Literary Sources

“And moreover, because the Preacher was wise, he still taught the people knowledge; yet, he pondered and sought out and set in order many proverbs. The Preacher sought to find acceptable words; and what was written was upright—words of truth” (Eccles. 12:9, 10, NKJV).

This passage can be read to show that Solomon did not originate all the proverbs that he recorded. Under the inspiration of God, he “sought out” many sayings and searched to find “acceptable words.” In fact, the oft-quoted description of the virtuous woman in Proverbs 31 is attributed to the mother of an otherwise unknown King Lemuel, not Solomon (Prov. 31:1). Evidence points to the influence of Egyptian literature on Proverbs as well.

Similarly, the inspired historians of the Old Testament tell us that they referenced archives and other historical annals to narrate faithfully the story of God’s people.

Ezra and Nehemiah are other examples of Bible writers who relied upon historical records to document their accounts. Ezra includes copies of letters and royal decrees regarding Jerusalem and Persia (see Ezra 4–7), and Nehemiah tells us about genealogical registries that he found and incorporated into his narrative (see Neh. 7:5–72).

This principle appears in the New Testament as well. “It is clear from Luke’s experience that Inspiration functions in a manner consistent with the natural operation of the mental faculties and does not set them aside. Here is an inspired writer who was led by the Holy Spirit to give diligent study to the available oral and written source materials on the life of Christ, and then to combine into a connected narrative the information thus gathered.”—The SDA Bible Commentary, vol. 5, p. 669.

Jude seems to be quoting from 1 Enoch 1:9—a noncanonical, inter­testamental Jewish work. Without mentioning their names, Paul also quoted from Greek philosophers (see Acts 17:28 and Titus 1:12).

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Additional Reading: Selected Quotes from Ellen G. White

As the Spirit of God has opened to my mind the great truths of His Word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast-approaching struggle of the future. In pursuance of this purpose, I have endeavored to select and group together events in the history of the church in such a manner as to trace the unfolding of the great testing truths that at different periods have been given to the world, that have excited the wrath of Satan, and the enmity of a world-loving church, and that have been maintained by the witness of those who “loved not their lives unto the death” (Revelation 12:11). . . .
The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application.
In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject.
In narrating the experience and views of those carrying forward the work of reform in our time, similar use has been made of their published works.—Ye Shall Receive Power, p. 228.

In that hour of solemn responsibility, the apostle was calm and self-possessed. His heart was burdened with an important message, and the words that fell from his lips convinced his hearers that he was no idle babbler. “Ye men of Athens,” he said, “I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom therefore ye ignorantly worship, Him declare I unto you.” With all their intelligence and general knowledge, they were ignorant of the God who created the universe. Yet there were some who were longing for greater light. They were reaching out toward the Infinite.
With hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and exposed the fallacies of the religion of the Athenians. The wisest of his hearers were astonished as they listened to his reasoning. He showed himself familiar with their works of art, their literature, and their religion. Pointing to their statuary and idols, he declared that God could not be likened to forms of man’s devising. These graven images could not, in the faintest sense, represent the glory of Jehovah. He reminded them that these images had no life, but were controlled by human power, moving only when the hands of men moved them; and therefore those who worshiped them were in every way superior to that which they worshiped.
Paul drew the minds of his idolatrous hearers beyond the limits of their false religion to a true view of the Deity, whom they had styled the “Unknown God.” This Being, whom he now declared unto them, was independent of man, needing nothing from human hands to add to His power and glory.—The Acts of the Apostles, p. 237.