Holy Scripture, consisting of the Old and New Testaments, is the inspired word of God by which he has revealed himself, his character, and his plan of salvation to men. Because it is the word of God it has supreme authority in matters of faith and practice. It weighs and judges men; men do not weigh and judge it. It is sufficient, and sufficiently clear, to guide God's church. We neglect it to our great disadvantage and peril.
Tomorrow: The doctrine of God.
Friday, September 7, 2007
Thursday, September 6, 2007
Of the Holy Scripture, I:10
The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.
This is sola Scriptura plainly stated. There are many worthy authorities, many experts, and many who deserve a hearing (though not many wise, if memory serves). All are secondary to the voice of the Spirit in Scripture. All must submit to the judgment of Scripture. Where there are controversies, the Scripture is our referee. It is, as I wrote previously, the norm of norms and itself without norm.
Is there value in creeds? Are we to give heed to the decisions of ecumenical councils? Do we listen to the fathers of the church? Yes, in every case yes. But we should hold the creeds in one hand and the Bible in the other, knowing which of the two is supreme at all times.
Tomorrow: The Westminster Confession on Scripture.
This is sola Scriptura plainly stated. There are many worthy authorities, many experts, and many who deserve a hearing (though not many wise, if memory serves). All are secondary to the voice of the Spirit in Scripture. All must submit to the judgment of Scripture. Where there are controversies, the Scripture is our referee. It is, as I wrote previously, the norm of norms and itself without norm.
Is there value in creeds? Are we to give heed to the decisions of ecumenical councils? Do we listen to the fathers of the church? Yes, in every case yes. But we should hold the creeds in one hand and the Bible in the other, knowing which of the two is supreme at all times.
Tomorrow: The Westminster Confession on Scripture.
Wednesday, September 5, 2007
Of the Holy Scripture, I:9
The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.
Given the divine authorship of Scripture and the evident competency of God to provide a coherent and consistent revelation to men, it makes sense that we can use the clear teachings of Scripture to help illuminate passages that are not so clear. This idea is often termed the "analogy of faith." For an explanation of the term, I found a short Theopedia statement that serves well:
"In Romans 12:6, Paul says that each one was to exercise his gift of prophecy, i.e., of teaching, 'according to the proportion of faith.' The Greek word for proportion here is analogia, and hence the phrase analogy of faith. The meaning is, that the utterances of the 'prophet' were not to fluctuate according to his own impulses or independent thoughts, but were to be in accordance with the truth revealed to him as a believer. Following the Reformation, this phrase was used to mean that all Scripture was to be interpreted with reference to all other Scripture. In other words, no single text or expression of Scripture was to be isolated or interpreted in a way contrary to its general teaching."
Application of the analogy of faith complements, and should not supercede, other sound hemeneutical principles.
Tomorrow: The norm of norms.
Given the divine authorship of Scripture and the evident competency of God to provide a coherent and consistent revelation to men, it makes sense that we can use the clear teachings of Scripture to help illuminate passages that are not so clear. This idea is often termed the "analogy of faith." For an explanation of the term, I found a short Theopedia statement that serves well:
"In Romans 12:6, Paul says that each one was to exercise his gift of prophecy, i.e., of teaching, 'according to the proportion of faith.' The Greek word for proportion here is analogia, and hence the phrase analogy of faith. The meaning is, that the utterances of the 'prophet' were not to fluctuate according to his own impulses or independent thoughts, but were to be in accordance with the truth revealed to him as a believer. Following the Reformation, this phrase was used to mean that all Scripture was to be interpreted with reference to all other Scripture. In other words, no single text or expression of Scripture was to be isolated or interpreted in a way contrary to its general teaching."
Application of the analogy of faith complements, and should not supercede, other sound hemeneutical principles.
Tomorrow: The norm of norms.
Tuesday, September 4, 2007
Of the Holy Scripture, I:8
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. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.
One point of confusion that sometimes comes up in discussions of the inspiration of Scripture is whether we consider a particular translation to be inspired. Perhaps the most well-known group today that advocates such an ultra-high view of a translation is the KJV-Only group. I don't propose to enter into that debate here except to observe that the Confession does not support such a belief. God inspired the original Hebrew and Greek manuscripts--what are called the autographs--but we don't possess those manuscripts today, just copies. However, this is not cause for despair because God has sovereignly and providentially superintended the processes by which copies of the Scripture have been handed down through the generations such that we may be confident that today we do possess the content of those original manuscripts. The science of lower textual criticism has done the church a tremendous service in this regard, in that it corroborates the preservation of the text. The process of translation is not inspired, though.
