Cristian Vaduva – Povestea vietii lui: Ascultarea chemarii

Photo credit via videoremus@vimeo

Articole cu Cristian si Cristiana Vaduva

VIDEO by Alfa Omega TV

David Wilkerson in Romania #2 – La Biserica Elim Timisoara 16 Mai 1999

David Wilkerson cu Nelu Filip rodiagnusdei

SEE part 1 here from 14 May 1999 – Vezi prima predica, din 14 mai 1999 aici

VIDEO by Criste Adrian

Inerrancy is Supported Biblically: The Relationship Between the Nature of God and Scripture – Carl Trueman and G. K. Beale

G. K. Beale:

There’s been some debate among evangelicals. And when I say evangelicals I don’t know what I mean because everybody’s an evangelical today, and it’s a huge, huge umbrella. It didn’t used to be back in the mid 20th century. But, nevertheless, a book as been written arguing that the traditional view of the inerrancy of the Bible is not biblical. Now, the traditional view he has in mind is a particular writer who started an evangelical seminary in England. The usual deduction is made that:

  1. God is perfect. I think that’s a pretty good deduction. His character is perfect.
  2. Therefore, what God speaks orally is perfect. So far, so good, for this particular writer.
  3. But his third one is that since God is perfect, His oral word is perfect, therefore His written word is perfect.

And this writer says, „Nowhere in the Bible do you find where it extends the perfection of God’s character  to the written Bible. He says, „That’s a logical deduction,” and in one way it makes sense. But, it’s not biblical. You can’t find a passage that really connects God’s perfection and his character with his word. So, I started thinking, when I read this, „I think there are passages. Such passages as Revelation 3:14, where it says that Christ is the ‘Amen’, the faithful and true witness the beginning of the creation, i.e. the new creation of Christ. It says that Christ is the ‘Amen’, the faithful and true witness. What’s amazing about that is that it’s almost a quotation from Isaiah 65:15-16, where it speaks of God as the ‘Amen’, the faithful and true. What a high statement about Jesus.

In fact, Isaiah 65:16 is the only place where it addresses a person in the Bible with ‘Amen’ as God. The only other place is Revelation 3:14, Jesus is the „Amen’, He’s identified with God, he’s a divine person. And so, He’s the faithful and true witness. So His character is true and what He says is true, and then very intriguingly in chapter 21:5, you have the statement that says: „The one who sits on the throne says: Write, these are true words of God.” And it says: Behold I create all things new. But, this phrase ‘Write, John…’ why are you to write John? These are actually true and faithful words of God. Well, that phrase ‘faithful and true’ is found only back in chapter 3:14. And this is an explicit development here in chapter 21, where John is to write God’s oral word, because they’re faithful and true. In other words, there’s an actual command for him to now put into writing what has been said, that represents God’s faithful character.

So we do actually have a place where God’s faithful character is true, and His oral word is true, and that’s to be put into writing. And one person’s writing, „Yeah, but when John went to record it, – okay, he was commanded to write, but when he went to record it, couldn’t there have been a little slippage? Was God actually superintending the recording? Yeah, yeah, He was in the command, but was He superintending the recording?” And, in fact, Carl Trueman rattled off a number of passages  about John, in the Book of Revelation writing the word of God. You might remember the seven letter, where Jesus commands John, „Write!!!” And, all of a sudden Jesus is speaking, John’s writing, but they’re the words of Jesus and at the end it says: He who has an ear, let him hear what the Spirit says. So, these are human words, they’re Christ’s words, they’re the Spirit’s words. Of course, at the very end it says, „If anyone adds to these words, God will add to him the plagues written in this book. And anyone who takes away from these words, God will take his part away form the tree of life and his part in the Holy City.” So, obviously, the words as they’ve been written down, have indeed been superintended by God through his prophet John.

So we do actually have an actual explicit Scriptural explanation of what this author says can’t be found. God’s character is true, His oral word is true, and the extension of that oral word to the written is not only commanded by God, but superintended by the Spirit. (Photos via

carl-truemanG. K. Beale:

Carl Trueman

From Acts 7- Scripture is the living word. As God is living and active, so His word is not just a book of logarithms, but it’s the speech of the living God.

