Category Archives: Bibliology

Our desire to subvert the text

02 Thursday Apr 2020

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In his essay, “God and the Bible,” in the volume The Enduring Authority of the Christian Scriptures Peter F. Jensen, responds to proposition that the Scripture is a word about God. Or, he quotes Brunner, “The spoken word is an indirect revelation when it bears witness to the real revelation: Jesus Christ, the personal self-manifestation of God, Emmanuel.” To respond to this challenge, states the issue as whether the “classical position” that the words of Scripture are the word of God; or, is there a way in which we can, by means of the Spirit, come to Christ effectively bypassing the words in the book?

There is a profound temptation here to want not some words but a person. Indeed, when phrased in that way, the “classical position” sounds foolish and misguided. I will not recount his argument here, which is well-structured and persuasive. He effectively demonstrates that there is no gospel without holding fast to the “classical position.” I cannot do that argument justice without simply repeating what he wrote.

What do wish to underscore here is the nature of the temptation to go-around the text. The desire to go around the text seems to have two roots as referenced by Jensen. First, there is the matter of idolatry; an argument which he traces to Tyndale. Second, he locates the movement in a desire for autonomy.

Jensen notes that our forebearers sought for “godliness” by means of obedience (see page 494), while we moderns speak of “spirituality”. But a desire for “spirituality” can easily become a guise for autonomy. We are dependent creatures who must have a clear rule to be obedient. “ A human life lived without the rule of God would be like a game of tennis without a net.” (495).

But I would like to venture an observation on idolatry and the textual nature of Christianity. Idolatry is a desire for a god whom we can control; an object of technology and desire. The god created is a god whom conforms to my desire.

I am in place one. My desire is place two; but reality is place three. I use the god of my idolatry to coerce reality to conform to my present desire.

When one claims a spirituality which supersedes the text and goes-around the text, and does not need the text; then my desires will become the “prompting of the Spirit.” Getting what I want will be the will of Christ. It is the strategy which underlies so much doctrinal change (as if a vote of some denominational leaders had the power to rewrite the Bible).

Words are a brake on hazy thinking and deceitful desires. I am well-aware of the strategies to subvert a text and to torture words into saying what I like. That is it’s own conversation.

And yes, there can be difficult questions. But so little of the trouble in life comes from the difficult questions about the Bible.  The “you can make it say whatever you want” dodge is written by people who have no idea what the text says. That is merely a dodge for one who wants to ignore the text.

The words of the text stand athwart our desire to create our own god.  We have to play deceitfully with the words to justify our own deceitful desires. A “modern” stance which simply seeks a make-believe Jesus on the basis of a “Spirit” which is remarkably consistently with my personal inclinations at the moment (sometimes this shows up when a Christian embarks on a path of disobedience and justifies it on the basis that he feels “peace about it.”)

The pattern laid out in Scripture, from Adam on, is God speaks and we obey. Our obedience is bound up with both our knowledge of God and our love of God. Paul, in Romans writes of the “obedience of faith.” But, “such a piety of obedience clashes deeply with our Western contemporaries to promote human autonomy as the highest aspiration.” (493). And hence, the desire to subvert the text.

As for the entire book, highly recommended. This is a remarkably comprehensive work on the authority of Scripture at over 1200 pages; Jensen providing one of the many essays. Please do not confuse any limitations in my writing with the very fine work done by Jensen in his essay.

Letter from a Higher Critic

19 Tuesday Feb 2019

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I recently was gifted a copy of Analog 6, published May 1968. It contains a series of short stories from the Analog science fiction magazine. It was written by Stewart Robb. I have not been able to find it easily available elsewhere — so check your used book store and cross your fingers.

The “letter” is dated May 4, 2415 and concerns the theories of American history in the 19th & 20th Century. Using the technique of the “higher critics” of the Bible, this future historians goes on to prove what a remarkable among of myth and fiction makes up the telling of American history.