Nevertheless, translation of the Scriptures into the various common tongues of the people of God is a most important and noble work. By this work, millions of Christians who would otherwise have no access to God's word may read it with profit, to the end that their worship of God may be acceptable according to his precepts and they themselves may have hope, the hope that the glorious gospel of Jesus Christ affords to all who embrace it. It is not insignificant that God originally provided the Scriptures in the languages of the people to whom they were at first given; the church carries on this work by ensuring that the Scriptures are rendered readable by all those to whom they are now given.
Tomorrow: Matters of interpretation.
One point of confusion that sometimes comes up in discussions of the inspiration of Scripture is whether we consider a particular translation to be inspired. Perhaps the most well-known group today that advocates such an ultra-high view of a translation is the KJV-Only group. I don't propose to enter into that debate here except to observe that the Confession does not support such a belief. God inspired the original Hebrew and Greek manuscripts--what are called the autographs--but we don't possess those manuscripts today, just copies. However, this is not cause for despair because God has sovereignly and providentially superintended the processes by which copies of the Scripture have been handed down through the generations such that we may be confident that today we do possess the content of those original manuscripts. The science of lower textual criticism has done the church a tremendous service in this regard, in that it corroborates the preservation of the text. The process of translation is not inspired, though.
Nevertheless, translation of the Scriptures into the various common tongues of the people of God is a most important and noble work. By this work, millions of Christians who would otherwise have no access to God's word may read it with profit, to the end that their worship of God may be acceptable according to his precepts and they themselves may have hope, the hope that the glorious gospel of Jesus Christ affords to all who embrace it. It is not insignificant that God originally provided the Scriptures in the languages of the people to whom they were at first given; the church carries on this work by ensuring that the Scriptures are rendered readable by all those to whom they are now given.
Tomorrow: Matters of interpretation.
Monday, September 3, 2007
Of the Holy Scripture, I:7
All things in Scripture are not alike plain in themselves, nor alike clear unto all: yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them.
In this paragraph the Confession takes up the clarity of Scripture, formally called the doctrine of perspicuity. A superficial understanding of this doctrine has led some to make the charge that it cannot be true. There are obviously some passages of Scripture that make hard reading. Even Peter wrestled with this. In his second epistle he wrote, "Just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction" (2 Peter 3:15-16). But the Confession acknowledges this difficulty up front. If some attention is given to the matter, it actually makes sense. God's thoughts are much higher than our thoughts. It is only natural, then, that some matters treated by Scripture are more difficult to grasp than others. I'm never going to be able to wrap my mind completely around the dual nature of Jesus Christ, for example. How can anyone be fully God and fully man at the same time? Yet this is the teaching of Scripture.
The Confession is at pains to insist, however, that the main things--those touching on salvation--are the plain things. It is actually fairly easy for an unbeliever to read the Bible and state its basic teaching. Rudolf Bultmann, the existential theologian of the last century, once acknowledged that the Bible taught the gospel; he just rejected it and called the Bible wrong.
It doesn't even require a huge intellect to make sense of Scripture. All that is necessary is due diligence and a willingness to put forth the effort. Read the Bible as you would read any other book. See if a hard idea communicated in one part is explained elsewhere. Make use of the helps included, such as indices and concordances and cross-references. Look up terms and concepts that confuse you. Ask an expert if otherwise stumped.
Two good resources: Knowing Scripture by R. C. Sproul and How to Read the Bible for All It's Worth by Gordon Fee.
Tomorrow: Translation, please.
In this paragraph the Confession takes up the clarity of Scripture, formally called the doctrine of perspicuity. A superficial understanding of this doctrine has led some to make the charge that it cannot be true. There are obviously some passages of Scripture that make hard reading. Even Peter wrestled with this. In his second epistle he wrote, "Just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction" (2 Peter 3:15-16). But the Confession acknowledges this difficulty up front. If some attention is given to the matter, it actually makes sense. God's thoughts are much higher than our thoughts. It is only natural, then, that some matters treated by Scripture are more difficult to grasp than others. I'm never going to be able to wrap my mind completely around the dual nature of Jesus Christ, for example. How can anyone be fully God and fully man at the same time? Yet this is the teaching of Scripture.
The Confession is at pains to insist, however, that the main things--those touching on salvation--are the plain things. It is actually fairly easy for an unbeliever to read the Bible and state its basic teaching. Rudolf Bultmann, the existential theologian of the last century, once acknowledged that the Bible taught the gospel; he just rejected it and called the Bible wrong.
