Introduction:
In the last couple of posts in our series on "1700 years of the Nicene Creed, we have looked at the phrase in the Nicene Creed: "who spoke by the prophets". We are currently looking at the doctrine of the Holy Spirit as He relates to the Divine inspiration of the Scripture. I've noted three important points are needed where approaching this clause "who spoke by the prophets".
1. First, what was going through the minds of those who attended the Council of Constantinople when they agreed upon this part of the Creed? I answered this in part #36 of our series here: Growing Christian Resources: Post #36 1700 Years Of The Nicene Creed - "who spoke by the prophets" - What View Of Scripture Was Present At The Council Of Constantinople?
2. The second point about the confession of the Spirit's role in the Divine revelation of the Scripture was this: did the Council of Constantinople, and thus their update to the original Creed of Nicaea in 325 reflect the prevailing view of the early church's stance on the Scripture? Did their position of the nature of Scripture match that of Jesus and the Apostles? I dealt with these questions in #37 of our overall series here Growing Christian Resources: Post #37 1700 Years Of The Nicene Creed - "who spoke by the prophets" - Is Biblical Inerrancy A Modern Invention Of Conservatives?
3. Today's post will deal with the third consideration which sets the tone for the prior two considerations: what did Jesus and the Apostles teach about the Divine inspiration of Scripture and thus, what ought to be the Church's view today?
Defining what is meant by Biblical inerrancy and its relationship to Divine inspiration.
When we speak of Biblical inerrancy, we mean that the writings of the Old and New Testaments contained no errors as originally written by the prophets and apostles under the inspiration of the Holy Spirit. To state the doctrine positively:
The original documents of the Old and New Testaments are totally true in every subject, even to their very wording, as revealed by God through the words written by the Biblical authors.
Since we no longer have the original documents (also called "the autographs), we have to rely upon the thousands of copies and ancients translations to reconstruct the wording of the original text.
The "Chicago Statement on Biblical Inerrancy", the premier definitive statement on the subject defines inerrancy as follows in its "Summary Statement", number four:
"Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God’s acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God’s saving grace in individual lives."
We've noted the high view of Scripture the church fathers had during the time of the Council of Constantinople that did the update to the Nicene Creed in 381 A.D. We also discovered the the wider context of the first three centuries of church history also held to the Scriptures as inspired an inerrant. Was this the view of Jesus and the Apostles?
Let's note the following.
1. Jesus taught that the scripture is inspired, inerrant, and revealed by God.
In Jesus' day, the Old Testament (or Hebrew Bible, the Tanak, as it is sometimes referred) was the only Bible known. There were no New Testament books, since Jesus had not yet died, raised and ascended.1
There were of course copies of the Hebrew text, however, very few Jewish people knew the Hebrew. Despite various translations of the Old Testament in circulation by Jesus' day, His view of the Divine authority carried by such translations did not alter. Several key phrases that Jesus used to describe the scriptures attest to His views, which ought to inform us as to how to view our translations of the Old and by extension, the New Testament.
a. "It is written"
Jesus would sometimes use the phrase "it is written" to assert the Divine authority of the Old Testament. 2 At least 16 times in the Old Testament do we find this phrase used to refer to the words of other Old Testament books as being God's word.
b. "Scripture"
Jesus used another closely associated term, "scripture", to describe the Old Testament.3 In these instances, Jesus describes the scriptures as fulfilled, having Divine authority, without error or "inerrant" (Matthew 22:29) and incapable of failure or "infallible" (John 10:35).
c. "It is fulfilled"
The third term used by Jesus in His teaching on scripture is His often used phrased it is fulfilled. 4 Jesus' teaching about scripture's ability to accurately predict the future spoke to it's prophetic function. He saw himself as the basis of fulfillment. Fulfilled prophecy is the most unique mark of divine revelation - with the Old and New Testament books uniquely possessing such a property among any other religious text.
d. "Truly, Truly, I say to you"
The fourth set of phrases that Jesus used to teach about the Bible was where he would either say "but I say" or "truly truly". These particular statements refer to Jesus's own self understanding of his Divine Authority as delivering the very words of God. He would often contrast himself with the Jewish traditions as found in the teachings of the Pharisees and Scribes. Jesus used the phrase "truly truly" 25x in John's Gospel, for example. 5
We then find Jesus using the phrase "I say" with reference to his own Divine authority in Matthew and Luke's Gospel.6 As Jesus proclaimed His own self understanding, He claimed the ability to forgive sins (Luke 7:47; 12:8) which is something the Old Testament taught that Yahweh alone could do (see Isaiah 43:10,11; Jonah 2:9-10). Finally, we this phrase "but I say" used in John 1:51 and in Matthew 5:22, 28, 32, 34, 39, 44 / Luke 6:27 / John 5:34.
