by Steve | Jul 8, 1977 | Archive - 1977
Archive: Reading About World Hunger
By Patricia H. Sprinkle
Jesus said, “… know the truth, and the truth will make you free.” (John 8:31) That certainly applies to hunger. When we first look at the enormity of the world hunger problem, having only a few scattered facts, we may be overwhelmed and oppressed by a conviction that nothing can be done. We only begin to see what can be done as we bite off one piece of the problem at a time, believing God gives no challenge to any generation that cannot meet with God’s guidance.
A good place to begin is by reading about hunger, digesting our information prayerfully, and discussing it with others. Listed below are some books, magazines, and newsletters you may want to investigate. This list is not exhaustive, and readers are invited to submit additional suggestions to Good News.
One suggestion: when you’ve finished with a book or magazine, pass it on. You might begin a Hunger Shelf in your church library.
What Do You Say to a Hungry World? by Stanley Mooneyham, World Vision (Word Books, $6.95 hardcover). One of the best basic looks at the overall problem, incorporating both statistics and human stories told with Christian compassion.
New Hope for the Hungry? by Larry Minear, Church World Service (Friendship Press, $1.95 paperback). Basic facts about world hunger plus steps being taken by church and government to combat it. Brief and easy to read.
Bread for the World by Arthur Simon (Eerdmans, $1.50 paperback). A more comprehensive and complex look at the hunger picture written by one engaged in urging Christian citizen action.
Small is Beautiful: Economics as if People Mattered by E. F. Schumacher, economist (Harper & Row, $2.75 paperback). The first bestselling book on economics in years! Well written, it takes a hard look at systems that surround us and asks basic theological questions about them.
How to Live Better On Less: A Guide for Waste Watchers by Barbara Jurgensen (Augsburg $3.95 paperback). A delightful compilation of practical tips for moving from the consumptive to the abundant life. Easy to read, easier to follow.
More–With–Less Cookbook by Doris Janzen Longacre (Herald Press, $4.95 paperback). Spiralbound cookbook put out by Mennonite Central Committee to give tasty, economical, less-consumptive recipes in all categories. Also contains introductory sections giving hunger facts, information on nutrition, and theological reasons for cutting back on what we eat.
MAGAZINES/NEWSLETTERS
War on Hunger: A Report from the Agency for International Development. Tells what our government is doing about hunger abroad.
Bread for the World, newsletter. Issued monthly as part of a membership package for organization with the same name. It is a “Christian Citizens Coalition” to fight hunger. Its newsletter keeps members up to date on pending legislation and related issues.
by Steve | Jul 7, 1977 | Archive - 1977
More than tumbleweeds and cactus thrive in the Texas panhandle. Each summer several hundred youth invade the “One Way” Camp
Archive: “One Way” Camp
By Diane Knippers
Can you imagine teenagers spending six hours a day in Bible study, seminars, and worship? That’s what happens for five days each summer as UM youth explore the Biblical basis for Christian living.
Evangelical pastors, including supporters of Good News, started “One Way” Camp in 1970 to meet the spiritual needs of teenagers being reached for Christ through Lay Witness Missions. By its second year it was the largest youth camp sponsored by the Northwest Texas Conf.
Over the years the purpose of the camp hasn’t changed according to Rev. Jim Smith, camp director. Last summer over 30 of the 280 campers made commitments to full-time Christian service.
After camp a youth committee representing each district is elected to plan retreats during the year. They publish a four-page paper, “One Way Path,” with news of youth events and articles of interest to teens.
Camp “graduates” are eager to serve as camp counselors. One former camper said, “God is a living reality in my life through One Way Camp experiences …. “
by Steve | Jul 5, 1977 | Archive - 1977
Archive: Some Bible Study Plans and Resources
suggested by the Editor of Good News (Charles W. Keysor)
The Holy Scriptures are amazingly rich! Study in almost any part of God’s written Word can be “profitable for teaching, for reproof, for correction, and for training in righteousness that the man of God may be complete, equipped for every good work.” (II Timothy 3:16-17)
The following are some of the specific studies which I have found exciting during my nine and one-half years as pastor of Grace United Methodist Church, Elgin, IL, and for the past three years teaching a Sunday morning Bible study class for seminarians and their wives attending The United Methodist Church in Wilmore, KY.
1. Sermon on the Mount. A profound body of truth requiring careful analysis and discussion. Care is needed to avoid superficial ethicism, and to see the full range of Biblical doctrine found directly and indirectly involved in this great teaching of our Lord. (Our seminary class worked each Sunday from early September to May and barely covered Matthew, chapters 5 and 6. So allow plenty of time!)
2. Parables and Miracles. A study of almost any length can be made, focusing on either the parables or the miracles of Jesus. These can be combined to study a parable one week and a miracle the next, in alternation.