G. K. Beale:

The sovereignty of God is important. Those, sometimes you find, who don’t affirm the absolute sovereignty of God. By that I mean, that leaves and birds don’t fall from heaven apart from God’s hand, even to that detail. If that’s the case, then it makes complete sense that when humans write, they will be sovereignly superintended by God, though their styles are different. But, those that don’t affirm the absolute sovereignty of God will say, „Humans have independence from God. They’re not always under God’s sovereign hand.” Then (to them) it makes sense that some human error could have crept in there. So I do think that an absolute understanding of the sovereignty of God is very important.

Michael Horton Is The Doctrine of Inerrancy Defensible?

Michael Horton at a Ligonier Conference:

Young evangelicals and inerrancy – There is a resurgence of commitment to inerrancy among a lot of young christians, especially in the young calvinist movement and that’s very encouraging. But, there are also signs that there is a generation that knew not the International Council on Biblical Inerrancy, that Dr. Sproul and Dr. MacArthur were a part of so many years ago. I remember when I was a teenager I went to one of those conferences, and I was wrestling with some of these questions myself, and I was raised in a very conservative evangelical background, but I’ve always had some restless, inquisitive spirit and didn’t want to just take things whole as they were being taught to me without asking some questions and being convinced in my own mind. What I was questioning, in many respects, the doctrine of inerrancy really wasn’t. I think a lot of younger christians right now are struggling with inerrancy for a lot of the same reasons their parents and grandparents may have struggled with it. (PHOTO CREDIT

First of all, we’ve had 3 centuries of rationalistic criticism of the supernatural. Now, obviously, if we’re going to have a word form God, given to us in history, you have to be at least open to the plausibility for the supernatural world view. You can’t say that miracles never happen, and yet believe that God has spoken, has broken into our world to speak to us in our history. We’ve had 3 centuries of a presupposition that says, out of the gate, without any investigation, without any criticism or questioning, that things happen, purely according to natural processes. God doesn’t speak and God doesn’t act in history. He may have created the world, He may have wound up the clock, but He doesn’t get involved now that things are running along marvelously. God doesn’t speak either, to us in judgment that would terrify us, as Israel was terrified when God spoke at Mt. Sinai. Nor does He speak to us the good news of salvation, because we don’t need to be saved. And so, there’s this integral relationship between Pelagiansim- the belief that we can save ourselves, and naturalism- the belief that we don’t need to hear from  a god outside of ourselves. And that’s what we’ve seen for the last 3 1/2 centuries with the rise of the enlightenment, where spirit and letter were set in opposition. This was already clear in some of the mystical sects of the Middle Ages. It was very clear in the radical anabaptist movement, where leaders like Thomas Muntzer that Luther just preaches the external word, that merely just beats air, but, we have that inborn spiritual word in our hearts.  And so, the external word of Scripture and the internal word of the Spirit speaking directly in our hearts became a hallmark of western consciousness. It was picked up by the rationalists and secularized by people like Lessing and Kant and others, who said we have an inner morality that we turn to. We can trust that reason within us, and we don’t need a word outside of us. We do not need an external God outside of our own hearts, or our own minds, or our own experiences to tell us who we are, where we are, what or problem is and what He has done to solve it.

Immanuel Kant, one of the great leaders of the enlightenment said, „The concept of God, and even the conviction of His existence can be met only in reason, and cannot first come to us, either through inspiration or through tidings communicated to us, however great the authority behind them”.  He went on to say that the 2 things we can be convinced of most certainly of are the starry heavens above and the moral law within. But, of course this means that human existence is totally self enclosed, like the roof over this building. There’s nothing above us, there’s no one to tell us why He made us, how He made us, what His purpose is for our life, and how we stand before Him in the light of that purpose, and what He has done to save us. Closed up in ourselves. „In brief,” said Kant, „we seek moral imperatives. In brief, I am only interested on what is incumbent upon me, clearly distinguished form what God does for me. Hence, nothing new is imposed by the Gospel upon me. Rather, whatever the state of those reports, new strength and confidence is already given to my already good dispositions. And so, one of the real reasons I think we struggled with this, from Immanuel Kant to Oprah, is that we don’t allow anything from outside of our own narrow experience and reason to interrupt us.

