A. The Holy Scriptures are the only sufficient, certain and infallible rule of all knowledge, faith and obedience saviors. 2 Tim. 3: 15-17. Is . 8: 20. Luke. 16: 29-31. Eph. 2:20.
B. Although the light of nature and the works of creation and providence so manifest kindness, wisdom and power of God that leave men without excuse: Rom. 1: 19-21, 32; Ro. 2: 12a, 14, 15; Psalm 19: 1-3.
C. However, they are not enough to give the knowledge of God and his will which is necessary for salvation: Ps 19: 1-3 with vv. 7-11; Ro. 1: 19-21; 2: 12a, 14,15 with 1: 16.17 and 3:21.
D. Therefore, it pleased the Lord, at different times and in different ways, to reveal himself and declare his will to his church: I 1: 1,2a.
E. And then, to better preserve and spread the truth and to a more secure establishment and comfort of the church against the corruption of the flesh , and the malice of Satan and the world, he liked to write downthis revelation in its entirety, which makes the Holy Scriptures very necessary. Pr. 22: 19-21; Lk. 1: 1-4;2 Peter 1: 12-15; 3: 1; Dt . 17: 18ff .; 31: 9ff . , 19ff .; 1 Corinthians 15: 1; 2 Thes. 2: 1, 2.15; 3:17; Ro.1: 8-15; Gal. 4: 20; 6: 11; 1 Tim. 3:14. Ap. 1: 9, 19; 2: 1, etc .; Ro. 15: 4; 2 Peter 1: 19-21.
F. Having ceased and previous ways by which God revealed his will to his people: I 1: 1,2a; Acts. 1:21, 22;1 Cor 9: 1; 15: 7, 8; Eph. 2:20.
When Jesus was tempted by Satan in the wilderness, he rebuked the demon with these words: "Not by bread alone doth man live, but by every word that comes from the mouth of God" (Matthew 4: 4).Historically, the church has echoed the teaching of Jesus by claiming that the Bible is the vox Dei, the "voice of God" or verbuni Dei, the "Word of God". Call the Bible the Word of God does not mean to suggest that it was written by God's own divine hand or fell from the sky on a parachute. The Bible itself directs our attention to many of its human writers.
If we study the Scriptures diligently, we will notice that each has its human writers, his vocabulary, his emphasis, his perspective, and other characteristics own literary style.
If the production of the Bible involved human effort, how you can consider the Word of God?
The Bible is called the Word of God because she declares, and the church believe that human writers did not simply wrote their own opinions, but their words were inspired by God. The apostle Paul wrote: "All Scripture is inspired by God" (2 Timothy 3: 16). The word inspiration is a translation of the Greek word meaning "breathed out by God". God breathed the Bible. In the same way the air we breathe through our mouths when we speak, so Scripture is God speaking.
Although Scripture came into our hands from the pens of human authors, the original source of Scripture is God.
That is why the prophets could put before this preface his words: "Thus saith the Lord". That is why Jesus could say, "Your word is truth" (John 17:17), and "Scripture can not be broken" (John 10:35).
The word inspiration also directs our attention to the process used by the Holy Spirit to oversee the production of Scripture. The Holy Spirit guided the human authors so that his words were nothing but the word of God.
We do not know how God oversaw the original writings of the Bible. But inspiration does not mean that God dictated his messages to those who wrote the Bible. The Holy Spirit communicated the words of God through human writers.
Christians affirm the infallibility and inerrancy of the Bible because ultimately God is the author of the Bible. And as it is impossible for God inspire falsehoods, his word must be completely true and reliable.Any literary product usually prepared by humans is likely to contain errors. But the Bible is not a normal human project. If the Bible is inspired by God and supervised, then you can not go wrong.
This does not mean that translations of the Bible with which we today do not contain errors, but the original manuscripts were absolutely correct. Nor does it mean that all statements in the Bible are true.
The writer of Ecclesiastes, for example, states that "in Sheol, where you go, there is no work, nor device, nor knowledge, nor wisdom" (Ecclesiastes 9: 1O). The writer was writing from the perspective of human despair, and we know that his statement is not true in the light of other parts of Scripture.