e. "Word of God"
The final major term that Jesus used to describe the scriptures was the phrase "the Word of God". Whenever we use the phrase "word of God" to describe either the writings of the Old and New Testament or Jesus Himself, we are describing something or someone who speaks in God's place. Thus, Jesus used this phrase "word of God" in all four Gospels.7
2. Jesus' resurrection validated everything He taught and accomplished (including His views of scripture).
Having looked at Jesus's teaching on the character scripture, we finally turn our attention to Jesus' resurrection from the dead. In making the historical case for Jesus resurrection, scholars refer to "facts" or details which they conclude are fundamental to verifying any historical event and it's meaning. There are four main facts that virtually all New Testament historians (whether believing or unbelieving practitioner) have arrived at as a consensus regarding Jesus's life and death.
a. Jesus died by crucifixion.
In almost a dozen sources outside the New Testament as well as the multiple attestation of his death in the four gospels and throughout the New Testament Epistles as well as Acts of the Apostles, hardly no one disputes that Jesus death by crucifixion occurred.8
b. The second fact that is agreed upon by the majority of New Testament historians is the discovery of Jesus's empty tomb three days following his crucifixion.
Whenever one reads all four gospel accounts in Matthew 28, Mark 16, Luke 24, and John 20, all four counts record that Jesus is empty tomb was discovered by his closest women followers. The testimony of women in the ancient world was viewed as inadmissible in a court of law. Yet, the fact that women are recorded as first-hand eyewitnesses attest to the genuineness of the accounts (referred to by historians as the "criterion of embarrassment).
c. The third fact surrounding the events of Jesus resurrection are his post-resurrection appearances.
Forty days following his resurrection from the dead, Jesus appeared on a dozen occasions to various groups, from believers to unbelievers, to individuals to all twelve of the Apostles and to even 500 Witnesses at one time.9
d. The fourth fact concerns the sudden change from skepticism to faith among those who were eyewitnesses of Jesus's post-resurrection.
We see for example the disciples who were hiding in fear at the end of all four gospels suddenly becoming robust evangelists of his resurrection in Acts of the Apostles. Jesus's own half-brother per Jesus' humanity, James, was converted to the belief that Jesus had raised from the dead (see 1 Corinthians 15). The persecutor of the early church, Saul of Tarsus, had a profound encounter with the Risen Christ and Acts chapter 9, and our accounts such in Acts 22, and 26.
The best explanation of these facts derives not from naturalistic theories (such as someone stole the body, or that Jesus's appearances were just hallucinations, or that the disciples somehow mistook the location of the tomb, or that it was a mass hoax).
In Jesus' day, the Old Testament (or Hebrew Bible, the Tanak, as it is sometimes referred) was the only Bible known. There were no New Testament books, since Jesus had not yet died, raised and ascended.1
There were of course copies of the Hebrew text, however, very few Jewish people knew the Hebrew. Despite various translations of the Old Testament in circulation by Jesus' day, His view of the Divine authority carried by such translations did not alter. Several key phrases that Jesus used to describe the scriptures attest to His views, which ought to inform us as to how to view our translations of the Old and by extension, the New Testament.
a. "It is written"
Jesus would sometimes use the phrase "it is written" to assert the Divine authority of the Old Testament. 2 At least 16 times in the Old Testament do we find this phrase used to refer to the words of other Old Testament books as being God's word.
b. "Scripture"
Jesus used another closely associated term, "scripture", to describe the Old Testament.3 In these instances, Jesus describes the scriptures as fulfilled, having Divine authority, without error or "inerrant" (Matthew 22:29) and incapable of failure or "infallible" (John 10:35).
c. "It is fulfilled"
The third term used by Jesus in His teaching on scripture is His often used phrased it is fulfilled. 4 Jesus' teaching about scripture's ability to accurately predict the future spoke to it's prophetic function. He saw himself as the basis of fulfillment. Fulfilled prophecy is the most unique mark of divine revelation - with the Old and New Testament books uniquely possessing such a property among any other religious text.