Christianity is a rational faith. Not rationalistic, but rational. There is no great doctrine in the christian faith that isn’t a mystery, that doesn’t transcend our reason. But, there is no doctrine in christianity that is against reason itself. But, rationalism is itself against reason because it presupposes a world that doesn’t exist  before it even investigates that world. 

Unwilling to be judged by God’s external law, many of our contemporaries are unwilling to be saved  by God’s external Gospel. In one sense, the modern age has been very rationalistic: „Just the facts, ma’am.” And on the other hand, very mystical. When it comes to finding ultimate meaning in life, they realize they can’t find ultimate meaning in science and reason, and so they turn inward. As C. S. Lewis said: They sort of just become scientist magicians- going to the lab and thinking critically as scientists, and then going home and playing with their ouija boards. (10)

There’s a schizophrenia in out culture that is that is very much a part of our problem with an external authority. Also, there have been scuffles with science. The reformation contributed mightily to the rise of modern science, in many ways. But, there’s the history, especially in the Medieval church of Copernicus and Galileo that still haunts us to this very day. Today, science and orthodox faith are polarized as never before. Scientists often go beyond the methods, sources, and criteria of their own field, in order to pronounce on philosophical and metaphysical questions, while, sometimes christian theologians transgress the boundaries of the faithful interpretation of Scripture and adopt extra biblical theories. And, what happens in the process often is you have young people going off to college not knowing what they believe and why they believe it, and they get caught in this crossfire between science and faith.

Thirdly, there are genuine discrepancies. After 3 centuries of relentless criticism, we can say there are genuine discrepancies. Now, discrepancies are not errors. Discrepancies are problems that we haven’t solved in our exegesis. They’re not problems with the text, but they’re problems with us. But, it’s not as if this was shown for the first time in the enlightenment. If you read Jean Calvin’s commentaries, or if you go back to John Chrysostom, for that matter. Or, Augustine, you see that they point out discrepancies. But, as in any science, you don’t throw a whole paradigm that is stable and accounts for the greatest amount of data overboard, simply because you can’t explain anomalous data. And if that’s true, and the sign is that it is generally true when we come to the inerrancy of the Scripture.

For the Protestant reformers, the defense of Scripture, they agreed with Rome on the inerrancy of Scripture- Rome has down  to the second Vatican council agreed with the inerrancy of Scripture, at least officially. The reason the informers were so insistent on Sola Scriptura was not because they have a sort of Islamic attachment to a book, It was because they knew that in that book, God had spoken to us outside of our experience, outside of our reason, outside of what we ever could have know for ourselves and delivered the only hope for our salvation and the salvation of the world. And so, the Gospel itself was bound up with Scripture.

The apostle Paul tells us, famously, in 2 Timothy 3:14 „But, as for you continue in what you have learned and have firmly believed, knowing from whom you learned it, 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. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training and righteousness, that the man of God may be competent, equipped, for every good work.” The first thing we need to look at here, in this definition of inspiration and inerrancy of Scripture is:

Photo credit

God’s own testimony to His word is in Scripture.

The Bible’s testimony to itself. The Bible is a canon, coming from the greek word canon, which means rule, it’s sort of similar to a constitution. And in the ancient near eastern world, the world of political treaties from which our covenantal analogies in Scripture come, in that ancient near eastern world, a great king would liberate a lesser people from tyrants and then annex that lesser people to himself. And so, his word had both liberating power and when he gave them the treaty, binding, regulating power. And it’s no different between Yahweh and His people. God is the great king, greater than all kings of the earth, and God has annexed us, He has chosen us, redeemed us, called us to Himself, liberating us from lords that cannot make us safe. And so, God;s word not only saves, it rules. It’s not only the word of liberation, that saves us from our enemies. It is also that constitution by which the people of God are bound, and by which His church is regulated. Nothing added, nothing subtracted on penalty of death. And there’s a line in these ancient near eastern treaties of Israel’s neighbors. With these political arrangements, the treaty always had a clause saying that whoever adds to or takes away from the words of this treaty X,Y, and Z would happen to them. And usually it was death. We find the exact same formula in the Old Testament. We read that death will come to anyone that adds words to this law or takes away from the words of this law. And in the last book of the Bible it ends the same way: Whoever adds words or takes away from this prophecy, his name will be taken away from the Book of Life.

