself acknowledges that not everything Jesus did or said was recorded. John's Gospel concludes by stating, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written" [10]. This verse highlights that the written record is selective, though sufficient for its divine purpose. Similarly, the Apostle Paul's benedictions, such as the one concluding Revelation, were taken up by John, indicating a continuity of practice and expression that extends beyond the explicit commands within the text itself [13].
Commentators like John Chrysostom, an Eastern Orthodox Father, recognized that certain linguistic and stylistic elements in biblical texts, such as the Epistle to the Hebrews, share characteristics with classical Greek writings, suggesting a broader cultural and literary context for the biblical authors [7, 8]. Chrysostom's exegetical approach, rooted in the Antiochene tradition, tended to avoid excessive allegorizing, focusing instead on the literal and historical meaning of the text while still acknowledging its broader implications [12]. This approach implicitly recognizes that understanding the biblical text can be enhanced by awareness of its historical and linguistic environment, even if such information is not explicitly contained within the biblical narrative itself.
John Calvin, a key figure in Reformed theology, also engaged with extrabiblical considerations in his commentaries. For instance, in his commentary on Genesis, he discusses the double meaning of a word, noting its use in both positive and negative senses within the biblical text, and also considering how it might be understood in a broader context to prevent misinterpretation, such as drunkards misusing the example of "holy fathers" [11]. Calvin's work demonstrates a scholarly engagement with the text that considers linguistic nuances and potential misapplications, which can sometimes draw on understanding beyond the immediate scriptural verse.
The practice of cross-referencing within biblical studies, as seen in resources like the Treasury of Scripture Knowledge and OpenBible.info, also illustrates how understanding one part of Scripture can be illuminated by other parts, creating a rich internal network of meaning [1, 2, 3, 4, 5, 6]. This internal consistency and self-referential nature of Scripture supports its sufficiency, while the recognition of extrabiblical examples acknowledges the broader context in which divine revelation occurred.
Sources
- Treasury of Scripture Knowledge “Ephesians 4:9 cross-references: Genesis 11:5, Exodus 19:20, Psalms 8:5, Psalms 63:9, Psalms 139:15, Proverbs 30:4, Isaiah 44:23, Matthew 12:40, John 3:13, John 6:33, John 6:38, John 6:41, John 6:51, John 6:58, John 6:62, John 8:14, John 16:27, John 20:17, Acts 2:34, Hebrews 2:7, Hebrews 2:9”
- OpenBible.info “Cross-reference: Ps.20.5 → Exod.17.15 (confidence: 13 votes)”
- Treasury of Scripture Knowledge “Ephesians 1:17 cross-references: Genesis 41:38, 1 Chronicles 29:11, Psalms 24:7, Psalms 24:10, Psalms 29:3, Proverbs 2:5, Isaiah 11:2, Jeremiah 2:11, Jeremiah 9:24, Jeremiah 24:7, Jeremiah 31:34, Daniel 2:28, Daniel 5:11, Daniel 10:1, Matthew 6:13, Matthew 11:25, Matthew 11:27, Matthew 16:17, Matthew 20:33, Luke 2:14, Luke 12:12, Luke 21:15, John 8:54, John 14:17, John 14:26, John 16:3, John 17:3, John 17:25, John 20:17, Acts 6:10, Acts 7:2, Romans 1:28, Romans 15:6, 1 Corinthians 2:8, 1 Corinthians 2:10, 1 Corinthians 12:8, 1 Corinthians 14:6, 2 Corinthians 12:1, Ephesians 1:3, Ephesians 3:5,”
- Treasury of Scripture Knowledge “James 5:11 cross-references: Exodus 34:6, Numbers 14:18, 1 Chronicles 21:13, 2 Chronicles 30:9, Nehemiah 9:17, Nehemiah 9:31, Job 1:2, Job 1:21, Job 2:10, Job 13:15, Job 23:10, Job 42:10, Psalms 25:6, Psalms 37:37, Psalms 51:1, Psalms 78:38, Psalms 86:5, Psalms 86:15, Psalms 94:12, Psalms 103:8, Psalms 103:13, Psalms 116:5, Psalms 119:132, Psalms 136:1, Psalms 145:8, Ecclesiastes 7:8, Isaiah 55:6, Isaiah 63:7, Isaiah 63:9, Lamentations 3:22, Daniel 9:9, Daniel 9:18, Joel 2:13, Jonah 4:2, Micah 7:18, Matthew 5:10, Matthew 10:22, Luke 1:50, Luke 6:36, Luke 11:10, Romans 2:4, Ephesians 1:6, Ephes”
- OpenBible.info “Cross-reference: Ps.127.1 → Eccl.9.11 (confidence: 14 votes)”
- OpenBible.info “Cross-reference: Ps.30.11 → Eccl.3.4 (confidence: 12 votes)”
- 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 John & Hebrews: of authorship. It has often been noticed that the number of words peculiar to any New Testament writer is an index of the number freely at his command. Peculiar words, it is true, are often required by peculiarity of subject, and may sometimes be what is called accidental. Still, when the number of them in any writer is unusually large, the fact has its value, and such words do abound in the writings of St. Luke and in the Epistle to the Hebrews above all others. 2656 2656 See Thayer ’s Grimm’s N.T. Lexicon , Appendix iv. pp. 698–710, for lists of w”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 1.5: more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. 5 5 The reader is referred, for full information on this subject, to a small volume entitled, “The Merits of Calvin as an Interpreter of the Holy Scriptures,” by Professor Tholuck of Halle. To which are added, “Opinions and Testimonies of Foreign and British Divines and Scholars as to the Importance of the Writings of John Calvin.” With a Preface by the Revelation William Pringle. ”
- John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 20.15: implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21 , and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 22:21: our--so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit. Christ--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A and Aleph omit. with you all--so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus. Amen--so B, Aleph, and ANDREAS. A and Vulgat”