WCF Chapter 1: Of the Holy Scriptures

THE
WESTMINSTER
CONFESSION OF FAITH

CHAPTER I—Of the Holy Scripture

  1.      Although the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; (Rom. 2:14–15, Rom. 1:19–20, Ps. 19:1–3, Rom. 1:32, Rom. 2:1) yet they are not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation. (1 Cor. 1:21, 1 Cor. 2:13–14) Therefore it pleased the Lord, at sundry times, and in divers manner, to reveal Himself, and to declare that His will unto His Church; (Heb. 1:1) and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing: (Prov. 22:19–21, Luke 1:3–4, Rom. 15:4, Matt. 4:4,7,10, Isa. 8:19–20) which maketh the Holy Scripture to be most necessary; (2 Tim. 3:15, 2 Pet. 1:19) those former ways of God’s revealing His will unto His people being now ceased. (Heb. 1:1–2)

  2.      Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments, which are these,

 

OF THE OLD TESTAMENT

Genesis      Ecclesiastes

Exodus      The Song of Songs

Leviticus      Isaiah

Numbers      Jeremiah

Deuteronomy      Lamentations

Joshua      Ezekiel

Judges      Daniel

Ruth      Hosea

I. Samuel      Joel

II. Samuel      Amos

I. Kings      Obadiah

II. Kings      Jonah

I. Chronicles      Micah

II. Chronicles      Nahum

Ezra      Habakkuk

Nehemiah      Zephaniah

Esther      Haggai

Job      Zechariah

Psalms      Malachi

Proverbs

OF THE NEW TESTAMENT

The Gospels according to      Thessalonians I

Matthew      Thessalonians II

Mark      To Timothy I

Luke      To Timothy II

John      To Titus

The Acts of the Apostles      To Philemon

Paul’s Epistles to the Romans      The Epistle to Hebrews

Corinthians I      The Epistle of James

Corinthians II      The first and second Epistles of Peter

Galatians      The first, second and third Epistles of John

Ephesians      The Epistle of Jude

Philippians      The Revelation of John

Colossians

All which are given by inspiration of God to be the rule of faith and life. (Luke 16:29, 31, Eph. 2:20, Rev. 22:18–19, 2 Tim. 3:16)

  3.      The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings. (Luke 24:27, 44, Rom. 3:2, 2 Pet. 1:21)

  4.      The authority of the Holy Scripture, for which it ought to be believed, and obeyed, dependeth not upon the testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to be received, because it is the Word of God. (2 Pet. 1:19, 21, 2 Tim. 3:16, 1 John 5:9, 1 Thess. 2:13)

  5.      We may be moved and induced by the testimony of the Church to an high and reverend esteem of the Holy Scripture. (1 Tim. 3:15) And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of man’s salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments whereby it doth abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing witness by and with the Word in our hearts. (1 John. 2:20, John 16:13–14, 1 Cor. 2:10–12, Isa. 59:21)

  6.      The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men. (2 Tim. 3:15–17, Gal. 1:8–9, 2 Thess. 2:2) Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: (John 6:45, 1 Cor 2:9–12) and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed. (1 Cor. 11:13–14, 1 Cor. 14:26, 40)

  7.      All things in Scripture are not alike plain in themselves, nor alike clear unto all: (2 Pet. 3:16) yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. (Ps. 119:105, 130)

  8.      The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical; (Matt. 5:18) so as, in all controversies of religion, the Church is finally to appeal unto them. (Isa. 8:20, Acts 15:15, John 5:39, 46) But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, (John 5:39) therefore they are to be translated into the vulgar language of every nation unto which they come, (1 Cor. 14:6, 9, 11–12, 24, 27–28) that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner; (Col. 3:16) and, through patience and comfort of the Scriptures, may have hope. (Rom. 15:4)

  9.      The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly. (2 Pet. 1:20–21, Acts 15:15–16)

  10.      The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture. (Matt. 22:29, 31, Eph. 2:20, Acts 28:25)

Westminster Confession of Faith

Harold Lindsell: Quote from The Battle for the Bible

[The following is a quote from the opening paragraph of Harold Lindsell's book, The Battle for the Bible. The bold print is my emphasis, not that of the original author.]