d. "Truly, Truly, I say to you"
The fourth set of phrases that Jesus used to teach about the Bible was where he would either say "but I say" or "truly truly". These particular statements refer to Jesus's own self understanding of his Divine Authority as delivering the very words of God. He would often contrast himself with the Jewish traditions as found in the teachings of the Pharisees and Scribes. Jesus used the phrase "truly truly" 25x in John's Gospel, for example. 5
We then find Jesus using the phrase "I say" with reference to his own Divine authority in Matthew and Luke's Gospel.6 As Jesus proclaimed His own self understanding, He claimed the ability to forgive sins (Luke 7:47; 12:8) which is something the Old Testament taught that Yahweh alone could do (see Isaiah 43:10,11; Jonah 2:9-10). Finally, we this phrase "but I say" used in John 1:51 and in Matthew 5:22, 28, 32, 34, 39, 44 / Luke 6:27 / John 5:34.
e. "Word of God"
The final major term that Jesus used to describe the scriptures was the phrase "the Word of God". Whenever we use the phrase "word of God" to describe either the writings of the Old and New Testament or Jesus Himself, we are describing something or someone who speaks in God's place. Thus, Jesus used this phrase "word of God" in all four Gospels.7
2. Jesus' resurrection validated everything He taught and accomplished (including His views of scripture).
Having looked at Jesus's teaching on the character scripture, we finally turn our attention to Jesus' resurrection from the dead. In making the historical case for Jesus resurrection, scholars refer to "facts" or details which they conclude are fundamental to verifying any historical event and it's meaning. There are four main facts that virtually all New Testament historians (whether believing or unbelieving practitioner) have arrived at as a consensus regarding Jesus's life and death.
a. Jesus died by crucifixion.
In almost a dozen sources outside the New Testament as well as the multiple attestation of his death in the four gospels and throughout the New Testament Epistles as well as Acts of the Apostles, hardly no one disputes that Jesus death by crucifixion occurred.8
b. The second fact that is agreed upon by the majority of New Testament historians is the discovery of Jesus's empty tomb three days following his crucifixion.
Whenever one reads all four gospel accounts in Matthew 28, Mark 16, Luke 24, and John 20, all four counts record that Jesus is empty tomb was discovered by his closest women followers. The testimony of women in the ancient world was viewed as inadmissible in a court of law. Yet, the fact that women are recorded as first-hand eyewitnesses attest to the genuineness of the accounts (referred to by historians as the "criterion of embarrassment).
c. The third fact surrounding the events of Jesus resurrection are his post-resurrection appearances.
Forty days following his resurrection from the dead, Jesus appeared on a dozen occasions to various groups, from believers to unbelievers, to individuals to all twelve of the Apostles and to even 500 Witnesses at one time.9
d. The fourth fact concerns the sudden change from skepticism to faith among those who were eyewitnesses of Jesus's post-resurrection.
We see for example the disciples who were hiding in fear at the end of all four gospels suddenly becoming robust evangelists of his resurrection in Acts of the Apostles. Jesus's own half-brother per Jesus' humanity, James, was converted to the belief that Jesus had raised from the dead (see 1 Corinthians 15). The persecutor of the early church, Saul of Tarsus, had a profound encounter with the Risen Christ and Acts chapter 9, and our accounts such in Acts 22, and 26.
The best explanation of these facts derives not from naturalistic theories (such as someone stole the body, or that Jesus's appearances were just hallucinations, or that the disciples somehow mistook the location of the tomb, or that it was a mass hoax).
Instead, research has borne out in the last 200 years that the explanation: "God raised Jesus from the dead", has shown itself to be the most consistent explanation of all the facts just mentioned. And what does this have to do with the teaching of biblical inerrancy?
As we've already seen, Jesus taught that the scriptures are inerrantly the Word of God. He also taught that God, being perfect and thus incapable of lying, was the scripture's main Author (along with the human authors). Inerrancy follows from God's character (see Numbers 23:19; Titus 1:2; Hebrews 6:18). 10
As we've already seen, Jesus taught that the scriptures are inerrantly the Word of God. He also taught that God, being perfect and thus incapable of lying, was the scripture's main Author (along with the human authors). Inerrancy follows from God's character (see Numbers 23:19; Titus 1:2; Hebrews 6:18). 10
When we consider this foundation in addition to statements the Old Testament New Testaments makes about themselves make with reference to their inerrancy and historically verified fulfilled prophecy, we find a two-fold foundation for stating the inerrancy of scripture: namely, what the scripture says about itself as well as Jesus's on teaching and resurrection. These twin pillars provide for us proper justification for firming the inerrancy of scripture.
