THE DOCTRINE OF SCRIPTURES
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"The sacred Scriptures form the most remarkable book the world has ever seen. They are of high antiquity. They contain a record of events of the deepest interest. The history of their influence is the history of civilization. The wisest and best of mankind have borne witness to their power as an instrument of enlightenment and of holiness; and having been prepared by men who 'spake from God, being moved by the Holy Ghost,' to reveal 'the only true God and Him Whom He did send, even Jesus Christ,' they have on this ground the strongest claims upon our attentive and reverential regard" (Angus-Green, The Bible Handbook, p. 3).
The attitude taken toward the Scriptures themselves governs in a large measure the conceptions and conclusions drawn from their teachings. If they are regarded as fully authoritative upon the subjects with which they deal, then their positive statements constitute the sole foundation for Christian doctrine.
THEIR REVELATORY CHARACTER OR TRUTHFULNESS
Revelation simply means the "disclosure of truth." It is initiated in the divine love and grace of God on behalf of His creatures.
Revelation can be defined as the demonstration and sharing by God of His person, will, and redemptive activity. It is usually spoken of in two specific ways: general or natural revelation, and special or supernatural revelation.
General Revelation
The meaning of general revelation: "The heavens declare the dory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge.
There is no speech nor language, where their voice is not heard.
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof" (s. 19:1-6).
1. Recipients of general revelation.
General revelation is just that - general. It is intended for all men. Men in every age and culture are the beneficiaries of it. "There is no speech nor language" where this revelation is not available, for "their words (go] to the end of the world." It is given to man simply because he is a creature of God in the midst of God's creation. Man cannot escape this revelation of God and continue to exist as man.
2. Content of general revelation. General revelation declares the Feality of the Creator-God. Psalm 19 puts it clearly when it says PSALM19:1
1 The heavens declare the glory of God; And the firmament sheweth his handywork.
revealing His "eternal power and Godhead."
'Similarly, Psalm speaks of God's excellent name and glory being set above the heavens that are the work of His fingers.
Paul referred to this general revelation in nature in his sermon to the Athenian citizens and philosophers on Mars Hill. In Acts 17:22-29 we read, "Then Paul stood amid Mars hill, and said, Ye men of Athens, 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. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold or silver, or stone, graven by art and man's device.
Paul argues that since there is a God that made the world He is not a god capable of being housed in man-made temples or in need of human gifts. Instead, the true God is near each person as He sustains the earth’s very processes and individual lives. If we are truly God's creation, then obviously God is personal rather than inanimate and capable of love, communication, and judgment. God thus commands men everywhere to repent and accept the One who uniquely reveals Himself. Paul uses general revelation in the manner God intended it to be used - as a foundation and preparation of special revelation.
The means of general revelation:
1. Nature.
From what has been written above, the most obvious general revelation is through created nature. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made . . .
* (Rom. 1:20
20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
Calvin wrote that God has so manifested "his perfections in the whole structure of the universe, and daily place himself in our view, that we cannot open our eyes without being compelled to behold him. His essence, indeed, is incomprehensible, utterly transcending all human thought; but on each of his works his glory is engraven in characters so bright, so distinet, and so illustrious, that none, however dull and illiterate, can plead ignorance as their excuse" Institutes of the Christian Religion, 1:5:1).
This, then, is the witness of the Creator to the creature.
2. Man.
The second avenue of general revelation is within man himself.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.
image man is personal, having capacities of love and creativity as well as ethical inclinations (Gen. 1:27; Rom. 2:14,15). Man cannot escape these theistic implications of his nature, since no other interpretation of man's essence is adequate to each individual’s psychological and spiritual dimensions. Thus, man holds the truth of his origin within himself, but he continually attempts to suppress these “indicators” of God within his own being so that he may be his own god, responsible to no one but himself. But as Augustine noted,
"Thou has formed us for Thyself, and our hearts are restless until they find rest in Thee" (Confessions, I:l:1). This is the witness of the Creator in the creature.
The result of general revelation. General revelation leaves man "without excuse" before God. Man can not claim that he is unaware of the fact and reality of God. God is present both without and within man. Man cannot escape the knowledge of God's reality unless man consciously and/or unconsciously suppresses or avoids the very revelation of God Himself in creation. Neither can man claim ignorance of God's norms for righteous behavior. To some extent, they are built within man because he is the very image of God (Rom. 2:14,15; 3:9-12).
In Romans 1:18 man is first ungodly (i.e., suppresses the natural revelation of God) and then becomes unrighteous (i.e., lives as he desires to live rather than as God intended him to live). Men exchanged the truth of general revelation for the lie of their own divinity (Rom. 1:25). Instead of being wise through God's truth, they became fools in their own self-imposed ignorance and sin (Rom. 1:21-23). Thus, since "they did not like to retain God in their knowledge, God gave them over to a reprobate mind" (Rom. 1:28).
In short, man is permitted by God to go his own godless and sinful way. General revelation pronounces and manifests the reasons for man's ultimate judgment by the Creator (Rom. 1:32).
Limitations of general revelation:
1. Inherently limited.
General revelation is by its very nature lim-ited. It reveals only the reality and majesty of the Creator. It does not, because it cannot, reveal that God is a trinity. Even though natural revelation was adequate for Adam in that nether he nor nature were distorted or abnormal prior to the Fall, we find that it was incomplete in that God "talked" with Adam before the Fall (Gen. 1:28-30; 2:16,17; 3:8). General revelation cannot express the personality and love of God that can only beexpressed through immediate or special revelation.