THE BASIC QUESTION

Of all the doctrine the doctrines connected with the Christian faith, none is more important than the one that has to do with the basis of our religious knowledge.  For anyone who professes the Christian faith the root question is:  From where do I get my knowledge on which my faith is based?  The answers to this question are varied of course, but for the Christian at least it always comes full circle to the Bible.  When all has been said and done, the only true and dependable source for Christianity lies in the book we call the Bible.  This is the presupposition from which I start this discussion.

Harold Lindsell.  The Battle for the Bible.  (Grand Rapids:  Zondervan, 1976).  P. 17.




Westminster Larger Catechism:


Question 1

What is the chief and highest end of man?
Man’ s chief and highest end is to glorify God, (Rom. 11:36, Cor. 10:31) and fully to enjoy him forever. (Ps. 73:24–28, John 17:21–23)


Question 2

How doth it appear that there is a God?
The very light of nature in man, and the works of God, declare plainly that there is a God; (Rom. 1:19–20, Ps. 19:1–3, Acts 17:28) but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. (1 Cor. 2:9–10, 2 Tim. 3:15–17, Isa. 59:21)


Question 3

What is the word of God?
The holy scriptures of the Old and New Testament are the word of God, (2 Tim. 3:16, 2 Pet. 1:19–21) the only rule of faith and obedience. (Eph. 2:20, Rev. 22:18–19, Isa. 8 :20, Luke 16:29,31, Gal. 1:8–9, 2 Tim. 3:15–16)


Question 4

How doth it appear that the scriptures are of the word of God?
The scriptures manifest themselves to be the word of God, by their majesty (Hos. 8:12, 1 Cor. 2:6–7,13, Ps. 119:18,129) and purity; (Ps. 12:6, Ps. 119:140) by the consent of all the parts, (Acts 10:43, Acts 26:22) and the scope of the whole, which is to give all glory to God; (Rom. 3:19,27) by their light and power to convince and convert sinners, to comfort and build up believers unto salvation: (Acts 18:28, Heb. 4:12, James 1:18, Ps. 19:7–9, Rom. 15:4, Acts 20:32) but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it that they are the very word of God. (John 16:13–14, 1 John 2:20,27, John 20:31)


Question 5

What do the scriptures principally teach?
The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man. (2 Tim. 1:13)


WHAT MAN OUGHT TO BELIEVE CONCERNING GOD

Question 6

What do the scriptures make known of God?
The scriptures make known what God is, (Heb. 11:6) the persons in the Godhead, (1 John 5:7) his decrees, (Acts 15:14–15,18) and the execution of his decrees. (Acts 4:27–28)


The Westminster Larger Catechism: With Scripture Proofs. (Oak Harbor, WA: Logos Research Systems, Inc., 1996).


[See also: The Battle For The Bible, by Prof. Herman C. Hanko.]

Gordon H. Clark Quote of the Day: The System of Doctrine Cannot Be Reduced to Five Spiritual Laws

Evangelism is the exposition of the Scripture. God will do the regenerating.  -- Gordon H. Clark

It is impossible to teach the system of doctrine in five minutes, or to reduce it to five spiritual laws, recently discovered by psychology. The Christian message is the whole Bible; it is the whole counsel of God. All of it must be taught, not just a small part, for it is all profitable for doctrine, for reproof, for correction, for instruction in righteousness. It is by taking heed thereto that a young man may cleanse his way. Evangelism is the exposition of the Scripture. God will do the regenerating.

Gordon H. Clark (2013-03-04T05:00:00+00:00). What Is The Christian Life? (Kindle Locations 3802-3807). The Trinity Foundation. Kindle Edition.

Charles Hodge Rebukes Mike Horton On Inspiration

[See also review of The Christian Faith, Part One].

Although Mike Horton exalts the "metanarrative" above the propositional truth claims of Holy Scripture and rejects the doctrine of plenary verbal inspiration indirectly, [Horton says that those who interpret Scripture as basically systematic expositions of propositional truth and that those who do so advocate both univocal knowledge and inspiration as mechanical dictation] the fact is that the classical reformed view is that what the Bible says God says:

On this subject the common doctrine of the Church is, and ever has been, that inspiration was an influence of the Holy Spirit on the minds of certain select men, which rendered them the organs of God for the infallible communication of his mind and will. They were in such a sense the organs of God, that what they said God said. 

