Balancing Non-Biblical Examples with Scripture's Ultimate Authority
The Bible consistently presents itself as divinely inspired and authoritative, serving as the ultimate standard for faith and practice. Second Timothy 3:16 states that "all Scripture is given by inspiration of God," a phrase that literally means "God-breathed" [5]. This inspiration extends to both the Old and New Testaments, affirming God's full involvement in its production while not negating the active role of human authors [5]. The Scriptures are referred to as "the Word," "Word of God," "Word of Christ," and "Word of truth," emphasizing their divine origin and reliability [1].
Jesus himself sanctioned the authority of the Scriptures by appealing to them, as seen in passages like Matthew 4:4 and Mark 12:10, and taught directly from them, as recorded in Luke 24:27 [1]. The apostle Peter also affirms the divine origin of Scripture, stating that "prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit" (2 Peter 1:21) [1]. This divine inspiration means that the Bible contains a complete system of divine truths, to which nothing should be added and from which nothing should be taken away [6].
While the Bible is the ultimate authority, non-biblical examples and sources can be used, but always in subordination to Scripture. The apostle Paul, for instance, quotes from non-biblical sources in his letters. In 1 Corinthians 3:20, he cites a passage from the Psalms (Psalm 94:11) to confirm that "the Lord knows the thoughts of the wise, that they are vain" [2]. John Gill notes that this practice of citing multiple proofs, even from different books, was common among Jewish doctors when a point needed further confirmation or illustration [2]. This demonstrates a method where external sources can support a biblical truth, but the biblical text remains the primary evidence.
The early church also recognized the importance of grounding arguments in Scripture. John Chrysostom, when addressing heretics, emphasized the need to "arm and fortify ourselves" with the testimony of the Scriptures, stating that "all Scripture" is useful for this purpose [7]. This highlights a historical understanding that while other forms of testimony might exist, the Scriptures provide the foundational and decisive arguments in theological discourse [7].
The use of non-biblical examples, therefore, is not about elevating them to the same level of authority as Scripture, but rather about using them to illustrate, confirm, or provide context for biblical truths. For example, the book of Revelation concludes with a benediction similar to those found in Paul's epistles, suggesting that later Christian writers adopted and continued certain practices, but this does not diminish the unique authority of the inspired text itself [4]. The Bible is considered the "Scriptures of truth" (Daniel 10:21), coming from the "God of truth" and containing nothing but truth [3].
Even when discussing the vastness of Jesus's deeds, the Gospel of John acknowledges that "there are also many other things which Jesus did" that were not written down, suggesting that a complete record would be impossible to contain [8]. This implies that while much occurred, the written Scriptures provide what is necessary for faith and life, without needing to record every single event [8]. The authority rests not on the quantity of information, but on its divine origin and purpose.
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”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:41: And take not the word of truth utterly out of my mouth,.... The Scriptures, which are by divine inspiration, come from the God of truth, contain nothing but truth in them, and are called "the Scriptures of truth", Dan 10:21. Or the Gospel, which is often so called, Eph 1:13; This comes from God, who cannot lie, and is a declaration of his mind and will concerning the salvation of men; in which Christ, who is the truth, is concerned, being the author, preacher, and substance of it; into which the Spirit of truth leads men, and makes it useful and effectual; which has”
- 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”
- 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”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 13:8: For we know in part,.... Not that the Scriptures, the rule and measure of knowledge, and from whence spiritual knowledge is derived, are imperfect; so that there is need of unwritten traditions, and of enthusiastic revelations and inspirations, to inform of things otherwise unknown; for though they were at sundry times, and in divers manners delivered, yet now they contain a complete system of divine truths, to which nothing is to be added, and from which nothing is to be taken away; or that only a part of the saints know the things of God; for though there is ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 1117 al. “of the Spirit.” testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures. [4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For “all Scripture”
- 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”