The Primary Distinctive: Sola Scriptura

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Oct2008

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Written by Pastor Bill Hardecker

The Primary Distinctive: Sola Scriptura The term “Sola Scriptura” emerged from the Protestant Reformation, and it is one part of the five “solas.” The others are namely: sola fide (only faith); sola gratia (only grace); solus Christus (only Christ); and Soli Deo Gloria (“Glory to God alone”). Although the terminology is derived from the Reformation, the principles of Sola Scriptura are as old as the Old Testament itself.

Baptists hold similar views to the authority of the Scriptures. Historically, Baptists have suffered persecutions, and given their lives not only in publishing and promulgating English Bibles, but also in the stubborn adherence to doctrines directly derived from the Scriptures like baptism, church polity, Ecclesiology and many others.

The strict adherence to doctrine has distinguished Baptists as a separate or distinct religious body than the pervading ones in the early history of Christendom. These doctrinal distinctions begin with one primary conviction with regards to the Bible, i.e. the Bible is God’s Word. And so the primary distinctive which is true of the Baptist faith is that the Bible is God’s Word. Since the Bible is God’s Word, the Bible therefore is the final rule in matters of faith and practice. It “trumps” the teachings and traditions of man.

There are several important points that must be clarified in order to understand with precision exactly what the primary distinctive (or formal principle) is:

Sola Scriptura affirms that no man or institution can teach, or preach contrary to the Scriptures.
Sola Scriptura does not advocate private interpretation.
Sola Scriptura has always been the practice of God’s people, and later rediscovered by the Reformers. Basically, it isn’t something new. In fact, Sola Scriptura readily negates the formation of new doctrine.
Sola Scriptura also deals with the perspicuity (clarity) of the Scriptures.
Sola Scriptura affirms the reality and necessity of the functional cannon of oral tradition prior to the inscripturation and the closing of the canon.
Because the Scriptures are “given by inspiration” they are infallible, inerrant, preserved, sufficient and available to God’s people.
Sola Scriptura recognizes other sources of truth and authority, but having been given directly from God Himself; it is self-evident that the Scriptures express ultimate truths and is the final authority with regards to faith and practice.
The authority of the Scriptures does not come from the church rather they come directly from God. They are however, recognized and received by the church.

Jesus practiced the primary distinctive:

Jesus Christ validates the Old Testament Scriptures as the Word of God through specific statements and through how he used them (see Matt. 4:4 ; 5:17-20; 22:29; Mark 12:24; Luke 16:29; 24:27; John 5:39; 10:35). Furthermore, Jesus delegated authority to His apostles in order to establish the New Testament Scriptures (see John 16:13) of which the apostles have miraculously accomplished (see 1 Timothy 5:18; Colossians 4:16; 2 Peter 3:16).

The early Christians practiced the primary distinctive:

James appeals to Scripture at the Counsil of Jerusalem (Acts 15:16-18). The Berean Christians in Acts 17:11 were commended for receiving the oral teachings of the apostle Paul and Silas, and for searching the Scriptures to see if the teachings coincide with the Scriptures. Timothy as a young child was instructed in the Scriptures (2 Timothy 3:15) and as a preacher he was commanded to preach the Word (2 Timothy 4:2). It was the Scriptures which were sufficient to thoroughly furnish (that means to fully or completely equip) him as the man of God unto all good works (2 Timothy 3:17). The Philippian church was exhorted to hold forth the word of life (Philippians 2:16). Peter elevates the Scriptures above his own eye-witness account (2 Peter 1:19-21).

The early Baptists practiced the primary distinctive:

The Waldensians were known for “the rejection of any practice or ceremony without justification in the Scriptures, particularly in the New Testament…” (Encyclopedia of Christian Theology by Jean-Yves Lacoste. Page 1695). Their Confessions of faith (1120 and 1544) must also be taken in consideration. These demonstrate that they were indeed Biblical in doctrine, and held to Sola Scriptura. Article 7 of the London Baptist Confession of 1644 states: “The rule of this knowledge, faith, and obedience, concerning the worship and service of God, and all other Christian duties, is not mans inventions, opinions, devices, laws, constitutions, or traditions unwritten whatsoever, but only the word of God contained in the Canonical Scriptures.” (They cite these Scriptures: John 5:39; 2 Tim. 3:15-17; Col. 21:18, 23[sic]; Mat. 15:9). The great Baptist pastor and theologian Dr. John Gill articulated the primary distinctive in his Declaration of Faith (1757): “We believe, That the Scriptures of the Old and New Testament, are (2 Tim. 3:15-17; 2 Peter 1:21) the word of God, and the only (John 5:39; Acts 17:11; 2 Peter 1:19, 20) rule of faith and practice.”