This future historian self-consciously casts himself in the role of the higher critic who “proved” that David and Moses and Solomon were mere stories:

My method of demolition will be identical to that of those commendably clear-headed iconoclasts of earlier days, the Higher Critics. What they did to the Bible, including the Moses and Christ legends, I shall do with our nearly equally revered American history, so called, and perhaps more thoroughly.

He then goes on to “prove” much of history false. For instance, there was no World War II and no Abraham Lincoln. How so?

World War II is a “fairy tale”. The leader of Germany is “Adolph Hitler”, “a German ogre who burned people alive in ovens by the millions and who nearly conquered the world! now don’t you think that whoever made up this part of the yarn knew that the name Adolph in Old High German means Wolf Prince? Isn’t it a coincidence that he descended like a wolf on the fold of innocent sheep nations of Poland, Czechoslovakia , and other helped countries? This name is a fancy of the poets, surely!

He then goes through all sorts of “coincidence” of all sorts of names and events — all true, but all “too good” to be real.  It is a lovely parody of how the Higher Critics can spin serious theories out of silly ideas.

I have often thought what will future historians do with the two George Bush presidents and two Iraq Wars? Did he serve one term or two? Did he overthrow Sadam or not? Did he hold office before or after the war? And some PhD student will propose the outrageous theory that there were two George’s father and son and there were two wars!

How someone in a study can tell me confidently what sentence was written by Hosea and which was written by Hosea’s redactor is beyond me. But then again, there was no such thing as World War II either.

The Spiritual Chymist, Mediation LVII, Upon the Bible

18 Friday May 2018

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From William Spurstowe, The Spiritual Chymist, 1666.

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(A detail from the Gutenberg Bible)

Upon the Bible

Quintillian [a Roman rhetorician who lived 1 century AD] who makes it a question why unlearned men in discourse seem oft times more free and copious than learned gives as the answer, That the one without either care or choice express whatsoever their present thoughts suggest to them. When the other are both careful what to say, and to dispose also their conceptions in due manner and order. 

If anything make this subject difficult to my meditation, it is not want but plenty which is so great; as that I must, like Bezaleel and Aholiab [the master craftsmen for the Tabernacle, who told Moses, “The people bring much more than enough for doing the work that the Lord has commanded us to do.” Exodus 36:5 (ESV)] be forced to lay aside much of that costly stuff which present itself to me.

And what to refuse or what to take in is no easy matter to resolve. It will, I am sensible, require and deserve also more exactness in choosing what to say, and what not to say, concerning its worth and excellency, and how to digest what is spoken that what is meet [fitting] for any to assume unto himself. 

I shall therefore account that I have attained my end, if I can but so employ my thoughts as to increase my veneration of this Book of God, which none can ever too much study or too highly prize; and with which to be well acquainted is not only the chief of duties but the best of delights and pleasures. What would be our condition in this world if we had not this blessed Book among us, would it not be like Adam’s which driven out of the Paradise and debarred from the Tree of Life?

Would it not be darker than Earth without the Sun? If the world were fuller of books than the heaven is of stars, and this only wanting [if there books and no Bible], there would no certain way and rule to Salvation. But if this alone were extant, it would enlighten the eyes and make wise the simple and guide their feet in paths of life.

True it is that for many years God made known himself by visions, dreams, oracles to persons of noted holiness that they might teach and instruct others. But it was while the church of God was of small growth and extent and the persons to whom God’s messages were concredited of unquestioned authority with the present age. 

But afterward the Lord spake to his church both by word and writing , the useful for revealing divine truths; and the other for recording of them, that when the canon was once completed all might appeal until ti, and none take liberty in going divine oracles to himself or of obtruding [forcing]  his fancies upon others.

And were there no other use of this Book of God than this, that it should be the standard for trial of all doctrines, it were to be highly prized for its worth; without which [without the Bible] the minds of men would be in a continual distraction through the multitude of enthusiasts that would be pretending commissions from heaven; none  knowing what to believe in point of faith or what to do in point of obedience or whereby to difference the good and evil spirit from each other. [1 John 4:1]

But this single benefit (though it can never enough be thankfully acknowledged to Go by us) is but as a clutter to the vintage, or as an ear of corn to the harvest, in respect of those things many blessings may be reaped from it. 