2. Unknowingly distorted.
General revelation is also limited due to man's sin. Because of man's predisposition against God, man misreads the general revelation. Revelation of God through nature and in man is no longer adequate for man in a fallen and abnormal condition, for man himself unknowingly distorts it. Man cannot get to the true God by means of natural revelation - not because there is something wrong with God's revelation, but because there is something wrong with man's normal moral inclinations and reasoning powers. Additional light is needed. As Calvin writes, "It is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods" (Institutes of the Christian Religion, 1:6:1). General revelation is not sufficient for man's new condition separate and alienated from God, and therefore a remedial revelation is de-manded. Special revelation becomes a necessity.
Special Revelation
The necessity of special revelation. In addition to the distorting influence of sin upon man's receptivity of the natural revelation, there is another reason for the necessity of special revelation - the very character of God Himself. God is transcendent. By this is meant that God is beyond human comprehension and cannot be reached bv the usual paths of human knowledge. Job 36:26 reads,
"Behold, God is great, and we know him not, neither can the number of his years be searched out." See also 1 Timothy 6:15, 16.
Thus the incomprehensibility of God joins with the fact of human sinfulness to make it absolutely necessary that if God is to be known, it must be by His own initiative. Special revelation is no accident, since God wills to make known both His person and will through historical events that provide for the redemption of man.
The content of special revelation. Special revelation is primarily for fallen man and is remedial. As general revelation was given to man as man, special revelation is given to man as sinner. Special revelation does not supersede the revelation given to man as man, but supplements it in light of the new condition of man and the broken fellowship between God and man. It is the story of man's possible salvation and is therefore both the event and written record of God's redemptive activity on behalf of His fallen creation.
Special revelation is thus a projection of God that makes a differELEMENTAL THEOLOGY
ence. This is seen particularly in the history of Israel. From Abraham on, the nation of Israel was the recipient of special revelation that distinguished her from the surrounding nations. From the Passover through the crossing of the Red Sea to the institution of the sacrificial system, Jehovah was progressively revealing both His person and will through His redemptive program, which Israel was to remember continually (Exod. 14:13,31; Deut. 7:18, 19; Josh. 24:17; Ps. 105). The fact that Israel knew God as Redeemer before she knew Him as Creator indicates that special revelation is necessary for correctly reading the general revelation.
This very necessity and ultimateness of the message makes Scripture so severe against both counterfeit claims and wrong modes of revelation. Moses, Paul, and John each speak definitively against those who claim to be carriers of God's revelation and are not (Deut. 18:20,21; Gal. 1:6-9; 1 John 4:1-4). Equally severe are the numerous pronouncements against claims of special knowledge or revelation by means of astrology, sorcery, and witchcraft (Lev. 20:6,27; Deut. 18:10-14; Isa. 8:19; 2 Cor. 10:4,5; 2 John 9,10). Because of its source and its content, special revelation is singular, unique, and supernatural.
Modes of special revelation:
1. Revelation as a historical event.
If sin is historical, then deliverance from that sin through redemption must also be historical.
The Old Testament is the record of God's revelatory-redemptive activity. This historical activity is impossible from the perspective of the naturalistic, historical school that denies God and thus the very possibility of miracles. However, archaeological evidence (see page 29 under Inspiration) establishes the Old Testament’s true historical nature and accuracy. The very miracles that many trip over in history demonstrate God's power, creating wonder and pointing to God's presence in the midst of time. This activity of God is progressive in both its revelatory and redemptive facets, culminating in the incarnation of Jesus Christ.
2. Revelation as a divine word.
Revelation as event is in need of revelation as word. Historical events are open to diverse interpretations, as any student of history knows. Thus God provides His revelation in history with an interpretative word.
Event and word must be nearly one, or the event itself will be misinterpreted
- or even worse, meaningless. Inspiration isThe Doctrine of the Scriptures therefore inseparable and indispensable as event and word together are revelation. Therefore Scripture is the very Word of God, being the inerrant interpretation of God's redemptive activity.
Frequently, the Word comes before the event in prophecy.
This very declaration of God's Word and its coming to pass was the express test of distinguishing between true and false prophets in Israel (Deut. 18:22). The New Testament's promise of Christ's second coming is an example of the Word of God preceding the event of God, even as the Cross and the empty tomb are indications of God's events transpiring prior to the interpretative Word to the disciples and to the church in the New Testament.
3. Completion of revelation as event and word: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 1:1-3- cf. Heb. 2:3,4).
This passage of Scripture distinctively marks out Jesus Christ as the epitome of the revelation of God's person and will as well as the culmination of redemption. Christ is the supreme event of revelation as well as the definitive Word of God's speaking as He declared His teaching to be "thy Word" John 1:1-3,10-12; 17:14). His word and deed are one, and we need not and cannot choose between them John 10:37,38). He is the final and supreme expression of revelation as historic event as God Himself becomes flesh and enters into the flow of history as expressed in the language and culture of first-century Palestine. He is the center of history and revelation as He is subject to pre-interpretation (Old Testament) and post-interpretation New Testament). Note Luke 24:25-27,44,45; John 20:30,31.
