“The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authentical; so as in all controversies of religion the Church is finally to appeal unto them.” WCF 1:8
Why Authority Matters
In our home, our children sometimes argue (I know—big surprise). When disputes arise over toys or places on the couch, they are instructed to bring the matter to me or my wife. As parents, we serve as the final authority, not because we are perfect, but because without authority there would be chaos. When no higher standard exists, might makes right.
This principle is evident far beyond the household. Human societies universally recognize the necessity of authority and order. Scripture teaches that this instinct is rooted in natural revelation: all people, as image-bearers of God, possess an awareness of moral structure and accountability (Rom. 1:19–20). Even fallen man, in rejecting God as supreme, cannot escape the need for some governing authority.
The same is true—indeed, more urgently so—when it comes to special revelation. When Christians or churches disagree about who God is, how He is to be worshiped, or what He requires of His people, where is the dispute to be settled? What is the final court of appeal in matters of faith and practice?
This is the question that the doctrine of Sola Scriptura seeks to answer. Simply stated, Sola Scriptura (Latin for Scripture Alone) teaches that the Holy Scriptures are the only infallible rule for Christian faith and practice. While many authorities exist within the Christian life, only one stands as ultimate.
What Sola Scriptura Does Not Mean
Before beginning to look at this doctrine, I think it would be helpful to clarify what it does not mean. Let me address a common misconception. Affirming Scripture as the ultimate authority does not eliminate all other authorities. I will give three examples of real authorities that are consistent with this doctrine.
The first is the authority of the Pastor (interchangeable with elder). We see the author of Hebrews clearly state that elders in the church should be obeyed and submitted to (Heb. 13:17). Elders are also charged to speak, exhort, and rebuke with all authority (Ti. 2:15). It is clear that the Pastor/Elder has real authority.
The second authority to mention is that of the local church. The gathered church has authority (Matt. 18:15-20). It has the authority to discipline, even to the point of excommunication (1 Cor. 5:4-5).
Lastly, we can see authority in the historic creeds and confessions of the church. In a Presbyterian church, for example, the elders of the church must hold to the doctrines found in the Westminster standards. The same is true of Lutherans and Particular Baptists, each with their own doctrinal standards, respectively. Elders must be of one mind theologically to effectively shepherd their flock. These doctrinal standards are an authority.
Now that we see the existence of these authorities, we can ask, “Does this contradict the doctrine of Sola Scriptura?” By no means.
All three of these authorities mentioned are derivative. Elders do not have authority in themselves. Churches do not have authority in themselves. Yes, you guessed it, creeds and confessions do not have authority in themselves either. Instead, each of these derives authority from elsewhere. In all three cases, they derive authority from the Scriptures alone.
A helpful picture of this is the sun and the moon. The moon does not shine forth its own light, yet we see it light up the night sky. This is because it reflects the light of the sun. We see the same with these authorities. They only bear authority insofar as they wield the one true and ultimate authority, namely the Scriptures.
The doctrine of Sola Scriptura does not mean that there are no other authorities, but rather that the fundamental and ultimate authority for matters of faith and practice is Scripture alone.
A Biblical Case for Sola Scriptura
This brief biblical case for Sola Scriptura rests on two considerations: what scripture is, and how it was used—by Jesus Himself. Or to frame it differently, the doctrine in substance and the doctrine in practice. This is to show that the scriptures are not merely an authority, but that they are the authority. We see this first point demonstrated in 2 Timothy 3:16:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”
The Scriptures are all God-breathed, meaning they are given directly from God Himself. They are not merely the words of men, though He spoke through men (1 Pet. 1:21). Scripture is the very word of God (Matt. 4:4). Since they are the words of God, they are authoritative. If authoritative, they are final. The scripture, as God’s own word, is necessarily the ultimate, authoritative, and final standard for God’s people.
If you want to know what God thinks about a subject, would you listen to the speculations of another, or would you listen to what God Himself has spoken? Sola Scriptura is made evident first and foremost because of the nature of scripture. It is the very word of God.
Moreover, we also see in this passage the sufficiency of Scripture. Paul tells us that the scriptures are profitable in various ways, “that the man of God may be complete, equipped for every good work.” The scriptures can make the man of God complete. Completeness communicates the lack of need for more. The Scriptures can make the man of God complete. They are sufficient for the task for which God has given them.
Now consider Jesus’ view of the Scriptures. In addition to His view of them, consider how he used the Scriptures to correct other false authorities.