3. James. The strongly ethical nature of James’ message makes it ideal for discussion, especially for those having a first experience with depth Bible study. The leader should be well-versed in Biblical doctrine, to bring out the implications underlying some of the ethical emphasis in James. For example, James’ teaching regarding faith and works must be seen in the light of the full range of Biblical teaching on this subject.
4. Psalms. A great treasure-house of study material. Leader should select Psalms of different types. Allow ample time for providing background and for discussion. Ask class members to choose a favorite Psalm-use these as your study guide.
5. Revelation, chapters 1-3. Letters to the seven churches make for a rich study. The remainder of Revelation is highly speculative and should be attempted only by those having considerable depth knowledge of the Old Testament, as well as broad knowledge of the New Testament and its doctrines.
6. Pastoral Epistles. I and II Timothy, Titus, Philemon, I and II Thessalonians. Each of these makes an excellent study, with special emphasis on such doctrines as Christ’s return, the nature of the Church, and Christian leadership.
7. The Nature of God and Mankind in Proverbs. This is a “topical” study, tracing a doctrinal topic through one portion of Scripture. This can be done also in Psalms and elsewhere.
8. The Holy Spirit in the Bible. Get a concordance and check out every reference to the Holy Spirit from Genesis to Revelation. Trace the operation of the Spirit through the whole Bible. A long study, but highly important in a time when study of the Holy Spirit is too often limited to Acts.
9. Topical Study: Prayers of the Bible. From the Scripture select certain prayers. Study them for what they reveal about 1) God, 2) the person praying, 3) principles for effective prayer.
10. Hard Places in the Bible. Invite each class member to bring in one passage of Scripture that he or she finds difficult to understand. Then study and discuss each, seeking illumination of the Holy Spirit.
11. Gems of the New Testament: Colossians, Ephesians, Philippians. Each offers a rich and rewarding study, especially for mature Christians.
12. Two Treasures From Romans: chapters 8 and 12. A long and rewarding study can be done in each chapter. The Holy Spirit is especially prominent in chapter 8; the ideal Christian life is sketched in chapter 12.
Those wanting real depth in Bible studies will need to use commentaries which, instead of including all the Bible, concentrate on one or several related books of the Bible. A great variety exist; some are solidly Biblical, others dangerous because they operate off humanistic presuppositions and tend to interpret the Scripture in terms of humanistic philosophy, rather than letting the Bible speak for itself.
Here are a few valuable commentaries and study helps.
Barclay, William, The Daily Study Bible Series. Westminster Press, Philadelphia, PA. These small commentaries contain a wealth of helpful material about key Biblical words and ideas. Generally excellent, but occasionally include questionable interpretations.
Douglas, J. D., Editor, New Bible Commentary. Eerdmans, Grand Rapids, Ml. Top quality, single volume commentary covering the whole Bible. Excellent scholarship, solid theologically. If you have to get only one commentary, this would be a good choice.
lnterVarsity Press, Downers Grove, IL 60515.
This distinguished evangelical publisher has produced a number of highly useful, theologically reliable commentaries focusing on specific portions of the Bible. Serious Bible students will find these enormously useful and should keep up to date on new offerings.
Lenski, R.C.H., Commentaries on The New Testament. Augsburg, Minneapolis, MN. Twelve volumes with technical data but deep insights valuable to serious Bible students.
Leupold, H. C., Exposition of Psalms. Augsburg. Superb study of all 150 Psalms.
Lloyd-Jones, D. Martyn, Studies in the Sermon on the Mount. (2 vols.) Eerdmans. A superb commentary for those wanting depth analysis of the Sermon on the Mount. Profound, practical, sound theology.
New International Commentary on the New Testament. Eerdmans. Fourteen volumes have been published on the New Testament, with three more projected. New Testament is covered in great depth. Orthodox, with first-class scholarship. For more serious students. Theological training helpful. (To date four volumes have been published in this series in the Old Testament; no final number has been projected.)
Tyndale Bible Commentaries. Eerdmans. 20 vols., New Testament; 10 vols. so far, Old Testament. Smaller, less technical commentaries covering entire New Testament and part of the Old Testament. Excellent, thoroughly reliable theologically.
Ladd, George Eldon, The New Testament and Criticism. Eerdmans. An excellent book to help explain the various kinds of Biblical criticism taught in our seminaries and expressed in the teaching materials produced by our denomination. If you really want to discover how the Bible’s authority has been undermined by humanistic scholars, read this book.
Phillips, J. B., The Ring of Truth. Macmillan, New York, NY. An outstanding Bible scholar writes about the authenticity of the Scriptures. Important in a time when many stress Scripture’s UN-reliability.
