Bibliology

Read Part 1 and Part 2.

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The Importance of a Prolegomena, and the Importance of Having a Christian Philosophy

There are all kinds of philosophies which the Christian should avoid. The Apostle warns,

See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. (Col. 2:8)

Read Part 1.

Presented August 1, 2018 to the Bible Faculty Summit, Bob Jones University, Greenville, South Carolina.

I thought I would adapt some of my lecture notes on Systematic Theology for my blog. I am continuing to work on my book of biblical theology and thought it would do me good to change things up a bit. The first group of posts will be on the Doctrine of Revelation.

Recently, I have been immersing myself (not for the first time) in the works of writers who would disagree very strongly with the views espoused at Telos and by traditional dispensationalists in general. Trawling through these big books, paying attention to each argument and their use of Scripture, and repeatedly coming across assertions that seem to make God guilty of double-talk is, to be brutally honest, a sort of self-imposed torture. So why do I do it? I read these works because I want to be informed about the latest arguments against my position.

How can Christians tell which interpretation is valid? Different people read the same text, and have different ideas about what it means. Why? Don’t we all have the same Lord, the same faith, the same baptism of the Spirit, and the same God and Father? Why don’t we agree on what the Bible teaches?

Read Part 1.

Let us consider the full import of Christ’s words in John 17:17:

Sanctify them by Your truth. Your word is truth.

Jesus is praying to the Father regarding the sanctifying of His disciples. He tells the Father “Your word is truth.” This “word” is the same “word” which will sanctify them. They have kept it (v.6) as it was given them (v.14), but where is this word? I maintain it is Scripture (v.12), and this text associates the word with God’s own holy and truthful character. There is no room for human frailty.

This text also separates Jesus from the Scripture. Jesus is going away, but the word of the Father must now keep His disciples. Thus, it is a mistake to too closely equate Jesus the Word with the Scriptures. There does exist a close connection between the two, but we cannot push the association too far. Indeed, we cannot push it even as far a personification. The Scriptures are the written product of the Divine revelation, but they are a product all the same.

The battle over the inerrancy of Scripture hasn’t and isn’t going away. We must decide how we will approach the Bible – what our working assumptions will be. If “all Scripture is God-breathed” then all Scripture has the insignia of God upon it. This would be the bare-bones theological deduction from the relationship between the two.

For the human element to be lifted above the Divine element so as to enjoy equal ultimacy over the resultant production of Scripture requires an alteration to Scripture’s own self-witness. This is the reason why those who reject the idea of inerrancy (and I am far from rejecting all their work on account of their error), often plead in the vacuum of unaided reason.

Taking one prominent broadly evangelical theologian as an example, Donald Bloesch wrote,

I have heard it from theologically liberal theologians. I have heard it from supposedly conservative pastors (usually those with no theological training). I have heard it from lost people and immature believers: “We don’t follow Paul or Moses, we follow Jesus. All we need is the Gospels.”

Such a viewpoint stands in contrast to that of the Apostle Paul, who taught,

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. (ESV, 2 Tim. 3:16-17, emphasis added)

According to Paul, all Scripture is inspired, and all Scripture is profitable. We are to teach it all, use it all for correcting and training. We need all Scripture to be “complete” and “equipped.”