What is Scripture? What the Bible says about the Bible

1525 · Martin Luther, The Bondage of the Will (De Servo Arbitrio) 36

In a word, if the Scripture be obscure or ambiguous, what need was there for its being sent down from heaven? Are we not obscure and ambiguous enough in ourselves, without an increase of it by obscurity, ambiguity, and darkness being sent down unto us from heaven? And if this be the case, what will become of that of the apostle, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction?” (2 Tim. iii. 16.) Nay, Paul, thou art altogether useless, and all those things which thou ascribest unto the Scripture, are to be sought for out of the fathers approved by a long course of ages, and from the Roman see! Wherefore, thy sentiment must be revoked, where thou writest to Titus, (chap. i. 9) ‘that a bishop ought to be powerful in doctrine, to exhort and to convince the gainsayers, and to stop the mouths of vain talkers, and deceivers of minds.’ For how shall he be powerful, when thou leavest him the Scriptures in obscurity — that is, as arms of tow and feeble straws, instead of a sword? And Christ must also, of necessity, revoke His word where He falsely promises us, saying, “I will give you a mouth and wisdom which all your adversaries shall not be able to resist,” (Luke xxi. 15.) For how shall they not resist when we fight against them with obscurities and uncertainties?

1525 · Martin Luther, The Bondage of the Will (De Servo Arbitrio) 4

But, if many things still remain abstruse to many, this does not arise from obscurity in the Scriptures, but from their own blindness or want of understanding, who do not go the way to see the all-perfect clearness of the truth. As Paul saith concerning the Jews, 2 Cor. iii. 15. “The veil still remains upon their heart.” And again, “If our gospel be hid it is hid to them that are lost, whose heart the god of this world hath blinded.” (2 Cor. iv. 3-4.) With the same rashness any one may cover his own eyes, or go from the light into the dark and hide himself, and then blame the day and the sun for being obscure. Let, therefore, wretched men cease to impute, with blasphemous perverseness, the darkness and obscurity of their own heart to the all-clear Scriptures of God.

1525 · Martin Luther, The Bondage of the Will (De Servo Arbitrio) 34

Of this we make use, when we strengthen the weak in faith, and when we refute adversaries. This is what we before called, ‘the external clearness of the Holy Scripture.’ Hence we affirm that all spirits are to be proved in the face of the church, by the judgment of Scripture. For this ought, above all things, to be received, and most firmly settled among Christians: — that the Holy Scriptures are a spiritual light by far more clear than the sun itself, especially in those things which pertain unto salvation or necessity.

1551 · John Calvin, Commentary on Isaiah, part 3 (chapters 33-48) 45.19

Besides, the Prophet appears to allude to the predictions which were uttered out of the groves and tripods of the idols. They are uncertain and deceitful, but nothing of this kind can be found in God’s answers; for he speaks openly, and utters nothing that is deceitful or ambiguous. But experience tells us that Scripture is somewhat dark and hard to be understood. This is indeed true, but ought to be ascribed to the dulness and slowness of our apprehension, and not to the Scripture; for blind or weak-sighted men have no right to accuse the sun, because they cannot look at him.

1646–1690 · John Owen, Sermons of John Owen life.14

Those properties which the Holy Ghost in the Scripture attributes to the Scripture will prove the same. It is light: “The commandment is a lamp, and the law is light,” Prov. vi. 23; “A lamp to my feet, and a light to my path,” Ps. cxix. 105; “A light shining in a dark place,” 2 Pet. i. 19. And, surely, that which is light may discover itself. He that needs another to tell him what is light, wants eyes. It “is quick, and powerful, and sharper than a two-edged sword,” Heb. iv. 12; it enters into the soul: and therefore by its own power and efficacy discovers itself to us as well as us to ourselves. It is “like as a fire, and like a hammer that breaketh the rock in pieces,” Jer. xxiii. 29. So likewise, 1 Cor. xiv. 24, 25; and Ps. xix. 7, 8: from both which we may argue, That word which convinceth men, judgeth them, makes manifest the secrets of their hearts; that, again, which converts the soul, makes wise the simple, rejoiceth the heart, enlightens the eyes; is sufficiently able to discover itself to be of God, though the church should not give in her testimony; but such a word is the Scripture: therefore, etc. And, farther, why may not God’s word discover its author as well as his works do?