Schultz, Samuel, The Old Testament Speaks. Harper and Row, New York, NY. A companion introduction to the Old Testament, combining broad overview, excellent scholarship, plus good introduction to basic messages and themes of the Old Testament.
Tenney, Merrill C., New Testament Survey. Eerdmans. An overview of the New Testament by an outstanding orthodox scholar. A “must” for one wanting a broad and deep understanding of the New Testament, its content, and background.
Traina, Robert A. Methodical Bible Study. Privately published by Dr. R. A. Traina, Asbury Theological Seminary, Wilmore, KY. A helpful, practical guide to Bible study by a master teacher.
Eerdmans’ Handbook of the Bible. Includes maps, brief commentary, articles on books of the Bible, and various Biblical themes. Highly recommended as an all-purpose tool.
Eerdmans’ New Bible Dictionary. Excellent in every way. Thoroughly orthodox, with an awareness of various Biblical criticisms.
Nave, Orville J., Naves Topical Bible. Southwestern Co., Nashville, TN. A useful listing of all Scripture references given for many topics, such as “faith,” “judgment,” etc. Excellent help. Nelson’s Complete Concordance. Thomas Nelson, New York, NY. Lists all word references in Old and New Testaments. Revised Standard Version. Extremely useful.
Zondervan ‘s Pictorial Encyclopedia of the Bible. Zondervan, Grand Rapids, Ml. Useful illustrated work. Strong’s Exhaustive Concordance of the Bible. Abingdon, Nashville, TN. Excellent and authorative for users of King James Version. Includes Hebrew and Greek so these can be used by anyone without language skills.
by Steve | Jul 3, 1977 | Archive - 1977
Archive: An Outstanding Overview of the Bible
a review by Diane Knippers, Assistant Editor of Good News
UNDERSTANDING THE BIBLE by John R. W. Stott. Regal Books (Gospel Light), Glendale,CA, 1972. 154 pp., $2.25, paperback.
Studying the Bible can be rewarding! But it can also be frustrating and discouraging. It’s easy to get lost in all the details and miss the more central points. Passages sometimes seem to contradict one another. Sometimes the Biblical messages seem shrouded in ancient customs and thought-patterns. What does THAT mean? the Bible reader puzzles. What in the world does it have to do with ME?
The Holy Spirit is, of course, the chief illuminator of Scripture. But I’d nominate John Stott’s book for second place as a guide into the Bible’s wonderful message. Stott, an Anglican, is Rector Emeritus of All Souls Church, London, England. A noted evangelical thinker, his books include Basic Christianity and Christ the Controversialist.
Understanding the Bible begins with a concise statement of the purpose of the Bible. The purpose is not scientific, nor is it literary-the Bible is a book of salvation. But Stott cautions:
Salvation is far more than the forgiveness of sins. It includes the whole sweep of God’s purpose to redeem and restore mankind, and indeed all creation. (p.15)
The Bible is, therefore, Christocentric. This centrality of Jesus Christ is evident throughout Understanding the Bible.
Having set the stage concerning God’s intention for Scripture, Stott goes on to set the stage geographically. His second chapter, “The Land of the Bible,” is not simply a dull catalog listing average annual rainfall or noted mountain peaks (although it does include such information). Using several helpful maps, Stott shows in an interesting way the importance of basic geographic and historic information. His explanation of various Biblical phrases, such as “from Dan to Beersheba” and “rose of Sharon,” help one appreciate Scripture more fully.
The following two chapters provide an excellent overview of the Old and New Testaments. Such a broad perspective is invaluable in comprehending the relationship between Biblical events and characters, and in understanding main Bible themes such as salvation.
In chapter five, Stott affirms, “The Bible is essentially a revelation of God. It is, in fact, a divine self-disclosure.” (p.161) The story of the Bible is the story of God’s covenant relationship with His people.
The most crucial element in understanding the nature of Scripture is in understanding its authority. Can we trust the Bible fully? Stott answers with a confident yes! He discusses the uniqueness of Scripture by defining three words: revelation, God has taken the initiative in making Himself known to us; inspiration, the mode by which He reveals Himself; and authority, God’s words carry God’s authority.
While there is no question about John Stott’s high view of Scripture, some conservatives have questioned his suggestion that the Genesis flood was a “comparatively local disaster.” He also leaves the authorship of Isaiah 40-55 open to question. This important passage prophecies the return of the Jewish exiles to Jerusalem under Cyrus. Isaiah’s authorship of this section means that he foretold this return perhaps 200 years in advance. If someone other than Isaiah wrote Isaiah 40-55, this would negate Scripture’s prophetic dimension-as liberals claim. The classic view of the church has been prophetic authorship of Isaiah (see “Our Master’s Mind” by John Oswalt, Good News, Mar/Apr 1977, pp. 21-28).
Stott does not push this question—he simply indicates that a different view exists. He personally is thoroughly sound concerning the prophetic notion of Scripture in its relationship to Jesus Christ.