The Primary Distinctive of “Only Scriptures” is a doctrine that is fundamentally rooted in the Scriptures themselves, adhered to and promoted by the Lord Jesus Christ, His apostles, and the early churches, and is uniformly believed by all Baptists throughout the history of Christendom.

Pastor Bill Hardecker

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... Chris commented at 02:23 pm on October 08, 2008

Great post Bill. I appreciate your ability to put your thoughts in writing. What confuses me is point #2, that Sola Scriptura does not advocate private interpretation. If scripture is not privatley studied and interpreted by the individual, does an authority interpret it for him? Point #2 also contradicts what Nicholas Cordot wrote in his Sola Scriptura blog a few weeks ago: “Spiritual interpretations should not be forced on anyone nor should people be coerced into believing a certain way by a church, pastor, or hierarchy". From my perspective he (and many other Baptists) endorses private interpretation as a tenant of Sola Scriptura , but you do not

... Bill Hardecker commented at 03:20 pm on October 08, 2008

Thanks for your feedback,I appreciate it. As to your question regarding no.2, Sola Scriptura does not advocate private interpretation. What I mean is that we don't extrapolate from the Scriptures what isn't there. When we arrive at the or a meaning of Scriture (i.e. interpretation) we find that our interpretation of Scripture is communal rather than private. Which means that other items verify that our interpretation is proper and correct. Such "items" include but are not limited to:
1. The Scritures themselves.
2. Historical documents of Christians. (Again, never to be elevated as Scriptures)
3. The Hermanuetics of the Historical-Grammatical method.
4. We must always remember that infallibility rests in the Scriptures alone, and that authority has the potential of teaching error.

This does not mean that one cannot study the Bible for himself, or privately hold the truths of Scripture as near and dear to his heart. Nor does it mean that the Scriptures are not to be applied to one's situation. There are hundreds of applications of Scripture, but truly there is only one interpretation of Scripture.

I hope this helps, I don't want to confuse you (or anyone). The two big items are: Interpretation of Scriptures are communal, and we don't like to extrapolate stuff from the Bible that isn't there. Worse, we don't want doctrine that contradicts the Scriptures.

... Chris Zajdzinski commented at 05:11 pm on October 08, 2008

In my opinion there seems to be a major problem with your communal approach. It fails in that it allows the individual to decide what sources he will use to verify that his personal interpretation of scripture is correct. As you know there are historical Christian writings, contemporary books and concordances, study guides, and “expert theologians” that all contradict each other. When an individual interprets the bible in a certain way, he will always find an abundance of communal sources to verify that his interpretation is correct. In the end, it still seems as though the individual is the final authority on what the scriptures teach. If there is no infallible interpreter and teacher, how can anyone be sure (other then their personal feelings) that their interpretation is correct?

... Nicholas Z. Cardot commented at 05:15 pm on October 08, 2008

So if somebody reads a clear teaching in the Word of God and their church teaches in contradiction to that clear teaching, they should shun the relationship between their conscience and the Word of God and simply obey the church? With thousands of different churches, which one should we give that total unbridled devotion to?

... bhardecker commented at 07:42 pm on October 08, 2008

Nick hits it right on. There are some things in Scripture that are indeed "mysterious" or difficult to understand, but the most important things in life like Salvation and how to live a meaningful Christian life are clear in the Scriptures. The very first aspect of communal interpretation is the most important in my estimation: Scriptures interpret Scriptures. There is a uniformity of doctrine within the Scriptures themselves, this is properly called "analogia Scriptura." This trumps all teachings. Historical documents only serve to prove that the Christian community shares the intrepretation, and that it is not some new invention, or some new doctrine.
Again, the big picture in my mind is that we don't extrapolate things from the Scriptures that isn't there. We don't teach things that contradict the Scriptures. The authority is the Scriptures themselves, not the individual. Everyday is a battle to conform ourselves to the Scriptures or to follow our own sentiments.

... David commented at 09:20 pm on October 21, 2008

Great article.
I like how you point out the fact the "solas" came out of the reformation, but their ideas did not originate there. Baptist are not and were never reformers. We have held to these veiws since the days of Christ.
Still Learning,
Baptist Heritage

... rom623drh commented at 06:21 pm on November 04, 2008

Great post this is good material

... rom623drh commented at 08:40 pm on November 25, 2008

2Pe 1:19-21 KJV-1611 We haue also a more sure word of prophecie, whereunto yee doe well that ye take heede, as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hearts: (20) Knowing this first, that no prophecy of the Scripture is of any priuate Interpretation: (21) For the prophecie came not in olde time by the will of man: but holy men of God spake as they were moued by the holy Ghost.

This means it is not left to you to interpret what the Bible says, it interprets itself. Building line upon line precept upon precept.

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