1658 · Congregational Churches (Savoy Assembly), The Savoy Declaration of the Congregational Churches 1.7

All things in Scripture are not alike plain in themselves, nor alike clear unto all: 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.

1820 · John Tillotson, Works, Volume 5 87

God hath likewise provided sufficient means of instruction to help us to understand this rule. It is not necessary that a rule should be so plain that we should perfectly understand it at first sight; it is sufficient, if it be so plain that those of better capacity and understanding may, with due diligence and application of mind, come to the true knowledge of it, and those of a lower and more ordinary capacity by the help and instruction of a teacher. Euclid’s “Elements” is a book sufficiently plain to teach a man geometry; but yet not so plain that any man at first reading should understand it perfectly; but that, by diligent reading, by a due application, and steady attention of mind, a man of extraordinary sagacity and understanding may come to understand the principles and demonstrations of it; and those of a more ordinary capacity, with the help of a teacher, may come to the knowledge of it. So, when we say that the Scriptures are plain, in all things necessary to faith and a good life, we do not mean that every man, at first hearing or reading of these things in it, shall perfectly understand them; but, by diligent reading and consideration, if he be of good apprehension and capacity, he may come to a sufficient knowledge of them; and if he be of a meaner capacity, and be willing to learn, he may, by the help of a teacher, be brought to understand them without any great pains; and such teachers God hath appointed in his church for this very purpose, and a succession of them to continue to the end of the world. In a word, when we say the Scriptures are plain to all capacities, in all things necessary, we mean, that any man of ordinary capacity, by his own diligence and care, in conjunction with the helps and advantages which God hath appointed, and in the due use of them, may attain to the knowledge of every thing necessary to his salvation; and that there is no book in the world more plain, and better fitted to teach a man any art or science, than the Bible is, to direct and instruct men in the way to heaven; and it is every man’s fault if he be ignorant of any thing necessary for him to believe, or do, in order to his eternal happiness.

1871 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 17 (1871) 1017

Suppose the sacred volume had all been like the book of the prophet Ezekiel, small would have been its service to the generality of mankind. Imagine that the entire volume had been as mysterious as the Book of Revelation: it might have been our duty to study it, but if its benefit depended upon our understanding it, we should have failed to attain it. But how simple are the gospels, how plain these words, “He that believeth and is baptised shall be saved”; how deliciously clear those parables about the lost piece of money, the lost sheep, and the prodigal son. Wherever the word touches upon vital points, it is as bright as a sunbeam. Mysteries there are, and profound doctrines, deeps where Leviathan can swim; but, where it has to do immediately with what concerns us for eternity, it is so plain that the babe in grace may safely wade in its refreshing streams.

1548 · John Calvin, Commentary on 2 Timothy 3.15

Which are able to make thee wise unto salvation It is a very high commendation of the Holy Scriptures, that we must not seek anywhere else the wisdom which is sufficient for salvation; as the next verse also expresses more fully. But he states, at the same time, what we ought to seek in the Scripture; for the false prophets also make use of it as a pretext; and therefore, in order that it may be useful to us for salvation, it is necessary to understand the right use of it. Through faith, which is in Christ Jesus What if any one give his whole attention to curious questions? What if he adhere to the mere letter of the law, and do not seek Christ? What if he pervert the natural meaning by inventions that are foreign to it? For this reason he directs us to the faith of Christ as the design, and therefore as the sum, of the Scriptures; for on faith depends also what immediately follows.

1559 · John Calvin, Institutes of the Christian Religion 3.21.3

Although their moderation is justly commendable in thinking that such mysteries should be treated with moderation, yet because they keep too far within the proper measure, they have little influence over the human mind, which does not readily allow itself to be curbed. Therefore, in order to keep the legitimate course in this matter, we must return to the word of God, in which we are furnished with the right rule of understanding. For Scripture is the school of the Holy Spirit, in which as nothing useful and necessary to be known has been omitted, so nothing is taught but what it is of importance to know.

