Doctrine of the Bible
(Bibliology)
We teach that the Bible is ‘’God-breathed.’’ It is the Inspired, Inerrant, Infallible Word of God. (Second Timothy 3:16-17; Second Peter 1:20-21; First Thessalonians 2:13; John 17:17)
We teach that the Bible is God’s written revelation to man. Every word and part, as well as the totality of all the Scripture, is verbally and equally inspired by God. The verbal, plenary inspiration of the Scriptures is the true, biblical view of inspiration. Thus, the Holy Scriptures are absolutely inerrant in the original documents, and absolutely infallible. (Psalm 12:6; Psalm 19:7-10; Psalm 119:140; Proverbs 30:5-6; Second Timothy 3:16-17; Romans 1:2; Second Peter 1:20-21)
We teach that the 66 books of the Bible have been given to us by the Holy Spirit through the process of dual authorship. As the Sovereign Source of the Scriptures, God worked through the various personalities and writing styles of divinely-commissioned human writers. As the Sovereign Superintendent of the Scriptures, God perfectly protected the inspired Scriptures from any corruption by man. No writing of Scripture ever originated from the will of man. The Authoritative Author of the Bible is God Himself. (Second Peter 1:20-21; Second Timothy 3:16-17; John 10:35; First Thessalonians 2:13)
‘’The Holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience….and principally teach what man is to believe concerning God, and what duty God requires of man’’ (Westminster Confession of Faith, The Larger Catechism #3,5).
We teach the Sufficiency of the Scriptures. The Scriptures are completely sufficient for the salvation of the elect and for the sanctification of the saved. (First Peter 1:23-25; James 1:18; Romans 10:17; Second Timothy 3:14-17; Second Peter 1:3-4)
We teach the Clarity of the Scriptures. The Scriptures are plain ("perspicious") to give wisdom and understanding for the salvation of the elect and the sanctification of the saved. (Psalm 19:7; Psalm 119:130; John 17:17; Psalm 119:105; First Corinthians 2:6-16)
We teach the Authority of the Scriptures. The Scriptures are the authoritative voice of God (''vox Dei''), the authoritative Word of God (''verbum Dei''), and need to be obeyed in reverent submission to God. (Psalm 119:89; Matthew 5:17-18; John 10:35; Job 23:11-12; Numbers 23:19; Titus 1:2; Hebrews 6:18)
We teach the Necessity of the Scriptures. The Scriptures are necessary for the salvation of the elect and for the sanctification of the saved. (Romans 10:13-17; Deuteronomy 8:3; Matthew 4:4; First Peter 1:23-24; First Peter 2:1-3)
''All things in Scripture are not plain in themselves, nor are 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 ordinary means, may attain unto a sufficient understanding of them” (Westminster Confession of Faith, chapter 1, #7).
We teach that the Canon of Scripture is closed. God in His grace has given to His people the 66 books of the Bible (‘’The Canon of Scripture’’). God in His authority has made it clear that there will be no new revelation of Scripture. (Revelation 22:18-19; Jude 1:3; Hebrews 1:1-2; Second Peter 1:3-4)
We teach that the 14 books of the Apocrypha (‘’things that are hidden’’) are not part of the Canon of Scripture. Most of the books were written during the 400-year period between the Old and New Testaments. The books are not considered to be inspired; thus, they are not considered to be the authoritative Word of God. There is no clear evidence that Jesus or His apostles quoted from the Apocrypha. Nor did Jesus affirm any of its teachings, as He did with the clearly recognized, inspired, authoritative Old Testament canon of His era. (Matthew 5:17-18; Luke 16:29-31; Luke 24:27, 44; John 5:39-47)
''The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of Scripture, and therefore are of no authority in the Church of God, not to be otherwise approved, or made use of, than other human writings'' (Westminster Confession of Faith, chapter 1, #3).
