Evaluating Extrabiblical Examples with Sola Scriptura
The principle of sola Scriptura asserts that the Bible is the sole infallible rule of faith and practice for Christians [4]. This doctrine, central to Protestant theology, implies that all extrabiblical examples, traditions, and teachings must be evaluated against the standard of Scripture. The Bible is considered the ultimate authority, providing the foundational truths necessary for understanding God's will and human duty [3].
The concept of sola Scriptura does not necessarily mean that all extrabiblical examples are to be rejected outright, but rather that their validity and authority are always subordinate to and tested by the written Word of God. For instance, while human judgment is acknowledged, it is also understood to be fallible and prone to abuse. Therefore, individuals are encouraged to "judge" for themselves, but this judgment must be exercised in light of biblical teaching [2]. The "only rule for a Christian is the word of Christ; the only pattern for his imitation is the example of Christ" [6]. This perspective suggests that any extrabiblical example, whether a historical tradition, a contemporary practice, or a theological interpretation, must align with the teachings and spirit of Scripture.
One way this evaluation occurs is through comparing spiritual things with spiritual things, which involves expounding Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by Jesus through the same Spirit, and illustrating Gospel mysteries by comparing them with Old Testament types [4]. This method of interpretation emphasizes an internal consistency within Scripture, suggesting that the Bible interprets itself and provides the framework for understanding all other claims.
The New Testament itself provides examples of evaluating traditions and teachings. The author of Hebrews warns against being "carried aside" by "divers" and "strange doctrines" that are "foreign to the truth" [1]. These doctrines are contrasted with the "one faith in the one and the same Jesus Christ" taught by those who had authority [1]. This highlights a concern for doctrinal purity and adherence to established biblical teaching, rather than being swayed by novel or unscriptural ideas. The passage specifically mentions "observances of Jewish distinctions between clean and unclean meats," which ascetic Judaizers had introduced, contrasting these with being "established with grace" [1]. This illustrates a direct challenge to extrabiblical practices that were seen as undermining the core message of grace.
The Old Covenant, with its specific laws and rituals, is contrasted with the New Covenant, which is characterized by the forgiveness of sins and the inworking of effectual grace [5]. This distinction, highlighted in Jeremiah and quoted in Hebrews, demonstrates a shift in God's covenantal relationship with humanity, implying that practices and understandings tied solely to the Old Covenant are superseded by the New [5]. This historical development within the biblical narrative itself provides a precedent for evaluating and discerning the ongoing relevance of past practices.
The application of sola Scriptura also means that theological concepts, even those widely accepted, must find their basis in Scripture. For example, the origin of evil, a significant theological mystery, is understood to be accounted for "only" in Holy Writ, specifically in Genesis 2-3 [3]. Similarly, the biblical account of marriage, joining "one man to 'one' woman," is presented as God's primeval law, contrasting with "man's 'inventions'" that break this law [3]. These examples demonstrate how Scripture is seen as the definitive source for understanding fundamental truths about humanity, sin, and divine institutions.
The justification of Abraham by faith, as described in Romans 4, is presented not merely as a historical account peculiar to him, but as a "pattern or sampler of ours" [7]. This indicates that biblical narratives and theological explanations are intended to have broader application and serve as models for understanding God's dealings with all believers. The apostle Paul's argument in Romans 4:23-24 emphasizes that the Scripture concerning Abraham's justification "was not written for his sake alone" but "for us also" [7]. This underscores the enduring relevance and normative function of biblical accounts for contemporary faith and practice.
The emphasis on individual responsibility in discerning truth is also a component of this approach. While acknowledging the potential for "weakness of private judgment," the importance of exercising judgment is affirmed, rather than being seen as an argument against its use [2]. This implies that believers are expected to engage with Scripture personally and critically evaluate teachings, rather than passively accepting extrabiblical claims without scrutiny.
Sources
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 13:9: about--rather, as oldest manuscripts read, "carried aside"; namely, compare Eph 4:14. divers--differing from the one faith in the one and the same Jesus Christ, as taught by them who had the rule over you (Heb 13:7). strange--foreign to the truth. doctrines--"teachings." established with grace; not with meats--not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul in Co1 8:8, Co1 8:13; Co1 6:13; Rom”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 10:15: Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should t”
- Ecclesiastes (Presbyterian) “Jamieson, Fausset & Brown on Ecclesiastes 7:29: The "only" way of accounting for the scarcity of even comparatively upright men and women is that, whereas God made man upright, they (men) have, &c. The only account to be "found" of the origin of evil, the great mystery of theology, is that given in Holy Writ (Gen. 2:1-3:24). Among man's "inventions" was the one especially referred to in Ecc 7:26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage law, joining one man to "one" woman (Mat 19:4-6). "Man" is singular, namely, Adam; "they," plural, Adam, Eve, an”
- 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:”
- 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 ”
- 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 ”
- 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”