On the whole, Stott’s balanced view of inspiration is refreshing. He is not threatened by critical theories, nor is he doggedly defensive of conservative theory for its own sake. His attitude in accepting the Bible as the Word of God is thoughtful, humble, and reverent.
The cornerstone of the authority of Scripture, according to Stott, is its endorsement by Jesus Himself. Christ affirmed the authority of the Old Testament by His submission to its teachings and prophecies. He endorsed the New Testament by providing for its apostolic authorship.
The Bible is the Christian’s primary avenue for discerning the will of God. So it is essential that we interpret Scripture carefully and accurately. How? Stott urges a combination of enlightenment by the Holy Spirit, disciplined study, and the teachings of the Church. He also offers several very practical principles for interpreting Scripture. For example, every passage should be considered in its setting, from surrounding verses and total Biblical revelation.
To wrench a text from its context is an inexcusable blunder …I was myself greatly disturbed that the World Council of Churches (which ought to have known better) should take as the text for their Fourth Assembly at Uppsala in 1967 God’s great words in Revelation 21:5, “Behold, I make all things new,” where the sentence applies to what He is going to do in the end when He makes a new heaven and a new earth, and should then proceed without any conceivable justification to apply it to the political, revolutionary movements of today. (p. 232)
Understanding the Bible does not conclude with a plea for Biblical understanding. Instead, it ends with challenge to apply Scripture. The Bible is to be used in our everyday living: ” … be doers of the word, and not hearers only, deceiving yourselves.” (James 1:22)
A final word of caution—do not read this book if you want to remain comfortable with careless habits in Bible study:
Sometimes our growth in understanding is inhibited by a proud and prayerless self-confidence, but at other times by sheer laziness and indiscipline. He who would increase in the knowledge of God must both abase himself before the Spirit of truth and commit himself to a lifetime of study. (p. 213)
by Steve | Jul 2, 1977 | Archive - 1977
Archive: How to Study the Bible
reprinted from The New International Version, New Testament
Copyright © 1976 by The Zondervan Corp.
There is no other book in the world quite like the Bible. It is an exceptional piece of literature. You can read it to enjoy the artistic beauty of its poetry, the exciting action of its books of history, and the drama of its prophets. You can look to the Bible for comfort or guidance, inspiration or entertainment.
But the Bible is much more than this. It is also God’s special revelation, teaching us about God and pointing the way to salvation and eternal life through Jesus Christ. As God’s Word, the Bible speaks authoritatively to all our needs and desires and calls on us to listen and obey.
You can read the Bible just as you do other books, skimming off the surface meaning of various passages. But to get into the heart of what God is saying to you, you also have to study the Bible as you would a textbook. This type of Bible study is a vital part of growing to spiritual maturity. It may sound tedious, and it certainly will require diligent effort, but the rewards are well worth the time and energy spent.
As you study the Bible, you will gradually develop a strong Biblical frame of reference that will help you build your life on what God has said.
Because the Bible is God’s revelation of Himself, learning more about the Bible will also lead to a greater knowledge of God. This doesn’t mean just knowing about Godthough certainly that’s important. It means knowing God on a personal level and developing a closer relationship with Him.
Studying the Bible will make you more aware of God’s will for your life. These results eventually will become a cycle: as you come to know God better, you will respond to His claims on you and follow His will for your life. That, in turn, will draw you even closer to God and give you a stronger desire to obey Him. Through both of these, your love for God will grow and your Bible study will become an act of worship.
There are some important guidelines you will need to keep in mind as you get started in Bible study. First of all, you should have a definite plan to follow so you can proceed in an organized manner. Listed below are a number of Bible study methods to use. You’ll probably want to vary your methods in order to avoid a routine approach.
You should be careful to consider the context of a verse or passage before you try to interpret it. This includes the immediate context-that is, the larger passage of which this is a part. Consider the general subject of a passage before you look for a specific application. Knowing the historical and cultural background is also important for understanding the Bible.
And finally, you should be aware of the context of the entire book you are studying. Important questions to keep in mind are: Who wrote the book? Who was it written to? and What is its purpose?
Because you are learning to study the Bible for yourself, you shouldn’t rely too much on commentaries to explain passages to you. Prayerful reliance on the Holy Spirit will greatly increase your understanding. But don’t expect that every idea you come up with is given by the Spirit. Test your ideas against other passages. The Bible is its own best commentary.
No matter which method of Bible study is used, there are three basic steps to follow:
- Observation—what is this passage about?
- Interpretation—what does it mean?
- Application—how can I apply it to my life?
The following methods give you a good choice of ways to proceed. No one method is best. Pick one you feel comfortable with or use various ones.
