Balancing Non-Scriptural Examples with Biblical Authority

The Bible is considered by many Christian traditions to be the authoritative source for faith and practice, given by the inspiration of God and the Holy Spirit ^[1]. This authority means that Scripture serves as the ultimate guide, and non-scriptural examples or traditions must be evaluated in light of its teachings.

The concept of biblical authority is foundational. The apostle Paul states that "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" (2 Timothy 3:16) ^[1]. This divine origin underscores its unique standing. Christ himself sanctioned the Scriptures by appealing to them and teaching from them ^[1]. Therefore, when considering examples or practices not explicitly found in the Bible, the primary question is how they align with or diverge from biblical principles.

One perspective emphasizes that while traditions can be valuable, they should never supersede the direct teaching of Scripture. Jerome, for instance, is cited as advocating that "We are not to follow the errors of the fathers, but the authority of Scripture and of God" ^[5]. This highlights a critical distinction: human traditions, even those passed down through generations, are fallible and must be continually measured against the infallible Word of God. The Old Covenant, for example, is contrasted with the New Covenant in Hebrews 8:8-12, where the former is described as having been broken by the people, leading to a new covenant that ensures obedience through "effectual grace" ^[8]. This demonstrates a divine willingness to supersede older forms when a superior, divinely ordained path is established.

The Bible itself contains examples of God's power not being limited by human perceptions of what is natural or probable ^[4]. This suggests that while human experience and observation can be informative, they cannot define or constrain divine action or revelation. The apostle Paul, in 1 Corinthians 2:13, speaks of "comparing spiritual things with spiritual," which some interpret as expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types ^[6]. This internal consistency and self-interpretation within Scripture reinforce its singular authority.

When non-scriptural examples are introduced, they often serve as illustrations or applications of biblical truth rather than independent sources of authority. For instance, the numerous miracles performed by Jesus are acknowledged to be far more extensive than what is recorded in the Gospels, with John 21:25 stating that "the world itself could not contain the books that should be written" if every deed were recorded ^[7]. These unrecorded deeds, while not part of the canon, are understood to be consistent with the character and teachings of Christ as revealed in Scripture. Similarly, the "power of God" is described through various biblical metaphors like the "voice of God," "finger of God," and "hand of God," illustrating its attributes rather than defining them exhaustively ^[2].

The challenge lies in discerning when a non-scriptural example complements biblical teaching and when it contradicts it. The wisdom of the world, for example, is explicitly called "foolishness with God" in 1 Corinthians 3:19, a point reinforced by citing Psalm 94:11: "the Lord knoweth the thoughts of the wise, that they are vain" ^[3]. This underscores the need for careful discernment, ensuring that any external example or tradition does not elevate human reasoning above divine revelation. The ultimate standard remains the inspired Word of God, which provides the framework for understanding all other experiences and traditions ^[1].

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”
Torrey's Topical Textbook “Torrey's Topical Textbook: Power of God, The — Is one of his attributes -- Ps 62:11. Expressed by the Voice of God. -- Ps 29:3,5; 68:33. Finger of God. -- Ex 8:19; Ps 8:3. Hand of God. -- Ex 9:3,15; Isa 48:13. Arm of God. -- Job 40:9; Isa 52:10. Thunder of his power. -- Job 26:14. Described as Great. -- Ps 79:11; Na 1:3. Strong. -- Ps 89:13; 136:12. Glorious. -- Ex 15:6; Isa 63:12. Mighty. -- Job 9:4; Ps 89:13. Everlasting. -- Isa 26:4; Ro 1:20. Sovereign. -- Ro 9:21. Effectual. -- Isa 43:13; Eph 3:7. Irresistible. -- De 32:39; Da 4:35. Incomparable. -- Ex 15:11,12; De 3:24; Job 40:9; Ps 89:8.”
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 ”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 51:53: We are not to measure God's power by what seems to our perceptions natural or probable. Compare Oba 1:4 as to Edom (Amo 9:2).”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 9:14: (Jer 7:24). Baalim--plural of Baal, to express his supposed manifold powers. fathers taught them-- (Gal 1:14; Pe1 1:18). We are not to follow the errors of the fathers, but the authority of Scripture and of God [JEROME].”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 2:13: also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (Co1 2:12). which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy." comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" (Co2 10:”
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”
Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 31:32: Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the ”

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