That’s what it means to have a canon. But, how can we embrace the christian canon over other supposed canons? For instance, the Koran. What distinguishes the Bible? Scripture, of course, is self authenticating. That means that as we read the Bible we hear God speak to us, and you don’t need to know the argument for how that happens, to really hear God speak through His word. You don’t have to become an apologist, you don’t have to defend it to all detractors. The word of God speaks for itself because in that word, we have God Himself addressing us through the lips of His ambassadors.  And yet, we need to always be prepared for the defense that we have, and also to help christians struggling with issues like inerrancy, to think through the internal and external evidence for the faithfulness of God speaking in His word.

The best way to do this is to start with Jesus. 

Jesus is GodJesus declared and eyewitnesses confirmed that He was the promised Messiah. That was His message concerning Himself. He’s the Son of God and the Son of David, who was sent to deliver us from our sins. That’s the main message and ministry of Jesus Christ. And He explained that He came to die on the cross, and to be raised 3 days later. So, we start with the message of Jesus. Who did Jesus believe He was? And what did Jesus believe He had come to do? And then, the second question to ask is: Did He do that? Was He successful? Did He accomplish everything that He promised? And when we look at  that we see great evidence internal and external for the resurrection of Christ.

Those with the means, the motive and the opportunity to disprove the resurrection of Jesus failed to do so. They failed to come up with evidence. In fact, the ancient rabbinical sources, the rabbis of Jesus’ day said that He was born illegitimately and was probably demon possessed because ‘He performed signs and wonders and led our people astray by the work of Satan’, confirming therefore that He was performing signs and wonders, and confirming the report that the unpardonable sin the blasphemy against the Holy Spirit is to say that Jesus was performing these miracles, not by the power of the Holy Spirit, but by the power of Satan. They offered implausible arguments about the disciples having stolen Jesus’ body, proving once again that the body wasn’t there. Hindsight is 20/20, but you almost think that if you’re a later Jewish apologist, you’d wanna say, „Why couldn’t anybody shut up? Why were they talking so much? Why were they going after christians so much? Every time they attacked these claims that swirled around Jesus, they substantiated many of those claims as hostile witnesses.”

Roman and JEwish historians have both confirmed that a great dissension erupted in Jerusalem over the whereabouts of Jesus’ body and over the immediate rise- this wasn’t a slowly evolving myth, over the immediate rise of the disciples of Christ who proclaimed His resurrection, on penalty of death. And none of the disciples showed themselves to be in any mood for martyrdom. They fled the scene leaving the women to sort of fend for themselves. The men fled. Peter denied Jesus 3 times. Where do we learn about this? In the Bible itself. If you start a new religion would you represent yourself and your buddies that way? Well, the New Testament is telling us warts and all what had happened because whatever it was it was great enough to bring them out into the light of day and proclaim the resurrection of Jesus Christ even though they knew that they would be martyred for that claim.

2 Timothy 3:16-17 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, 17 so that the servant of God may be thoroughly equipped for every good work.

The person who wrote that, the apostle Paul, was commissioned by this risen Christ. And the other apostles were commissioned directly by Jesus Christ. They had to be eyewitnesses. And so, what we have now in the New Testament is a canon composed through human agency, with the criteria of their being eye witnesses and commissioned directly by Jesus Christ for this purpose.

Let me just say a little word about trinitarian cooperation in inspiration. The cooperation of the persons of the trinity is very important here. Every work that the godhead does is done from the Father, in the Son, through the Spirit.- Whether it’s creation, whether it’s the Exodus and the conquest, or whether it’s the life and ministry and work of Jesus Christ. Nothing is done by the Father without the Son and the Spirit. Nothing is done by the Son without the Father and the Spirit. Nothing is done by the Spirit without the Father and the Son. They cooperate in every work. And that is true of inspiration as well.

