Introduction
The Word of God is crucial for the Christian faith. Specifically, the Word of God is central to theology, or Christian belief. This is why systematic theologian Millard Erickson asserts that the Bible is “the primary or supreme source of our understanding [of theology].”[1] To put it another way, theology is derived primarily from the Bible. Thus, the Bible is the supreme source of knowledge for Christian belief. By the Bible believers, pastors, and theologians alike are able to know God, Christ, the Spirit, and the Gospel. Through searching the Scriptures believers can know Who and what God says they are, what sin is and why it is their biggest problem, and even how the story of redemption and life on this earth as mankind currently knows it to be will end. The Bible is central and primary for Christian theology.
Consequently, a right understanding of the Bible, the Word of God, is not only helpful for believers today but is essential for believers. From newly reborn Christians to the Biblical scholar in the seminary, all need to rightly understand what the Word of God is. This is certainly true in a day where not only the inspiration, authority, and sufficiency of the Word of God are challenged, but where absolute truth in general is doubted and discarded. Now is the time in the Church, in the classroom, and in the private study to develop a robustly Biblical understanding of the Word of God.
The New Testament book of Acts, the second letter to Timothy from the Apostle Paul, and the letter to the Hebrews have much to say about the Word of God. Specifically, in regard to the inspiration of the Word, the power and authority of the Word, and the sufficiency of the Word for the Church and the believer. Before proceeding however, it is important to recognize the object that may arise here that the Bible’s claims about itself should not be taken as sufficient evidence for its inspiration. After all, just because someone claims to be a police officer does not necessarily mean that they are a police officer, as it could be a front. However, it should be noted that Scriptures claims to its divine nature, origin, and purpose are not individualistic, singular, or without checks and balances. Rather, the canon is made up of books written by different authors over various times. Scripture does attest that it is more than just words on a page, but it attests this not as an individual claiming to be something more than it is. No, it makes these claims through various authors and circumstances that are historical in nature. It could be said that the ultimate author of Scripture, the Holy Spirit claims that the Scripture is inspired, authoritative, and sufficient, through real and historical human authors in various historical circumstances. Acts, 2 Timothy, and Hebrews being three prime examples of this reality. Thus, these three books will prove invaluable in coming to theological conclusions about the Word of God. The authors of Scripture, both God and human, claim that Scripture is the inspired, authoritative, powerful, and sufficient. This reality has major implications for believers everywhere and for the study of theology. The inspiration, power and authority, and sufficiency of God’s Word for the Church in the Bible then must be examined Biblically, theologized, and then contextualized for modern audiences.
The Inspiration of the Word of God: God Speaking
Firstly, the Scriptures are inspired by God. That is, they have a divine origin with Him. In Acts Luke records that the early Church fathers, namely Peter saw the Scriptures as coming from the very mouth of God through human vessels. Near the beginning of Acts the Apostle Peter addresses other followers of Christ and states, “Brothers, the Scriptures had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas” (ESV, Acts 1:16). Peter then goes on to quote from Psalms 69 and 109. It is crucial to note that Peter does not ascribe the authorship and origin of the Psalm to David alone but the Holy Spirit by the mouth of David. Fredrick Bruce states, “The real author, he [Peter] affirms, is the Holy Spirit, who spoke through the prophet; David, being a prophet, was but a spokesman or mouthpiece of the Spirit.”[2] It is clear here that the Apostle Peter did not see the Psalms as merely human songs or poems, but as divine speech. Later in Acts Peter alongside the Apostle John and before that chief priests, states, “Sovereign Lord, who made the heaven and the earth, and the sea and everything in them, who through the mouth of our father David your servant, said by the Holy Spirit” (ESV, Acts 4:24-25). This further reinforces the idea that the Apostles and earliest Church saw the Scriptures as inspired but with a new dimension. Here Peter connects the work of God to the work of the Spirit in using human authors to pen the Old Testament Scriptures. The Father by the mouth of David spoke by the Holy Spirit. The Scriptures according to the Apostles come from God by the Spirit through human agents.