Thus Scripture is the history, interpretation, and inerrant record of God's revelation that culminates in His own presence among men. The Scriptures, especially the New Testament, are the perpetuation within the church of the apostolic experience and comprehension of the Incarnation.
The only Christ is the Christ revealed to us in Scripture. This written witness of the life of Christ is the extension of His spoken Word. One cannot accept the authority of Christ nor understand His message without understanding and accepting the authority of the New Testament. Other doctrines concerning the Scriptures, such as canonicity and inspiration, are thus as equally important as revelation, since Scripture itself is revelation. We turn first to the understanding of Scripture.
The understanding of revelation. Christ promised the disciples "the Spirit of truth" after His ascension (John 14:16,17). Since Pentecost, all believers have been indwelt and anointed by the Holy Spirit of God (Rom. 8:9; 1 John 2:27). The Holy Spirit is the ultimate author of Scripture through the medium of inspiration (2 Peter 1:20,21). He is its ultimate interpreter also (1 Cor. 2:9-14). This gift of understanding Scripture is usually called “illumination.” It is defined simply as the ministry of the Holy Spirit in the believer by which the divine writer through inspiration, becomes the divine interpreter so that every believer may understand the essential message of revelation, making possible the true priesthood of all believers.
THEIR Canonicity OR Genuineness
The Meaning of Canonicity
By the canonicity of the Scriptures is meant that, according to certain and fixed standards, the books included in them are regarded as parts of a complete and divine revelation, which is therefore, authoritative and binding concerning both faith and practice.
The word canon is of Christian origin, from the Greek word kanon, which in turn was probably borrowed from the Hebrew word kanch, meaning a reed or measuring rod; hence, a norm or rule. Later it came to mean a rule of faith, and eventually a catalogue or list (cf. Gal. 6:16).
"It should be understood, however, that the canonization of a book does not mean that the Jewish nation, in the one case, or the Christian church, in the other, gave to that book its authority; but rather that its authority, being already established on other and sufficient grounds, it was in consequence recognized as properly belonging to the Canon and so declared to be" J. M. Gray, Primers of the Faith, p. 2).
*It is to be recognized that each of the canonical books possesses a quality which determined its acceptance. It was accepted because first perceived to be of Divine origin.'
To canonize a book meant:
"1) The recognition that its teaching was, in a unique sense, Divine;
2) The consequent ascription to it of religious authority by a community or its leaders" (Angus-Green, The Bible Handbook, p.16).
The Proofs of Canonicity
The Scriptures do not demand blind credulity on the part of those who approach them for their study, but an intelligent belief resting upon credible facts.
The Old Testament canon.
"The Old Testament contains no record of the canonization of any book or collection of books, but everywhere recognizes the books as of canonical authority.
"All theories are at fault in considering the canonization of the
O.T. books as the work of the people. Canonical authority and the recognition of it are two distinct things. That the decision of the people was not the cause of the canonicity is proven by three considerations.
"Authority in those times was not conceived of as coming from the people but from God. This critical theory would force into ancient time the principle of modern civilization. The books must have possessed canonical authority before Israel recognized them, or Israel would not have recognized them
. They were canonical because Divinely inspired and possessed Divine authority from their first promulgation.
*The two accounts of so-called canonization are not such
The so-called canonization of the book of Deuteronomy in the time of Josiah is not canonization at all. The book was recognized as already authoritative by all who read it. Hilkiah said to Shaphan: 'I have found the book of the law in the house of the Lord' (2 Kings 22:8). Shaphan read the book before Josiah the King. The King immediately rent his clothes and commanded that inquiry be made of the Lord concerning the words of the book saying? Great is the wrath of the LorD that is kindled against us, because our fathers have not hearkened unto the words of the book to do according unto all that which is written concerning us [v. 13]. Josiah gathered the people together and read the book to them (2 Kings 23:1,2). . . .
"Likewise the record of Nehemiah 8 is not that of the canonization of a book. Ezra evidently considered the book as already ca-nonical, or he would not have taken such pains to read it at the solemn assembly of the people. The people had the same idea of it, for they asked Ezra to read it (Neh. 8:1-3), and when he opened it, all the people stood up (v. 5] as an evidence of this authority. Their acceptance was but the recognition of previously existing authority.
The reading was for the instruction of the people. . . .
"There is no record in the O.T. of the formal acceptance by the people of any of the books of the second and third divisions of the canon. Yet these books were considered canonical. If either the acceptance by the people or the official endorsement by the scribes made the books canonical, the recording of that act would be an important part of each book, or at least of each division of the canon. Yet no such record exists. The explanation is obvious that the books were recognized as canonical from the first" (Raven. Old Testament Introduction, pp. 25-26).
The Old Testament Scriptures are spoken of, among other titles,
as "The Law and the Prophets" (Matt. 22:40; Acts 13:15; Rom 3:21.
1. The Law
a. Acceptance is shown by place assigned in the temple
- Tables of the law preserved in the ark of the covenant:
"And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LoRD commanded me" (Deut. 10:5).
- Book of the law kept by Levites at the side of the ark:
"And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, that bare the ark of the covenant of Jehovah, saying, Take this book of the law, and put it by the side of the ark of the covenant of lehovah your God, that it may be there for a witness against thee" (Deut. 31:24-26 Asv).