1. ABC Bible Study
A-Analysis: Give each paragraph a title. Then give a title to the entire passage.
B-Best Verse: Pick a verse that summarizes the theme of the passage and memorize it.
C-Contract: Write out a prayer (a contract with God), mentioning specific ways you want to apply this passage to your life.
This method isn’t good for daily study because you’ll have too many contracts to remember. But it’s a good weekly or biweekly study.
2. Manuscript Study
Type out a passage (without paragraphs or verse numbers) and use the observation, interpretation, application method. Divide the passage into paragraphs or thought units. Underline key ideas. Outline the passage. It will come alive.
3. Book Study
Proceed through a book of the Bible in a systematic way. Learn the background of the book. Find its theme. Analyze each passage until you think you have a good understanding of the entire book. Ask “Who, What, Where, When, Why, and How” types of questions about everything you read. A notebook for jotting down ideas or information is often helpful.
4. Theme Study
Trace a theme or concept throughout the Bible; for example: prayer, forgiveness, sacrifice. A concordance or topical Bible is essential.
5. Character Study
Study the life of one character. Look up all passages referring to that character. It’s a good idea to start with characters such as Barnabas or Priscilla and work up to ones like Peter or Paul.
6. Word Study
Trace a word as it is used throughout the Bible. An interlinear Greek edition of the New Testament is helpful for any in-depth study.
For more detailed information on Bible study, you may want to read a book on the subject. Some good ones are: Getting Into God, by D. Stuart Briscoe (Zondervan); Independent Bible Study, by Irving L. Jensen (Moody); How to Study the Bible, edited by John B. Job (lnterVarsity); Effective Bible Study, by Howard F. Vos (Zondervan); and Search the Scriptures (Navigators). Various reference books are also helpful, such as a Bible dictionary, atlas, handbook, and concordance.
by Steve | Jul 1, 1977 | Archive - 1977
Without the Bible to guide us in the Christian life and the church, we are like an airplane without a compass … a ship without a rudder. That is why it is vitally important to consider
Archive: The Authority of Scripture
by G. W. Bromily, M.A., Ph.D., D.Litt.
Rector, St. Thomas’ English Episcopal Church, Edinburg, Scotland
Condensed from the New Bible Dictionary
Published by Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan
Used by permission
The first of two articles
Our thinking concerning the authority and inspiration of Holy Scripture must start always from the fact that the Bible itself assumes everywhere that it is a message directly given by God Himself. In this first section it must be our main task to substantiate that fact and to discuss its implications. But one preliminary question must first be answered. When we assert the unique authority of the Bible, is it legitimate to appeal to the Bible’s own testimony in support of that assertion? Is it not a most outrageous form of question-begging to make the Bible itself the first and final arbiter in its own case? Are we not guilty of presupposing the very thing which we are asked to substantiate?
The answer to this question is, of course, that we do not turn to the Bible for proof, but for information. Rational arguments may be advanced in favour of the unique authority of Scripture, but in the last analysis we accept that authority by faith. We accept it only in so far as the Bible itself requires it.
In other words, it is only as the inspiration and authenticity of the record are a (necessary). part of the revelation that we confess the Bible as the supreme rule of faith and life. If the Bible did not make that claim, we should have no call to believe it. Nor could we have general confidence in the teaching of Scripture. But if the Bible stands before us as the authoritative Word of God, the Word which itself claims authority, then it is as such that we must reckon with it, receiving that Word and the authority of that Word, or resisting it.
Does the Bible make any such assertion of authority? If it does, what does that assertion imply?
With regard to the first question, the answer is so vast that our main difficulty is that of compression. In the Old Testament as in the New Testament the claim to a more than human authority is everywhere implicit, and in many places it finds direct and open expression. It is claimed, e.g., that Moses received from God both the moral law[1] and also more detailed commandments, even extending to arrangements for the tabernacle. The prophets maintained that they were not speaking their own words, but the message which God Himself had given to them. The Lord Jesus Christ spoke with authority because He was conscious of speaking not merely as the historical Teacher but as the eternal Son. The apostles had no doubt as to the authoritativeness of their pronouncements, whether they were quoting our Lord or developing the Christian message under the guidance of the outpoured Spirit.
It may be objected that in the majority of these cases the claim to authority is made only on behalf of the message delivered and not on behalf of the written record in which that message has been handed down to us. Thus it may well be true that the prophets or Jesus Christ spoke with divine authority, but sometimes we have their words only at second hand. The fact that inspiration is claimed for them does not mean that inspiration is claimed for those who compiled the record of their activity and teaching. If this is so there is no guarantee that what is written in the Bible is a verbatim or accurate account of the message actually delivered.