But even when it reveals the false reasoning of a desperate man, the Bible tells us the truth.
1. Inspiration is the process by which God has breathed his word.
2. God is the original source of the Bible.
3. God is the ultimate supervisor of the Bible.
4. Only the original manuscripts of the Bible did not contain any error.
BIBLICAL PASSAGES MEMORY
Psalm 119, John 17:17, 1 Thessalonians 2: 13; 2 Timothy 3: 15-17. 2 Peter 1: 20-21.
Under the name of Holy Scripture or Word of God written, they are included all the books of the Old and New Testaments, which are:
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song Solomon, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi
Matthew, Mark, Luke, John, Acts, of Romans Apostles, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1st Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Revelation.
They were given by inspiration of God to be the rule of faith and life: 2nd Ti. 3: 16 1st Ti. 5: 17,18; 2nd Peter 3: 16.
A. The books commonly called Apocrypha, not being of divine inspiration, not part of the canon or rule of Scripture and, therefore, have no authority to the church of God, nor should they be accepted or used in the same way except that other human writings: Lc. 24: 27.44; Ro. 3: 2.
A. The authority of Scripture, why be believed, does not depend on the testimony of any man or church: Lc.16: 27-31; Gal. 1: 8.9; Eph. 2:20.
B. But wholly upon God (who is truth itself), the author of it; therefore, it must be received because it is the Word of God: 2 Tim. 3:15; Ro. 1: 2; 3: 2; Acts. 2:16; 4:25; Mt. 13:35; Ro. 9:17; Gal. 3: 8; Ro. 15: 4; 1 Cor 10:11; Mt. 22:32; Lk. 16:17; Mt 22: 41ss; 10:35 June.; Gal. 3:16; Acts. 1:16; 2: 24ff; 13:34, 35;June 19: 34-36 . ; 19:24; Lk. 22:37; Mt. 26:54; 13:18 June.; 2 Tim. 3:16; 2 Peter 1: 19-21; Matthew 5:17, 18; 4: 1-11.
A. The testimony of God's church can be moved and induced to have a high and reverent esteem for Scripture: 2 Timothy. 3:14, 15.
B. And the celestial nature of the content, the efficacy of the doctrine, the majesty of the style, the harmony of all parties, proposed to reach across a whole (which is to give all glory to God), full disclosure that give the only way of salvation for man, and many other incomparable excellencies , and the entire perfections thereof, are arguments which give abundant evidence of being the Word of God. Jer. 23:28, 29; Lk. 16: 27-31; 6:63 June.; 1 Peter 1: 23-25; I have 4:12, 13; Dt . 31: 11-13; 20:31 June.; Gal. 1: 8, 9; Mark 16:15, 16.
C. However, our full persuasion and assurance of the infallible truth and divine authority comes from the inward work of the Holy Spirit, who testifies in our hearts through the Word and with it: Mt. 16:17; 1 Cor 2: 14ff .; June 3. 3; 1 Cor 2: 4,5; 1 Thes. 1: 5.6; June 1 . 2: 20.21, with v. 27.
A. The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is expressly set down or necessarily contained in the Holy Scriptures; to which nothing at any time, it must be added, whether by new revelation of the Spirit or traditions of men: 2 Tim. 3: 15-17; Deut .4: 2; Acts. 20:20, 27; Psalm 19: 7; 119: 6, 9, 104.128.
B. However, we acknowledge the inward illumination of the Spirit of God is necessary for a savior understanding of the things revealed in the Word: Jun. 6:45; 1 Corinthians 2: 9-14.
C. And there are some touching to the worship of God and the government of the Church, common to human actions and societies, to be determined according to the light of nature and Christian prudence, according to the general rules of circumstances the Word, which must always be kept: 1 Cor 14: 26,40
A. Not all things in Scripture are equally clear in themselves. 2 Peter 3:16.
B. Neither are equally clear for everyone: 2 Tim. 3: 15-17.
C. However, the things that are necessary to know, believe and keep for salvation, are proposed and forth so clearly in one or another place of Scripture that not only scholars but those who are not, can acquire a sufficient understanding such things by the proper use of ordinary means. 2 Tim. 3: 14-17;Psalm 19: 7-8; 119: 105; 2 Peter 1:19; Pr . 6: 22,23; Dt . 30: 11-14.
