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Scripture's Role in Evaluating Human Examples and Authority

Scripture functions as the supreme standard by which all human examples, teachings, and authorities must be evaluated. The New Testament consistently designates the sacred writings as "given by inspiration of God" (2 Timothy 3:16), "given by inspiration of the Holy Spirit" (Acts 1:16; Hebrews 3:7; 2 Peter 1:21), and identifies them as "the Word of God" (Luke 11:28; Hebrews 4:12) [1]. This divine origin establishes Scripture's unique authority over all merely human sources.

Christ's Use of Scripture as Evaluative Standard

Jesus himself established the pattern of appealing to Scripture as the final arbiter of truth. He sanctioned this approach by consistently appealing to the written Word during temptation (Matthew 4:4), in theological disputes (Mark 12:10), and when clarifying messianic expectations (John 7:42) [1]. After his resurrection, Christ taught his disciples "out of" the Scriptures (Luke 24:27) [1], demonstrating that even his own authority was to be understood through the lens of what had been written. This method set the precedent for evaluating all subsequent teaching—including the words and examples of revered human figures—against the scriptural record.

The apostolic writers followed this same pattern. Paul, when addressing the Corinthians' tendency to elevate human wisdom and teachers, cited both Job and the Psalms to demonstrate that "the wisdom of this world is foolishness with God" [8]. His method of citation—using formulas like "and again" to introduce additional scriptural proofs—reflected the Jewish practice of confirming points through multiple biblical witnesses [8]. This approach underscored that no human authority, however impressive, could stand if contradicted by Scripture.

Scripture's Self-Attestation and Authority

The biblical texts present themselves as possessing an authority that derives not from ecclesiastical endorsement but from their divine origin. The term "inspiration" translates the Greek concept of being "theopneustic"—literally "breathed into by God"—indicating that the writers were "supernaturally guided to express exactly what God intended them to express as a revelation of his mind" [5]. This understanding of Scripture as "God-breathed" (2 Timothy 3:16) affirms that while human authors were actively involved, God remains "fully responsible" for the content [7].

The concept of canon reflects this understanding. The word itself derives from a term meaning "a reed or cane," hence "something straight, or something to keep straight," and thus "a rule, or something ruled or measured" [6]. Applied to Scripture, it denotes that these writings "contained the authoritative rule of faith and practice, the standard of doctrine and duty" [6]. Critically, a book's canonical authority "does not arise from any ecclesiastical authority" but from its inherent divine character [6]. This means that Scripture's authority to evaluate human examples precedes and supersedes any human institution's pronouncements.

The Interpretive Task and Human Authority

The right of believers to interpret Scripture directly bears on how human authorities are assessed. While 2 Peter 1:20 warns that "no prophecy of the Scripture is of any private interpretation," this does not negate "the right of private judgment of Scripture" or suggest that "a private believer had not a right of reading, searching, examining, and judging, and interpreting the Scriptures himself" [10]. Rather, the passage addresses the origin of prophecy—that it did not arise from the prophet's own interpretation of events but from the Holy Spirit's movement [10]. This distinction preserves both Scripture's divine authority and the believer's responsibility to test all teaching against it.

The principle that "Scripture is the true source of all authority in questions of doctrine and practice" [11] establishes a clear hierarchy. Human examples, whether from church fathers, reformers, or contemporary teachers, must be measured against the biblical standard. The command "Be ye holy, for I am holy" (1 Peter 1:16) illustrates this: God himself is "the fountain of holiness," while creatures are "holy in so far as [they are] sanctified by God" [11]. Human authorities possess derived, not inherent, authority.

Evaluating Specific Human Examples

The biblical record itself demonstrates this evaluative principle by presenting flawed human examples alongside divine standards. The account of the Fall in Genesis 2–3, which "is to be literally interpreted" and "records facts which underlie the whole system of revealed truth," shows even humanity's first parents in rebellion against God [2]. This narrative is "referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations" [2], establishing that Scripture does not sanitize human failure but uses it to clarify divine truth.