If we just have a doctrine of inspiration and inerrancy that focuses on the Father’s speaking (such as): It’s inerrant and infallible because God said it, I believe it, that settles it- we do not yet have a sufficiently christian doctrine of inspiration and inerrancy. But, some people say, „No, it should focus on Christ, Christ is the content, the substance of Scripture and this often leads to a canon within a canon approach. That is, whatever preaches Christ, in other words, whatever ‘I’ think preaches Christ is inerrant, and everything around it might be full of errors, but at least that is true, at least the Gospel is true. And then, some people take the Holy Spirit and separate the Holy Spirit from the word, so that you hear things like, „What the Holy Spirit is saying to us today is is just as important as what He said to the prophets and the apostles.” What we have to do is recognize  that in the work of inspiration, the Father is speaking, the Son is the content, and the Holy Spirit is the one who both inspires the text and illumines our hearts to embrace it.

In 2 Corinthians 1, the father is the faithful promise maker and we read: „All of the promises of God find their yes in Christ. Yet, we can only utter our amen to God for His glory because He has also put His seal on us and given us His spirit in our hearts as a guarantee”. There you have the Father, the Son and the Holy Spirit in cooperation. Other passages 2 Timothy 3:15017, that I just read also makes that point very well. The Father is mentioned, the Son is mentioned, and the Spirit is mentioned. (25:00)

But, when you go back and read the creation account, one of the things that has really stood out to me in recent years is the way you have there in the creation account two forms of God’s creative accounts. The first is ex nihilo, bringing the world out of nothing. „Let there be..” and there was. That’s the formula that we’re familiar with. But, in those same passages you have references to God saying, „Let the earth bring forth.. ” and the earth brought forth. Now here’s the thing. Liberals and fundamentalists often sound alike in their presupposition, that to the extent that something is from God, it is not through human agency. This is something we really have to work through because hyper supernaturalism and naturalism are kissing cousins. The first thing we have to see here is because it’s trinitarian, the Father working in the Son, by the Spirit, both declaring, „Let there be…” and there was, but also through the work of the Holy Spirit saying, „Let the earth bring forth…” God used the natural capacities of the prophets and the apostles to bring forth that which He had foreordained before the foundation of the world. Photo credit for book

To delineate this a little bit more, what I’d like to do in the time remaining is look very briefly at a book that I think remains probably the best book on this subject. B. B. Warfield and A. Hodge’s book ‘Inspiration’ remains untouched. Their arguments have yet to be answered by critics. And so, I wanna mention their points very briefly, cause I don’t think anything here has changed yet.