A. The Old Testament in Hebrew (which was the language of God's people in ancient times) Ro. 3: 2, 3.
B. And the New Testament in Greek (which at the time was written was the language most commonly known among the nations), being inspired by God immediately and kept pure throughout all time by his special care and providence, are, therefore, true: Mt. 5:18.
C. So that, in all religious controversy, the church must appeal to them as the determining authority Is.8:20; Acts. 15:15; 2 Tim. 3:16, 17; June 10. 34-36.
C. But because these original languages are not known for all the people of God, who is entitled to the Scriptures and interest in them, and is commanded to read and search them : Dt. 17: 18-20; Pr 2: 1-5;.8:34; Jun. 5:39, 46.
D. In the fear of God, have to be translated into the common language of every nation to which are carried:1 Corinthians 14: 6, 9, 11, 12, 24, 28.
E. For the Word of God dwelling richly in all may worship Him in an acceptable manner and that, through patience and comfort of the Scriptures have hope: Col. 3:16; Ro. 15: 4.
A. The infallible rule of interpretation of Scripture constitute the Scriptures themselves; and therefore, when a question about the true and full sense of any scripture (which is not manifold, but one) arises, it should be sought in other passages that express more clearly: Is. 8:20; June 10: 34-36 . ; Acts. 15: 15,16.
A. The supreme judge, by which must decide all religious controversies, and which should be examined all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, and whose sentence we obey, can not be none other than the Holy Scriptures delivered by the Spirit. To these Scriptures so delivered, our faith is reduced in short: Mt. 22:29, 31.32; Eph. 2:20; Acts. 28: 23-25.
We usually think of the Bible as one great book. Actually, it is a small library of sixty-six individual books.
The meeting of these books is what we call the canon of Sacred Scripture. The term canon comes from the Greek word meaning "measuring rod" "metro", "standard" or "standard". Historically, the Bible has always been the authoritative for faith and practice in the church precept.
With regard to the books included in the New Testament, Catholics and Protestants agree. However, the two groups disagree sharply with respect to the books that should be included in the Old Testament.Catholics believe that the Apocrypha should be considered canonical, while Protestantism thinks otherwise.
(These apocryphal books were written after he completed the Old Testament and before he started writing the New Testament.) The debate regarding the Apocrypha focuses on the broader issue of what was considered canonical by the Jewish community. There is strong evidence that the Apocrypha were not included in the Palestinian canon of the Jews. On the other hand, it seems that the Jews living in Egypt have included the Apocrypha (translated into Greek) in the Alexandrian canon. More recent evidence, however, that cast doubt in this regard.
Some Bible critics argue that the church did not have a Bible as such until almost the beginning of the fifth century. But this is a distortion of the whole process of canonical development.
The church councils met on several occasions during the first centuries to decide which books belonged properly to the canon. The first formal canon of the New Testament was created by Marcia heretic, who produced his own redacted version of the Bible. To combat this heretic, the church was forced to declare what was the exact content of the New Testament.
Although the vast majority of books that are now included in the New Testament in their day clearly ran canonical authority since they were written, there were a few books for inclusion in the canon of the New Testament was a subject of discussion. These were Hebrews, James, the Second Epistle of Peter, the second and third epistle of John, Jude, and Revelation.
There were also several books that vied for this canonical position but were not included. The vast majority of these were spurious works written by Gnostic heretics of the second century. These books were never given serious consideration. (This is a key point that critics often overlook when they argue that the more than two thousand contenders canon were chosen only twenty And then ask. "Not unlikely to be selected at twenty correct?")
In reality, they are only two or three books that were not included after being seriously considered.These were Clement, The Shepherd of Hermas, and The Didache. These books were not included in the canon of Scripture because they were not written by the apostles, and their authors acknowledged that their authority was subordinate to that of the apostles.
