Systematic Theology, Week 1, Summer 2015

What Is The Bible?2. We believe that God has spoken in the Scriptures, both Old and New Testaments, through the words of human authors. As the verbally inspired Word of God, the Bible is without error in the original writings, the complete revelation of His will for salvation, and the ultimate authority by which every realm of human knowledge and endeavor should be judged. Therefore, it is to be believed in all that it teaches, obeyed in all that it requires, and trusted in all that it promises.

-Article 2, EFCA Statement of Faith1

Revelation:A fundamental assumption to a transcendent God having relationship with

humans is that in order for humanity to know God and know about God, this God would have to take the initiative and reveal himself. We call this initiative of God “revelation,” that is, God has revealed himself to humans. The Scriptures teach that there are two forms of revelation.

General RevelationGeneral revelation means that God has created the world in such a way, that his

existence and some of his qualities are apparent through observation of natural means. Some examples include: the order, majesty, and beauty of all things points to the existence of a good & glorious Creator (Psalm 19); the existence of objective morality (right & wrong) points to the existence of a good and just God (Romans 1 which will also be important re: “Jesus the only way?”); an apparently anthropologically centered universe points to a unique relationship between humanity and a caring God (Psalm 8).

1Long ago, at many times and in many ways, God spoke to our fathers by the prophets,2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.After making purification for sins, he sat down at the right hand of the Majesty on high,4 having become as much superior to angels as the name he has inherited is more excellent than theirs.

Hebrews 1:1-4

Special Revelation

1 http://go.efca.org/resources/document/efca-statement-faith

Special revelation is the teaching from the Scriptures that God has not only generally revealed himself through his good creation, but he has also revealed himself in particular ways amongst a particular people. Special revelation is a higher form of revelation because it is not based on inferences but on direct communication and interaction between God and humanity.

The particular people are his covenant people (Israel in the OT, expanded to the Church in the NT) and the particular means of special revelation are His Word and his saving acts—the two are combined in Christ. God creates through his Word, calls with his word, and instructs and commands with his word. Likewise, when God acts in history he reveals his character including his justice and his concern for his particular people. For instance, God displays his justice and mercy by saving the children of Jacob from Egypt by exacting his judgment on Pharaoh for his idolatry and obstinance. Likewise, Paul claims that on the cross God displayed his justice (by punishing sin) and his love (by being justifier). According to John 1:1 the two are embodied in Christ— the Word made flesh.

God’s covenant people have been writing down the ways that God has worked and the very words he has spoken in their midst. But the Scriptures are not merely the remembrances of men, but are divinely inspired by the Holy Spirit (Exodus 19 and onward, 1 Tim 3:15-16, 2 Pet 1:19-21). The Scriptures were never intended solely for those living when they were written (for instance Deuteronomy’s constant use of “Today,” the pattern in the psalms of looking to the history of Israel as comfort, and of course written prophesy which has implications both immediate and future, not to mention Christian use of Old Testament for teaching and understanding Jesus) and God continues to reveal himself through them to this day.

Illumination & Inspiration:

"we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 20 knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation. 21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

2 Peter 1:19-21, ESV

Later we will consider the work of the Holy Spirit in salvation and in the church. However, there are some other crucial aspects to the work of the Spirit that we should consider here, namely illumination and inspiration. Consider the following questions: Do we need the Holy Spirit’s help reading the Bible? Does the Holy Spirit guide us into one meaning or multiple meanings of the text?

While we sometimes collapse the work of the Holy Spirit in inspiration and illumination, there is clearly a difference in the role of the Holy Spirit in each. While in both cases the Holy Spirit is drawing a human to the truth of God, the similarity may end there. In the case of the inspiration of Scripture the Holy Spirit is acting with the human author to produce a reliable witness to the truth of the Gospel. However, for the illumination of the reader, the Holy Spirit is working with the mind and interpretive skills

of the reader for the comprehension of the text. Inspiration is productive, while illumination is inductive.

This reveals a further difference, one with respect to ‘effect.’ The inspiration of the Scriptures was perfectly effective (we have a perfectly inspired Word), while with illumination there is no guarantee that the person will “automatically” comprehend the intended meaning of the passage. In other words, for the author of Scripture, the Holy Spirit is perfectly providing information, for the reader he leads to information but the process, because of human failings and sins, is imperfect.

There is of course, only one “true” meaning of a given Scripture, or one set of true meanings, and the Holy Spirit leads us to that objective truth, namely the person of Christ. If the Holy Spirit guides the interpreter, and if the texts are inspired by the Holy Spirit, as they claim to be, then it doesn’t follow that the Holy Spirit would lead the interpreter to any other than His intended meaning and the implications therein.