It doesn't even require a huge intellect to make sense of Scripture. All that is necessary is due diligence and a willingness to put forth the effort. Read the Bible as you would read any other book. See if a hard idea communicated in one part is explained elsewhere. Make use of the helps included, such as indices and concordances and cross-references. Look up terms and concepts that confuse you. Ask an expert if otherwise stumped.
Two good resources: Knowing Scripture by R. C. Sproul and How to Read the Bible for All It's Worth by Gordon Fee.
Tomorrow: Translation, please.
Sunday, September 2, 2007
Of the Holy Scripture, I:6
The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, 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, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the word; and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the word, which are always to be observed.
In this paragraph the Confession asserts the sufficiency of Scripture to teach believers everything we need to know for the glory of God regarding our salvation. Again, the chief passage in mind here is 2 Timothy 3:15-17. Scripture either tells us "expressly" in its pages or we may reasonably deduce truth that is not explicitly stated but which follows necessarily from what is stated. An example of this is the doctrine of the Trinity, which we will take up in greater detail in chapter 2. For the moment, let me observe that Scripture plainly teaches that there is one God and the Father is God, the Son is God, and the Spirit is God. Yet the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. One God, three distinct persons who are all God yet are not identical. Nowhere in Scripture will we find such a formula stated in so many words, yet that it is Scriptural truth is undeniable.
Let us not be too quick to run past the introductory phrase "the whole counsel of God." When reading Scripture to understand it I must not take parts in isolation or set one part against another. I must take Scripture as a coherent whole and employ sound hermeneutics so that I may come to a reliable interpretation. And when problems arise, I should consider the value of seeking help from others more learned than I am.
The Confession here also asserts the completeness of Scripture. The canon is closed--nothing may be added to or subtracted from what has been written. When someone claims to have received a revelation from God, the proper response is to ask for chapter and verse, meaning we, like the noble-minded Bereans, must go to the Scripture to see whether these things be true. Note especially that the traditions of men do not occupy the same plane of authority as Scripture. Tradition also is normed by the unnormable norm.
The Christian approaching Scripture relies upon the inner testimony and illumination of the Spirit. The Author of the word is its best interpreter. He knows what he wrote and what he intended to communicate by it. Remember that he does not speak out of both sides of his mouth--if I interpret Scripture to say one thing, and my friend interprets it to say something entirely different, even contradictory, one of us is wrong and has misheard the Spirit.
The Scripture is sufficient for these things yet does not instruct us in micromanaging detail the way that a pilot's checklist does. That is not its purpose. It gives us specific teaching on many things, and in other matters provides principles by which we may order our thoughts and lives. For example, Scripture instructs us that we are to meet together as a body of believers for worship on a weekly basis. But it does not tell us specifically at what hour of the day to meet, or in what manner of building (or in a building at all), or what to wear to such a meeting. Relying on the general principles imparted by Scripture we may arrange such concerns as seems fit and proper to us.
Tomorrow: The clarity of Scripture.
In this paragraph the Confession asserts the sufficiency of Scripture to teach believers everything we need to know for the glory of God regarding our salvation. Again, the chief passage in mind here is 2 Timothy 3:15-17. Scripture either tells us "expressly" in its pages or we may reasonably deduce truth that is not explicitly stated but which follows necessarily from what is stated. An example of this is the doctrine of the Trinity, which we will take up in greater detail in chapter 2. For the moment, let me observe that Scripture plainly teaches that there is one God and the Father is God, the Son is God, and the Spirit is God. Yet the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. One God, three distinct persons who are all God yet are not identical. Nowhere in Scripture will we find such a formula stated in so many words, yet that it is Scriptural truth is undeniable.
Let us not be too quick to run past the introductory phrase "the whole counsel of God." When reading Scripture to understand it I must not take parts in isolation or set one part against another. I must take Scripture as a coherent whole and employ sound hermeneutics so that I may come to a reliable interpretation. And when problems arise, I should consider the value of seeking help from others more learned than I am.
The Confession here also asserts the completeness of Scripture. The canon is closed--nothing may be added to or subtracted from what has been written. When someone claims to have received a revelation from God, the proper response is to ask for chapter and verse, meaning we, like the noble-minded Bereans, must go to the Scripture to see whether these things be true. Note especially that the traditions of men do not occupy the same plane of authority as Scripture. Tradition also is normed by the unnormable norm.