Does not Paul ascribe unto it a universal influence into the welfare of believers, when he enumerates so many noble ends for which all Scriptures is profitable? What is it that makes man wise to salvation? Is it not the Scripture? What is that instructs any in righteousness and makes him perfect and thoroughly furnished unto all good works? Is it not the Scripture? 

Is not this the only book by which God we come to understand the heart of God to us, and learn also the knowledge of our own hearts? Both which as they are the breasts of mysteries; so they are of all knowledge the best and fill the soul with more satisfaction than the most exact discovery of all created beings whatsoever.

What if a man could, like Solomon, speak of trees from the cedar that is in Lebanon to the Hyssop that grows in the wall; and of beasts, fowls, and fishes; and yet were wholly ignorant of his own heart, would not the light that is inhume be darkness? 

Or what if a man could resolve all those posing questions in which the Schoolman [university philosophers] have busied themselves concerning angels, and yet know nothing of the God of Angels; would he not become as a sounding brass and a tinkling cymbal? [1 Cor. 13:1] 

Is the knowledge of these things the great end for which our understanding was given us? Or is it any further desirable or profitable than as it conduces to the knowledge of God? Does the rectitude of our actions, and the holiness of them, flow from the knowledge we have of any creature or from the knowledge of God? Is not his will the rule, and his glory the end of all that we do? And should we ever come to know what the good and acceptable will of God is but by his revealing it unto us? Which he has done most clearly in this blessed Book of his, the Scripture of Truth.

That which commends this Book and rendered it worthy of all acceptation is the rich discoveries it makes to us concerning so excellent a being as God, whom it acquaints us with in his nature, perfections, counsels and designs, in relation to the Eternal Salvation of man. It contains not anything that is mean or trivial; the matters in it are all of no less glory for any to behold than of weighty importance for all to know.

Do we not read in it with what majesty God gave forth his Sacred Law, when thunders, lightnings, dark clouds and burnings were used as heralds in the promulgation of it? And yet may we not again see the hidings of his power in the wonderful condescension of his goodness? How he does entreat, woo, and importune those whom he could with a frown or breath easily destroy; and pursue with the bowels [inner most being] of mercy, such whom eh might in justice leave and cast off forever? 

Are there in it precepts of exact purity that are as diamonds without flaws, and as fine gold without dross? 

In all other books, they are as the most current coins, that must have their alloys of baser metals. But in this [Book, the Bible] they [the things stated therein] resemble the author who is light in which there is no darkness [1 John 1:5]; and a sun in which there are no spots. 

Are there not in it promises of infinite value as well as goodness in which rewards are given not of debt, but of grace; and so such who have cause to be ashamed of their duties as well as their sins? Are there not in premonitions [here, foreshadows] of great faithfulness in which God fully declares to men what the issues of sin will be? 

And proclaims a Judgment to come in which the Judge will be impartial and the sentence most severe against the least offenses, as well as against the greatest. What is it that may teach us to serve God with cheerfulness; to trust him with confidence; to adhere to him with resolution in difficulties; to submit to his will with patience in the greatest extremities; that we may not be abundantly furnished with from this book. 

It alone is a perfect library, in which are presented those deep mysteries of the Gospel that Angels study and look into both with delight and wonder, being more desirous to pry into them then of perfect ability to understand them. They are such, that had they not been revealed could not have been known; and being revealed, can yet never be fully comprehended by any. 

Was it ever hear, that he was the Maker of all thing was made of a woman? That the Ancient of Days was not an hour old? That Eternal Life being to live? That he, to whose nature incomprehensibility does belong, should be enclosed in the narrow limits of the womb? Where can we read but in this Book that he who perfectly hates sin should condescend to take upon the similitude of sinful flesh? That he, who was the person injured by sin, should willingly be the sacrifice to expiate the guilt of it; and to die instead of sinners? 

Are not these such mysteries as are utter impossibility to reason? 