Hodge, Charles (2011-10-20). Systematic Theology (With Active Table of Contents) (Kindle Locations 3449-3454). Kindle Edition.

According to this definition Horton must accuse Hodge of advocating the mechanical dictation view along with Gordon H. Clark and Carl F. H. Henry, those darned "fundamentalists!"

Furthermore, Hodge says that "knowledge" is what is communicated in revelation--NOT metanarratives, stories, dramatic recounting of salvation history, sagas, or "factual" myths!

    C. Distinction between Revelation and Inspiration.    Second. The above definition assumes a difference between revelation and inspiration. They differ, first, as to their object. The object of revelation is the communication of knowledge. The object or design of inspiration is to secure infallibility in teaching. Consequently they differ, secondly, in their effects. The effect of revelation was to render its recipient wiser. The effect of inspiration was to preserve him from error in teaching. These two gifts were often enjoyed by the same person at the same time. That is, the Spirit often imparted knowledge, and controlled [it] in its communication orally or in writing to others. This was no doubt the case with the Psalmists, and often with the Prophets and Apostles. Often, however, the revelations were made at one time, and were subsequently, under the guidance of the Spirit, committed to writing. Thus the Apostle Paul tells us that he received his knowledge of the gospel not from man, but by revelation from Jesus Christ; and this knowledge he communicated from time to time in his discourses and epistles.

Hodge, Charles (2011-10-20). Systematic Theology (With Active Table of Contents) (Kindle Locations 3468-3477). Kindle Edition.

Unfortunately, Hodge opens a door that should not be opened when he distinguishes between direct revelation from God and the inspired historical narratives which were also recorded in Scripture.  Although  Hodge is correct to make this distinction, he is wrong not to identify the whole body of the Scriptures as divine revelation.  He implies by this distinction that the Bible is inspired but only parts of the Bible are divine revelation.  The whole Bible is a revelation from God and is completely inspired or "breathed out by God."  

Moreover, everything we know about the history of Israel that is binding  upon us in regards to Christian doctrine and propositional truth is recorded in the inspired and inerrant Bible.  Hodge's view implies that some sections of Scripture are more important than others because one part conveys direct revelation from God in the form of knowledge and another merely conveys historical facts.  What Hodge overlooks is that historical facts are knowledge as well and this knowledge has profound impact on the doctrines of grace.  Hodge does, however, acknowledge that inspiration is for "teaching."

Futhermore, the proposition that "David was the king of Israel" is a propositional truth claim and it is an historical fact as well.  These historical events are given propositional meaning even when they are not given by direct revelation and are incorporated into the text from uninspired sources by the inspired writer.  Even quotes from pagan poets, philosophers and apocryphal books take on the nature of revelation as they are quoted for specific propositional and theological points by the inspired writers.  That would include places where Paul quotes pagan poets for a particular theological point (Acts 17:28) and where Jude quotes an apocryphal book, namely Enoch, in support of his theological point in the inspired text (Jude 1:14, 15).

To suggest, as Horton does, that these quotes are not inspired even when propositionally interpreted by the human authors and therefore not God's divine revelation is to create a canon within the canon:

Ascribing inspiration to Luke's acccount of Paul's speech in Athens in no way entails that the writings of pagan philosopher Epimenides or poet Aratus (the latter, in a hymn to Zeus) were inspired, even though Paul quoted them in Acts 17:28.  Nor does it mean that their words were inspired, but only that Paul's interpretation--his use of their words--shared in this inspired speech.  Whatever these speakers intended, God's intention was to use these lines in the script of his unfolding drama, although these pagan sources are not treated as normative.  Therefore, it is impossible to treat every word as normative, much less as the direct utterance of God.  Yet the Bible as a whole is God's inspired script for the drama of redemption.  Michael Horton.  The Christian Faith.  (Grand Rapids:  Zondervon, 2011), p. 162.