“Then Pharisees and scribes came to Jesus from Jerusalem and said, ‘Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.’ He answered them, ‘And why do you break the commandment of God for the sake of your tradition? For God commanded, ‘Honor your father and your mother,’ and ‘Whoever reviles father or mother must surely die.’ But you say, ‘If anyone tells his father or his mother, ‘What you would have gained from me is given to God, he need not honor his father.’ So for the sake of your tradition, you have made void the word of God.” -Matthew 15:1-5
The Pharisees elevated their tradition above the Scriptures. They believed that the tradition of the elders was authoritative enough to be the basis of accusations. Jesus corrects this error by pointing back to the true and ultimate authority—the Scriptures. Jesus clearly demonstrates His view of the authority of the Scriptures. Not that they are simply an authority, but that they are an authority above tradition. This is specifically relevant to our topic.
Historically, as we will see below, the main opponent of Sola Scriptura has been church tradition. More specifically, in the West, the tradition of the Roman Church. The principle we gain from Jesus’ interaction with the Pharisees here in Matthew 15 is that when tradition collides with the Scriptures, is the tradition is in error.
So, due to the nature of the Scriptures as God-breathed and their use by Jesus Himself, we see a clear basis for the doctrine of Sola Scriptura in the Scriptures themselves. Paul tells us what the Scriptures are, and Jesus demonstrates how to use them against traditions. Both agree that when it comes to ultimate authority, it is the Scriptures that we are bound to.
A Historical Case for Sola Scriptura
The doctrine of Sola Scriptura was championed during the Protestant Reformation of the 16th century. Reformers like Luther, Zwingli, and Calvin all agreed on the fundamental belief that the Scriptures alone were the ultimate authority for the church. It was the truths of Scriptures held above the traditions of the church of Rome that characterized the entire Reformation.
Moving forward, Sola Scriptura would be the foundational doctrine contained in all of the major protestant confessions of faith (Westminster, Belgic, Second London, etc.). The doctrine of Sola Scriptura is, in its most basic form, what it means to be protestant. It is a rejection of the traditions of men—or anything else for that matter—as the ultimate authority. But what about before the Reformation?
Sola Scriptura, though championed by the Reformers, was not invented during the Reformation. We see evidence of this in the Proto Reformers John Wycliff and Jan Hus. Wycliff, as a frontrunner to the English Reformer William Tyndale, enshrined the doctrine of Sola Scriptura in his commitment to produce the first English translation of the bible.
Wycliff’s zeal to get the Scripture into the hands of the common man was driven by his own views of the Scripture. In step with Paul and Jesus, Wycliff believed the Scriptures were the very words of God and therefore authoritative over the traditions of men. More specifically, authoritative over the church of Rome. The zeal of Wycliff would be taken up by the Czech Priest Jan Hus.
Fascinated by the ideas of scripture in the common language and the reformation of the clergy, Hus would carry on the views of Wycliff. Hus would encounter many hardships on account of these beliefs. He would be excommunicated four times. He would be called to the Council of Constance and tried as a heretic. He was condemned and put to death on July 6, 1415.
These proto reformers, however, were also not the first to affirm Scripture as the final authority. Here is a list of some of the earlier examples we see: Augustine of Hippo (354–430), John Chrysostom (344–407), Cyril of Jerusalem (315–386), Athanasius of Alexandria (296–373), Dionysius of Alexandria (ca. 265), Hippolytus (d. 235), Tertullian of Carthage (c. 160–235), Irenaeus of Lyons (d. 202). We also see many examples in Ignatius of Antioch, Clement of Rome, and the Didache of using the Scriptures as the basis for refuting error and teaching summaries of Christian doctrine and practice.
Exploring the examples listed above warrants its own blog at a later date (this can be found here). For now, suffice it to say that the belief in the Scripture as the final authority is not new. Nor was it invented during the Protestant Reformation. It is a doctrine that has been held historically, and this serves as secondary support to its basis in the Scriptures themselves.
Practical Implications for the Christian Life
The doctrine of Sola Scriptura is eminently practical. This is why Protestant confessions of faith so often begin with it. Sola Scriptura shapes how we view everything else. All that we believe about God, salvation, worship, and the Christian life is governed by one supreme authority: the Scriptures.
As we consider anew the fact that God has given us this sure word, we ought to be driven back to it again and again. We should consume the Scriptures as often as we can, for they are indeed our daily bread. We ought to read the Word regularly, pray the Word faithfully, and hear the Word preached with expectancy.
In addition to exposing ourselves to Scripture, we must also submit our beliefs to it. We all have traditions—there is no avoiding that. At some point, someone has taught us what to believe about God. It is therefore our duty as Christians to examine these things in light of Scripture (Acts 17:11; 1 Thess. 5:21). Secondary authorities do exist, but they must always be recognized as subordinate to the ultimate authority of God’s Word.
More to come on Sola Scriptura. Please subscribe if you would like to read more.
Further Reading
The following resources are excellent for deepening your understanding of sola scriptura in biblical, historical, and theological context:
Sola Scriptura: The Protestant Position on the Bible – Edited by Don Kistler
The Shape of Sola Scriptura – Keith Mathison
Scripture Alone – James White
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