And at which, like Sarah, it laughs; rather than, with Abraham, entertain them with an holy reverence and joy when made known? Reason is busy in looking after demonstrations, and enquires how this can be and then scorns what it cannot fathom: 

But faith rests itself in the Revelations of God, and adores as a mystery what he discovers. Yea, it makes these mysteries, not only objects of its highest adoration, but the grounds of its sure comfort and confidence. From whence is it, that faith searches its security against sin, Satan, Death and Hell? 

That he who is their sacrifice through the Eternal Spirit offered himself without spot to God to purge their conscience from dead works to serve the Living God? [Heb. 9:14] That he who is their Advocate did raise himself form the dead and ascended into the highest heavens to make everlasting intercessions for them? 

Can then any depreciate this Book, or abate the least iota of that awful esteem which upon all accounts is due unto it and guiltless? Or can any neglect this Book as unworthy of their reading which God has thought worthy of his writings, without putting an affront upon God himself, whose image it bears as well as declares his commands? 

And yet I tremble to think how many anti-Scripturists there be, who have let fall both from their lips and pens such bold scorns as if Satan flood at their right hand to inspire them. It was open blasphemy and worthy that anti-Christian crew of Trent, to affirm That though the Scripture were not, yet a body of saving Divinity might be made out of the Divinity of the School. 

The profaneness of politician shall make his name to rot in perpetual stench, who never read the Bible but once, and said, it was the time he ever spent. And yet what are the fruits of his studies, but such as Gullies styles Scholica Nugalia, a few trifling commentaries and criticisms. 

More I could readily name of the same stamp that have presumed impiously to scoff at the revelations of God, as others at his providence, but who can take pleasure to rake in a dunghill that may enjoy the fragrance of Paradise. I shall therefore turn my thoughts from them, and, as having nothing to cast over their wickedness shall call my blood into my face and spread it as a vail in blushing for them, that should have blushed and been ashamed for themselves. 

But though the Word of God ceases not to be a reproach to them, yet I shall bind it as a crown unto me.

Though they reject the counsel of God against themselves, yet I shall make its testimonies my delight, and the men of my counsel, and shall make the prayers of the Psalmist to be my daily prayer, that God would open my eyes, that I may behold wonders that are contained in his law. [Psalm 119:18]

Theophilus of Antioch: Inspired by Demons

12 Wednesday Jul 2017

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Theophilus then proceeds to speak of the difference between the biblical and pagan understanding of the world: their inspiration:

And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets,—Homer, to wit, and Hesiod, being, as they say, inspired by the Muses,—spoke from a deceptive fancy, and not with a pure but an erring spirit.

Now this is without question impolitic in contemporary culture: these poets spoke by demons or “deceptive fancy”.  It is interesting that we, at least in educated society do not believe in such things. And yet Shamans, Astrology, and any number of other such things are believes.  Unabashedly demonic merchandise and imagery is very common.  The culture is frankly gnostic.  A scientist on staff at an internationally known institution and respected institution told me, “My colleagues are quite superstitious”.

Theophilous contrasts this with the prophets:

But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars.

And they not only predicated, but their predications have come true:

and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished.

Theophilus of Antioch, “Theophilus to Autolycus,” in Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Marcus Dods, vol. 2, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 97.

Infallibility and Inerrancy in the 17th Century

21 Tuesday Mar 2017

Posted by in Biblical Counseling, Bibliology, Scripture, Thomas Goodwin, Uncategorized

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There is a contention that “inerrancy” is a bit of a new doctrine (something post-Hodge and Warfield) and is thus a bit of an invention:

The CSBI [Chicago Statement on Biblical Inerrancy] goes on the defensive in article 16 when it affirms that inerrancy “has been integral to the Church’s faith throughout its history” and denies that it “is a doctrine invented by Scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.” There is a grain of truth here, but some palpable problems as well. First, Christian believers over the course of history have repeatedly affirmed that the Holy Scriptures come from God, they are to be read and studied in the churches, they are the inscripturated form of the rule of faith, they emit divine authority, they are without falsehood, and they are true and trustworthy. 8 However, to insist that the CSBI understanding of inerrancy is and always has been normative in church history is a bit of a stretch.