We teach that the church did not create the Canon of Scripture. The church recognized, acknowledged, received, and submitted to the Canon of Scripture. (Isaiah 40:8, 55:10-11; Psalm 119:89; First Peter 1:25; Second Timothy 3:16-17; Second Peter 1:20-21)
We teach that three historically-recognized ''marks of canonicity'' were used to acknowledge and receive the divinely-inspired revelation from God: The writing was by a recognized apostle or prophet, or by someone who was clearly associated with them (i.e. Luke, Mark, James). The writing was doctrinally consistent with other previously recognized divine Scriptures (i.e. writings did not disagree with, or contradict the other divinely-inspired Scriptures). The writing had the general consensus of the early church as being divinely inspired (i.e. the early church received it as authoritative). The same three historically recognized ''marks of canonicity'' applied for the both the Old and New Testaments. (Second Timothy 3:16-17; Second Peter 1:20-21; Isaiah 55:10-11; First Thessalonians 2:13; Revelation 22:18-19)
''The Authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or church, but wholly upon God (who is Truth Himself) and the Author thereof. And, therefore it is to be received because it is the word of God” (Westminster Confession of Faith, chapter 1, #4).
We teach that there is only one true interpretation of any given text of Scripture, though there may be several applications. God has graciously inspired the text of Scripture, and God has one true interpretation of the text He inspired. The true interpretation is discovered by humble reliance upon the illuminating ministry of the Holy Spirit, as well as by disciplined use of the literal, grammatical-historical method of interpretation. (First Corinthians 2:6-16; Second Timothy 2:15; First John 2:27)
We teach that the chief rule of interpreting the Bible is to recognize that the Bible is its own interpreter. The reformers called this ‘’Analogia Scriptura’’ (The Analogy of the Bible). The Scriptures are the best interpreter of the Scriptures, for God never contradicts Himself. That which may seem unclear in one part of Scripture may be made clear in another part of Scripture. That which is implicit in one part of Scripture must always be interpreted with that which is explicit in another part of Scripture. (Psalm 12:6; Psalm 19:7-11; Psalm 119:140; Proverbs 30:5-6; John 10:35)
We teach that the Bible is to be studied and interpreted as it is written. Narrative history should be interpreted as narrative history; poetry as poetry; a parable as a parable, etc. The true meaning of the text is the text itself. Thus, we affirm the creation account as described in Genesis as six literal days. (Genesis 1:31; Exodus 31:17; Psalm 12:6; Psalm 19:1-14; Hebrews 1:1-3)
“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. 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: 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’’ (Westminster Confession of Faith, chapter 1, #6)
We teach that the Bible is God’s written revelation to man. Every word and part, as well as the totality of all the Scripture, is verbally and equally inspired by God. The verbal, plenary inspiration of the Scriptures is the true, biblical view of inspiration. Thus, the Holy Scriptures are absolutely inerrant in the original documents, and absolutely infallible. (Psalm 12:6; Psalm 19:7-10; Psalm 119:140; Proverbs 30:5-6; Second Timothy 3:16-17; Romans 1:2; Second Peter 1:20-21)
We teach that the 66 books of the Bible have been given to us by the Holy Spirit through the process of dual authorship. As the Sovereign Source of the Scriptures, God worked through the various personalities and writing styles of divinely-commissioned human writers. As the Sovereign Superintendent of the Scriptures, God perfectly protected the inspired Scriptures from any corruption by man. No writing of Scripture ever originated from the will of man. The Authoritative Author of the Bible is God Himself. (Second Peter 1:20-21; Second Timothy 3:16-17; John 10:35; First Thessalonians 2:13)
‘’The Holy Scriptures of the Old and New Testament are the Word of God, the only rule of faith and obedience….and principally teach what man is to believe concerning God, and what duty God requires of man’’ (Westminster Confession of Faith, The Larger Catechism #3,5).
We teach the Sufficiency of the Scriptures. The Scriptures are completely sufficient for the salvation of the elect and for the sanctification of the saved. (First Peter 1:23-25; James 1:18; Romans 10:17; Second Timothy 3:14-17; Second Peter 1:3-4)
We teach the Clarity of the Scriptures. The Scriptures are plain ("perspicious") to give wisdom and understanding for the salvation of the elect and the sanctification of the saved. (Psalm 19:7; Psalm 119:130; John 17:17; Psalm 119:105; First Corinthians 2:6-16)
We teach the Authority of the Scriptures. The Scriptures are the authoritative voice of God (''vox Dei''), the authoritative Word of God (''verbum Dei''), and need to be obeyed in reverent submission to God. (Psalm 119:89; Matthew 5:17-18; John 10:35; Job 23:11-12; Numbers 23:19; Titus 1:2; Hebrews 6:18)
We teach the Necessity of the Scriptures. The Scriptures are necessary for the salvation of the elect and for the sanctification of the saved. (Romans 10:13-17; Deuteronomy 8:3; Matthew 4:4; First Peter 1:23-24; First Peter 2:1-3)
''All things in Scripture are not plain in themselves, nor are 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 ordinary means, may attain unto a sufficient understanding of them” (Westminster Confession of Faith, chapter 1, #7).