Conclusion:
By seeing what Jesus taught about the scriptures, God, as well as his resurrection from the dead, we can confidently say that the doctrine of inerrancy was taught by Jesus and the Apostles, which in turn continued to be "the view" of the early church. This high view of Scripture fittingly sets the tone for right understanding what is meant by the Nicene Creed's statement: "who spoke by the prophets" regarding the Holy Spirit's act of Divinely inspiring the Scriptures.
Conclusion:
By seeing what Jesus taught about the scriptures, God, as well as his resurrection from the dead, we can confidently say that the doctrine of inerrancy was taught by Jesus and the Apostles, which in turn continued to be "the view" of the early church. This high view of Scripture fittingly sets the tone for right understanding what is meant by the Nicene Creed's statement: "who spoke by the prophets" regarding the Holy Spirit's act of Divinely inspiring the Scriptures.
Endnotes:
1. The Old Testament books were revealed by God through the prophets in Hebrew (98% of the Old Testament text) and some Aramaic (2% of the Old Testament text). By the first century, almost every Jewish person in Israel spoke Aramaic, which meant that the copies of the scriptures read in the synagogues were Aramaic (called "Targums", meaning, "to interpret"). Other Jews throughout the rest of the Greco-Roman world had access to Greek copies of the Old Testament associated with the Septuagint Greek Old Testament (so-named due to the tradition that the project was translated by seventy Jewish scribes, symbolized by the Roman numeral LXX). The Septuagint (LXX) was translated over a period of a century, beginning in 275 b.c. It is likely that Jesus and the Apostles had familiarity with either the Aramaic Targums or Greek Septuagint.
2. Matthew 4:4, 6, 7, 10; 11:10; 21:13; 26:24, 31 / Mark 1:2, 7:6, 9:12, 13; 11:17; 14:21, 27 / Luke 4:4, 8, 10, 17, 7:27; 10:26; 18:31; 19.46; 20.17, 22, 22:37; 24.44, 46 / John 6:31,45; 8:17; 10:34; 12:14, 16; 15:25; 19:19, 20, 22.
3. Matthew 21:42, 22:29, 26:54, 56/ Mark 12:24, 14:49 / Luke 24:27, 32, 45, John 5:39.
4. Matthew 4:14; 5:17; 8:17; 12:1; 13:14,35; 21:4; 26:54, 56 / Mark 1:15; 14:49 / Luke 4:21; 21:22, 24 / John 12:38; 13:18, 25; 17:12). In John 17:12, Jesus uses the phrase: "scripture is fulfilled". In John 18:9 and 19:28, reference is made to scripture "being fulfilled".
5. In John 1:51; 3:3, 5, 11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21, 38; 14:12; 16:20, 23 and 21:18.
6. Matthew 5:18, 22, 22, 26, 28, 32, 34, 39, 44; 6:2, 5, 16, 25, 29, 8.10, 11; 10:15, 23, 29; 11:23, 24; 12:43; 13:30, 37: 14:9, 14, 18, 25, 30 / Luke 4:24 and Luke 5:24. In Luke 6:25, Jesus would use the phrase "but I say" to contrast himself to the Jewish traditions, as seen in Luke 7.9, 14, 26, 28, 47.10:12; 11:8, 9, 51; 12:5, 22, 27, 37, 44.
7. Such as Matthew 4:4; 15:6 / Mark 7:13 / Luke 8:11, 21; 11:28 / John 3:34; 8:47 / John 10:35. In John 10:35, Jesus uses the particular phrase: "the word of God cannot be broken" to refer to scripture's infallibility (that is, it's incapability of ever being wrong or ever failing to be right).
8. Passages such as Deuteronomy 21:22 and Galatians 3:10-13 signify that Christ's death on the cross was viewed as a curse. On almost 10 occasions throughout his earthly ministry, Jesus predicted that he would be handed over to both the Jews and the Romans to be tried, falsely accused, and crucified.
9. These eyewitnesses claim encounters the risen Christ despite there being no Jewish teaching of resurrections occurring before the end of the world. Virtually all New Testament historians count these claims by the eyewitnesses as a fact of historical investigation.
10. As we've seen in the foregoing historical argument for Jesus's resurrection from the dead, Jesus resurrection validated everything that He taught and lived. Therefore, by basing the doctrine of inerrancy on Jesus' teaching and resurrection, we have a firm foundation for the inerrancy scripture itself.
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