Michael Bird, “Inerrany is not Necessary for Evangelicalism Outside the USA” in Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology) Zondervan (2013-12-10) Kindle Locations 2448-2449. In response, I would like to note the following use of “infallibility” and “unerringness” (inerrancy) from the 17th Century Puritan Thomas Goodwin:

There is a contention that “inerrancy” is a bit of a new doctrine (something post-Hodge and Warfield) and is thus a bit of an invention:

The CSBI [Chicago Statement on Biblical Inerrancy] goes on the defensive in article 16 when it affirms that inerrancy “has been integral to the Church’s faith throughout its history” and denies that it “is a doctrine invented by Scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.” There is a grain of truth here, but some palpable problems as well. First, Christian believers over the course of history have repeatedly affirmed that the Holy Scriptures come from God, they are to be read and studied in the churches, they are the inscripturated form of the rule of faith, they emit divine authority, they are without falsehood, and they are true and trustworthy. 8 However, to insist that the CSBI understanding of inerrancy is and always has been normative in church history is a bit of a stretch.

Michael Bird, “Inerrany is not Necessary for Evangelicalism Outside the USA” in Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology) Zondervan (2013-12-10) Kindle Locations 2448-2449. In response, I would like to note the following use of “infallibility” and “unerringness” (inerrancy) from the 17th Century Puritan Thomas Goodwin:

Apostleship was an office extraordinary in the Church of God, appointed for a time for the first rearing and governing of the Church of the New Testament, and to deliver the faith which was about wants to be given to the Saints (as Jude speaks), and the apostles are therefore entitled the foundation the church is built on, Eph. ii. 20; which office, accordingly, had many extraordinary privileges annexed to it, suited (as all the callings by God and his institutions are) to attain that and which was so extraordinary–as, namely, unlimitedness of commission to teach all nations, Matt. xxvviii.19. They likewise had an infallibility and unerringness, this, whether in their preaching or writing (2 Cor. i. ver. 13 and 18 compared), which was absolutely necessary for them to have, seeing they were to lay the foundation for all ages, although in their personal walking’s they might her, as Peter did, Gal. ii. 10.

Thomas Goodwin, “Exposition of Ephesians 1”, in The Works of Thomas Goodwin, Volume 1,(Grand Rapids: Reformation Heritage Books, 2006), 5.

Thomas Goodwin, “Exposition of Ephesians 1”, in The Works of Thomas Goodwin, Volume 1,(Grand Rapids: Reformation Heritage Books, 2006), 5.

The Spiritual Chymist: Upon the Bucket and the Wheel

01 Wednesday Feb 2017

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William Spurstowe, 1666:  MEDITATION XXXIX
Upon the Bucket and the Wheel

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The saying of Democritus which he spoke concerning the philosophical truth that it did you hide itself and take up it’s about in and deep well may much more be affirmative theological truth when the whole doctrine of the gospel is called the mystery of Christ and the great mystery of godliness that there should be three distinct persons in one essence [the Trinity] and two distinct natures and one person [the Incarnation]. That virginity should conceive, Eternity be born; immortality die and mortality rise from death to life. Are not these, and many more of the like intricacies, unparalleled mysteries? Maybe not justly say, As the Samaritan woman did to our savior when he asked water of her, the well is deep, and who can descend into it, or fathom it?

And yet such is the pride and arrogance he of many men, as that, not contending themselves with the simplicity of believing, many make reason the sole standard where by to measure both the principles and conclusions of faith — for which it [reason] is is unapt as the weak of a bat hold the sun when it shines in its full strength; or the bill of a small bird to receive the ocean.

These high mysteries are not to be scanned, but to be believed; the knowledge and certainty of which does not arise from the evidence of reason from the revelation made of them in the Holy Scriptures; the mouth of God — who is truth itself and cannot lie, has spoken them, and therefore it cannot be otherwise.