Any idea that some parts of Scripture are more inspired than other parts or that some conceptual knowledge in the Bible is more revelatory than other parts is to create a false distinction and an unnecessary one since Scripture interprets Scripture.  God's written words are logically consistent and God never contradicts Himself.  The axiom of the Apostle Paul stands firm here:  "All Scripture is inspired of God."  (2 Timothy 3:16).  No one denies that the sources, from which these quotes are drawn, are not inspired.  The issue here is that the quotes occur within the inspired Scriptures and therefore, even though the words are drawn from extrabiblical sources, the inspired record is infallible; therefore, in that sense every word in Scripture is an infallible record of what God intended for us to know.  Even natural revelation given to pagan poets is inspired of God when it is included in the verbally and plenarily inspired Scriptures and when such quotes are given propositional interpretation.  As Paul said, "All Scripture is inspired of God."  The proposition that "we live and move and have our being" because of God's sovereignty is certainly a true proposition, even when it is said by someone who is not an apostle or prophet (Acts 17:28).

Of considerable concern is Horton's animosity to Scripturalism and propositional truth, especially in regards to Gordon H. Clark. Alarmingly, Horton's biases cause him to endorse Donald Bloesch's neo-evangelical barthian theology.  In fairness to Horton, he does occasionally contradict himself and his emphasis on story and drama at certain points.  Although he fails to see the relative affinity between his own view and that of Bloesch, Horton does seem to uphold propositional truth when it suits his purposes:

There have been valiant attempts to reconcile Barth's doctrine of Scripture with the church's traditional view, among which that of Donald Bloesh is especially notable.  (104)  He allows that Barth's formulation too sharply separated the Word from the words, yet argues that "in his emphasis on the revealing work of the Spirit [Barth] is closer to the intention of the Reformers than is modern fundamentalism in this regard." (105)  Bloesch realizes that Protestant orthodoxy "sought to maintain a tendency to deny its human aspect.  (106)  He correctly observes the correlation between fundamentalism's mechanical view and belief in "the univocal language of Scripture concerning God, which contravenes the position of most theological luminaries of the past who held that human knowledge concerning God is either metaphorical or at the most analogical." (107)

Nevertheless, Bloesch repeats the prevalent caricature of Warfield's position when he suggests that the latter "is reluctant and often unwilling to affirm" the humanity of Scripture, including its "marks of historical conditioning." (108)  More problematic is Bloesch's own attempt at reconciliation.  On one hand, he writes, "Revelation includes both the events of divine self-disclosure in biblical history and their prophetic and apostolic interpretation."  On the other hand, he adds, "At the same time we must not infer that the propositional statements in the Bible are themselves revealed, since this makes the Bible the same kind of book as the Koran, which purports to be exclusively divine." (109)  It is unclear to me how the inclusion of propositions among other speech acts as part of revelation necessarily entails an "exclusively divine" dictation, as Islam considers the Qur'an to be.  How can we maintain coherently that Scripture is inspired--including "prophetic and apostolic interpretation" of divine acts--if we exclude propositional statements?  If Scripture cannot be reduced to propositions, it is just as arbitrary to exclude such statements.  (Horton, pp. 183-184).

Unfortunately, Horton cannot resist the temptation to throw in that last self-contradictory slam that propositional truths are not the focus of Scripture because that would "reduce" Scripture to propositions.  What is arbitrary is Horton's vacillation between propositional truth and the metanarratives of postmodernism.  Horton has clearly been influenced by neo-orthodoxy and by higher critical views of Scripture.

Charlie

Calvin on the Necessity of Reading and Hearing of God's Word

2. Hence it is easy to understand that we must give diligent heed both to the reading and hearing of Scripture, if we would obtain any benefit from the Spirit of God (just as Peter praises those who attentively study the doctrine of the prophets (2 Pet. 1:19), though it might have been thought to be superseded after the gospel light arose), and, on the contrary, that any spirit which passes by the wisdom of God’s Word, and suggests any other doctrine, is deservedly suspected of vanity and falsehood. Since Satan transforms himself into an angel of light, what authority can the Spirit have with us if he be not ascertained by an infallible mark? And assuredly he is pointed out to us by the Lord with sufficient clearness; but these miserable men err as if bent on their own destruction, while they seek the Spirit from themselves rather than from Him.

Calvin, J. (1997). Institutes of the Christian religion. Bellingham, WA: Logos Research Systems, Inc.