The Divine Authority and Sufficiency of Holy Scripture

The Divine Authority and Sufficiency of Holy Scripture

Jack Kettler

Preface

The doctrine of “Sola Scriptura”—Scripture alone as the supreme authority for faith and practice—remains a cornerstone of Reformed theology. This chapter defends the divine authority, sufficiency, and closed nature of the biblical canon, encompassing the Old and New Testaments as the infallible Word of God. Primarily utilizing the King James Version (KJV) unless otherwise specified, this study revises and abridges Jack Kettler’s “The Five Points of Scriptural Authority: A Defense of Sola Scriptura” (2021).

The following summarizes the six sections of this chapter:

Section 1: The Divine Authority of Scripture 

This section establishes Scripture’s divine authority as the inspired (*theopneustos*, 2 Tim. 3:16) Word of God, self-authenticating and binding for doctrine and life. It explores Scripture’s self-attestation through passages like Isaiah 55:11 and Psalm 33:6, 11, which affirm its performative power and eternal nature. The New Testament’s attribution of divine speech to “the scripture” (e.g., Rom. 10:11; 9:17) underscores its authority as God’s voice. Additionally, God’s sovereignty ensures the preservation of His Word (Ps. 119:89; 12:6–7), safeguarding its integrity across generations.

Section 2: The Old Testament as the Word of God 

This section defends the Old Testament’s divine authority through its self-testimony (e.g., “thus saith the LORD,” Exod. 5:1) and New Testament endorsement. Passages like Proverbs 30:5–6 and Isaiah 40:8 highlight its purity and eternality. Jesus’ affirmation that “the scripture cannot be broken” (John 10:35) and the Bereans’ reliance on it (Acts 17:11) confirm its sufficiency. The section also addresses the historical recognition of the Jewish canon, evidenced by synagogue practices and Jesus’ reference to its scope (Luke 11:50–51).

Section 3: The New Testament as the Word of God 

This section affirms the New Testament’s divine authority, rooted in the apostolic commissioning (Matt. 10:1–5; John 14:26). Paul’s writings are declared to be divine commandments (1 Cor. 14:37), and Peter equates them with Scripture (2 Pet. 3:15–16). The New Testament’s self-attestation, as seen in Paul’s citation of Luke 10:7 as “scripture” (1 Tim. 5:18), and its warnings against tampering (Rev. 22:18–19), parallels Old Testament prohibitions, establishing its equal authority.

Section 4: The Inscription of God’s Word 

This section argues that God mandated the inscription of His Word (e.g., Exod. 24:4; Isa. 30:8; Rev. 1:11) to provide an objective, enduring standard superior to oral traditions or subjective experiences. Jesus’ rejection of Pharisaical traditions (Mark 7:3, 9) and Paul’s call to guard the “good deposit” (2 Tim. 1:13–14) emphasize written revelation’s primacy. Historical divergences, such as those in the Mishnah, and scriptural examples like the Ethiopian eunuch’s use of Isaiah (Acts 8:27–39) reinforce this.

Section 5: The Sufficiency of Scripture 

This section defends Scripture’s sufficiency for salvation and godly living, supported by Psalm 19:7 and 2 Timothy 3:16–17, where “artios” (“perfect”) denotes completeness. Jesus’ affirmation of the law’s inviolability (Matt. 5:18) and prioritization of Scripture over miracles (Luke 16:29–31) underscore its adequacy. The Westminster Confession (1.6) is cited to affirm that Scripture contains all necessary divine counsel, refuting claims of extra-biblical revelation (Gal. 1:8).

Section 6: The Closing of the Canon 

This section argues that the biblical canon is closed, with divine revelation ceasing after the apostolic era. Jude 3’s reference to “the faith which was once delivered” and Ephesians 2:20’s apostolic foundation indicate finality. Hebrews 1:1–2 presents Christ as God’s ultimate revelation, and 1 Corinthians 13:8–10 ties the cessation of revelatory gifts to the completed canon. Revelation 22:18–19 reinforces closure, and claims of ongoing revelation are refuted by Christ’s preeminence (Col. 1:15–17).

Section 1: The Divine Authority of Scripture

The authority of Scripture derives from its divine origin as the inspired (theopneustos, 2 Tim. 3:16) Word of God, self-authenticating and binding upon believers for all matters of doctrine and life. This chapter establishes Scripture’s authority through its self-testimony and divine preservation.

1.1 Scriptural Self-Attestation

Scripture consistently declares its divine nature and efficacy. The prophet Isaiah affirms the performative power of God’s Word:

“So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:11, KJV)

The Psalmist echoes this, emphasizing the Word’s creative and eternal character:

“By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth… The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.” (Ps. 33:6, 11, KJV)

The New Testament equates Scripture with God’s voice. Paul, citing Isaiah, attributes divine speech to “the scripture”:

“For the scripture saith, whosoever believeth on him shall not be ashamed.” (Rom. 10:11, KJV)

“Therefore, thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.” (Isa. 28:16, KJV)

Similarly, Paul ascribes to “the scripture” God’s words to Pharaoh (Rom. 9:17, cf. Exod. 9:16, KJV). This interchangeability demonstrates that Scripture is God’s authoritative voice, binding believers as divine revelation.

