Scripture's Role in Evaluating Non-Scriptural Examples
The Bible presents itself as the inspired Word of God, serving as a foundational authority for Christian faith and practice [1]. This divine origin means that Scripture holds a unique position for evaluating all other examples, whether they are historical events, cultural practices, or personal experiences.
The inspiration of Scripture is a core tenet. one tradition states that "All scripture is given by inspiration of God" (2 Timothy 3:16), a phrase understood to mean that every part of Scripture is divinely breathed [2]. This inspiration is attributed to the Holy Spirit, who moved individuals to speak and write God's message [1]. For instance, Acts 1:16 and 2 Peter 1:21 affirm that the Holy Spirit inspired the biblical authors [1]. John Chrysostom notes that while there might be stylistic similarities between biblical writers, the ultimate source of their message is divine, not merely human [3].
Jesus himself consistently appealed to the Scriptures as authoritative [1]. He quoted them in response to temptation (Matthew 4:4), referred to them in his teaching (Luke 24:27), and used them to settle theological disputes (Mark 12:10) [1]. This demonstrates Christ's sanction of the Scriptures as the ultimate standard. The Jamieson, Fausset & Brown Commentary on John 5:39 highlights Jesus's emphasis on searching the Scriptures, noting that they are a "record which all have a right and are bound to search" [4]. This implies that believers are expected to engage with Scripture to discern truth.
The role of Scripture in evaluating non-scriptural examples is rooted in its nature as the "Word of God" (Luke 11:28, Hebrews 4:12) and the "Word of truth" (James 1:18) [1]. John Gill, in his commentary on 2 Peter 1:20, emphasizes that "no prophecy of the Scripture... is of any private interpretation" [6]. While this does not negate the right of private judgment, it underscores that the meaning of Scripture is not subject to individual whims but is grounded in its divine origin and consistent message [6]. The Holy Spirit, who inspired the Scriptures, also illuminates their meaning, enabling believers to understand and apply them [5].
When evaluating non-scriptural examples, the Bible provides principles, commands, and narratives that serve as a plumb line. For instance, the Jamieson, Fausset & Brown Commentary on 1 Corinthians 2:13 suggests "comparing spiritual things with spiritual," which involves interpreting Spirit-inspired Old Testament Scripture by comparing it with the Gospel revealed by the same Spirit, and vice-versa [5]. This method of internal biblical comparison extends to external examples, where non-scriptural ideas or practices are measured against the consistent witness of the biblical text.
The Bible is not merely a collection of historical accounts but a living and active word (Hebrews 4:12) that continues to speak to contemporary situations [1]. While the Bible does not explicitly address every conceivable modern scenario, its principles are considered sufficient for guidance. As John Gill notes on Galatians 3:8, "the Scripture foreseeing" refers to God's foreknowledge and his communication of truth through the biblical text, which anticipates future events and provides timeless wisdom [7]. Therefore, any non-scriptural example, whether a philosophical idea, a cultural trend, or a personal decision, is to be assessed in light of the comprehensive and authoritative teaching found within the inspired pages of the Bible.
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”
- 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 ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: particular words and constructions, as of the general cast, both of the phraseology and the structure of the sentences; but that this similarity arises, not from the identity of the writers, but from the fact that both wrote in somewhat better Greek than is found in the rest of the New Testament. The grammars of the New Testament Greek continually refer to the fact, that certain classical constructions are found only, or at least more frequently, in these writers than elsewhere. But this does not prove more than that the author of this Epistle, as m”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 5:39: Search the scriptures, &c.--"In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare Act 17:11-12). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search--the reverse of which the Church of Rome teaches; (2)”
- 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:”
- 2 Peter (Baptist/Reformed) “John Gill on 2 Peter 1:20: Knowing this first,.... Especially, and in the first place, this is to be known, observed, and considered; that no prophecy of the Scripture, that is contained in Scripture, be it what it will, is of any private interpretation: not that this is levelled against the right of private judgment of Scripture; or to be understood as if a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself, by virtue of the unction which teacheth all things; and who, as a spiritual man, judgeth all things; otherwise, wh”
- Galatians (Baptist/Reformed) “John Gill on Galatians 3:8: And the Scripture foreseeing,.... This seems to agree with the Jewish forms or citing passages of Scripture, , "what does the Scripture foresee?" and , (n) "what does the law foresee?" The Scripture here, by a "prosopopeia", is represented as foreseeing an event that would come to pass, and accordingly spoke of it before hand, and designs God the author of the Scripture; and so the Syriac version renders it, "for seeing" , "that God" foreknew, &c. and means either the Holy Spirit, who searches the deep things of God, is privy to all his counsels and decrees, and to ”