But must then reason be wholly shut out as a useless thing in the Christian religion, are must it be confined to the agenda matters of duty and morality, In which you cannot be denied to be both of necessity and constant use? Surely even the creeds, also the doctrines and points which are properly of the faith, do not refuse to sober use of reason, so it be employed as a handmaid and not as mistress.

I have therefore thought that faith is as the bucket, which can best to send you this deep well of mystery and that reason is as the wheel, which stands ever the mouth of it, and keeps always its certain and fixed distance: but yet by its motion is instrumental both to let down the bucket and also to draw up again.

Faith discovers the deep things of God, then reason teaches us to submit ourselves and it to the obedience of faith that so it is. But never becomes more foolish and dangerous then when it busies itself and inquiries, and makes Nicodemus question, How can these things be? Then it turns giddy and loses itself in distracted and motions.

Alas, how unlike the ways and councils of God if they were no other but such as the wisest of men could trace out? How little glory with faith also give to God, if it did not pour forth its strength in asserting his power to affect greater things than can fall within the compass of natural disquisition? Yea, how could the Gospel be acquitted of the Jews stumbling at it, as dishonorable to their law? And the Gentiles derided as absurd in their philosophy, if that reason must be the measure of its mysteries?

Nature is so far from finding out what the gospel discovers, as that he cannot yield on to it, when it is revealed without a spirit of faith to assist it.

Be wise therefore, oh Christians, and set the bounds to your reason, beyond which it may not pass: as Moses did to the Israelites, while faith descends into the deeps of Gospel Mysteries, which angels with stretched out next have a more desire to pry into than ability perfectly to understand.

Now the boundary of reason is, confer and infer: to confer one scripture with another; and to infer conclusions, and to decide instructions thence, buy a clear logical discourse. But if you go further to gays, it may justly fear to be smitten of God, and like the pioneer or bold miner who digs into far for his rich vein of ore meet with a damp which chokes him.

My prayer therefore Shelby that of the apostles to Christ
Adde nobis fidem: Lord Increase our faith.

For if my faith do not exceed my reason, though advanced as high as a pitch as her Solomon had, yet might I well be numbered among those, whom St. Peter said are blind and cannot see far off.

B.B. Warfield on how God prepared the human authors to write inerrant Scripture

04 Sunday Dec 2016

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One argument made from a “conservative” position against the inerrancy of Scripture is that we must admit error in the Scripture if we take the human authorship seriously. Unless we we want to subscribe to a dictation theory of inspiration (the human authors merely copied what God or an angel said to them), human error is a necessary correlate of Scripture as we have it.

Warfield responded to that argument as follows. First, he explicitly rejected a diction model of inspiration:

[T]he gift of Scripture through its human authors took place by a process much more intimate than can be expressed by “dictation,” and that tit took place in a process in which the control of the Holy Spirit was too complete and pervasive to permit the human qualities of the secondary authors in any way to condition the purity of the product as the word of God. The Scriptures, in other words, are conceived by the writes of the New Testament as through and through God’s book, in every part expressive of His mind, given through men after a fashion which does no violence to their nature as men, and constitutes the book also men’s book as well as God’s, in every part expressive of the mind of its human authors.

From his essay “Inspiration” (page 99 of volume 1 of the collected works). Warfield then explains how the work of God began well before the actual task of writing by creating and preparing the men who would be the authors to be the authors. This move by Warfield is brilliant, because it draws the fully natural act of normal men into relationship with the supernatural act of the Holy Spirit in inspiration:

And there is the preparation of the men to write these books to be considered, a preparation physical, intellectual, spiritual, which must have attended them throughout their whole lives, and, indeed, must have had its beginning in their remote ancestors, and the effect of which was to bring the right men to the right places at the right times, with the right endowments, impulses, acquirements, to write just the books which were designed for them. When “inspiration,” technically so called, is superinduced on lines of preparation like these, it takes on quite a different aspect from that which it bears when it is thought of as an isolated action of the Divine Spirit operating out of all relation to historical processes. Representations are sometimes made as if, when God wished to produce sacred books which would incorporate His will—a series of letters like those of Paul, for example—He was reduced to the necessity of going down to earth and painfully scrutinizing the men He found there, seeking anxiously for the one who, on the whole, promised best for His purpose; and then violently forcing the material He wished expressed through him, against his natural bent, and with as little loss from his recalcitrant characteristics as possible. Of course, nothing of the sort took place. If God wished to give His people a series of letters like Paul’s, He prepared a Paul to write them, and the Paul He brought to the task was a Paul who spontaneously would write just such letters.