1646–1690 · John Owen, Sermons of John Owen new.12

All light, wisdom, knowledge, and direction, are laid up in the word of God. See Ps. xix. 7, 8, cxix. 98–100; 2 Tim. iii. 16, 17. But yet we must consider two things:— [1.] That many great and principal parts of this wisdom and these directions are laid deep and hidden, as in a treasury or a mine: hence there must be great diligence used to search after them, and, as it were, to dig them out, Prov. ii. 3–5. God may teach men and instruct them, in his sovereign grace, as he pleaseth, but assuredly the common way of cursorily reading the Scriptures, which most men satisfy themselves withal, is not ordinarily sufficient unto the investigation of the truth according unto what our own duty requires [2.] Where general rules are laid plain in the word, yet unless a man abound in the Scripture, he will be at a loss about their particular application.

1706–1708 · Matthew Henry, Commentary on Genesis pref

The scripture indeed is not compiled as a methodical system or body of divinity, secundum artem—according to the rules of art, but several ways of writing, (histories, laws, prophecies, songs, epistles, and even proverbs,) at several times, and by several hands, as Infinite Wisdom saw fit. The end is effectually obtained; such things are plainly supposed and taken for granted, and such things are expressly revealed and made known, as, being all put together, sufficiently inform us of all the truths and laws of the holy religion we are to believe, and be governed by.

c. 1714 · Benjamin Andrews Atkinson, Commentary on 2 Timothy 3.10-17

The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith." Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture?

1834 · Albert Barnes, Notes on the Bible: 2 Timothy 3.17

That the man of God may be perfect - The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that, if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

1871 · Charles Hodge, Systematic Theology, vol. 1 (Introduction; Part I, Theology Proper) intro.6.1

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. All things in Scripture are not alike plain in themselves, nor alike clear unto all; 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.” From these statements it appears that Protestants hold, (1.) That the Scriptures of the Old and New Testaments are the Word of God, written under the inspiration of the Holy Spirit, and are therefore infallible, and of divine authority in all things pertaining to faith and practice, and consequently free from all error whether of doctrine, fact, or precept. (2.) That they contain all the extant supernatural revelations of God designed to be a rule of faith and practice to his Church. (3.) That they are sufficiently perspicuous to be understood by the people, in the use of ordinary means and by the aid of the Holy Spirit, in all things necessary to faith or practice, without the need of any infallible interpreter.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 2 Timothy 3.16

Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25; Eph 6:4; Heb 12:5, 11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (2Ti 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection.

c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 35.9

When, therefore, our Lord Jesus Christ shall come, and, as the Apostle Paul also says, will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, that every man may have praise from God; then, in presence of such a day, lamps will not be needed: no prophet shall then be read to us, no book of an apostle shall be opened; we shall not require the witness of John, we shall not need the Gospel itself. Accordingly all Scriptures shall be taken out of the way,—which, in the night of this world, were as lamps kindled for us that we might not remain in darkness,—when all these are taken away, that they may not shine as if we needed them, and the men of God, by whom these were ministered to us, shall themselves, together with us, behold that true and clear light.

1551 · John Calvin, Commentary on 2 Peter 1.19

In short, Peter reminds us that as long as we sojourn in this world, we have need of the doctrine of the prophets as a guiding light; which being extinguished, we can do nothing else but wander in darkness; for he does not disjoin the prophecies from the gospel, when he teaches us that they shine to shew us the way. His object only was to teach us that the whole course of our life ought to be guided by God's word; for otherwise we must be involved on every side in the darkness of ignorance; and the Lord does not shine on us, except when we take his word as our light.

1680–1681 · Thomas Manton, Works, vol. VII Several Sermons upon the CXIX. Psalm, Sermon C. I have seen an end of all perfection; but thy commandment is exceeding broad

Who is the author of scripture? God: ‘thy commandments.’ The matter of scripture? God; it was not fit that any should write of God but God himself. What is the end of this word? God. Why was this word written but that we might everlastingly enjoy the blessed God? As Caesar wrote his own commentaries, so God, when there was none above him of whom he could write, he wrote of himself; by histories, laws, prophecies and promises, and many other doctrines, hath he set himself forth to be the creator, preserver, deliverer, and glorifier of mankind; and all this is done in a perfect manner. Men mingle their imperfections with their writings; though holy and laudable for their names, yet they discover themselves in all they do; their words and speeches are never so perfect but there is something wanting, and here you can find nothing but God; here God hath written a book whose words are perfect, nothing can be added, nothing taken away.