It is not Peter and Act’s author, Luke, alone who see that the Scriptures are inspired. The Apostle Paul also plainly declares that the Scriptures are inspired. Paul writes to his son in the faith Timothy and discusses the purpose and origin of Scripture, which is to be central to Timothy’s mission as pastor at the Church of Ephesus. Paul says the Scriptures are “able to make you wise for salvation through faith in Christ Jesus” and it is the Scriptures that Timothy has known since he was a child (ESV, 2 Timothy 3:15). The Scriptures are able to do what no human document can do, bring about salvation in the lives of those who come to it. This supernatural element is further elaborated on when Paul states that “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” (3:16-17). Paul uses the Greek word γραφὴ here which is commonly translated as Scriptures or writings. He specifically has in mind here the Old Testament Scriptures or writings here, that is, the entirety of the Old Testament. These writings Paul says are θεοπνευστος “God-breathed” as they come from the very mouth of God. The Scriptures come from God by His Spirit and “owe their origin and distinctiveness to God himself.”[3] Not only does the Apostle Peter see Scripture as inspired and coming from God, but so does the Apostle Paul who wrote this letter later in the life of the early Church, therefore it can be concluded that the Apostles and early Church saw the Scriptures as inspired, originating from God by the Spirit. The author of Hebrews even saw the Scriptures as originating from God, as he introduces a quote from Psalm 95 by stating, “the Holy Spirit says” (ESV, Heb 3:7). Again, emphasizing God speaking through human authors. At the beginning of Hebrews, the author declares, “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son” (Hebrews 1:1). The primary assertion here being that God spoke through the prophets in times past but has most recently spoken through His Son Who has revealed Him. The authors of Scripture clearly assert the divine origin of the Word of God.
It is important to note here that it is best to translate θεοπνευστος as God breathed rather than as inspired, as the word inspired misses the idea here. Benjamin B. Warfield notes, “The Greek term has, however, nothing to say of inspiring or of inspiration: it speaks only of a ‘spring’ or ‘spiration.’”[4] That is to say, the Word is a product of the work of God, it is God breathed not God inspired or breathed into. This is accomplished through the use of human authors that God spoke through by His Spirit (ESV, Acts 1:16, 4:24-25, Heb 3:7). Warfield continues, stating, “What it [2 Timothy] says of Scripture is, not that it is ‘breathed into by God’ or is the product of the Divine ‘inbreathing’ into its human authors, but that it is breathed out by God, ‘God breathed,’ the product of the creative breath of God.”[5] It is not merely authors being inspired by Who God is or what He does, or God breathing into people to cause a certain literary outcome, rather the assertion in the passage is that the Scriptures are the literal words of God from the very mouth of God, there is a directness here. This directness does not eliminate the significance or reality of the use of human authors in the process of inspiration, however. Inspiration is a both/and reality in Scripture. The Scriptures come directly from God by the Spirit through the use of human authors. This understanding of the inspiration of Scripture is best categorized as the verbal or verbal plenary theory of inspiration.[6] This theory of inspiration sees that the work of the Spirit “extends beyond the direction of thoughts to the selection of words used to convey the message.”[7] The Spirit did not merely guide the thinking of the authors rather He was involved in the selection of the very words that were used in its writing. This is consistent with the testimony of Scripture, that the Word of God was indeed written by human author with the character of the author expressed in the text, while also upholding that the Scriptures are “God-breathed” (2 Tim 3:16). For example, the Scriptures were spoke both by the Spirit by the mouth of David (Acts 1:16). This affirms the divine and human elements of inspiration.
With the foundational understanding that the Word of God is the Word of God, that it is God breathed. It must then be considered to be authoritative and powerful. If a king gives an edict it carries authority. Thus, if the King of the cosmos speaks, it is with authority and power inherently. Attention therefore should be given to the authority and power of the Word.
The Powerful and Authoritative Word
The authority and power of the Word of God are clearly attested in Scripture. Specifically, in regard to its effectiveness and power for ordering and growing the Church. During Peter’s Pentecost sermon the Word of God is boldly preached to the masses and about three thousand are saved and added to the Church that day (Acts 2:10-41). The Word preached boldly in conjunction with the work of the Spirit is powerfully demonstrated here as effective for change and growth. Later in Acts Peter shares the Word to Gentiles at Cornelius’ house and the Spirit fell on those listening and the entire household is saved and Baptized (Acts 10:44-48). The power of the Word in the Church is evident through all of Acts. In many ways Acts is constantly displaying the Word and the Gospel in action. Luke notes on several occasions that the Word of God increased and multiplied, and that Churches were grown as a result (12:20-25, 15:30-41, 19:8-20). The Word abounds in Acts through the known world and causes the Church to abound in strength and growth.