However, that does not mean that the Holy Spirit’s work in illumination results in an infallible interpretation. The interpreter may come to the true meaning of the text or not, but this process is not automatic. Further, the interpreter may apprehend the significance of that meaning or not. In other words, the Holy Spirit will lead to objective meaning, but may lead to implications that are subjective—and neither of these processes are automatic. The meaning of the text is the same for all readers, but given a situation or cultural context, the significance may be different. The validity of a given significance is evaluated on the basis of its consistency with the meaning of the text.

Christ in all the Scripture:Scripture is one big story, it has one hero, and all of its varied parts and generes

contribute to the beauty as well as the clarity of God’s unfolding plan for history. This concept and usage of the Old Testament is sorely missing from many churches today, we so often neglect the Old Testament or relegate it to a secondary position that offers us nothing but moral examples and background info, but Christ and the Apostles believed that the whole Old Testament, through God’s promises to Israel, pointed ahead to the life, death, resurrection, and return of Jesus.

In Luke 24:25-27, 44-49 Jesus explains how “all the Law and Prophets” testified to the Messiah, to HIM! Over and over in the New Testament that is the way the authors use the Old--as ever pointing to the Gospel of the Son. Types and shadows to the OT saints, but clear now that the Son has come. The story of God has not changed, it has unfolded, and salvation is, as it ever has been, by faith.

Figure 1, adapt. From Edmund Clowney, Preaching Christ From All of Scripture, 32.

Inerrancy

The words of the Lord are pure words, like silver refined in a furnace on the ground, purified seven times.Psalm 12:6

Every word of God is pureProverbs 30:5

It is our conviction that the Bible is “inerrant” meaning it is not only “verbally inspired” and but “without error.” We know this is true, because Scripture speaks this way of itself, and though that may appear to be a circular argument, consider Grudem’s comment: “all arguments for an absolute authority must ultimately appeal to that authority for proof.”2 That is, if something is the “absolute” authority, there is no other authority, which is more absolute than the absolute authority in question. But historical records, archaeology, and the experience of individual Christians and the church as a whole do also verify Scripture. The Bible is also thoroughly consistent, though it was written over 1500 years by dozens of different authors. It likewise is without contradiction.

This is not to say the Bible is to be woodenly interpreted, or that all our interpretations are inerrant, but that is a fault in us not in the Scriptures. A good definition of inerrancy in its healthy form would be from David Dockery:

“The Bible in its original autographs, properly interpreted, will be found to be truthful and faithful in all that it affirms concerning all areas of life, faith and practice.”3

2 Wayne Grudem, Systematic Theology, 78.3 David Dockery in Kevin Vanhoozer’s essay “Well-Versed Inerrancy” in Five Views on Biblical Inerrancy (Counterpoints: Bible and Theology) (Kindle Locations 3565-3566).

or Kevin Vanhoozer:

I propose the following definition: to say that Scripture is inerrant is to confess faith that the authors speak the truth in all things they affirm (when they make affirmations), and will eventually be seen to have spoken truly (when right readers read rightly).4

Clarity & Sufficiency of Scripture:

14 But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work.

2 Timothy 3:14-17, ESV

When we say we believe that Scripture is the “complete revelation of his will for salvation,” we mean that Scripture is clear and sufficient. It is clear, meaning it is understandable and rational. Ordinary people (children even) are able to read and rightly understand the Bible. Of course, some of the Bible can be difficult to understand (II Pet. 3:16), but this is owing to our discernment not a weakness in Scripture itself. (I Cor. 2:14). Scripture must be interpreted, and this requires practice and effort, but Scripture is not hidden knowledge, and doesn’t require an outside authority to interpret it for believers.

Scripture Is Clear Because: Scriptural ReferenceScripture is light. “Ps 119:105, 2 Pet 1:19a

Scripture is profitable. 2 Tim 3:16-17

Scripture explains salvation. 2 Tim 3:15bScripture is addressed to common people, not religious experts.

Deut 6:4, Mark 12:37, Eph 1:1, 1 Cor 1:2

Parents can teach Scripture to their children.

Deut 6:6-7

Even a child can understand Scripture’s message.

“2 Tim 3:14-15a

Scripture tests the accuracy of religious ideas.

Acts 17:11

Table 1, Adapt from Larry D. Pettegrew, “The Perspicuity of Scripture” in The Masters Journal, Fall 2004, 211-212.