The Christian approaching Scripture relies upon the inner testimony and illumination of the Spirit. The Author of the word is its best interpreter. He knows what he wrote and what he intended to communicate by it. Remember that he does not speak out of both sides of his mouth--if I interpret Scripture to say one thing, and my friend interprets it to say something entirely different, even contradictory, one of us is wrong and has misheard the Spirit.
The Scripture is sufficient for these things yet does not instruct us in micromanaging detail the way that a pilot's checklist does. That is not its purpose. It gives us specific teaching on many things, and in other matters provides principles by which we may order our thoughts and lives. For example, Scripture instructs us that we are to meet together as a body of believers for worship on a weekly basis. But it does not tell us specifically at what hour of the day to meet, or in what manner of building (or in a building at all), or what to wear to such a meeting. Relying on the general principles imparted by Scripture we may arrange such concerns as seems fit and proper to us.
Tomorrow: The clarity of Scripture.
Saturday, September 1, 2007
Of the Holy Scripture, I:5
We may be moved and induced by the testimony of the Church to a high and reverend esteem of the holy Scripture, and the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it does abundantly evidence itself to be the word of God; yet, notwithstanding, our full persuasion and assurance of the infallible truth, and divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the word in our hearts.
Here the Confession enumerates the various qualities of Scripture by which we may be sure these writings are truly the word of God. These qualities are:
1. The endorsement of the Church. Consider the character of the many men and women of the past 2000 years who have taken this book to themselves.
2. The exalted nature of the matters with which Scripture is concerned. There are many things contained within the pages of Scripture that no man could have or would have invented. A superior mind is at work here.
3. Pragmatically speaking, the teachings work. This is what one would expect of the truth.
4. The majesty of the style. Vernacular translations of the Bible are commonly considered to be representatives of the best literature of a given language.
5. The internal consistency, by which is meant the astonishing way in which numerous authors writing over many centuries have produced a compliation of books that remarkably cohere and do not contradict one another.
6. The goal of Scripture is to glorify God. Men do not do this naturally.
7. It provides sufficient guidance as to the way of salvation, as Paul emphasizes in 2 Timothy 3:16-17.
8. It is incomparably excellent and entirely perfect.
All these are "proofs" of the divine origin of the holy Scripture. Yet the Confession places all of this secondary to the internal witness of the Holy Spirit. The Author himself testifies as to his authorship. Almost every Christian to whom I have ever spoken of the matter has stated that he saw the Scripture in an entirely new light once he had been regenerated and converted. "It suddenly came alive to me" is a common experience. "Once I thought it was the most boring and incomprehensible book I'd ever tried to read; now I can't get enough of it and it all makes perfect sense." Yet this is not a bare fideism, for the experience comports entirely with the testimonies and evidences listed above, further supported by the lessons of archeology and textual criticism.
Here the Confession enumerates the various qualities of Scripture by which we may be sure these writings are truly the word of God. These qualities are:
1. The endorsement of the Church. Consider the character of the many men and women of the past 2000 years who have taken this book to themselves.
2. The exalted nature of the matters with which Scripture is concerned. There are many things contained within the pages of Scripture that no man could have or would have invented. A superior mind is at work here.
3. Pragmatically speaking, the teachings work. This is what one would expect of the truth.
4. The majesty of the style. Vernacular translations of the Bible are commonly considered to be representatives of the best literature of a given language.
5. The internal consistency, by which is meant the astonishing way in which numerous authors writing over many centuries have produced a compliation of books that remarkably cohere and do not contradict one another.
6. The goal of Scripture is to glorify God. Men do not do this naturally.
7. It provides sufficient guidance as to the way of salvation, as Paul emphasizes in 2 Timothy 3:16-17.
8. It is incomparably excellent and entirely perfect.
All these are "proofs" of the divine origin of the holy Scripture. Yet the Confession places all of this secondary to the internal witness of the Holy Spirit. The Author himself testifies as to his authorship. Almost every Christian to whom I have ever spoken of the matter has stated that he saw the Scripture in an entirely new light once he had been regenerated and converted. "It suddenly came alive to me" is a common experience. "Once I thought it was the most boring and incomprehensible book I'd ever tried to read; now I can't get enough of it and it all makes perfect sense." Yet this is not a bare fideism, for the experience comports entirely with the testimonies and evidences listed above, further supported by the lessons of archeology and textual criticism.
9/15/07 addendum: J. P. Moreland has posted a excellent short article on Jesus's view of Scripture that dovetails nicely with the discussion above. That article may be found here: http://www.scriptoriumdaily.com/2007/09/13/what-did-jesus-believe-about-scripture/
Tomorrow: The sufficiency of Scripture.
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