We teach that the Canon of Scripture is closed. God in His grace has given to His people the 66 books of the Bible (‘’The Canon of Scripture’’). God in His authority has made it clear that there will be no new revelation of Scripture. (Revelation 22:18-19; Jude 1:3; Hebrews 1:1-2; Second Peter 1:3-4)
We teach that the 14 books of the Apocrypha (‘’things that are hidden’’) are not part of the Canon of Scripture. Most of the books were written during the 400-year period between the Old and New Testaments. The books are not considered to be inspired; thus, they are not considered to be the authoritative Word of God. There is no clear evidence that Jesus or His apostles quoted from the Apocrypha. Nor did Jesus affirm any of its teachings, as He did with the clearly recognized, inspired, authoritative Old Testament canon of His era. (Matthew 5:17-18; Luke 16:29-31; Luke 24:27, 44; John 5:39-47)
''The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of Scripture, and therefore are of no authority in the Church of God, not to be otherwise approved, or made use of, than other human writings'' (Westminster Confession of Faith, chapter 1, #3).
We teach that the church did not create the Canon of Scripture. The church recognized, acknowledged, received, and submitted to the Canon of Scripture. (Isaiah 40:8, 55:10-11; Psalm 119:89; First Peter 1:25; Second Timothy 3:16-17; Second Peter 1:20-21)
We teach that three historically-recognized ''marks of canonicity'' were used to acknowledge and receive the divinely-inspired revelation from God: The writing was by a recognized apostle or prophet, or by someone who was clearly associated with them (i.e. Luke, Mark, James). The writing was doctrinally consistent with other previously recognized divine Scriptures (i.e. writings did not disagree with, or contradict the other divinely-inspired Scriptures). The writing had the general consensus of the early church as being divinely inspired (i.e. the early church received it as authoritative). The same three historically recognized ''marks of canonicity'' applied for the both the Old and New Testaments. (Second Timothy 3:16-17; Second Peter 1:20-21; Isaiah 55:10-11; First Thessalonians 2:13; Revelation 22:18-19)
''The Authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the testimony of any man, or church, but wholly upon God (who is Truth Himself) and the Author thereof. And, therefore it is to be received because it is the word of God” (Westminster Confession of Faith, chapter 1, #4).
We teach that there is only one true interpretation of any given text of Scripture, though there may be several applications. God has graciously inspired the text of Scripture, and God has one true interpretation of the text He inspired. The true interpretation is discovered by humble reliance upon the illuminating ministry of the Holy Spirit, as well as by disciplined use of the literal, grammatical-historical method of interpretation. (First Corinthians 2:6-16; Second Timothy 2:15; First John 2:27)
We teach that the chief rule of interpreting the Bible is to recognize that the Bible is its own interpreter. The reformers called this ‘’Analogia Scriptura’’ (The Analogy of the Bible). The Scriptures are the best interpreter of the Scriptures, for God never contradicts Himself. That which may seem unclear in one part of Scripture may be made clear in another part of Scripture. That which is implicit in one part of Scripture must always be interpreted with that which is explicit in another part of Scripture. (Psalm 12:6; Psalm 19:7-11; Psalm 119:140; Proverbs 30:5-6; John 10:35)
We teach that the Bible is to be studied and interpreted as it is written. Narrative history should be interpreted as narrative history; poetry as poetry; a parable as a parable, etc. The true meaning of the text is the text itself. Thus, we affirm the creation account as described in Genesis as six literal days. (Genesis 1:31; Exodus 31:17; Psalm 12:6; Psalm 19:1-14; Hebrews 1:1-3)
“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. 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: 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’’ (Westminster Confession of Faith, chapter 1, #6)