  1. They point out that the rejection of inerrancy, which means that the Bible does not err in all that it affirms in the original autographs, they point out that the rejection of inerrancy is typically founded ultimately on a false view of God’s relation to the world. In other words, either miracles cannot happen, or whenever God acts it always has to be miraculous. Here again, the fundamentalists and the liberals often play off against each other. If it’s going to be an act of God, to that extent, it can’t come through human agency. You have to deny the human aspect. And yet, these authors say biblical inspiration, not only includes the untrammeled play of all the authors faculties, but involves the very substance of what they write. It’s not just how they write it, it’s what they write that is human. It is evidently, for the most part a part of their mental and spiritual activities. The writers say God’s superintendence does not compromise creaturely freedom. Our freedom is not divine freedom, it’s always creaturely freedom. But precisely because God gives it to us by analogy, we really do have freedom. This means that it is not the case that as to the extent that God does something, creatures don’t do something. Rather, it is precisely because of God’s sovereign freedom that human freedom is even possible in the first place. God has no trouble, therefore, producing a Bible that is without errors, without interrupting or taking away human freedom. There’s this assumption that human freedom implies error. „To err is human”, that’s not the case at all. And of course, Jesus Christ was without sin, and yet tempted in all respects as we are. If we believe that He was truly human, yet without sin we can believe that the Bible is truly human, yet without error.
  2. Warfield and Hodge underscore the redemptive historical unfolding of biblical revelation. In other words, the Bible did not fall down from heaven, it’s not like Muhammad receiving the Koran, supposedly as it dropped down from Allah to Muhammad. It’s not a collection of eternal timeless  thoughts and principles. It is a story, it is  narrative that unfolds from Genesis to Revelation. And that which is less clearly revealed in the Old Testament is more clearly revealed in the New Testament. 1200 years of this organic, like a plant, organic development is what produced our Bible. That’s what we have in the Old and New Testaments. A canon that has grown through the centuries, through the superintending work of the Spirit, working through creaturely means. Therefore, say the authors, theories concerning  authors, dates, sources, and modes of composition that are not plainly inconsistent with the testimony of Christ and His apostles. As to the Old Testament or with the apostolic origin of the books of the New Testament cannot in the least invalidate the Bible’s inspiration and inerrancy. Those questions are open. They’re questions about the humanness of the books. Whenever we bump into the obvious humanness of the Bible, that shouldn’t diminish our confidence in its divinity, its divine force. Rather, it should strengthen it, that in all of its humanity, in all of its diversity, in all of its plurality of witnesses and voices, clearly, there is one voice behind it all that brings it together. In Scripture, no less than in history itself. (32:50)
  3. These Princeton theologians faced squarely the question of contradictions and errors. They noted problems in great detail. Some discrepancies are due to imperfect copies, which textual criticism properly considers. Other discrepancies may be due to an original reading that has been lost. Or we may simply fail to have adequate data, or be blinded by or own presuppositions from understanding a given text. They say, „Sometime we are destitute of the circumstantial knowledge which would fill up  and harmonize the record, as is true in any historical record. But, you don’t have historians running off and saying the battle of Waterloo never happened because there are things we can’t explain. The record itself, they say, furnishes evidence that the writers were in large measure dependent on their knowledge upon sources and methods in themselves fallible. Peter, himself, says that the prophets were diligently searching out in an inquiring as they were writing out their prophecies, what this might mean. They weren’t Nostradamus, walking around receiving a word of knowledge to see into the future. No, God gave them audible verbal words  in those case of ‘Thus saith the Lord”, analogous to ‘Let there be light,’ and there was. And in other cases, led them to the trammel free of their faculties and in His sovereignty determined that what they said would be an inspired record of what He wanted for future generations to be recorded.
  4. (skipped # 4)
  5. The claim of inerrancy is that in all their real affirmations, these books are without error. Every sentence here, every thesis of Hodge and Warfield was carefully selected and every word in it is very important. Now, there are many things in the Bible that are not real affirmations, but are assumptions on the part of the writer. A reductionistic view of language would only lead us to reject the inerrancy and the trustworthiness of the Bible because we couldn’t reconcile it, for example, with the cosmology of the Psalmist with Einstein. It would be ridiculous. As Jean Calvin said, „Moses was not an astronomer. He wasn’t doing astronomy. He was giving us God’s inspired  infallible record of His covenant relationship with His people and His sovereignty over the whole earth”. Whatever the Scriptures teach is inerrant. We have to ask: What is their purpose? What is being really affirmed in certain passages? Some critics have said, „Look, the Psalmist says that the world rests on four pillars. What an antiquated world view, as if they’ve never read poetry before. It may well be that the Psalmist assumed a cosmology or a world view  that was unknown until modern science. That may be, but what was he affirming? What is the real affirmation there of the Psalmist, especially when it’s in the form of poetry? He didn’t believe God had feathers, yet He spoke of God having feathers (cover me with Your wings…). We have to be very careful that we don’t hand liberals the fodder. A classic example that is often quoted is Matthew 13:32 where Jesus said that the mustard seed is the smallest seed. I can’t tell  you how many well educated scholars who used to believe in inerrancy and now they don’t, flounder on this passage. Of course the mustard seed is not the smallest seed in all the world. We know what the smallest seed in all the world is and it’s not that one. But, 2 things we can say by way of response. Jesus didn’t necessarily know what was the smallest seed in the entire world. In His state of humiliation He didn’t know the hour or the time of His return: Only my Father in heaven. In His state of humiliation Jesus Christ was faithfully telling  what He had been delivered from the Father. All of this, I received from my Father in heaven”. And so, Jesus was speaking to them in a way that they would have understood, out of a world, out of a place and time He belonged to very much, as a first century Jew. What’s really being affirmed in this passage is: The smallest seed you have any awareness of, any experience of in your daily life, the kingdom of God starts out like that, and gets  real big. Inerrancy requires our confidence, not in the exactitude of the biblical statements, but in the reliability  of the biblical statements. What is affirmed as reliable, not necessarily exhaustive?