- Scriptures found in temple in days of Josiah: "And Hilkiah the high priest said unto Shaphan the seribe, I have found the book of the law in the house of the LorD. And Hilkiah gave the book to Shaphan, and he read it" (2 Kings 22:8).
b. Acceptance is shown by their recognition as authoritative
- Law to be read in the presence of the people every seven years:
"And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of the tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law: and that their children, which have not known anything, may hear, and learn to fear the Lord your God, as long as ye live in the land whither ye go over Jordan to possess it (Deut. 31:10-13).
- Obedience to them urged upon the people:
"And they taught in Judah, and had the book of the law of the LoRD with them, and went about throughout all the cities of Judah, and taught the people" (2 Chron. 17:9).
-King to have copy by which to regulate his decisions:
"And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:
And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LoRD his God, to keep all the words of this law and these statutes, to do them: That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel" (Deut. 17:18-20).
- Joshua obligated to read them:
"This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: For then thou shalt make thy way prosperous, and then thou shalt have good success" Josh. 1:8).
- Basis of God's judgment of the kings:
38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
- The captivity of Israel and Judah was caused by disobedience to them:
(Neh. 1:7-9
7 We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses.
8 Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations:
9 But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there.
- Recognized by returning captives:
"Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar unto the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God" (Ezra 3:2).
2. The Prophets
a. Acceptance shown by the Prophets' being placed on equality with the Law:
"The prophets emphasized the Law (Isa.
1:10), but considered their own words equally binding. Disobedience to the prophets was equally punishable (2 Kings
17:13)" (Raven, Old Testament Introduction, p. 18).
b. Acceptance shown by Daniel's reference to prophetic utterances preserved in books: "In the first vear of his reign I Daniel understood by books the number of the years, whereof the word of the LoRD came to leremiah the prophet, that he would accomplish seventy years in the des-òlations of Ierusalem" (Dan. 9:2).
3. Supplementary proof from the New Testament
a. Christ's reference to the Scriptures as existent and authorita-tive: "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God" (Matt. 22:29 - cf. Matt. 23:34-35; Luke 24:44; John 5:39; 10:35).
b. The apostles' reference to the Scriptures as of divine origin and authority; "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16
- cf. 2 Peter 1:20,21).
The New Testament canon:
1. Constituted of books written by apostles or received as of divine authority in the apostolic age:
12 I have yet many things to say unto you, but ye cannot bear them now.
13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.
cf. John 14:26; 2 Peter 3:15,16).
2. Constituted of books standing on a plane of authority not shared by other books:
"For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe" (1 Thess. 2:13).
3. Constituted of books which bore evidence of their own origin:
"Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, to the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ" (Col. 1:1,2 - cf. Rom. 1:1,7).
4. Constituted of books endorsed and approved by the universal Christian consciousness.
5. Constituted of books concerning which the church was given spiritual discernment to enable her to discriminate the false from the true.
It was some considerable time after our Lords ascension before any of the books contained in the New Testament canon were actually written.
"The apostles’ first and most important work was to deliver a personal testimony to the chief facts of the Gospel history [Mark 16:15; Acts 1:21,22]. Their teaching was at first oral (Luke 1:1-4].
"But in the course of time many endeavored to commit to writing this oral Gospel. So long as the apostles were still living, the necessity for written records of the words and actions of our Lord was not so pressing. But when the time came for their removal from the world, it became extremely important that authoritative records should be put forth. Thus the Gospels came into existence. Founders of churches, often unable to visit them personally, desired to communicate with their converts for purposes of counsel, reproof, and instruction. Thus arose the Epistles...
"The persecution of Diocletian (A.D. 302) brought to the front the question of the sacred literature of the church. The persecutors demanded that the Scriptures should be given up. This the Christians refused to do. Hence the question became urgent - What books are Apostolic? The answer lies in our New Testament. ... Careful, prayerful, and deliberate examinations proved which were genuine and which were false.
.. Thus arose the New Testament Canon" (W. Evans, The Book of Books, pp. 65-66).
Doctrinal statement: The books of the Old and New Testament as we have them today are shown to have been accepted very early by the church as comprising the complete revelation from God and as having been written by the human authors to whom they are accredited.
THEIR CREDIBILITY OR TRUSTWORTHINESS
The Meaning of Scriptural Credibility
By the credibility of the Scriptures is meant that their records are accurate and are thus to be relied upon as the statements of the facts. Although the canonical character of the Scriptures, including the genuineness of their authorship, has been established, the question of their truthfulness remains yet to be corroborated. A book may be genuine as to its authorship and yet not credible as to its contents. For example, among the works of fiction we have those of Dickens, Shakespeare, and Stevenson with indisputable evidence of their authorship. No one with intelligence, however, would attempt to establish the credibility of their narratives. They are universally recognized as fiction. Is this the case with the Bible, or is it both genuine and true?
The Proofs of Scriptural Credibility
The truthfulness of any statement or series of statements may be tested by comparison with facts, if such facts are available. The truthfulness of scriptural statements may be and has been tested by the facts discovered by scientific investigation and historical re-search.
Established by negative considerations:
1. Not contradictory to any well-established facts of science.
When rightly interpreted, its statements harmonize with all the known facts concerning the physical constitution of the universe and the mystery of planetary and stellar worlds: the constitution of man and his complex nature and being; of the lower animals, and their various ranks in the scale of being; of plants, and the mystery of vegetable life; and the constitution of the earth with its material forms and forces.