If we bear this in mind, we shall know what estimate to place upon the common representation to the effect that the human characteristics of the writers must, and in point of fact do, condition and qualify the writings produced by them, the implication being that, therefore, we cannot get from man a pure word of God. As light that passes through the colored glass of a cathedral window, we are told, is light from heaven, but is stained by the tints of the glass through which it passes; so any word of God which is passed through the mind and soul of a man must come out discolored by the personality through which it is given, and just to that degree ceases to be the pure word of God. But what if this personality has itself been formed by God into precisely the personality it is, for the express purpose of communicating to the word given through it just the coloring which it gives it? What if the colors of the stained-glass window have been designed by the architect for the express purpose of giving to the light that floods the cathedral precisely the tone and quality it receives from them? What if the word of God that comes to His people is framed by God into the word of God it is, precisely by means of the qualities of the men formed by Him for the purpose, through which it is given? When we think of God the Lord giving by His Spirit a body of authoritative Scriptures to His people, we must remember that He is the God of providence and of grace as well as of revelation and inspiration, and that He holds all the lines of preparation as fully under His direction as He does the specific operation which we call technically, in the narrow sense, by the name of “inspiration.” The production of the Scriptures is, in point of fact, a long process, in the course of which numerous and very varied Divine activities are involved, providential, gracious, miraculous, all of which must be taken into account in any attempt to explain the relation of God to the production of Scripture. When they are all taken into account we can no longer wonder that the resultant Scriptures are constantly spoken of as the pure word of God. We wonder, rather, that an additional operation of God—what we call specifically “inspiration,” in its technical sense—was thought necessary. Consider, for example, how a piece of sacred history—say the Book of Chronicles, or the great historical work, Gospel and Acts, of Luke—is brought to the writing. There is first of all the preparation of the history to be written: God the Lord leads the sequence of occurrences through the development He has designed for them that they may convey their lessons to His people: a “teleological” or “aetiological” character is inherent in the very course of events. Then He prepares a man, by birth, training, experience, gifts of grace, and, if need be, of revelation, capable of appreciating this historical development and eager to search it out, thrilling in all his being with its lessons and bent upon making them clear and effective to others. When, then, by His providence, God sets this man to work on the writing of this history, will there not be spontaneously written by him the history which it was Divinely intended should be written? Or consider how a psalmist would be prepared to put into moving verse a piece of normative religious experience: how he would be born with just the right quality of religious sensibility, of parents through whom he should receive just the right hereditary bent, and from whom he should get precisely the right religious example and training, in circumstances of life in which his religious tendencies should be developed precisely on right lines; how he would be brought through just the right experiences to quicken in him the precise emotions he would be called upon to express, and finally would be placed in precisely the exigencies which would call out their expression. Or consider the providential preparation of a writer of a didactic epistle—by means of which he should be given the intellectual breadth and acuteness, and be trained in habitudes of reasoning, and placed in the situations which would call out precisely the argumentative presentation of Christian truth which was required of him. When we give due place in our thoughts to the universality of the providential government of God, to the minuteness and completeness of its sway, and to its invariable efficacy, we may be inclined to ask what is needed beyond this mere providential government to secure the production of sacred books which should be in every detail absolutely accordant with the Divine will.

Benjamin B. Warfield, The Works of Benjamin B. Warfield: Revelation and Inspiration, vol. 1, 101–103.