Scripture is also “sufficient,” meaning it completely contains all that we need to know about God to be saved, to flourish in this world, and to glorify him. Consider again

4 Vanhoozer in Five Views, Kindle loc. 3566.

2 Timothy 3:16, the Scriptures (the OT) are “able to make you wise for salvation.” You don’t need anything else to tell you how to be saved.

But how did we get the Bible?

For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.

Matthew 5:18

Today we have existing manuscripts, many fragmentary, in nature in the ballpark of 14000 (and constantly growing). Estimates of the accuracy of the transcription (copying) are 98-99.5 percent. Both the number and accuracy of the NT manuscripts far exceed other ancient writings, including important works such as those of Homer or Plato. We have a copy of the entire bible from 325, a nearly complete copy of the NT from 250. We have complete manuscripts of individual books from about 200, and the complete list of the NT books from about 170. The oldest undisputed fragment is from the Gospel of John (John 18) dated to roughly 120’s

Another important component in reconstructing the dating and writing of the NT documents is their presence by quotation in the early Christian leaders. The majority of the NT books have been quoted from within 75 years of Jesus’s life, death, and resurrection (see fig. below).

Clement of Rome c. 95 Ignatius c. 107 Polycarp c. 110

Matthew, Mark, Luke, Romans, 1 Corinthians, Ephesians, 1 Timothy, Titus, Hebrews, James, 1 Peter

All but 2 Thessalonians, 2 John, Jude

All but 1 Thessalonians, Titus, Philemon, 2 Peter, 2 John, 3 John, Jude, Revelation

How did we get the Bible we have?

Canon simply means “standard,” so when we speck of the canon of Scripture, we mean those texts which achieve the standard discussed below. Contrary to what you may have seen in the media, read in some books, or perhaps even been taught in a church--which books were to be included in the Bible was not an issue decided on by an early church council seeking to hide information about Jesus or anything else. In fact, it isn’t until the 16th century that the Roman Catholic church creates an authoritative list in response to the Protestant Reformation--specifically Protestant’s rejection of the Apocrypha.

That doesn’t mean that the early church wasn’t asking the question “Which of these books/letters are authoritative?” In fact, they were very aware of the necessity of using, teaching, preaching, and believing in the right texts. They were also, contrary to popular belief, quite aware of the existence of other texts, and usually not at all fearful or secretive about their existence. Books like the Gospel of Thomas (which seems to be

the one that comes back up every year around Easter) are fairly well known and consistently rejected because of its late date and the nature of its composition. There are some books that are rejected as Scripture, but retained as profitable for reading (maybe like us reading John Piper or Beth Moore).

There were discussions happening about whether a given book or letter was authoritative, but by and large the New Testament documents were self-attesting. That is, the documents themselves showed by their effectiveness and quality that they were to be set apart. There was a naturally occurring general sense of which early documents were on the same level with the OT. Perhaps the most important event that happened to cause the church to take a more proactive stance on the question “Which texts have authority?” is the construction of a “canon” by Marcion around 144 AD.

Heresies & Canon FormationMarcion believe that the god of the Old Testament was not the same (and in fact

was lesser) than the God of the New Testament. As such, he rejected the whole Old Testament as well as any of the New Testament documents that sounded too Jewish or relied too heavily on the Old Testament. He created a “canon” that included an edited Gospel of Luke and edited letters of Paul (minus the Pastorals--1 Tim, 2 Tim, & Titus). The church father Tertullian argued strongly against Marcion, and Marcion was fairly easily rejected by the church, though his heresy did help the church a little further along by bringing to the forefront the issue of the authority of the Apostolic documents.

There were also “gnostics” who twisted the NT and added additional writings to their teachings, and this, as with Marcion, caused the church to think and argue publicly for which documents were orthodox and which weren’t. The criteria for “Scripture” that the early Church Fathers were using when discussing and arguing were as follows:

1) Consistency- does the text line up with the teaching of church as given by the Apostles2) Apostolicity- Is the author an Apostle or eyewitness or immediately related to an Apostle?3) Catholocity- Is the book widespread and continuous in its usage?

Not much came of either of the above threats, but they did spur along the growing consensus of which documents were to be regarded as Scripture. The bottom line is that the question is fairly well settled long before the first ecumenical council of Nicaea which began in 325 AD--mostly because the Word of God showed itself to be the Word of God!

The text of the Bible has remained consistent since earliest days, though there are a few disputed passages (John 8, Mark’s longer Ending). Chapter and verse divisions are not original to the text. Chapter divisions were added in 1205 by Stephen Langton the Archbishop of Canterbury. Verses were added in 1557 by Robert Stephanus while he was fleeing for being accused of heresy. He arbitrarily added verses (as you can sometimes see when you read) that were then included in the Geneva Bible and passed on to us.