Against this objection we may set the fact that in the New Testament especially, and with reference to the Old Testament, definite authority is claimed for the written word of the Bible. This point emerges clearly in many parts of the teaching of our Lord Himself. Thus He answers the tempter with the threefold ‘It is written’. On the mount of transfiguration He tells His disciples that it is written of the Son of man that He should suffer many things and be set at naught. To the Jews who searched the Scriptures He gave counsel that ‘it is they that bear witness to me’. After the resurrection He interpreted to the disciples in all the Scriptures the things concerning Himself, showing that all things must needs be fulfilled, which were ‘written about me in the law of Moses and the prophets and the psalms’.
These and similar statements make it quite plain that Jesus Himself accepted the inspiration and authority of the written Word, especially in so far as it gave prophetic witness to His own death and resurrection. It is also clear from verses like John 14:26 and John 16:13 that He expected and promised a similar inspiration in the case of the apostolic testimony[2] yet to be made.
When we come to the apostles we find that their testimony to the divine authority of the Bible is equally clear. In all the Gospels great emphasis is laid upon the inspired foretelling of the work and Person of Christ. The apostle Paul quotes extensively from the Old Testament, and his preaching to his own people is very largely an attempt to prove the Messiahship of Jesus[3] from Old Testament history and prophecy.
The statement in 2 Timothy 3:16 sums up the whole attitude of Paul. Whatever translation we adopt it is plain from v.15 that the apostle has the Old Testament in mind and that he thinks of it as peculiarly inspired by God. The other apostolic writers quote just as frequently from the Old Testament, and in 2 Peter open testimony is borne to the inspiration of the Bible in a way very similar to that in 2 Timothy. In 2 Peter 1:21 the word of prophecy is traced back to its final author in God the Holy Spirit: ‘Because no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God’.
Again, in 2 Peter 3:16 there seems to be a further allusion to the written Bible as an authoritative word which must be approached with reverence and humility. The latter verse is particularly interesting in that it couples together the Epistles of Paul and the other Scriptures, a fairly plain hint that the apostolic authors were conscious of adding to and completing the authoritative Canon of the Old Testament.
Surveying the evidence, we may allow that the passages that treat directly of the inspiration of Scripture are few in number, and that there is no particular assertion of the status or authority of every individual book. On the other hand, we may note that, with the exception of Ezra, Nehemiah, Esther, Ecclesiastes, Song of Solomon, Obadiah, Nahum and Zephaniah, all the books of the Old Testament are quoted in the New Testament. And when we take into account the attitude of the New Testament to such quotations there can be little doubt that the ‘Thus says the Lord’ of the prophets was taken to apply to the records of prophetic activity as well as to oral words delivered on this or that specific occasion. The written word was treated as the inspired and authoritative form in which the content of divine revelation[4] had been expressed and handed down.
When we ask concerning the implications of this witness, several important points emerge. First, it may be noted that no specific theory of inspiration is introduced. From the two texts, John 14:26 and 2 Peter 1:21, it seems that there is a twofold activity: that of the human author on the one hand, and that of the inspiring and controlling Spirit on the other. Certainly there is no doubt as to the final initiative and supremacy of the Spirit. But there is also no suggestion of the obliteration of the personality and individuality of the human author.
Again, we may notice that inspiration is seen particularly in the insight of the Old Testament writers into the future activity of God. The prophet was a forthteller, no doubt; but the ultimate test of his prophecy was the correctness of his insight into the divinely-directed future, and that necessarily meant foretelling. Even in the Old Testament itself the prophet who foretold incorrectly was discredited, and in the New Testament the main value of the Old Testament is the prophetic witness to Jesus Christ. If it is true that that witness supports the Messianic claim[5] of Jesus, it is also true that the Messianic work of Jesus vindicates the prophetic claim of the Old Testament. A very large proportion of the Old Testament citations are concerned with various forms of that prophetic witness.
A third point is that the historical setting of the Old Testament is everywhere accepted as authentic. Our Lord, for instance, does not question the connection of Moses with the Law, or the Davidic authorship of Psalms 110. The apostles accept all the main events of Old Testament history from Adam and the Fall (I Timothy 2:13; 14) to the crossing of the Red Sea (I Corinthians 10:2), the Balaam incidents (2 Peter 2:16), the fall of Jericho (Hebrews 11:30), the deliverances under the judges (Hebrews 11:31), and the miracles of Elijah (James 5:17).