Some Christians are concerned about the fact that there has been a selective historical process. They resent the question: how is it possible to know that the canon of the New Testament includes the books that should contain? The traditional Catholic theology answers this question by appealing to the infallibility of the church. The church is then seen as "creating" the canon, and thus has the same authority as Scripture itself. Classical Protestantism denies the fact that the church is infallible and that the church "has created" the canon. The difference between Catholicism and Protestantism may be summarized as follows:
The Catholic view: The Canon is an infallible collection of infallible books. The classical Protestant view: The Canon is a fallible collection of infallible books.
The liberal critic view: The Canon is a fallible fallible collection of books.
While Protestants believe that God in His providence exercised his special care to ensure that only appropriate books were included, he not turned the church itself infallible. Protestants also remind Catholics that the church did not "create" the canon. The church recognized, accepted, received and held the canon of Scripture. The term used in church councils was recipimus, "We received". What was the criteria used to evaluate the books? The so-called canonical evidence included the following:
1. The books should have apostolic authorship or endorsement.
2. The authority should have been received by the early church.
3. They should be in harmony with the books of which no one doubted his canonicidad.
Although at one stage of his life Martin Luther questioned the canonical character of Santiago, later he changed his mind.
There is no good reason to doubt that the books currently included in the canon of the New Testament are not the ones who should be there.
1. The term canon comes from the Greek and means "standard" "standard" or. The word canon is used to describe the authoritative list of books that the church recognizes as sacred Scripture and therefore the "precept" for faith and practice.
2. In addition to the sixty-six books of the Bible accepted by Protestants, Catholics also accept the Apocrypha as authoritative Scripture.
3. To combat heresy, the church recognized the need to declare what books they had recognized his authority.
4. There were some books whose inclusion in the canon was a matter of dispute (Hebrews, James, 2 Peter, 2 and 3 John, Jude, and Revelation), and other books whose inclusion was considered but were not admitted to the canon, between those found Clement, the Shepherd of Hermas, and the Didache.
5. The church did not create the canon, simply he recognized the canonical books had evidence and therefore enjoyed authority within the church.
6. The canonical evidence includes:
(1) the apostolic authorship or endorsement,
(2) that the authority of these books has been recognized by the early church, and;
(3) being in harmony with the books without any doubt were part of the canon.
BIBLICAL PASSAGES FOR REFLECTION
Luke 24: 44-45, 1 Corinthians 15: 3-8, 2 Timothy 3: 16-17, 2 Peter 1: 19-21, 2 Peter 3: 14-16.
Any written document must be interpreted if it is to be understood. The United States has nine highly trained individuals whose daily task is to interpret the Constitution. They constitute the Supreme Court of that country. Interpreting the Bible is a much more solemn duty to interpret the Constitution of the United States of
America. Demand great care and diligence. The Bible itself is its own Supreme Court. The main rule of biblical interpretation is "sacred Scripture is its own interpreter." This principle means that the Bible is to be interpreted by the Bible. A dark passage in Scripture can be clarified by another passage. Interpret Scripture with Scripture means that we can not face a passage of Scripture with another passage. Each text must be understood not only in light of its immediate context but also in light of the context of Scripture as a whole.
In addition, properly understood, the only method Lawful and valid to interpret the Bible is the method of interpretation literal. However, there is much confusion about the idea of literal interpretation. The literal interpretation, in a sense restricted, means that we have to interpret the Bible as it is written. A noun is to be treated as a noun, the verb as a verb. It means that all forms used in the writing of the Bible must be interpreted in accordance with the normal rules governing these forms. The poetry should be treated as poetry. Historical accounts are to be treated as history. Parables as parables, hyperbole as hyperbole, and so on.
In this respect, the Bible must be interpreted according to the rules governing the interpretation of any book. In some ways the Bible is very different from any book ever written. in which, however, has to do with its interpretation, it must be treated like any other book.
The Bible is not to be construed in accordance with our desires and prejudices. We must find what it actually says and be careful not to force our own views. The sport of heretics is to seek the support of Scripture for false doctrines that have no basis in the text. Satan himself quoted Scripture invalidly to tempt Christ to sin (Matthew 4: 1-11).