1.2 Divine Preservation of Scripture

God’s sovereignty ensures the preservation of His Word:

“For ever, O LORD, thy word is settled in heaven.” (Ps. 119:89, KJV)

“The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.” (Ps. 12:6–7, KJV)

Section 2: The Old Testament as the Word of God

The Old Testament’s divine authority is affirmed by its self-testimony and New Testament endorsement, establishing it as God’s Word and a safeguard against false teaching.

2.1 Old Testament Testimony

The Old Testament claims divine origin through phrases like “thus saith the LORD” (e.g., Exod. 5:1; Jer. 19:3, KJV), appearing hundreds of times. Its attributes distinguish it from human writings:

“Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.” (Prov. 30:5–6, KJV)

“The grass withereth, the flower fadeth: but the word of our God shall stand for ever.” (Isa. 40:8, KJV)

“Thy word is a lamp unto my feet, and a light unto my path.” (Ps. 119:105, KJV)

These passages highlight Scripture’s purity, eternality, and guidance, with warnings against alteration (Deut. 4:2; Prov. 13:13, KJV).

2.2 New Testament Affirmation

The New Testament upholds the authority of the Old Testament. Jesus declares its inviolability:

“The scripture cannot be broken.” (John 10:35, KJV)

The Bereans are commended for testing Paul’s teaching against Scripture:

“These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Acts 17:11, KJV)

These “scriptures” refer to the Old Testament, confirming its sufficiency. Jesus validates the canon’s tripartite structure—Law, Prophets, and Psalms (Luke 24:44, KJV)—and its testimony to Himself (Luke 24:27; John 5:39, 46–47, KJV).

2.3 Historical Canon Recognition

Israel possessed a recognizable canon, evidenced by synagogue readings (Luke 4:16–21, KJV) and commands to teach God’s Word (Deut. 6:6–9, KJV). Jesus’ reference to prophetic martyrdom from Abel to Zechariah (Luke 11:50–51, cf. Gen. 4:8; 2 Chron. 24:20–21, KJV) aligns with the Jewish canon’s order, where Chronicles concludes, confirming a defined corpus. The original’s concern about modern Bible order is clarified by noting the Jewish canon’s arrangement.

Section 3: The New Testament as the Word of God

The New Testament shares the Old Testament’s divine authority, as its writers viewed their teachings as inspired and the early church recognized them as Scripture.

3.1 Apostolic Authority

Jesus commissioned His apostles with divine authority (Matt. 10:1–5, KJV), promising the Holy Spirit’s guidance:

“But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:26, KJV)

Paul asserts his writings’ divine origin:

“If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.” (1 Cor. 14:37, KJV)

Peter equates Paul’s epistles with Scripture:

“…our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles…in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” (2 Pet. 3:15–16, KJV)

Apostolic letters were read in worship, mirroring synagogue practice (Col. 4:16; Acts 15:21, KJV).

3.2 New Testament Self-Attestation

Paul cites Luke 10:7 alongside Deuteronomy 25:4 as “scripture” (1 Tim. 5:18, KJV), and the gospel fulfills Scripture (1 Cor. 15:3–4, KJV). Revelation’s warning against tampering (Rev. 22:18–19, KJV) echoes Old Testament prohibitions (Deut. 12:32, KJV).

Section 4: The Inscription of God’s Word

God’s Word was divinely mandated to be written, providing an objective standard superior to oral traditions or subjective experiences.

4.1 Scriptural Mandates for Writing

God commands His Word’s inscription:

“And Moses wrote all the words of the LORD… And he took the book of the covenant, and read in the audience of the people…” (Exod. 24:4, 7, KJV)

“Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever.” (Isa. 30:8, KJV)

“Saying, I am Alpha and Omega, the first and the last: and, what thou seest, write in a book, and send it unto the seven churches…” (Rev. 1:11, KJV)

These ensure accessibility and preservation (Josh. 1:7–8, KJV).

4.2 Superiority of Written Revelation

The original classroom analogy illustrates the unreliability of oral transmission, reinforced by historical examples such as the divergences in the Mishnah. Jesus’ rejection of Pharisaical traditions (Matt. 5:21, 43; Mark 7:3, 9, KJV) underscores the primacy of Scripture. Paul’s command to “guard the good deposit” presupposes a tangible corpus:

“What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you, guard it with the help of the Holy Spirit who lives in us.” (2 Tim. 1:13–14, NIV)

Countering Objections

Oral traditions preceded written revelation in early periods, but the transition to written texts (Exod. 24:4, KJV) reflects God’s design. The Ethiopian eunuch’s reading of Isaiah (Acts 8:27–39, KJV) and Apollos’ scriptural apologetics (Acts 18:24, 28, KJV) demonstrate the authority of the written Word.