Even Christ's human nature, though sinless, required scriptural validation. His "conception in the Virgin's womb," "birth," "partaking of flesh and blood," and experiences of "weeping," "hungering," "thirsting," and "sleeping" are all documented to prove the reality of his humanity [3]. This documentation serves a theological purpose: his human nature "was necessary to his mediatorial office" (1 Timothy 2:5; Hebrews 2:17) [3]. The careful scriptural record of these details demonstrates that even the perfect human example of Christ is authenticated and explained through written revelation.

The Psalms themselves are described as "wonderful" precisely because they "testify of God, his mind and will" and "give an account of the wonderful works of creation" and "relate many wonderful events of Providence" [9]. This characterization emphasizes that Scripture's value lies in its divine content, not in the human authors' inherent wisdom. When the apostle Paul cites Psalm 94:11 to confirm that "the Lord knoweth the thoughts of the wise, that they are vain" [8], he demonstrates how Scripture evaluates even the most esteemed human reasoning.

The Completed Canon and Ongoing Evaluation

The formation of the scriptural canon reflects God's purpose "to perpetuate his revealed will" by raising up "men to commit to writing in an infallible record the revelation he gave" [4]. This collection was "enlarged from time to time as God saw necessary" until reaching completion [4]. The statement that "we have now a completed 'Scripture,' consisting of the Old and New Testaments" [4] establishes that the standard for evaluation is fixed. While 2 Timothy 3:16 originally referred to the Hebrew Scriptures, "his statement can now apply to all Scripture, including the New Testament" [7], as evidenced by 2 Peter 3:15-16's treatment of Paul's letters as Scripture [7].

This completed canon means that all subsequent human teaching, regardless of its source or the authority of its proponent, must be tested against a closed and sufficient standard. The Scriptures are designated by multiple titles—"Word of truth" (James 1:18), "Holy Scriptures" (Romans 1:2; 2 Timothy 3:15), "Scripture of truth" (Daniel 10:21), "Book of the Lord" (Isaiah 34:16) [1]—each emphasizing different aspects of their authority. These varied designations underscore that Scripture's role is comprehensive: it functions as truth standard, sanctifying agent, prophetic revelation, and divine record simultaneously.

Sources

  1. 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. Easton's Bible Dictionary “Easton's Bible Dictionary: Fall of man — An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved. The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of m”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Scripture — Invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The "Scripture," or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed "Scripture," consisting of the Old and New Testa”
  5. 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 ”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Canon — This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but fr”
  7. 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”
  8. 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 3:20: And again,.... Not in the same place, nor in the same book, but in the Psalms, in Psa 94:11. This form of citing Scriptures answers to and moreover, used by the Jewish doctors when the matter does not so clearly appear from the first proof, and therefore they produce another (q): and so here the apostle, for the further confirmation and illustration of this point, that the wisdom of this world is foolishness with God, to the testimony of Eliphaz, adds this of David, the Lord knoweth the thoughts of the wise, that they are vain; in the Psalms it is, "the Lord ”
  9. Psalms (Baptist/Reformed) “John Gill on Psalms 119:125: PE.--The Seventeenth Part. PE. Thy testimonies are wonderful,.... The Scriptures, which testify of God, his mind and will, are wonderful both with respect to the author of them, the things contained in them, and the use and advantage of them. They give an account of the wonderful works of creation; of their author and matter; of the manner, order, and time of their being wrought: they relate many wonderful events of Providence, both in a way of mercy and judgment; they declare several surprising miracles, wrought by Moses and others, and exhibit many marvellous t”
  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”
  11. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:16: Scripture is the true source of all authority in questions of doctrine and practice. Be ye . . . for I am--It is I with whom ye have to do. Ye are mine. Therefore abstain from Gentile pollutions. We are too prone to have respect unto men [CALVIN]. As I am the fountain of holiness, being holy in My essence, be ye therefore zealous to be partakers of holiness, that ye may be as I also am [DIDYMUS]. God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is willing to give also the power to obey i”
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