Preventing Non-Biblical Examples from Compromising Scripture's Authority

The authority of Scripture is foundational to Christian theology, with the Bible consistently presented as divinely inspired and authoritative ^[1]. To prevent non-biblical examples or human traditions from undermining this authority, Christian thought emphasizes several key principles: the divine origin of Scripture, the necessity of testing all claims against it, and the dangers of human additions or alterations.

The Bible itself asserts its divine origin, stating that it is "given by inspiration of God" (2 Timothy 3:16) and "given by inspiration of the Holy Spirit" (Acts 1:16; 2 Peter 1:21) ^[1]. Jesus Christ affirmed the Scriptures by appealing to them and teaching from them (Matthew 4:4; Mark 12:10; John 7:42; Luke 24:27) ^[1]. This divine inspiration means that the Bible is not merely human wisdom but the "Word of God" (Luke 11:28; Hebrews 4:12) and the "Word of Christ" (Colossians 3:16) ^[1]. John Calvin, in his Commentary on Isaiah, notes that human beings are "naturally prone to distrust" and that God provides frequent and copious promises to remedy this disease, implying that the divine word itself is the ultimate confirmation ^[9].

A crucial aspect of upholding scriptural authority is the practice of "proving" or "testing" all things, including spiritual manifestations and teachings, against the standard of Scripture ^[10]. The apostle Paul exhorted believers to "prove (test) all" such manifestations, noting that the means of testing existed in the early church through those with the "discerning of spirits" (1 Corinthians 12:10; 14:29; 1 John 4:1) ^[10]. For contemporary believers, a "sure test" is to determine "whether it accords with Scripture," as the Bereans did (Isaiah 8:20; Acts 17:11) ^[10]. This principle is echoed in 1 Corinthians 4:6, which states that it is "not wise to go farther than what is in the holy Writings" ^[5]. This means that any teaching or example, regardless of its source, must align with biblical truth.

The danger of adding to or subtracting from God's word is explicitly warned against in Scripture. The book of Revelation pronounces a curse upon anyone who alters its contents or message, contrasting this with the blessing for those who obey the prophecy (Revelation 22:18-19) ^[8]. This warning reflects a broader biblical principle found in Deuteronomy 4:2 and 12:32, emphasizing the integrity and completeness of God's revealed word ^[8]. Historically, scribes sometimes altered books to suit their own views, highlighting the need for means of authenticating messages and messengers ^[8].

Human sinfulness and pride are often at the root of attempts to compromise scriptural authority. Sin is described as originating from lusts and covetousness (James 1:14; Proverbs 28:20; 1 Timothy 6:9-10), with the devil as its author (1 Chronicles 21:1; Matthew 4:1; John 13:2) ^[2]. The Jamieson, Fausset & Brown Commentary on 1 John notes that "He that committeth sin is of the devil," becoming a child of the devil by imitation rather than by birth ^[7]. This inherent human tendency towards sin can lead individuals to prefer their own ideas or traditions over God's revealed word. For instance, "vanity" is described as encompassing "all sorts of sinful acts" (Job 11:11; Isaiah 5:18) ^[6].

Furthermore, the Bible warns against "overmuch care" about earthly things, which can obstruct the Gospel (Matthew 13:22; Luke 8:14) ^[4]. Such worldly concerns can distract from the authority of Scripture by shifting focus to human-centric solutions or anxieties. Similarly, strife, often excited by pride and a contentious disposition (Proverbs 13:10; 26:21), can lead to divisions within the church, as seen in Corinth (1 Corinthians 1:11) ^[3]. These human failings can create environments where non-biblical examples gain undue influence, challenging the singular authority of God's word.

The consistent message across these themes is that the Bible stands as the ultimate and sufficient guide for faith and life. Its divine inspiration, Christ's endorsement, and explicit warnings against alteration underscore its unique authority, demanding that all other examples and traditions be measured against its truth.

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: Temptation — God cannot be the subject of -- Jas 1:13. Does not come from God -- Jas 1:13. Comes from Lusts. -- Jas 1:14. Covetousness. -- Pr 28:20; 1Ti 6:9,10. The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29. Often arises through Poverty. -- Pr 30:9; Mt 4:2,3. Prosperity. -- Pr 30:9; Mt 4:8. Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8. To distrust of God's providence -- Mt 4:3. To presumption -- Mt 4:6. To worshipping the god of this world -- Mt 4:9. Often strengthened by the perversi”
Torrey's Topical Textbook “Torrey's Topical Textbook: Strife — Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23. Forbidden -- Pr 3:30; 25:8. A work of the flesh -- Ga 5:20. An evidence of a carnal spirit -- 1Co 3:3. Existed in the church -- 1Co 1:11. Excited by Hatred. -- Pr 10:12. Pride. -- Pr 13:10; 28:25. Wrath. -- Pr 15:18; 30:33. Frowardness. -- Pr 16:28. A contentious disposition. -- Pr 26:21. Tale-bearing. -- Pr 26:20. Drunkenness. -- Pr 23:29,30. Lusts. -- Jas 4:1. Curious questions. -- 1Ti 6:4; 2Ti 2:23. Scorning. -- Pr 22:10. Difficulty of stopping, a reason for avoiding it -- Pr 1”
Torrey's Topical Textbook “Torrey's Topical Textbook: Care, Overmuch — About earthly things, forbidden -- Mt 6:25; Lu 12:22,29; Joh 6:27. God's providential goodness should keep us from -- Mt 6:26,28,30; Lu 22:35. God's promises should keep us from -- Heb 13:5. Trust in God should free us from -- Jer 17:7,8; Da 3:16. Should be cast on God -- Ps 37:5; 55:22; Pr 16:3; 1Pe 5:7. An obstruction to the Gospel -- Mt 13:22; Lu 8:14; 14:18-20. Be without -- 1Co 7:32; Php 4:6. Unbecoming in saints -- 2Ti 2:4. Uselessness of -- Mt 6:27; Lu 12:25,26. Vanity of -- Ps 39:6; Ec 4:8. Warning against -- Lu 21:34. Sent as a punishment to”
I Corinthians “I Corinthians 4:6 (BBE) — My brothers, it is because of you that I have taken Apollos and myself as examples of these things, so that in us you might see that it is not wise to go farther than what is in the holy Writings, so that no one of you may be lifted up against his brother.”
Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
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 Isaiah, Vol. 1, section 20.32: naturally prone to distrust. No confirmation suffices for us, even though his promises be frequent and copious and solemn. God therefore wishes to remedy this disease, and that is the design of the repetition, so that we must not think that it is superfluous. They who suppose that the Prophet, or rather the Spirit of God, uses too many words, are not well acquainted with themselves. He declares, first, the will and purpose of God, and, secondly, his power. How comes it that we have any doubts about the word, but because we do not ascribe to ”
1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 5:21: Some of the oldest manuscripts insert "But." You ought indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesyings"; "but," at the same time, do not take "all" as genuine which professes to be so; "prove (test) all" such manifestations. The means of testing them existed in the Church, in those who had the "discerning of spirits" (Co1 12:10; Co1 14:29; Jo1 4:1). Another sure test, which we also have, is, to try the professed revelation whether it accords with Scripture, as the noble Bereans did (Isa 8:20; Act 17:11; Gal”

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