In face of this clear testimony the suggestion has been made that our Lord and the apostles simply shared the common assumptions of their age and made use of the historical happenings only in illustration of their theology. It certainly cannot be denied, however, that, in the New Testament, belief in the authority of the Old Testament does involve an acceptance of its historical as well as its religious or doctrinal truth. It is worth remembering, too, that if that acceptance means acceptance of the supernatural control and intervention of almighty God, nowhere do we have a clearer or more decisive instance of such intervention and control than in the central facts of the Christian gospel, the life and death and resurrection of Jesus Christ. …
We must be careful, of course, not to read into the self-attestation of Scripture more than is actually there. With regard to authorships and dates, tradition has often been vocal where the Bible itself is silent. The extent of the Biblical silence is sometimes rather surprising. We know little about the compilation of the historical books of the Old Testament. We are not told the exact date and circumstances of some prophetic writings (e.g. Malachi). We do not know who wrote many of the Psalms or the book of Job. We are not told that Hebrews was written by Paul. The text itself does not tell us that Luke wrote the Third Gospel and Acts, or that the apostle John wrote the Fourth Gospel, although the case for Luke and John rests on sound and legitimate inference. It is as well sometimes to remember that there is this line between a direct Biblical testimony and even the reliable evidence of tradition. Otherwise we may easily identify the authority of Scripture with that of historical statements which are outside the scope of Scripture itself.
When all this is said, however, it must be said too that the Bible does lay serious claim to divine origin, status, and authority. It states clearly that its message is of God. It traces back its authority through the human writings to the Holy Spirit. It accepts the supernatural both in prophetic utterances and in historical events. It makes no artificial distinction between the inward content of the Word of God and its outward form. By its self-authentication as God’s Word written, the Bible challenges us directly either to faith or to unbelief. In our approach to the Bible other considerations may obtrude, but the basic challenge certainly cannot be ignored.
It was upon the foundation of the self-witness of the Bible that the Reformers[6] built their doctrine of Holy Scripture. They adopted this procedure because first and foremost their theology was a theology of faith, a revealed theology. Their starting-point was, therefore, the response of faith to the challenge of the Biblical message. They accepted that message on its own terms, and in loyalty to it they tried to understand the Bible as the Bible understood itself. …
The Reformed method is regarded as both illegitimate and futile by those who think that theology should be constructed upon purely rational foundations. But the Reformers themselves were theologians of faith, making use of reason only in response and obedience to the divine revelation. This meant that they were theologians who were pledged in faith to receive the testimony of the Word of God written, even in matters concerning its own nature and being.
The Reformers believed, then, that the Bible was given by God, and that it was inspired both in content and also in form. They did not take any radical step when they propounded this view. The mediaeval church had held a similar view. But they did take the step. Everywhere in their writings we find evidence of a wholehearted acceptance of inspiration and authority of the Bible. This is so in spite of the free comments which have led some modern scholars to regard Luther and Calvin as early critics, or at any rate as men who distinguished between the living content of Scripture and the detailed wording, in contrast to their supposedly more legalistic successors.
In fact, however, both Luther and Calvin extolled the authority of the letter too. Their remarks on the minor problems should not blind us to the fact that for them Scripture was the divinely-authoritative record upon which all true theology must be founded. The special attitude of Luther to James is linked with his doubts as to its authentic canonicity;[7] so that it does not affect his general understanding.
The Bible was inspired and authoritative, but it was also sole-sufficient in matters of faith and conduct. It would be an exaggeration to say that the Reformers set up the Bible as the only authority in the church. But it is no exaggeration to say that they regarded the Bible as the supreme authority from which all other authorities derived and to which they were all subject. Because it was itself from God, the Bible contained everything necessary both to salvation and to the Christian life. Nothing was to be believed or taught in the church unless it had the sanction either of the plain text of Scripture or of clear inferences from it. The Calvinists extended the direct rule of Scripture even to the details of church order and worship, and the Lutherans and Anglicans all ascribed a negative authority to the Bible in these spheres—i.e. they would not permit anything which was excluded by Scripture or repugnant to it. …
All parts of the Bible are inspired and authoritative, the Reformers taught, but not all parts are of equal importance. The Mosaic legislation in Leviticus had not the same spiritual or theological value as the Gospel of John, or even the Decalogue [Ten Commandments]. In this respect the Bible is in some sense analogous to the Church as the Body of Christ. All the members constitute the Body and are necessary to it. But although all the members are necessary they are not of equal importance. Some members are more used than others, and some may be regarded as vital: without them the body would perish altogether.
So it is with the Bible. We cannot mutilate the Bible without loss, but some parts are more dispensable than others. If the evangelical message is given, it is possible to be a Christian with only a fragment of Scripture; to be a full-grown Christian it is necessary to have the whole counsel of God.
A certain difficulty arises when the attempt is made to discriminate between the more and less relevant important passages, for purely subjective considerations threaten to control and perhaps distort our judgment in this matter. Zwingli and Luther both gave helpful rules which are not so very different; the importance and relevance of a passage depend upon the measure in which it serves, first, to promote the glory of God and, second, to reveal and exalt the Lord Jesus Christ. It is because some parts of the Bible do this more directly and plainly than others that they are to be regarded as the more important passages of Scripture. But in the last resort all Scripture is in some way directed towards this twofold end.
