The Scripture as Our Ultimate Authority

Also the apostles appealed only to the Scriptures as their final court of appeal. Paul commended the believers at Berea because they were “examining the Scriptures daily, to see whether these things [his teachings] were so” (Acts 17: 11). The apostle desired that the Corinthians “not go beyond what is written” (1 Cor 4:6, NIV), that is, to live only by the Scriptures.¹⁵ The Scriptures alone are sufficient for believers. As Paul wrote to his son in the faith, “The sacred writings… are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.” The inspired Scriptures are “profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate [capable, proficient, able to meet life’s demands], equipped [completely outfitted] for every good work” (2 Tim 3:15-17). Chrysostom, the great fourth-century preacher and church father, paraphrased these words of the apostle in this way: “Thou hast Scripture for a master instead of me; thence thou canst learn whatever thou wouldst know.”¹⁶

It would seem reasonable that if there is an authoritative non-written apostolic tradition, which is a revelatory word of God in addition to the written Scriptures in the church, we could expect a similar authoritative non-written tradition in relation to the Old Testament prophets. However, the New Testament shows no evidence of such an authoritative non-written prophetic tradition equal to the Scriptures. In fact, as we have seen, it points up the danger of placing extrabiblical tradition on a par with the written Word.

True, the people Of God were to submit to the authoritative teachings of the apostles (and of the Old Testament prophets), whether written or spoken. Thus Paul exhorted the believers at Thessalonica to “stand firm, and hold to the traditions which you were taught, whether by word of mouth or by letter from us” (2 Thes 2:15; see also 3:6; 1 Cor 11:2). Timothy was to pass on to others the things he had “heard” from the apostle Paul, not just what he had read in Paul’s letters (2 Tim 2:2). True prophetic or apostolic teaching is authoritative, whether spoken or written, for it is communicating God’s will. But after the apostolic era the only teaching that can be authenticated as genuinely apostolic is what we have in written form. There is no biblical evidence for a succession of apostles, who give an infallible interpretation of the words of Scripture and add to this written tradition through their own development of infallible dogmas. The apostolic word thus continues in the church through the authoritative Scriptures and not in an authoritative teaching office of the church. As Oscar Cullmann says, “The apostle cannot, therefore, have any successor who could replace him as bearer of revelation for future generations, but must continue himself to fulfill his function in the Church of today: in the Church, not by the Church, but by his word . . . (John 17.20), in other words, by his writings.”¹⁷

This is, in fact, the testimony of some of the great leaders of the church. To be sure, the early fathers at times spoke of the “rule of faith” as the tradition taught by the church, because there was yet “no clear distinction between the apostolic tradition and the writing of the apostles.” By the middle of the second century, however, it was apparent that the apostles’ oral teaching, which had been heard by the first-generation church and was passed on to others, was becoming polluted with unreliable legend. The Scriptures, then, which recorded the teachings of the apostles, along with the Old Testament, gradually became the only decisive authority.¹⁸

The following statements serve as examples of the historical witness to the belief in the doctrine of sola Scriptura. Fourth-century theologian Athanasius wrote, “For indeed the holy and God-breathed Scriptures are self-sufficient for the preaching of the truth.”¹⁹ Cyril (around 315-387), bishop of the church in Jerusalem, declared, “In regard to the divine and holy mysteries of the faith, not the least part may be handed on without the Holy Scriptures. . . . Even to me, who tell you these things, do not give ready belief, unless you receive from the Holy Scriptures the proof of the things which I announce. The salvation in which we believe is not proved from clever reasoning, but from the Holy Scriptures.”²⁰ Augustine, perhaps the most influential theologian from Paul until Calvin, respected by both Roman Catholics and Protestants, wrote, “There is a distinct boundary line separating all productions subsequent to apostolic times from the authoritative canonical books of the Old and New Testaments. . . . In the innumerable books that have been written latterly we may sometimes find the same truth as in Scripture, but there is not the same authority, Scripture has a sacredness peculiar to itself.”²¹ Even the great thirteenth century Roman Catholic theologian, Thomas Aquinas, clearly believed in sola Scriptura. He declared that “we believe the successors of the apostles and prophets only in so far as they tell us those things which the apostles and prophets have left in their writings.”²²

Conclusion

The belief that the Scriptures alone are the final authority for the believer is crucial to Christianity. For only as the authority of the Bible stands supreme over the authority of the individual and even the church can we truly be addressed by the Word of God and not our own word. Only when the difference between the work of the Holy Spirit in the inspiration of the Holy Scriptures is recognized as different from His work in the teaching ministry of the church can the church hear a word from God rather than its own voice.²³ John Calvin wrote that we must distinguish between the apostles and their successors. The apostles, he said, “were sure and genuine scribes of the Holy Spirit, and their writings are therefore to be considered oracles of God; but the sole office of others is to teach what is provided and sealed in the Holy Scriptures.”²⁴

The recognition of the Scriptures’ final authority does not negate the value of the teaching of the church and the decrees of historic councils. The church is called to be “the pillar and support of the truth” (1 Tim. 3:15), to teach and uphold God’s truth, but at the same time the church remains under it. The church’s teaching must always be judged by the truth of Scripture, for history clearly reveals that such teaching has not always been in accord with Scripture. Even the writings of the earliest post-apostolic fathers, who because of their proximity to the apostles are often held up as giving us normative Christianity, must be recognized as different from the Scriptures.²⁵

Only if the Scriptures are viewed as the infallible Word of God and made the final authority over our thoughts, feelings, and actions can we truly live by the Word of God. Only through an objective Word, which addresses our needs, can our Lord exercise His lordship over us.

Dr. Robert Saucy, Distinguished Professor of Theology, has taught at Talbot since 1961. He has written seven books and numerous book chapters and articles. Bob now has the joy of sometimes teaching children of former students. He and his wife Nancy live in Anaheim.