Section 5: The Sufficiency of Scripture

Scripture is sufficient, containing all that is necessary for salvation and godly living.

5.1 Biblical Evidence for Sufficiency

Scripture’s attributes affirm its completeness:

“The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.” (Ps. 19:7, KJV)

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” (2 Tim. 3:16–17, KJV)

The Greek “artios” (“perfect”) denotes completeness. Jesus’ promise of the Spirit’s teaching “all things” (John 14:26, KJV) and Paul’s delivery of “all the counsel of God” (Acts 20:20, 27, KJV) confirm sufficiency.

5.2 Jesus’ View of Sufficiency

Jesus upholds Scripture’s adequacy:

“For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matt. 5:18, KJV)

His rebuke for ignorance (Mark 12:24, KJV) and prioritization of Scripture over miracles (Luke 16:29–31, KJV) affirm its normative role. The Westminster Confession states:

“The whole counsel of God… is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added…” (WCF 1.6)

5.3 Refuting Extra-Biblical Claims

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Gal. 1:8, KJV)

Section 6: The Closing of the Canon

The canon is closed, with divine revelation ceasing after the apostolic era.

6.1 Biblical Evidence for Cessation

Jude’s call to contend for “the faith which was once delivered unto the saints” (Jude 3, KJV; “once for all,” NKJV) implies a completed doctrine:

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 3, KJV)

The Greek “hapax” denotes finality (Vine, 1952, p. 809). Ephesians 2:20 establishes a singular foundation:

“And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone.” (Eph. 2:20, KJV)

Daniel 9:24’s prophecy supports cessation:

“Seventy weeks are determined upon thy people… to seal up the vision and prophecy, and to anoint the most Holy.” (Dan. 9:24, KJV)

E.J. Young notes: “When Christ came, there was no further need of prophetic revelation” (Daniel, 1988, p. 200). Hebrews 1:1–2 confirms Christ as the final revelation:

“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son…” (Heb. 1:1–2, KJV)

6.2 Cessation of Apostolic Gifts

1 Corinthians 13:8–10 indicates the temporary nature of revelatory gifts:

“For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” (1 Cor. 13:9–10, KJV)

Gordon H. Clark connects the “perfect” (“teleion”) to the completed canon (First Corinthians, 1991, pp. 212–213). Revelation’s warning reinforces closure:

“For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book…” (Rev. 22:18–19, KJV)

Its pre-70 A.D. composition aligns with Daniel’s timeframe (Rev. 1:3; 22:6, 12, KJV).

6.3 Addressing Ongoing Revelation Claims

Zechariah 13:3’s context is complex but harmonizes with warnings against new revelation (Deut. 13:5; Gal. 1:8–9, KJV). Claims of ongoing revelation (e.g., Mormon apostolic offices) are refuted by the singular apostolic foundation and Christ’s preeminence (Col. 1:15–17; John 1:14, KJV).

Conclusion

The Scriptures are the infallible, inspired Word of God, sufficient for salvation and godly living, and closed as the canon of divine revelation. Their authority stems from God’s authorship, not human or ecclesiastical validation. The church upholds the gospel by guarding and proclaiming Scripture (1 Tim. 3:15, NIV; 2 Tim. 1:13–14, NIV). Jesus’ declaration, “It is written” (Matt. 4:4, KJV), establishes Scripture’s unassailable authority. The Reformation’s “Sola Scriptura” remains the church’s testimony: Scripture alone is God’s voice.

“The authority of the Holy Scripture… dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself), the author thereof…” (WCF 1.4)

Bibliography and recommended reading

1. Clark, Gordon H. First Corinthians. Jefferson, MD: The Trinity Foundation, 1991.

• Findlay, G.G. The Cambridge Bible for Schools and Colleges: Thessalonians. Cambridge: Cambridge University Press, 1898.

• Gill, John. Old and New Testaments, 2 Thessalonians. Grace Works, Multi-Media Labs, 2011.

• Kistemaker, Simon J. New Testament Commentary: Jude. Grand Rapids: Baker Book House, 1987.

• Morris, Leon. The Tyndale New Testament Commentary: 1 Corinthians. Grand Rapids: Inter-Varsity Press, 1983.

• Vine, W.E. Vine’s Expository Dictionary of New Testament Words. Iowa Falls: Riverside, 1952.

• Young, E.J. Daniel. Oxford: The Banner of Truth Trust, 1988.

• Westminster Confession of Faith. 1646.

Declaration “For transparency, I note that I used Grok, an AI tool developed by xAI, and Grammarly AI for editorial assistance in drafting, organizing, and refining the manuscript’s clarity and grammar, as indicated in the article’s attribution. All theological arguments, exegesis, and interpretations are my own, and I take full responsibility for the content.” –  Jack Kettler