1706–1708 · Matthew Henry, Commentary on Genesis pref

That the scriptures of the Old and New Testament were purposely designed for our learning. They might have been a divine revelation to those into whose hands they were first put, and yet we, at this distance, have been no way concerned in them; but it is certain that they were intended to be of universal and perpetual use and obligation to all persons, in all places and all ages, that have the knowledge of them, even unto us upon whom the ends of the world have come.

1820 · John Tillotson, Works, Volume 6 126

Now these being the several sorts and degrees of revelation, which God hath made of himself to the world, the Holy Scriptures are a system or collection of these, the authentic instrument or record, by which the things revealed any of these ways are transmitted to us, and is, therefore, called “the word of God,” as containing those things which God, in several ages, hath spoken to the world; that is, matters of Divine revelation, which are necessary to be known by men, in order to their eternal happiness.

1834 · Albert Barnes, Notes on the Bible: 2 Peter 1.21

The Bible is given to us to shed light on our way. It is the only light which we have respecting the future, and though it does not give all the information which we might desire in regard to what is to come, yet it gives us sufficient light to guide us to heaven. It teaches us what it is necessary to know about God, about our duty, and about the way of salvation, in order to conduct us safely; and no one who has committed himself to its direction, has been suffered to wander finally away from the paths of salvation. It is, therefore, a duty to attend to the instructions which the Bible imparts, and to commit ourselves to its holy guidance in our journey to a better world: for soon, if we are faithful to its teachings, the light of eternity will dawn upon us, and there, amidst its cloudless splendor, we shall see as we are seen, and know as we are known; then we shall "need no candle, neither light of the sun; for the Lord God shall give us light, and we shall reign forever and ever."

1888 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 34 (1888) 2023

If he wished us to know that we have eternal life, brothers and sisters, let us try to know it. The Word of God was written for this purpose; let us use it for its proper end. The whole of these Scriptures were written that "we might believe that Jesus is the Christ, and that believing we might have life through his name." This Book is written to you who believe, that you may know that you believe.

1888 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 34 (1888) 2004

Whatever God has revealed is loved by saintly men. This sacred Book, which we commonly call the Bible, contains the mind of God so far as He has seen fit to reveal it to men. It is the Law of holiness as the guide of our actions and the Law of faith by which we receive of His Divine Grace. Here we have the Law of the kingdom of Heaven, the Law of life in Christ Jesus.

1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2322

They will not believe on the Lord Jesus Christ. They try to be saved by their prayers, as if there was any promise that God would save us for our praying. They try Bible-reading, for in the Scriptures they think they have eternal life—but they forget that eternal life is not in the Bible except as the Bible testifies of Christ and points to Christ—Christ is eternal life!

1949 · Louis Berkhof, Systematic Theology 5.2.2

The inspired Scriptures constitute the principium cognoscendi, the fountain head, of all our theological knowledge, but it is not that aspect which we have in mind when we speak of the Word of God as a means of grace. The Bible is not only the principium cognoscendi of theology, but it is also the means which the Holy Spirit employs for the extension of the Church and for the edification and nourishment of the saints. It is pre-eminently the word of God's grace, and therefore also the most important means of grace.

1549 · John Calvin, Commentary on Hebrews 4.12

For the word of God is quick, or living, etc. What he says here of the efficacy or power of the word, he says it, that they might know, that it could not be despised with impunity, as though he had said, “Whenever the Lord addresses us by his word, he deals seriously with us, in order that he may touch all our inmost thoughts and feelings; and so there is no part of our soul which ought not to be roused.”

1551 · John Calvin, Commentary on Isaiah, part 3 (chapters 33-48) 40.8

The context therefore runs thus: “The grass indeed withereth and perisheth, but the word of the Lord endureth for ever.” After having learned how empty and destitute we are of all blessings, how transitory and fading is the glory of the flesh, the only consolation left for us, that we may be raised up by the word of the Lord, as by an outstretched hand, is, that we are frail and fading, but that the word of the Lord is durable and eternal, and, in a word, that the life which we need is offered to us from another quarter.

1673 · Richard Baxter, A Christian Directory Chapter II

As there is a more excellent appearance of the Spirit of God in the holy Scriptures, than in any other book whatever, so it hath more power and fitness to convey the Spirit, and make us spiritual, by imprinting itself upon our hearts. As there is more of God in it, so it will acquaint us more with God, and bring us nearer him, and make the reader more reverent, serious, and divine. Let Scripture be first and most in your hearts and hands, and other books be used as subservient to it.