Paul demonstrates the authority and power of the Word in a few distinct ways. First, in writing his second epistle to Timothy he under the inspiration of the Spirit gives instruction for how the Church is to be ordered (for this is the purpose of both of Paul’s letters to Timothy as seen in 1 Tim 3:15 and his instructions for ministry in the second letter). The written Word of God communicated by the Apostles to the Churches was and is authoritative in structing the Church and Church government. David S. Dockery notes, “Authority is the right to command obedience or belief.”[8] This is exemplified in Paul’s instructions to Timothy for ministry, and the Word of God’s overall instruction for life and godliness, it must be followed. An expression of this is seen in Paul’s instruction to Timothy for preaching in the Church (2 Tim 4:1-5). Paul writing under the inspiration of the Spirit telling Timothy how to do ministry and structure the Church points to the authority of divine communication through human authors. Additionally, preaching the powerful Word was even given precedence over other ministries in Acts because of its importance (Acts 6:1-7). The Word of God is powerful and authoritative for Paul and consequently deserves priority according to the Apostles.
Secondly, Paul exclaims that “the Word of God is not bound” as it is powerful, and even the chains placed on his wrists by the most powerful government in the world at the time could not contain the power of the Word and the Gospel to change lives (ESV, 2 Tim 2:8-9). This is not the first time that Paul has seen the power of the Word of God despite barriers, human interference, and difficult circumstances, as in his first imprisonment the Gospel was advanced through the Roman guard in the household of Caesar (Phil 1:12). For Paul, the Scriptures are powerful and unbound and structure the Church of God, as they are the very Words of God. God is not silent, and His Word cannot be silenced.
The Sufficiency of the Word
Not only is the Word of God inspired and powerful, but it is also sufficient for life and Godliness. The author of Hebrews describes the Word of God as “living and active sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” (4:12). It is not dormant, rather it is necessary and useful for life and godliness. It has a supernatural origin and nature and is therefore able to change and turn the hearts of men in conjunction with the work of the Spirit Who wields it as a sword (Eph 6:17). The Word is then needed in the spiritual diet of every believer (5:11-6:8). The author of Hebrews himself urges his listeners not to just take of the milk of the Word, the basics, but to feast on meet as well, as a wholistic diet is a robust diet when it comes to Scripture (12-14).
Paul when discussing the inspiration of Scripture also discusses its usefulness or sufficiency (2 Tim 16-17). Paul says, “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.” (3:16-17). The divine origin of Scripture is naturally and inseparably connected to its usefulness as the “affirmation of the inspiration of Scripture leads to a discussion of its usefulness.”[9]The word profitable here means of benefit or advantage. The Scriptures are profitable for life and godliness. Specifically, for doctrine, reproof, correction, and training. The Scriptures are firstly profitable for doctrine, as they are the source of theology for the Church. Secondly, they are profitable for reproof. Reproof sheds light on and exposes error. The Word of God shows the reader their sin, where they lack, and their need of God. Correction shows the believer how to correct error in their life. God is gracious in that He does not point out what is wrong only to leave His people on their own to fix their shortcomings, rather He points out error and walks with the believer through the corrective process by His word. Last Scripture is profitable for training in righteousness. It leads the reader who reads and applies the Word to godliness and flourishing, like a tree planted beside flowing streams (Psalm 1:2-3). The result of the Scriptures sufficiency for Paul is completeness and equipping. The man of God is made mature and whole, and enabled to work and do good through the Scripture’s equipping.
The sufficiency of the Word is also expressed in the emphasis on the preaching of the Word. Paul’s discussion of the inspiration and profitability of the Word leads to its practical use in Timothy’s preaching ministry (ESV, 2 Tim 4:1-5). In the preaching ministry it is to be used for what it is sufficient for, reproof, rebuke, and exhortation (2). Not only does Paul urge Timothy to preach the Word but the Apostles at the conception of the Church modeled the preaching of Old Testament texts. Peter preached from Joel 2, Psalm 16, and Psalm 110 during his Pentecost sermon (Acts 2:1-36). Stephen preaches a sermon that surveys the storyline of Scripture up to Jesus specifically quoting from Amos and Psalms but referencing many of the Bible’s major characters and plot points (Acts 7). Additionally, a great level of priority was placed on preaching by the early Church as aforementioned. The office of deacon was developed to allow for the priority of preaching (Acts 6:1-7). There was no time for the Apostles to serve tables in light of the pressing need of the Word of God to do its work in teaching, reproving, correcting, and training. This is the sufficiency of the Word expressed practically.