The question is often raised about the scientific accuracy of the biblical statements, and it is sometimes disposed of by saying that the Bible is not a scientific book. While it is true that it does not make such a secondary question as natural science its sub-ject, but is rather a history of redemption, yet it does include within its scope every realm of science. Therefore, in all its statements, it must and speaks with accuracy.
2. Not contradictory to the generally supported philosophic conclusions concerning the facts of the universe.
The Bible opposes and refutes a number of false philosophic conceptions of the world such as atheism, polytheism, materialism, pantheism, and the eternity of matter (Gen. 1:1, but has no conflict or quarrel with those views which have proved to be scientifically sound.
Established by positive considerations:
1. Topographical and geographical trustworthiness.
Archaeological discoveries prove that the peoples, places and events mentioned in Scriptures are found just where the Scripture locates them, in the exact locality and under the exact geographical circumstances described in the Bible.
Dr. Kyle said that travelers need no other guide than the Bible when following down the coast of the Red Sea, along the line of the Exodus, where the topography corresponds exactly to that given in the biblical account.
"Sir William Ramsay, who started his explorations in Asia Minor as a person who doubted the historicity of Acts, bears testimony to this marvelous accuracy about points of geography and knowledge of political conditions which only a person living at that time and present on the spot could possibly have known.
He was so impressed with these facts that he became an ardent advocate of the historicity of Acts" (F. Hamilton, The Basis of Christian Faith, p. 189).
2. Ethnological or racial trustworthiness.
All scriptural statements concerning the races with which they deal are shown to be in harmony with the ethnological facts as revealed by archaeology.
"It is a fact well established by archaeological research that wherever any peoples are mentioned in the Scripture, or any statement is made about their kinship, origin, customs, whether they rule over others or serve other nations or any other fact about them whatsoever, these statements can be depended upon to be in exact accordance as revealed by archaeology…
The only theory that a historian can hold for a minute in the face of such facts is that the author of the table of nations in Genesis When st have had or sinal sourges df he mitorn, k he fore him Christian Faith, pp. 172-73).
3. Chronological trustworthiness.
The scriptural identification of people, places, and events with the period of their occurrence is corroborated by Syrian chronology and the facts revealed by archaeology.
The first elements of trustworthy history are found in the biblical documents, furnishing the framework for the whole of Old Testament history. The places where the events are said to happen are accurately located, the people who are said to be in such and such localities are actually there, and the time of the events recorded is the exact time when they must have happened
4. Historical trustworthiness.
The scriptural record of the names and titles of the kings are in complete harmony with the secular records as brought to light by archaeological discovery.
Dr. R. D. Wilson, professor of Semitic languages, said that the names of forty-one of the kings mentioned by name in the Old Testament from the time of Abraham to the end of the Old Testament period are also found in contemporary documents and inscriptions written in the time and usually under the direction of these kings themselves in their own languages.
5. Canonical trustworthiness.
The acceptance of the books included in the Scriptures of today by the church in all the Christian era carries with it the endorsement of their credibility.
a. Agreement of the printed copies of the Old and New Testaments dated A.D. 1488 and 1516 with the present printed copies of the Scriptures.
"These printed copies, on being compared, agree in the main with the printed copies of the Scriptures we possess today, and thus prove, by a single step, the Old and New Testament, in the form we have them now, to have existed The Doctrine of the Scriptures
four hundred years ago" (W. Evans, The Book of Books, pp.
44-45).
b. Acceptance upon the evidence of two thousand biblical manuscripts possessed by scholars in the fifteenth century compared with the acceptance of secular writings upon the evidence of ten or twenty copies.
"At the time these Bibles were printed, there were in possession of a certain scholar over two thousand manu-scripts. Kennicott collected 630, and DeRossi 743 more, for the critical edition of the Hebrew Bible. Upwards of 600 more were collected for the edition of the Greek Testament.
This was certainly a sufficient number to establish the genuineness and authenticity of the sacred text. These have served the purpose of restoring the text to its original purity. and also give us assured certainty and protection against future corruption.
"Most of these manuscripts were written between A.D. 1000 and 1500. Some date as far back as the eighth and ninth centuries. A few go as far back as the fourth century. That they date no earlier than the fourth century is doubtless accounted for by the fact that in the year A.D. 302 the Emperor Diocletian ordered the wholesale destruction of the sacred books" (W. Evans, The Book of Books, p. 45).
c. Attestation of four oldest manuscripts dated between A.D. 300 and 400, which together contain the Scriptures as we have them today.
Doctrinal statement: The truthful content of the Scriptures has been fully proved by an appeal to secular records and to actual facts revealed by scientific research.\
THEIR INSPIRATION OR DIVINE AUTHORITY
The Meaning of Inspiration
By the inspiration of the Scriptures is meant that the writers were so empowered and controlled by the Holy Spirit in the production of the Scriptures as to give them divine and infallible authority.
The claim for inspiration differs from that of credibility. About the former, the Scriptures are affirmed to be the Word of God in such a sense that its words, though written by men and having indelibly impressed on them the marks of their human authorship, were written nevertheless under such an influence of the Holy Spirit as to be also the words of God, the adequate and infallible expression of His mind and will for us. Although the Holy Spirit did not select the words for the writers. it is evident that He did select them through the writers.
