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| by Erik Wait |
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In this chapter we shall see the importance of having a correct understanding of the authority of Scripture. [55] The root of all sin, original sin, is the quest for autonomy (self-law) rather than submitting to the authority of God’s word, whether it be the direct verbal command given in the garden or God’s written word in Scripture. However, the problem of submitting to the authority is not merely an issue with non-Christians but within the church as well as James Boice states, “a primary cause of the confusion within the Christian church today is its lack of a valid authority.” [56]
The issue of the authority of Scripture is ultimately an issue of the authority of God Himself, for Scripture is God’s self-revelation. Thus our view and acceptance of the authority of that revelation will be no greater than our view of the authority of the Revelator. Thus a high view of the majesty of God, linked together with a high view of inspiration of Scripture, will alone produce an adequate view of an authoritative Bible. Therefore, our study of Biblical authority must begin with God Himself, and we affirm the following statement about God as our starting point:
“All ultimate authority rests in God. As Creator and Sustainer of the universe He has absolute right over all created beings and an all-embracing authority in heaven as on earth. This final and supreme authority gives Him the unlimited prerogative to command and enforce obedience, to unconditionally possess and absolutely govern all things at all times in all places of the universe.” [57]
There are several definitions suggested by Webster’s Dictionary for the meaning of the word “authority.” Those related to our purpose would include: “An individual cited or appealed to as an expert,” “power to influence or command thought, opinion or behavior,” “person(s) in command,” a commanding force.” When we speak of something being “authoritative” we are saying that it “has or proceeds from authority” and that it is “entitled to credit or acceptance.” Thus we conclude that the Bible is authoritative simply because it came forth from the One who alone possesses all and absolute authority as James Boice states: “The Bible is authoritative because it is not the words of mere humans, though humans were the channels by which it came to us, but it is the direct result of the ‘breathing-out’ of God.” [58]
Thus Christians throughout the centuries have willingly acknowledged the Bible to be the very word of God, for God has spoken in the most direct and comprehensive manner through the pages of Scripture. As a result, all Christians have recognized the Bible as divine authority that is binding upon their life, accepting it as a body of objective and absolute truth that transcends subjective understanding and opinion. To reject the Bible was to reject the God of the Bible; to disobey the truth revealed in the Bible was to rebel against the God of the Bible. However, to accept the Bible, which is demonstrated by willing obedience to its precepts (in what it teaches in matters of faith and practice), is to yield humble submission to the God of the Bible. In other words, in reality there can be no dichotomy between the God who is Lord and His authoritative word.
There have been, and continue to be, various “authorities” which have attempted to compete with, or put themselves on par with, the Bible each of them is man’s attempt to reduce the sole authority and sufficiency of thee Bible, and each of them is man’s attempt to add human wisdom to the divine record. However, in the final analysis, there can only be one supreme authority, and it alone must be sufficient or else it is not even necessary. The following list comprises the most “options” man has contrived to supplement or supplant the word of God.
To assert human reason (rationalism) as the ultimate authority is man’s attempt to elevate human reason and wisdom to the point to where it alone, or in conjunction with or over God’s revelation, is a sufficient guide to understanding spiritual truth. As a result, man’s reason become the ultimate accepted seat of authority.
Another type of claim to be the supreme authority on earth is that of an ecclesiastical leader. This is where man has elevated a single individual to the place of infallibility mediating truth to individuals. This makes him a sufficient guide to both understanding and establishing Biblical truth, thus placing him in the position of being a final human authority. Such leaders to day consist in the Roman Catholic Pope, the Mormon Prophet, the Watch Tower Society, and various other cult leaders.
Another manner of attack on the authority of Scripture is the exaltation of the authority of religious tradition and extra-Biblical writings in a measure in that the doctrine of sola Scriptura is compromised or denied. This is where man (especially in Judaism and Roman Catholicism) has exalted human religious tradition to the stature of Scripture. In so doing, the tradition is not only equal to Scripture, but also will eventually supersede the Scripture because the Scripture will be interpreted in light of tradition which has assumed greater authority. It is at this point that we as Historic Protestants must be careful as to the emphasis we place on our denominational Confessional standards such as the Westminster Standards, the Three Forms of Unity, or the Formula of Concord. We do not want to treat them as the LDS treats the Book of Mormon or as Roman Catholicism treats the Apocrypha.
On the other hand, every conservative theologian or pastor has a host of books which he uses to aid him in understanding the Bible whether it be Greek Grammars and dictionaries, Biblical atlases, or other tools used in aiding him to understand the culture and setting in which the Bible was written. It has become common for some exegetes to study a text of Scripture and attempt to understand it in light of its literary genre and contemporary writings and be accused of violating the Protestant doctrine of the analogi fide (comparing Scripture with Scripture as the only valid hermeneutic). Yet the accusers hypocritically also use such aids in understanding the Scriptures when they consult commentaries, Bible Dictionaries, etc. which offer information on the historical setting of the text. ALL exegetes consult extra-Biblical sources when seeking information about such things as the Herodian dynasty depicted in the gospels, the Greek influences on the New Testament church which Paul and John confronted, or the origin of Baptism before John the Baptist and Jesus’ ministry. At this point we must distinguish between using extra-biblical sources to understand language, cultural background, historical setting, geography, literary style etc. and deriving doctrines from other sources. Also, we must be clear in our using of such materials that they are subordinate to Scripture and no doctrine, hypothesis or interpretation of Scripture is dependent on them. Any assertion of an interpretation of Scripture which cannot be derived apart from the use of extra-biblical materials ought to be denied.