The basic message of the Bible in so simple and clear that even a child can understand. However, to properly understand the meat of Scripture requires careful attention and study. Some of the issues addressed by the Bible are so complex and profound that capture the perennial effort of more specialized academic.
There are a few principles of interpretation that are essential for any proper study of the Bible. Among them are the following:
(1) The narrative accounts must be interpreted in the light of the passages "teaching". For example, the story of Abraham offering Isaac on Mount Moriah seem to suggest that God knew that Abraham's faith was true. But the didactic portions of Scripture clearly reflect that God is omniscient.
(2) The implicit must always be interpreted in the light 10 explicit; and I never explicit by the implicit. In other words, if a particular text seem to imply something, we must not accept as right text implies that if such an interpretation is contrary to an explicit statement of Scripture elsewhere.
(3) The laws of logic govern biblical interpretation. If, for example, we know that all cats have tails, we can not deduce that some cats do not have tails. If it is true that some cats do not have tails, then itcan not be equally true that all cats have tails.
It is not a mere matter of technical laws of inference; it is a matter of common sense. However, the vast majority of the misinterpretations of the Bible have been caused by not legitimate deductions of Scripture.
1. The Bible is its own interpreter.
2. We must interpret the Bible literally , as has been written.
3. The Bible must be interpreted like any other book.
4. The dark parts of the Bible must be interpreted in the light of the brighter portions.
5. The implication must be interpreted in light of the explicit.
6. The logical laws govern everything that can reasonably be inferred or concluded from Scripture.
PASSAGES BIBLICAL REFLECTION
Acts 15: 15-16, Ephesians 4: 11-16, 2 Peter 1: 16-21, 2 Peter 3: 14-18.
Two of the great legacies of the Reformation were the principle of private interpretation and translation of the Bible into the common language of the people. Luther himself brought this issue to light.
When Luther appeared before the Diet of Worms (a council that was accusing him of heresy because of his teaching), he said:
If not convince me with Scripture and clear reason I do not accept the authority nor the Pope nor the councils alone, since they often have contradicted each other - my conscience is captive to the Word of God. Therefore, I can not and will not recant, because doing something against conscience does not reassure or would be fine. My God, help me. Amen .
Luther's statement, and subsequent translation of the Bible into their mother tongue, had two consequences. First, he withdrew to the Catholic Church the exclusive right of interpretation.
Since then the people would not be at the mercy of the doctrine of the church, having to accept the authority of the traditional teaching of the church or equal to the Word of God. Second, the interpretation put in the hands of the people. This change has been more problematic. He led to the same excesses that the Catholic Church wanted to prevent -the subjective interpretation of the text which departs from the historic Christian faith.
Subjectivism has been the great danger of private interpretation. However, the principle of private interpretation does not mean that God's people have the right to interpret the Bible as he pleases. The "right" to interpret Scripture goes along with the responsibility to interpret it correctly. Believers are free to discover the truths of Scripture, but they are not free to make their own truths. Believers are called to understand the valid interpretation principles and to avoid the danger of subjectivism.
When looking for an objective understanding of Scripture we are not reducing Scripture to something cold, abstract and lifeless. What we are seeking is to understand what the Word says in context, before striving toward the equally necessary task of putting it into practice in our lives. A statement in particular can have many possible personal applications, but only one correct meaning can have. The right to interpret Scripture entails the obligation to interpret accurately. The Bible is not a wax that can be molded and that may be the way that best suits the opinions of the interpreter.
1. Reform the church gave him a translation of the Bible into the common language of the people, and granted every believer the right and responsibility of private interpretation.
2. The tradition of the church, although it may serve as an instructive guide, does not have the same authority as Scripture.
3. Private interpretation is not a license for subjectivism.
4. The principle of private interpretation carries with it the obligation to seek the correct interpretation of the Bible.
5. Every biblical text has multiple applications, but only one correct meaning.
The term "special revelation" can be used in more ways than one. Sometimes it denotes direct communications from God to man in verbal messages and miraculous events. The prophets and the apostles received divine messages often long before the write.
