Ensuring Examples Do Not Compromise Scripture's Authority Theologically
Scripture's divine origin establishes its authority as the foundation of Christian doctrine and practice. Paul declares that "all scripture is given by inspiration of God" (2 Timothy 3:16), a phrase rendered in Greek as theopneustos—literally "God-breathed"—indicating that the writings were "breathed into by God" in such a manner that the writers were "supernaturally guided to express exactly what God intended them to express" [2]. This inspiration extends through both Testaments, with Peter affirming that "holy men of God spake as they were moved by the Holy Spirit" (2 Peter 1:21) [1]. The technical term "Scripture" itself carries weight in biblical usage, never applied to writings generally but reserved exclusively for sacred texts [5].
The Function of Examples in Teaching
Christ himself modeled the use of Scripture by appealing to it during temptation, teaching from it, and sanctioning its authority through constant reference [1]. The apostles followed this pattern, with Paul teaching "out of" the Scriptures (Luke 24:27) [1] and Peter grounding his Pentecost sermon in textual exposition (Acts 2:22-36) [4]. These examples demonstrate a method: biblical figures used Scripture not as illustration subordinate to human reasoning, but as the governing authority to which all claims must submit.
When examples serve theological instruction, they function properly only when they illuminate what Scripture already teaches rather than supplementing or competing with it. Paul's instruction that believers should "prove his own work" by examining conduct "by the words and example of Christ" establishes the pattern [8]. The standard remains textual and Christological—"the only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ" [8]. Human examples, including those of exemplary believers like Nathanael, Peter, or Martha [4], derive their instructional value from their conformity to scriptural truth, not from their independent authority.
Guarding Against Displacement
The danger emerges when examples become the primary vehicle of authority rather than Scripture itself. John's solemn warning at Revelation's conclusion—that anyone who alters the book's contents or message falls under curse—reflects the early church's concern that "scribes would sometimes alter books to suit their own views" [6]. This protective stance extends beyond textual transmission to theological method: examples must not function as alterations that reshape scriptural meaning to suit contemporary preferences or cultural assumptions.
Paul's rhetorical question in Romans 3:31—"Do we then make void the law through faith?"—addresses a parallel concern [7]. His emphatic response, "God forbid: yea, we establish the law," demonstrates that authentic Christian teaching upholds rather than undermines Scripture's authority [7]. The same principle applies to the use of examples: they must establish, not void, the text's authority. An example that requires Scripture to bend toward it, or that claims authority Scripture does not grant it, functions as a competing source rather than an illuminating tool.
Practical Safeguards
Several practices preserve Scripture's primacy when employing examples. First, examples should emerge from exegesis rather than drive it—the text's meaning must be established before illustrations are selected. Second, examples require explicit subordination to scriptural authority through language that maintains the text's governing role: "as Scripture teaches," "in accordance with," "exemplifying the principle that." Third, the selection of examples demands the same diligence required in "seeking him," "obeying him," and "hearkening to him" [3]—a careful attention that guards against importing foreign concepts under the guise of clarification.
The confession of Christ provides an instructive parallel. Paul identifies this confession as "necessary to salvation" and notes it "must be connected with faith" (Romans 10:9-10) [4]. The connection matters: confession without faith becomes mere performance, just as examples without scriptural grounding become autonomous authorities. The Holy Spirit's influence proves "necessary" for authentic confession [4], just as Spirit-guided interpretation remains necessary for examples to serve rather than supplant the text. When examples function as servants to Scripture's authority rather than rivals to it, they fulfill their proper role in the church's teaching ministry while preserving the unique status of God-breathed revelation.
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”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Inspiration — That extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (R.V., "Every scripture inspired of God"), 2 Tim. 3:16. This is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," i.e., "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Confessing Christ — Influences of the Holy Spirit necessary to -- 1Co 12:3; 1Jo 4:2. A test of being saints -- 1Jo 2:23; 4:2,3. An evidence of union with God -- 1Jo 4:15. Necessary to salvation -- Ro 10:9,10. Ensures his confessing us -- Mt 10:32. The fear of man prevents -- Joh 7:13; 12:42,43. Persecution should not prevent us from -- Mr 8:35; 2Ti 2:12. Must be connected with faith -- Ro 10:9. Consequences of not -- Mt 10:33. Exemplified Nathanael. -- Joh 1:49. Peter. -- Joh 6:68,69; Ac 2:22-36. Man born blind. -- Joh 9:25,33. Martha. -- Joh 11:27. Peter and John. -”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:16: All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture ”
- 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”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:31: Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse." God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Rom. 6:1-23) to resume ”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 6:4: Prove his own work - Let him examine himself and his conduct by the words and example of Christ; and if he find that they bear this touchstone, then he shall have rejoicing in himself alone, feeling that he resembles his Lord and Master, and not in another - not derive his consolation from comparing himself with another who may be weaker, or less instructed than himself. The only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ. He should not compare himself with others; they are not his standard. Christ hath ”