1692 · Thomas Watson, A Body of Divinity, Contained in Sermons upon the Westminster Assembly's Catechism 2.2

There is divinity in Scripture. It contains the marrow and quintessence of religion. It is a rock of diamonds, a mystery of piety. The lips of Scripture have grace poured into them. The Scripture speaks of faith, self-denial, and all the graces which, as a chain of pearls, adorns a Christian. It excites to holiness; it treats of another world, it gives a prospect of eternity! Oh, then, search the Scripture! make the Word familiar to you. Had I the tongue of angels, I could not sufficiently set forth the excellency of Scripture. It is a spiritual optic-glass, in which we behold God's glory; it is the tree of life, the oracle of wisdom, the rule of manners, the heavenly seed of which the new creature is formed.

1710 · Matthew Henry, Commentary on Proverbs 6.20-35

We must look upon the word of God both as a light (v. 23) and as a law, v. 20, 23. (1.) By its arguments it is a light, which our understandings must subscribe to; it is a lamp to our eyes for discovery, and so to our feet for direction. The word of God reveals to us truths of eternal certainty, and is built upon the highest reason. Scripture-light is the sure light.

1710 · Matthew Henry, Commentary on Psalms 119.150-151

The enemies thought to defeat the promises God had made to David, but he was sure it was out of their power; they were inviolably true, and would be infallibly performed. This confirms what he had said in the close of the foregoing verses, All thy commandments are truth; he means the covenant, the word which God has commanded to a thousand generations. This is firm, as true as truth itself. For, 1. God has founded it so; he has framed it for a perpetuity. Such is the constitution of it, and so well ordered is it in all things, that it cannot but be sure. The promises are founded for ever, so that when heaven and earth shall have passed away every iota and tittle of the promise shall stand firm, 2 Cor. i. 20. 2. David had found it so, both by a work of God's grace upon his heart (begetting in him a full persuasion of the truth of God's word and enabling him to rely upon it with a full satisfaction) and by the works of his providence on his behalf, fulfilling the promise beyond what he expected. Thus he knew of old, from the days of his youth, ever since he began to look towards God, that the word of God is what one may venture one's all upon.

c. 1714 · William Tong, Commentary on Hebrews 4.11-16

By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God (John i. 1), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That it is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon.

1754 · John Wesley, Explanatory Notes on Matthew pref

Afterward, what the Son of God preached, and the Holy Ghost spake by the apostles, the apostles and evangelists wrote. - This is what we now style the Holy Scripture: this is that word of God which remaineth forever: of which, though heaven and earth pass away, one jot or tittle shall not pass away. The Scripture therefore of the Old and New Testament is a most solid and precious system of Divine truth. Every part thereof is worthy of God; and all together are one entire body, wherein is no defect, no excess.

1872 · Edward Payson, The Treasury of David, vol. 2 (Psalms 27-57) 45.q29

The word of God is compared to such a weapon, for the apostle informs us that it is quick, or living, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and laying open the thoughts and intents of the heart. It must be observed, however, that this description of the word of God is applicable to it only when Christ girds it on, and employs it as his sword. Of what use is a sword, even though it be the sword of Goliath, while it lies still in its scabbard, or is grasped by the powerless hand of an infant?

1874 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 20 (1874) 1208

I look not upon the Scriptures as a harp which once was played by skillful fingers and is now hung up as a memorial upon the wall. No, it is an instrument of 10 strings still in the minstrel's hand, still filling the Temple of the Lord with Divine music which those who have ears to hear delight to listen to! Holy Scripture is an Aeolian harp through which the blessed wind of the Spirit is always sweeping and creating mystic music, such as no man's ears shall hear elsewhere, nor hear even then, indeed, unless they have been opened by the healing touch of the Great Physician! The Holy Spirit is in the Word, and it is, therefore, living Truth!

c. 1929 · E. M. Bounds, The Necessity of Prayer 13

In Psalm 19, David magnifies the Word of God in six statements concerning it. It converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, endures eternally, and is true and righteous altogether. The Word of God is perfect, sure, right, pure. It is heart-searching, and at the same time purifying, in its effect.