1. Introduction

The Greek term graphē (“Scripture”) occurs 51 times in the New Testament, always referencing sacred, authoritative writings. This article surveys its usage across the New Testament corpus, demonstrating its evolving application—from the Old Testament to emerging Christian writings—and its theological weight in apostolic thought.

2. Jesus and the Authority of Scripture

Jesus frequently appealed to Scripture as a final authority in teaching and debate:

• “It is written” (e.g., Matt. 4:4, 7, 10) demonstrates his reliance on the text as decisive.
• In Luke 24:27, Jesus “interpreted to them in all the Scriptures the things concerning himself,” pointing to a Christological reading of the entire Hebrew Bible.
• His disputes with religious leaders often included the challenge: “Have you not read in the Scriptures?” (Matt. 21:42).

Jesus affirms not only the inspiration but also the unity and prophetic witness of Scripture.

3. Paul’s Theological Use of Scripture

Paul, a trained Pharisee, quotes Scripture extensively, mostly from the Septuagint. Key texts include:

• Romans 15:4 – “Whatever was written in former days was written for our instruction…”
• 2 Timothy 3:16 – “All Scripture is God-breathed and profitable for teaching…”

Paul uses Scripture to prove Christ’s messiahship, justify Gentile inclusion, and establish doctrinal foundations. He also personifies Scripture: “The Scripture foresaw…” (Gal. 3:8), treating it as an active divine agent.

4. Peter and the Emerging Canon

In 2 Peter 3:15–16, Peter writes:

“…as they do the other Scriptures.”

Here, Peter equates Paul’s letters with “the other Scriptures”, a phrase traditionally reserved for the Old Testament. This is a pivotal moment in canon development, recognising emerging Christian writings as divinely inspired alongside the Hebrew canon.

5. Broader Apostolic Usage

• James appeals to “Scripture” in James 2:8 and 2:23, quoting Leviticus and Genesis.
• Hebrews treats Scripture as the spoken voice of God (e.g., Heb. 4:12).
• Revelation alludes to Old Testament imagery constantly, though without direct use of graphē.

6. Conclusion

The New Testament uniformly regards graphē as divine revelation, primarily referring to the Old Testament. Yet by the end of the first century, Christian apostolic writings—especially Paul’s epistles—began to be recognised as Scripture in their own right, signalling the beginning of the New Testament canon.