The Reformers emphasized the importance of the letter of the Bible, but not at the expense of the sovereignty of the Holy Spirit in His use and application of the Bible message. In the thought of the Reformers the Holy Spirit was not merely the Author of Scripture. He also determined the application of Scripture to its twofold end, and gave to the believer an inward persuasion of the authority of its message as revealed truth. On the first of these further points it need only be added that, while the meaning of the Bible is plain, for an inward apprehension something more is needed than ordinary rational intelligence. For genuine understanding there is required the illumination of the Holy Spirit which is for the individual the necessary complement of God’s outward revelation.
Some modern theologians have seized upon this illumination as true inspiration according to the Reformed conception: i.e. the Bible is inspired only in so far as the Holy Spirit uses this or that passage to accomplish an inward enlightenment in the individual Christian. In the Reformers themselves, however, there seems to be few traces of the equation of the individual enlightenment with inspiration as such. The Bible is an inspired record of the divine self–revelation whether this or that individual receives its witness or not. The revelation and the recording of it in written form are both objective acts. Illumination by the Holy Spirit is the subjective complement of these acts within the individual and for the salvation of the individual. As it is God the Holy Spirit who gave the objective record, so it is God the Holy Spirit who effects the subjective illumination. The message and the application of the message are both of God.
The fact that there is that inward enlightenment is the final guarantee of the authenticity of the record, whether in its general teaching or in its self-attestation. Although the Reformers accepted the Bible in faith, they were not unaware of the rational problems involved. The problems were perhaps not so acute then as they are today, but they were sufficiently acute to call for some general answer.
The Reformers could advance many reasons in favour of their acceptance of the Bible. They could point, as Calvin did, to those characteristics and qualities which mark it off as an inspired record: its literary quality, its antiquity, its combination of depth and simplicity, its preservation and historical power, its accuracy in the foretelling of the future. In the last analysis, however, the real reason for belief is the inward knowledge of the truth of Scripture which is necessarily present when the Holy Spirit applies that truth to the soul. To the self-attestation of the Bible there is added the inward testimony of the Holy Spirit. But the argument is a rational argument only for the believer. In other words, the truth of the Bible’s claim cannot be made a matter simply of intellectual and academic debate. As a fundamental axiom it must be/known by experience. It must be known from within. It must be known by faith. Like the Bible itself, this knowledge is given by the Holy Spirit.
With their emphasis on the Lordship of the Holy Spirit the Reformers safeguarded themselves against dead literalism and scholastic rationalism[8] in their understanding of Holy Scripture. They yielded to none in their loyalty to the given form of the Bible. They had a high view both of the Bible itself and also of its inspiration. They believed that the Bible itself is inspired truth. They believed that it is the Word written, a Word given and applied by the Holy Spirit. They taught that the Word must always be respected and received and obeyed. Yet they remembered always that God is the Lord of Scripture and that it is His voice which must be heard if the Bible is to do its work. The Bible is not just an academic textbook of divine truth, the Euclid of the Christian faith. The text is indeed given by God, but it is always in the hands of God and always applied by God. The Bible must be respected and received and obeyed not because it is a fixed and static letter, but because under the Holy Spirit that letter is the living Word of the living God. …
Part 2, in the next issue, will describe three of the main ways that the authority of the Bible is being questioned.
[1] That portion of God’s Law, recorded in the Old Testament, which was not eventually set aside by the atoning death of Jesus Christ. The Ten Commandments summarize God’s moral law which is binding upon Christians.
[2] Testimony of the original apostles, including Paul, as accurately recorded in the New Testament. It serves as the basis of authentic Christianity in each generation.
[3] The mission of Jesus assigned by His Heavenly Father, was to be Israel’s Messiah, her Anointed King, who was prophesied in Scriptures known to us as the Old Testament. Isaiah 53 shows Messiah as the “suffering servant” of God. The crucifixion of Jesus fulfilled this and many other inspired prophesies of the Old Testament.
[4] The truth which God has revealed in Jesus, His Word made flesh, and in the Holy Scriptures, the Word as written.
[5] Assertions by New Testament writers that Jesus of Nazareth, crucified and resurrected was, in fact, the Messiah (Christ} of Israel, who had been pro-Prophesied in the Old Testament.
[6] Leaders of the 16th century Protestant effort to “reform” the church. Most famous were Luther, Calvin, and Zwingli. John Wesley, who lived in the 1700s was a later reformer.
[7] Rightfully part of the Old and New Testaments. Canon is the full content of the Bible excluding The Apocrypha, which Protestants may study but do not consider fully inspired Scripture, as the Old and New Testaments.
[8] A highly intellectualized approach to Christianity, where logic, reason, human wisdom, and/or argument take the place of Biblical faith and trust.