Thus, while the credibility of the Bible means only that it takes its place with the best histories of human production, the inspiration of the Bible implies that, however it may resemble such his-tories, it belongs to an entirely different category; that, as no other writings are, it is not only generally reliable, but errorless and incapable of error; and that it is this, because it differs absolutely from all other books in being itself, even as to its words, the very Word of God.
The Proofs of Inspiration
The marks of the divine are always distinguishable in that they evidence that which is above the natural. Thus the Scriptures are distinguishable from all human productions in that they possess characteristics which made necessary their classification as supernatural and divine.
The testimony of archaeology: Corroborative evidence of the pick and spade to the accuracy of the Scriptures.
The testimony of archaeology to the truthfulness or credibility of the Scriptures may also be regarded as corroborative evidence of their inspiration. If the Scriptures are to be relied upon as the statement of truth with no admixture of error, then their witness to their inspiration may be accepted as trustworthy. The following are illustrative of archaeology's testimony to the accuracy of the scriptural records:
"The story of Abraham has been referred to as no more to be believed than 'the story of Achilles, or Aeneas, or King Arthur,' but as a matter of fact, documents, written in the time of Abraham and in the land in which he was reared, are now brought to the light of day. His birthplace has been discovered, the details of his sojourn in Egypt are now known to bear every evidence of historicity, and we have similar confirmatory proof concerning his famous battle with the confederate kings, mentioned in Genesis 14. Even Mel-chizedek, whom he met; is not the mystery he was, as is proved from the Tel el-Amarna tablets" (J. M. Gray, Primers of the Faith p. 192).
"The treasure city of Pithon, built for Rameses II, by the Hebrews during the time of their hard bondage in Egypt (Exod. 1:11), has recently been unearthed near Tel-el-Kebir; and the walls of the houses were found to be made of sunbaked bricks, some with straw and some without straw, exactly in accordance with Exodus 5:7 written 3,500 years ago: 'Ye shall no more give the people straw to make bricks, as heretofore*"
(S. Collett, All About the Bible, p. 87).
"Recent explorations have made clear several important matters concerning the journeyings in the wilderness. For example, the point of crossing at the Red Sea; the real character of the desert; the location of the giving of the law; of Kadesh-Barnea, and other important places. Great light has been thrown upon the history and character of several of the peoples who inhabited the land of Canaan notably Hittites and Amorites, revealing the reason of God's anger against them for their gross iniquity, and showing the necessity for supernatural intervention if the Israelites were to triumph over them" (I. M. Gray. Primers of the Faith, p. 193)
Another case is that of the mention in the Book of Daniel of Belshazzar as king of the Chaldeans. Until quite recently there was no such name to be found in all Chaldean or other ancient history, although there existed an apparently complete list of the Babylonian kings, leaving no gap for the insertion of any other. This list gave the name of the king - Nabonidus - who was actually reigning at the very time when the Bible accounted that Belshazzar was
king.
In 1854 Sir Henry Rawlinson discovered in Ur of the Chaldees some terra-cotta cylinders containing an inscription by the above named Nabonidus, in which he makes mention of "Belshazzar, my
eldest son.'
But there still remained the difficulty, How could he
be king of the Chaldeans, while every ancient record showed that his father Nabonidus was the last reigning monarch?
"In 1876 Sir Henry Rawlinson's workmen were excavating on an ancient part of Babylon when they came upon some jars filled with more than two thousand cuneiform tablets. . . . One of these was found to contain an official account, by no less personage than Cyrus, King of Persia, of the invasion of Babylon, in which, after stating that Nabonidus first fled and then was taken prisoner, he adds that on a certain 'night . .
the king died.' Now seeing that
Nabonidus, who was taken prisoner, lived for a considerable time after the fall of Babylon, this 'King could have been none otherELEMENTAL THEOLOGY
than Belshazzar, of whom the old diseredited Bible recorded long ago that 'in the night was Belshazzar, King of the Chaldeans, slain [Dan. 5:30]. It is evident that Belshazzar was acting as regent during his father's absence. The fact which has thus come to light, that Nabonidus and Belshazzar his son were both reigning at the same time, explains, as nothing could Belshazzar's offer to make Daniel the third ruler in the Kingdom (Dan. 5:16), Nabonidus being the first, and Belshazzar, the regent, the second" (S. Collett, All About the Bible, p. 89).
Many illustrations similar to these are to be found. For instance. the walls of Jericho did fall outward in confirmation of Joshua 6:20, and the fulfillment of Ezekiel's prophecy in regard to Tyre and Sidon (chaps. 26, 28).
The testimony of the Bible: Internal proofs of its divine origin:
1. The unity of the Bible. "Here are sixty-six different books, written by some forty different authors, in three different languages, and the periods of authorship cover a score or more of centuries.
These human writers were brought up in different countries, and were so remote from each other in time and space, that they could have had no mutual acquaintance and could neither have conspired for an evil end nor combined for the best purpose.
The subjects on which they wrote were very diverse and vari-ous, some historical, some prophetical, some devotional, some ethical. The form of their writings was in some cases prose and in others poetry, and yet, notwithstanding all these divergent elements, they have produced essentially one book. Not only is the Bible as a whole an unrivaled phenomenon, but its features all phenomenal, and none more so than this convergence of contents like rays toward one common focal point.
