Balancing Non-Biblical Examples with Scripture's Authority Sufficiency

Balancing Non-Biblical Examples with Scripture's Authority and Sufficiency

The Bible's authority and sufficiency are foundational to Christian doctrine, with various traditions interpreting how these principles relate to the use of non-biblical examples in teaching and theology. The concept that Scripture is the ultimate authority is rooted in passages like 2 Timothy 3:16-17, which describes Scripture as "God-breathed" and useful for teaching, rebuking, correcting, and training in righteousness ^[12].

The sufficiency of Scripture implies that it contains all necessary information for salvation and Christian living. This is supported by 2 Peter 1:3, which states that God's divine power has given us everything we need for a godly life. The use of non-biblical examples in Christian teaching and theology must be balanced against the backdrop of Scripture's authority and sufficiency.

Some traditions interpret the Bible's sufficiency as limiting the role of external examples in doctrine and practice. For instance, John Gill's commentary on 2 Peter 1:19 emphasizes the authority of Scripture over other testimonies, suggesting that the word of prophecy (Scripture) is more sure than other accounts, such as the eyewitness testimony of the apostles ^[7]. This perspective underscores the primacy of Scripture in Christian doctrine.

In contrast, other traditions see the use of non-biblical examples as complementary to Scripture, rather than diminishing its authority. For example, Matthew Henry's commentary on Romans 4:23 applies Abraham's justification by faith to believers, illustrating how biblical examples can be used to understand Christian doctrine without diminishing Scripture's authority ^[9].

one commentary tradition on 2 Corinthians 13:3 highlights the power of Christ in the lives of believers, demonstrating how biblical texts can be used to affirm the authority of Christ and the writers of Scripture ^[11]. This interpretation supports the idea that Scripture's authority is not diminished by the acknowledgment of Christ's power in the lives of believers.

The Baptist/Reformed tradition, as represented by John Gill, emphasizes the inspiration and authority of Scripture. Gill's commentary on John 21:25 notes that even if all Jesus' actions were written down, the world could not contain the books, underscoring the vastness and significance of Jesus' ministry and the limitations of written records ^[10].

The relationship between Scripture's authority and the use of non-biblical examples is also seen in how different traditions approach biblical interpretation. The Nonconformist/Puritan tradition, as seen in Matthew Henry's commentary, tends to emphasize the practical application of Scripture to Christian living ^[9]. In contrast, the Presbyterian tradition, represented by Jamieson, Fausset & Brown, often focuses on the historical and contextual understanding of biblical passages ^{[8, 11, 13]}.

Ultimately, the balance between using non-biblical examples and affirming Scripture's authority and sufficiency depends on how different Christian traditions understand the role of Scripture in doctrine and practice. While Scripture remains the foundational authority, the use of external examples can serve to illustrate and apply biblical teachings to various contexts.

The cross-references provided by OpenBible.info highlight connections between various biblical passages, demonstrating the internal coherence and authority of Scripture ^{[1, 2, 3, 4, 5, 6]}. For example, the cross-reference between Psalm 138:3 and Psalm 28:7 illustrates the thematic consistency within the Psalms, reinforcing the idea that Scripture interprets itself ^[1].

The historical development of Christian doctrine has also been influenced by the interplay between Scripture and external examples. The Protestant Reformation, for instance, emphasized the authority of Scripture over ecclesiastical tradition, shaping the way non-biblical examples are used in theology.

Sources

OpenBible.info “Cross-reference: Ps.138.3 → Ps.28.7 (confidence: 11 votes)”
OpenBible.info “Cross-reference: Ps.56.3 → 2Chr.20.3 (confidence: 14 votes)”
OpenBible.info “Cross-reference: 1Chr.28.9 → Ps.18.2 (confidence: 11 votes)”
OpenBible.info “Cross-reference: Eccl.1.2 → Ps.144.4 (confidence: 15 votes)”
OpenBible.info “Cross-reference: Ps.143.2 → Eccl.7.20 (confidence: 12 votes)”
OpenBible.info “Cross-reference: 1Thess.5.24 → Ps.138.2 (confidence: 15 votes)”
2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:19: Though this word of prophecy is generally understood of the writings and prophecies of the Old Testament concerning Christ, yet different ways are taken to fix the comparison: some think the sense is, that they are more sure than the cunningly devised fables, Pe2 1:16 but as these have no certainty nor authority in them, but are entirely to be rejected, the apostle would never put the sacred writings in comparison with them: and it is most clear, that the comparison lies between this word of prophecy, and the testimony of the apostles, who were eye and ear witnesses ”
Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 5:17: IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48) Think not that I am come--that I came. to destroy the law, or the prophets--that is, "the authority and principles of the Old Testament." (On the phrase, see Mat 7:12; Mat 22:40; Luk 16:16; Act 13:15). This general way of taking the phrase is much better than understanding "the law" and "the prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion ”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 4:23: In the close of the chapter, he applies all to us; and, having abundantly proved that Abraham was justified by faith, he here concludes that his justification was to be the pattern or sampler of ours: It was not written for his sake alone. It was not intended only for an historical commendation of Abraham, or a relation of something peculiar to him (as some antipaedobaptists will needs understand that circumcision was a seal of the righteousness of the faith, Rom 4:11, only to Abraham himself, and no other); no, the scripture did not intend hereby to describe some”
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”
2 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 2 Corinthians 13:3: Since--The reason why he will not spare: Since ye challenge me to give a "proof" that Christ speaks in me. It would be better if ye would "prove your own selves" (Co2 13:5). This disproves the assertion of some that Scripture nowhere asserts the infallibility of its writers when writing it. which--"who" (Christ). is not weak--in relation to you, by me and in this very Epistle, in exercising upon you strong discipline. mighty in you--has given many proofs of His power in miracles, and even in punishing offenders (Co2 5:11, Co2 5:20-21). Ye ”
2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 3:16: 3:16-17 These verses elaborate on 3:15 by explaining Scripture’s effectiveness, its source, and the ways that it gives wisdom to live out our salvation. Paul was speaking of the Hebrew Scriptures (the Old Testament), but his statement can now apply to all Scripture, including the New Testament (see, e.g., 2 Pet 3:15-16). 3:16 The fact that Scripture is inspired by God (literally God-breathed, breathed out by God’s own speech; see also Heb 4:12-13; 2 Pet 1:20-21) does not negate the active involvement of the human authors. But it does affirm that God is fully re”
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”

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