Critics, also, often point out that if you follow the chronologies in the Scripture, particularly in the Old Testament, you arrive, as archbishop Usher did in the 17th century, that the world was created Sunday, October 23rd 4004 B.C. Well, if that’s disproved, then the Bible therefore unravels and we can no longer trust in its authority. Well, now we know how chronologies work. Chronologies are not like the United States Census Report. Chronologies in the ancient world highlighted significant people in dynasties. You go from George Washington and skip to Abraham Lincoln. You don’t go from George Washington to his children, and their children and so forth. And the same is true in Matthew’s genealogy. Once again it’s a question of the scope. What is being claimed in each passage? As Warfield explains: It is true that the Scriptures were not designed to teach philosophy, science, or ethnology, or human history as such. Therefore, they are not to be studied primarily as sources of information on these subjects. Not because they’re unreliable, because they don’t address it. That’s not their purpose. That’s not their scope.

  • 6. An appeal to the inerrancy of the original autograph. This is kind of the Achilles’ heel. Critics will say, „What museum can I go to for the original autographs? If so, we can talk about whether they’re inerrant or not inerrant. You guys keep talking about the  inerrancy of the original autographs…” We’re clearly not saying that this (the Bible) is inerrant. Textual criticism is always going through and showing, after more careful research, more careful study that the ending of the Lord’s prayer isn’t in the best manuscripts. Because not much has changed through textual criticism, nothing touching any major point of doctrine , we can be convinced that as it is now, the conclusions that have been reached are pretty devastating to higher critics.

It is really important for us to realize that not only the Gospel, but the nature of God is implicated in this whole question of inerrancy, and that’s what I’m going to close with here.

I mentioned that the reformers bound their understanding of Scripture, the importance of the nature of Scripture with the content, the Gospel itself. Whatever the holy, unerring, and truthful God says is simply by virtue of  having come from Him holy, unerring, and truthful. In addition, the content of God’s speech is none other than the gift of the eternal Son, who became flesh for our Salvation. Revelation is therefore not merely an ever new event that occurs through the work of the Spirit, it is a written canon of biting, Spirit breathed, constitution for the covenant community unto all generations. That’s why Paul calls it a pattern of sound words, that we are to guard by means of the holy Spirit, who dwells within us. Of course this word creates. The Spirit creates through this word our act of faith in it. But, it is primarily, and first and foremost objectively the faith, once and for all delivered  to the saints.

Far more than ancient eastern rulers who demanded the death penalty for adding and subtracting from the canon does this great King, the Lord God almighty impose His canon with all seriousness. Secular kings could impose their constitutions simply by brute force, vascillating arbitrarily between harsh tyranny and careless abandon. But our King rules us, brothers and sisters, our King rules us in order to save us. He doesn’t rule us haphazardly, or tyrannically, although He has more power than all the kings of the earth. When He speaks, life comes to those who are dead. Sins are forgiven, and new creation dawns. That’s what happens when God speaks. In this way, we see the wide gulf separating christianity from Islam, for instance, in its claim.

And, I’ll conclude with this comparison and contrast. No Muslim embraces the Koran out of confidence that only there they can find the gracious face of a father, who warmly embraces them in His Son. Whereas the Koran is a collection of oracles supposedly dictated directly from Allah to Muhammad, the Bible directs us to the testimony of prophets and apostles over many centuries and in the proper voice of each author. Furthermore, whereas Paul reminded Caesar’s court that the events surrounding the resurrection of Jesus Christ were public knowledge , saying, „These were not done in a corner, as you, yourself know.. Everything, every miraculous claim in the Koran was done in a corner. A deep dark corner. Privately, not publicly, not open to investigation or criticism. 3 centuries of the greatest intellects of the western culture  have subjected the Bible to criticism precisely because it invites it, and has turned out to be better for the struggle. Islam means submission, based on the mere assertions of its leader. Christianity proclaims trust in Jesus Christ based on historical reports. And that same gulf separates Christianity from all of the inward looking enthusiastic movements of our age. Christians receive Scripture as inspired and inerrant because it comes from a faithful FatherIt speaks of a gracious Son, and it is certified by the Spirit who opens our heart to receive its treasures  for everything that we need in this passing evil age. And all other ground IS sinking sand.

VIDEO by WA BibleDepartment

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