*The unity of the Bible is unique. Never elsewhere have so many different treatises, historical, biographical, ethical, prophetical, and poetical, been combined together, making one book, as all the hewn stone and timber make one building, or better still, as all the bones, muscles and ligaments combine in one body. This again, while indisputable as a fact, is unparalleled in literature, all the conditions being, humanly speaking, not only unfavorable, but fatal to such combination'
'(A. T. Pier-
son, The Scriptures - God's Living Oracles, pp. 16-19).
2. The unique representations of the Bible.
"The uniqueness of its teachings demonstrates the uniqueness of its Source. The teachings of the Scriptures about God Himself, about man, about the The Doctrine of the Scriptures 33
world, about sin, about eternal punishment, about salvation, about the Lord Jesus Christ, are proof that the Bible is not the product of any man or any number of men, but is in truth a revelation from God" (A. W. Pink, The Divine Inspiration of the Bible, p. 51).
a. In relation to God - infinite, sovereign, triune, holy, and loving: "In the year that king Uzziah died I saw also the LorD sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LonD of hosts: the whole earth is full of his glory"" (Isa. 6:1-3 - cf. Dan. 4:35; 2 Cor. 13:14; Heb. 1:10-12).
"Such a delineation of Deity is as far beyond man's conception as the heavens are above the earth. No man, and no number of men, even invented such a God as this" (A. W. Pink, The Divine Inspiration of the Bible, p. 40).
b. In relation to man - condemnable as debased in character and sinful in conduct:
(Rom. 3:10-12
10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
- cf. Jer. 17.9, Eph. 4:18).
Unlike every other book in the world, the Bible condemns man and all his doings. The human mind never invented such a description of fallen human nature. Man would never paint such an uncomplimentary picture of himself.
c. In relation to the world system - evil and opposed to God
"Love not the world, neither the things that are in the world.
If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the Besh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the wil of God abideth for ever" (1 John 2:15-17 - - cf. Gen. 65; James 1:13-15).
"Man regards sin as a misfortune and even seeks to minimize its enormity. . . But the Bible, unlike every other book, strips man of all excuse and emphasizes his culpability” (A. W. Pink, The Dieine Inspiration of the Bible, p. 43).
d. In relation to the punishment of sin - as proportionate to its heinousness and guilt:
"Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sinneth, it shall die" (Ezek. 18:4 - cf. Ps. 62:12; Jer.
25:14; Luke 12:47,48; Rom. 2:6; 6:23).
"It is therefore evident that had the Bible been written by uninspired men, had it been a mere human composition, it certainly would not have taught the eternal and conscious torment of all who die out of Christ. The fact that the Bible does so teach is conclusive proof that it was written by men who spoke not of themselves, but as they were moved by the Holy Spirit" (A. W. Pink, The Divine Inspiration of the Bible, p. 46).
c. In relation to salvation from sin - as absolutely independent of human merit and solely based upon the merits of Christ:
*Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Being justified freely by his grace through the redemption that is in Christ Jesus" (Rom. 3:20,24 - cf. Gal. 2:16; Eph.
2:8,9; Titus 3:5).
The independence and self-righteousness of man would disincline him from setting forth such a conception of salvation as that contained in the Scriptures, namely, by grace through a divinely provided atonement.
3. Fulfilled prophecy indicates the Bible's divine origin. No one but God can foretell the future with certainty; thus, if it can be shown that the Bible contains numerous predictions that have been literally fulfilled in history, we cannot doubt that the Book came from God.
a. Regarding the Jews:
"And I will forsake the remnant of mine inheritance, and deliver them into the hand of their ene-mies; and they shall become a prey and a spoil to all their enemies" (2 Kings 21:14; cf. vv. 11-15).
"Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.
Nebuchadnezzar also carried of the vessels of the house of the LoRD to Babylon, and put them in his temple at Baby-lon" (2 Chron. 36:6,7 - cf. Matt. 24:34,35).
The entire Jewish history bears witness to the truth of the sacred Scriptures. Their continued existence as a separate people proves that the prophecies concerning them were really given by God. Read the Scriptures in connection with any standard history of the Jews, and you will find out that the prophecy and the history fit each other as the glove fits the hand for which it was made.
b. Regarding the Gentiles. Colossal image - partially fulfilled in history of Babylon, Medo-Persia, Greece, and Rome (Dan. 2 - cf. Joel 3:12; Matt. 25:31,32).
Trustworthy Bible students have believed that the history of the first three of these empires mentioned has been the unfolding and fulfillment of the above prophetic picture. A partial fulfillment of the prophecy concerning the last empire is also historically true, but a large part of this prophecy awaits a future and larger realization.
c. Regarding our Lord.
The Old Testament is full of Jesus. All prophecy has Him as its theme. The Scriptures give us the line of Messiah's descent. He is to be of the seed of the woman, of the race of Shem, of the line of Abraham, through Isaac and Jacob, not Ishmael and Esau, of the tribe of Judah and the family of David.
We also find predicted His entire life and ministry. His birthplace, His miraculous birth of a virgin, the sojourn into Egypt, His forerunner, the character of His ministry, His riding into Jerusalem upon an ass, His betrayal, trial and crucifixion, death, burial, resurrection and ascension, His second coming and reign - all these are predicted in unmistakable terms from Genesis to Malachi.