In spite of the liberal and neo-orthodox cry of “paper pope,” as Historical Protestants we must adhere to the Scriptures as our only guide for faith and practice. In addition, while God has ordained offices in the church to serve as ministers of the Word, ultimately even what they say must be tested by their fellow Christians whom they serve and rule over:
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God; because many false prophets have gone out into the world.” (1 John 4:1)
“But examine (test) everything carefully; hold fast to that which is good;” (1 Thessalonians 5:21)
The Scriptures are authoritative since they are “God-breathed” and written by men who were “carried along” by the power of the Holy Spirit. Since the Scriptures claim and origin that is outside of the mere human sphere, having an origin directly from God Himself, they are necessarily as authoritative as God Himself.
The Scriptures are authoritative since they were attested to by Old Testament Prophets. The Old Testament Prophets functioned as delegated authorities, and constantly affirmed the authority of the One whom they represented. This is clearly indicated in their use of such phrases as “thus saith the Lord,” or “The word of the Lord came to me saying...” In this manner the prophet of old is attesting to the divine authority of Scripture, declaring that the Scripture is the very Word of the Lord, and that all those who hear it should honor it as such.
The Scriptures are authoritative since they were attested to by New Testament Apostles. The New Testament Apostle functioned in a similar way to the Old Testament Prophet. They also affirmed he authority of the One whom they represented. This is clearly indicated in two representative examples from the Apostle Paul:
“If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment.” (1 Corinthians 14:37)
“And for this reason we also constantly thank God that when you received from us the word of God’s message, you accepted it not as the word of men, but for what really is, the word of God, which also performs its work in you who believe.” (1 Thessalonians 2:13)
So in the same manner as the prophets before hem, the Apostles attested to the divine authority of Scripture.
The Scriptures are authoritative since they were attested to by the Lord Jesus Christ. Jesus stands in sharp distinction to both the Old Testament Prophets and the New Testament Apostles for He spoke with a direct and very unmistakable divine authority. He never used the phrase, “thus saith the Lord,” but rather, “truly, truly, I say to you.” His manner of speaking leaves no doubt that He literally claimed to be God in human flesh. Jesus also affirmed the authority of God, and of Himself, and thus affirmed the divine authority of Scripture. Since Jesus does not claim to be representing an authority, as were the prophets and apostles, but rather His own authority, how did He fully demonstrate the validity of His authority?
Jesus revealed His authority by miraculous healings Jesus performed many miraculous healing miracles as He healed the sick, restored sight to the blind, restored the lepers, raised the dead, etc. He revealed His authority by nature miracles. Jesus performed many miracles in relation to nature; turned water into wine, walked on water, commanded storms to be still, withered a tree by His judgment. In addition, He revealed His authority by demonic deliverance. There are many instances recorded in the gospels where Jesus delivered the oppressed and possessed from demonic spirits. The result was that the multitudes were amazed at His authority for even the unclean spirits were subject to Him (Luke 4:33-36).
Jesus also revealed His authority by rising from the dead. He is declared to be the Son of God by the resurrection (Romans 1:4). He affirmed this reality as He appeared to His disciples, as He ascended into Heaven, and as He fulfilled the promise to send the Holy Spirit in His absence.
In addition, He revealed His authority by fulfilling the explicit Messianic Prophecies. Not only did Jesus fulfill the specific Messianic prophecies of the Old Testament, but He also fulfilled the words He declared about Himself such as His impending death and resurrection, and His words declared about the future. (Luke 21:20-24 - the eventual destruction of Jerusalem in 70 A.D.)
The Scriptures are authoritative since they were accredited and accepted by those who first received them. In the case of the Old Testament, the congregation of Israel gave the necessary sanction to the Holy Scriptures, recognizing their inspiration and accepting their authority as binding. In the same way, the congregation of the early church gave the necessary sanction to the Holy Scriptures, recognizing their inspiration and accepting their authority as binding. Thus both the Nation of Israel and the New Testament Church readily acknowledged, received and submitted to the authority of Almighty God, as that authority was expressed in the Holy Scriptures.
Finally, the Scriptures are authoritative since to believe otherwise leads to absurdity. In order to have a cogent system of knowledge (epistemology), which is required in order make any logical assertion, there is a transcendental necessity for an ultimate authority outside of oneself by which one can make universal statements.
The Relationship Between Authority And Inspiration
As we have demonstrated in previous sections, one’s view of inspiration will ultimately determine his view of every other aspect of Bibliology. That is also the case in regard to the Bible’s authority. If we truly accept the view of inspiration as previously presented, then we should consequently, logically, recognize the Bible’s objective authority as the Word of God: “If we add together the three factors which are bound up with Augustine’s high view of inspiration, that is, inerrancy, authority and incomprehensibility, we shall quite readily see why he insists that one must approach the Bible with faith if he is to understand it an all... The Bible is to be believed because it is authoritative; it is authoritative because it is inerrant; it is inerrant because it is inspired; it is inspired because holy men of old spake as they were moved by the Holy Ghost.” (John Walvoord, The Bible: Living Word of Revelation, pg. 182)
There is a close relationship between the authority and verbal-plenary inspiration of Scripture. Some contend for Biblical authority, while denying a high view of inspiration, denying Biblical inerrancy, etc. This will never stand the test of orthodoxy, for the authority is then subject to autonomous human reason and opinion.
Conclusion
The church is built on the authority of the Scriptures, for it rests on the only infallible testimony of the Apostles who are the foundation of the church of which Jesus Christ is the chief cornerstone (Ephesians 2:19-20).
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| End Notes |
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[55] For additonal information read APPENDIX C - “The Concept and Importance of Canonicity” by Greg Bahnsen
[56] James Boice "Foundations of the Christian Faith" pg 47.
[57] Norval Geldenhuys "Revelation and the Bible" in “Authority and the Bible”, Carl F. Henry (ed.) Baker Book House, Grand Rapids Michigan, 1958. pg. 371.
[58] Ibid pg. 47. |
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