What sufficiency of Scripture means

21 Friday Oct 2016

Posted by in Bibliology, Scripture

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Van Til a great summary of sufficiency: 

“The Bible is thought of as authoritative on everything of which it speaks. And it speaks of everything. We do not mean that it speaks of football games, of atoms, etc., directly, but we do mean that it speaks of everything either directly or indirectly. It tells us not only of the Christ and his work but it also tells us who God is and whence the universe has come. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven”

Defense of the Faith 

They possessed perfect knowledge

19 Wednesday Oct 2016

Posted by in Ante-Nicene, Bibliology, Theology of Biblical Counseling, Uncategorized

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We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed “perfect knowledge,” as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge

Irenaeus of Lyons, “Irenæus against Heresies,” III.1.1, in The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 414.

Thomas Watson: 24 Helps to Read the Scripture.10

04 Saturday Jun 2016

Posted by in Bibliology, Faith, Reading, Thomas Watson, Uncategorized

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In this section, Watson makes one argument: To read the Scripture profitably, we must believe that the Scripture comes from God.

He supports that direction with the contention that the assertion of divine origin is not a bare assertion, but one grounded in reason. Thus, it is an interesting mix of presuppositional and evidentiary apologetic.

First, the basic direction

Give credence to the word written; believe it to be of God; see the name of God in every line. The Romans, that they might gain credit to their laws, reported that they were inspired by the gods at Rome. Believe the Scriptures to be divinely inspired. 2 Tim. 3:16: “All Scripture is given by inspiration of God.”

Before going further with this argument, we must realize the importance of this direction. If we do not believe the Scripture to be sacred, we cannot read it with any profit. All good which we receive from God comes through the conduit of faith, of trust and belief. If we do not trust or believe the words of Scripture, the words can never do us good. It did the disciples no good to be told that Jesus had risen from the dead, when they did not believe the story related by the woman. Luke 24:11.

Watson then turns to his evidence: He sets up his argument by testing the presuppositions against evidence. His basic argument runs as follows:

If the Scripture is divine, then it will have quality X.
It has quality X.
Therefore, the Scripture is divine.

Who but God could reveal the great doctrines of the Trinity, the atonement of Jesus Christ for sinners, the resurrection? Whence should the Scriptures come, if not from God?

He then makes a second argument which supports and develops the first.  The structure of the argument is:

If the Scripture were from someone beside it God, it would lack quality X.
It does not lack quality X.
Therefore, it is from God.

However, to make it more rhetorically emphatic, he phrases the argument, It is not from someone beside God, because it has quality X.

Sinners could not be the authors of Scripture; would they indite such holy lines, or inveigh so fiercely against the sins which they love?

Saints could not be the authors of Scripture; how could it stand with their sanctity to counterfeit God’s name, and put “thus saith the Lord,” to a book of their own devising?

Angels could not be the authors of Scripture. What angel in heaven durst personate God, and say, “I am the Lord?”

Then re-asserts his primary contention and adds additional divine qualities: antiquity, profundity, purity, harmony, efficacy.

Believe the pedigree of Scripture to be sacred, and to come from the Father of light. The antiquity of Scripture speaks its divinity. No human history extant reaches farther than Noah’s flood; but the Scripture treats of things before time. Beside, the majesty, profundity, purity and harmony of Scripture, show it could be breathed from none but God himself.

Add to this the efficacy the written word hath upon men’s consciences; by reading Scripture they have been turned into other men, as may be instanced in Austin, Junius, and others. If you should set a seal upon a piece of marble, and it should leave a print behind, you would say there was a strange virtue in that seal; so that, when the written word leaves a heavenly print of grace upon the heart, it argues it to be of divine authority. If you would profit by the word, you must believe it to be of God. Some skeptics question the verity of Scripture; though they have the articles of religion in their creed, yet not in their belief.

He ends with the restatement

Unbelief enervates the virtue of the word and makes it abortive; who will obey truths he does not believe? Heb. 4:2: “The word did not profit them, not being mixed with faith.”

Thomas Watson, “How We May Read the Scriptures with Most Spiritual Profit,” in The Bible and the Closet: Or How We May Read the Scriptures with the Most Spiritual Profit; and Secret Prayer Successfully Managed, ed. John Overton Choules (Boston: Gould, Kendall and Lincoln, 1842), 25–27.