Contextualization
It is clear from the witness of Scripture and the divine and human authors of Scripture that the Word of God is not merely a human book, rather it is inspired, powerful, authoritative, and sufficient for life and godliness. This is essential for believers, Churches, ministers, and theologians today. It is essential for believers in that since the Word is powerful to bring about change, and to turn the heart, it must be consumed (Heb 4:12). The believer today needs a healthy diet of Scripture in order to grow and mature as a follower of Christ (5:11-6:8). The believer must go to the Word in order to experience the profitability of the Word for teaching, reproof, correction, and training (2 Tim 3:16). The result for them will be completeness and equipping for good works (17).
It is essential for Churches and believers today in that it is authoritative for Church government and faith, powerful enough to grow the Church, and sufficient in the avenues of teaching, preaching, and counseling. The Word of God is authoritative when it comes to how the Church should operate, what its mission is, and what it is and is not to do. It is powerful for Church growth (both spiritual and numerical). Gimmicks, lights, and smoke do not have to be a crutch for Churches and ministers to lean on when the Word of God stands on its own. Pastors should be encouraged to preach the Word and watch the Spirit work through it, wielding it as a sword (Eph 6:17). Last, the Word is sufficient for life and godliness and therefore should define the philosophy of ministry and make up the content of the minister’s public and private ministries. That means the content of teaching, preaching, discipleship, and even counseling should be robustly Biblical, and be distinct from the world. The sufficiency of Scripture for ministry is expressed through dependence on it.
Last, the Word of God is essential and central for theologians and scholars alike. The Scriptures are of divine origin, and therefore must be the source of theology. Millard Erickson when speaking of inerrancy astutely remarks, “There is evidence that where a theologian, a school, or a movement begins by regarding biblical inerrancy as a peripheral or optional matter and abandons this doctrine, it goes on to abandon or alter other doctrines”.[10] This is true when it comes to inspiration, authority, and sufficiency as well.
On a final note, the sufficiency of Scripture is perhaps the most under fire element of the doctrine of Scripture today. Although its sufficiency is not being doubted or scrutinized so much in word, as it is in deed and function. The best two examples of this is the rise of topical preaching that uses the Word of God to prove the points of the speaker rather than the speaker seeking to show the point of the text to modern audiences. A more daring example, however, is in the arena of counseling. The psychologist has replaced the pastor when it comes to wisdom for life, and secular wisdom has replaced the Word of God in many Churches. Jay Adams notes that “It is astonishing how often a conservative pastor blatantly denies his theology by his practices in counseling.”[11] Meaning, pastors today functionally do not believe the Word is sufficient for problems that society has labeled as “mental health” issues. The Bible is sufficient and authoritative for all of life and godliness.
Conclusion
The Word of God is inspired, powerful, and sufficient. The Apostles and early Church affirm this plainly. The Scriptures are God breathed, having divine origin. This does not eliminate or diminish the reality of the human authors, rather God used human authors and spoke through them by His Spirit. The Scriptures are also authoritative and powerful. They grow the Church, cannot be bound by human efforts, and are authoritative for the believer and the Church. Lastly, the Scriptures are sufficient for life and godliness. This is functionally expressed through the public and private ministry of the Word. These realities are crucial for believers, ministers, Churches, and theologians today, as Scripture is the source of theology and profitable for maturity, and able to equip each follower of Christ for good works.
[1] Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 22. [2] F.F. Bruce, The Book of Acts, New International Commentary (Grand Rapids: Eerdmans Publishing, 1988), 45. [3] Thomas D. Lea and Hayne P. Griffin Jr., 1, 2 Timothy Titus, New American Commentary, (Nashville: Broadman Press, 1992), 236. [4] Benjamin B. Warfield, The Inspiration and Authority of the Bible, (Philipsburg: The Presbyterian and Reformed Publishing Company, 1948), 133. [5] Ibid,
133. [6] Millard J. Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 175. [7] Ibid. [8] Daniel L. Akin Ed., A Theology for the Church, (Nashville: Broadman and Holman, 2014), 147. [9] Thomas D. Lea and Hayne P. Griffin Jr., 1, 2 Timothy Titus, New American Commentary, (Nashville: Broadman Press, 1992), 236. [10] Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker, 2013), 196. [11] Jay E. Adams, Competent to Counsel, (Grand Rapids: Zondervan, 1970), 78.