Could this great array of messianic prophecy have found its fulfillment in one person, had it not come from God? How true are the words of Scripture, "Prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost" (2 Peter 1:20,21).
d. The asserted claims of the Bible of itself. The Bible whose genuineness has been established and credibility proved, declares its own inspiration and divine authority. "All serip-ture is given by inspiration of God, and is profitable for doctrine, for reproof, for corection, for instruction in righteousness (2 Tim. 3:16 - cf. 2 Sam. 23:1,2; 2 Peter 1:20,21).
The Testimony of Christ:
Confirmatory evidence to the claims of Scripture by Him and through Him. The entire life and ministry of JESUS, together with his resurrection, see then seas a die inspiration and authority of the Scriptures.
1. Of His words:
"And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding. that they might understand the scriptures" (Luke 24:44,45 - cf. Matt. 5:18; 15:3,6; Luke 21 25-27; John 10.35).
"Whenever our Lord referred to the Scriptures, He invariably did so in tend calendated to inspise this utmost con fadence. one single exception to this rule." (S. Collett, All About The Bible, p. 96);
Christ spoke of the Old Testament books as "the Scriptures" which "cannot be broken." He also spoke of the truth "yet to be revealed" and gave instructions concerning the Holy Spirit by whom that revelation was to be given.
2. Of His works:
"Jesus answered and said unto them, Go and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them" (Matt. 114,5).
The spirit of the Lord GoD is upon me; because the LoRD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound" (Isa. 61:1 - cf. John 10:41; 14:11).
The testimony of the words of Jesus to the inspiration of the Scriptures is supported and supplemented by the testimony of His works. The claims He made for their divine authority were substantiated by these credentials of His divine power.
Special revelation, as distinguished from the general manifestation of God in the course of nature and the ordinary doings of Providence, is in its very idea miraculous. The fact of the presence and more immediate agency of God in connection with Christian doctrine is signified to the senses by works of supernatural power. These works corroborate the evidence furnished by the doctrine itself as seen in its fruitage. Miracles are aids to faith. They come in with decisive effect to convince those who are impressed by the moral evidence. They were so regarded by Jesus. Miracles and doctrine are mutually supporting species of
proof.
3. Of His resurrection:
"Inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead" (Acts 17:31
ASv - cf. Ps. 16:10,11; Rom. 1:4; 1 Peter 1:21).
In the resurrection of Christ we have the outstanding miracle of the New Testament, and its evidential value is most marked.
It furnishes positive proof that Jesus Christ was who He claimed to be. He was thus marked off to be the Son of God with power.
It also furnishes endorsement for everything that Christ en-dorsed, substantiating and corroborating all His claims and teachings concerning Himself and the Scriptures. If, therefore, Christ taught that the Scriptures were inspired - and He did
- then His resurrection established the truth of that teaching.
The Testimony of Transformed Lives: Their influence upon character and conduct. The purpose of God in redemption as revealed in the Scriptures is to restore men to God from whom He has become estranged through sin, not only judicially but experientially, to give man a righteous standing and a righteous state.
"That he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2:14).
Has this been done? The history of the Christian church replies in the affirmative. The fact that Saul the persecutor became Paul the apostle is paradigmatic of the transformation of countless individuals since Christ's ascension. This achievement of the avowed purpose of the Scriptures substantiates their claim to divine inspiration.
Doctrinal statement: That the Scriptures have a divine origin, being authoritatively inspired of God, is shown by the combined witness of archaeology and the Scriptures, including the recorded testimony of Christ and evidence by the transformation of human
lives.
Study Questions
1. Define revelation.
2. To whom is general revelation addressed?
3. What can be known of God through general revelation?
4. Discuss the results and limitations of general revelation.
5. Why is special revelation necessary?
6. Distinguish between general and special revelation.
7. Explain how special revelation is both an act and an interpretation
8. Discuss Jesus Christ as the culmination of revelation.
9. Define illumination and discuss the believer's understanding of the Scriptures.
10. Define canonicity and give the derivation of the word canon.
11. Discuss the three proofs that canonization did not rest with the people. Outline proofs for the canonicity of the Law; of the Prophets. Give supplementary proof from the New Testament.
12. Give the fivefold proof for the genuineness of the New Testament canon.
13. Give the doctrinal statement for canonicity.
14. Define the credibility of the Scriptures.
15. May a book be genuine as to its authorship and not credible as to its contents? Illustrate.
16. Discuss negative considerations that establish the credibility of the Scriptures.
17. Discuss fully the fivefold positive proof of the credibility of the
Scriptures.
18. Define the inspiration of the Scriptures.
19. Distinguish between inspiration and credibility.
20. Discuss the testimony of archaeology to the inspiration of the Scriptures and cite three illustrations of the accuracy of the biblical record.
21. Discuss the unity of the Bible as an internal proof of its divine origin.
22. Discuss five representations of Scripture which, because of their uniqueness, could not have been of human origin.
23. Discuss prophecy and its fulfillment as an internal proof of inspiration.
24. Quote one passage in which the Bible declares its inspiration.
25. Discuss the testimony of Christ to the divine origin of the
Scriptures.
26. Discuss the testimony of transformed lives to the inspiration of the Scriptures.
27. Give the doctrinal statement for the inspiration of the Scrip-
tures.