Ensuring Extrabiblical Examples Do Not Detract from Scripture's Authority
Ensuring Extrabiblical Examples Do Not Detract from Scripture's Authority
The authority of Scripture is a cornerstone of Christian doctrine, with the Bible being considered the inspired word of God [1, 2]. The concept of inspiration is crucial in understanding why extrabiblical examples should not detract from Scripture's authority. According to 2 Timothy 3:16, "All scripture is given by inspiration of God," emphasizing the divine origin of the biblical text [2].
The Bible itself testifies to its own authority, with Jesus sanctioning the Scriptures by appealing to them [1]. In Luke 16:31, Abraham's response to the rich man highlights the sufficiency of the Scriptures in convincing unbelievers of their divine origin [3]. The Protestant academic perspective on 2 Timothy 3:16 further clarifies that the inspiration of Scripture does not negate the involvement of human authors but affirms God's full responsibility for the text [4].
The Reformed tradition, as represented by Calvin, emphasizes the importance of Scripture in establishing the law and not making it void through faith [5]. In his commentary on Romans 3:31, Calvin argues that faith actually establishes the law, underscoring the complementary nature of faith and Scripture.
The use of extrabiblical examples can be seen as supplementary to the authority of Scripture. The warning in Revelation 22:18-19 against adding to or subtracting from the book of Revelation underscores the importance of preserving the integrity of Scripture [6, 8]. John Gill's commentary on this passage highlights that the warning is from Christ himself, emphasizing the gravity of maintaining the purity of the biblical text.
The efficacy of Scripture is not diminished by extrabiblical examples when understood as complementary rather than authoritative in their own right. Calvin's commentary on Philippians emphasizes the inward work of God in conjunction with the outward command, illustrating how Scripture remains the primary source of spiritual guidance [7].
The Presbyterian, Baptist/Reformed, and Protestant academic traditions all converge on the primacy of Scripture's authority. By recognizing the divine inspiration and sufficiency of the Bible, Christians can ensure that extrabiblical examples serve to illuminate rather than detract from the authority of Scripture.
The historical development of the doctrine of Scripture's authority is closely tied to the early Christian church's recognition of the Bible as the inspired word of God. The affirmation of Scripture's authority has been a consistent theme across various Christian traditions, with the understanding that it is the ultimate source of truth and guidance.
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 ”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 16:31: If they hear not Moses, etc. - This answer of Abraham contains two remarkable propositions. 1. That the sacred writings contain such proofs of a Divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declared, the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford. 2. That to escape eternal perdition, and get at last into eternal glory, a man is to receive the testimonies of God, and to walk according to their dictates. And th”
- 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”
- 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 ”
- 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”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 67.5: the efficacy of grace, and extol the powers of free will, reason on false grounds. For although God works efficaciously in his elect, and does not merely present the light to them, but causes them to see, opens the eyes of their heart, and keeps them open, yet as the flesh is always inclined to indolence, it has need of being stirred up by exhortations. But what God commands by Paul’s mouth, He himself accomplishes inwardly. In the mean time, it is our part to ask from the Lord, that he would furnish oil to the lam”
- Revelation (Baptist/Reformed) “John Gill on Revelation 22:18: For I testify to every man,.... These are not the words of a scribe, who having wrote out a copy of this book, added the following adjuration to it, to deter persons from adding to it, or diminishing it; for the book is not yet finished, and both Christ and John speak after this; and to insert such a passage into the text would be a bold and daring action; nor are they even the words of John, the inspired writer of it, but of the Lord Jesus Christ, the faithful witness, as appears from Rev 22:16 who in a most solemn manner declares to every man, high or low, rich”