Today we find in the Scriptures but do not form the whole of the Bible. Much of the Bible was not given to the sacred writers in this supernatural way, but is the fruit of study and reflection. Anyway, the phrase "special revelation" is used with reference to the whole Bible, that is, to all the facts and redemptive truths found in Scripture within its historical sites.
Scripture assures us these truths because they have been unfailingly inspired by the Holy Spirit. We can therefore say that the whole Bible, and the Bible alone, is the special revelation of God for each of us.Special revelation of God lives in the pages of the Bible and even today gives us life, light and holiness.
The whole Bible was given by inspiration of God and is the infallible guide for faith and practice for all mankind. Since many deny the inspiration of the Bible this matter requires special consideration.
The doctrine of the inspiration of the Bible is not a human invention but is founded on the Bible itself.There are many passages that speak of it, but we will indicate only a few. The authors of the Old Testament were instructed by God to write what
He ordered to them. Former. 17:14; 34: 27; Isa. 8: 1; 30: 8; Jer. 25: 13; 30: 2; Ezek. 24: 1-2; Dan.12: 4;Hab. 2: 2.
The prophets were aware of carrying the word of the Lord and for that reason introduced his messages with the words "Thus saith the Lord" or, "and went to my word of the Lord saying," Jer. 36:27, 32; Ezekiel chapters 26, 27, 31, 32, 39.
The apostle Paul speaks of his own words as the Spirit had taught him, 1 Cor. 2: 13, and claims that it is Christ who spoke to him, 2 Cor. 13: 3. In his letter to the Thessalonians says that his message was "word
God, "2 Thess. 2:13. In the Epistle to the Hebrews Old Testament quotations are mentioned as the word of God or the Holy Spirit, Hebrews 1: 5; 3: 7; 4: 3; 5: 6; 7: 21.
The most important passage that exists on the inspiration of Scripture is found in 2 Timothy 3:16: "All Scripture is inspired by God and useful for teaching, rebuking, correcting and training in righteousness."
There are two misconceptions of inspiration. Both represent extremes to avoid.
sometimes that God literally dictated what the human authors of the Bible were written, as if they were feathers in which the writer's hand, ie, completely passive agents has been said. This means that their minds did not contribute absolutely nothing to the form and content of the Scriptures.
The same Scriptures show that it was not. The human authors were real authors, and in some cases materials derived from sources that were at his disposal, 1 Kings 11: 41; 14: 29; 1 Chronicles 29:29 and Luke 1: 1-4 In other cases these authors tell us about their own experiences, as in the book of Psalms and writings bear the traces of his own literary style. Isaiah's style is different from that of Jeremiah, nor John writes in the same style of Paul.
Others have said that the phenomenon of inspiration affects only writers but not his writings. It is said that their spiritual life and intellectual power was raised to such a level that best understood everything and had a deeper spiritual guidance of their true value.
It has also said that this inspiration was not limited to the time when they wrote the books of the Bible, but it was a permanent feature in the lives of such writers, and only in an indirect way has something to do with his writings.
It was like a kind of spiritual enlightenment similar to that enjoyed by all believers, but only in a much higher degree. This theory has no Biblical foundation and is far from the biblical doctrine of inspiration, as we shall see later.
The true concept of biblical inspiration teaches that the Holy Spirit acted on the writers of the Bible in an organic form, which his organs, but in harmony with the laws of their inner being.
The Holy Spirit used them as it were, with his character and temperament, their gifts and talents, education and culture, vocabulary and style. The Holy Spirit enlightened their minds, helped his memory, prompted them to write, dominated the influence that sin could have on his writings, and guided them in the expression of his thoughts to the point of word choice.
However he gave them a good measure of freedom in their activities. He let us give the results of their investigations, and to put on the sacred books the imprint of his own style and vocabulary.
There are differences of opinion on this point, it is necessary to study.
Under the influence of Rationalism is not uncommon today who completely deny the inspiration of the Bible, or keep only parts of it are inspired. Some deny the inspiration of the Old Testament but the New accept.
Others claim that only moral and religious teachings of the Bible are inspired but in regard to its historical parts, there is chronological, archaeological and scientific errors. Some inspiration to limit the Sermon on the Mount.
Those who accept such views do not already have a Bible on which to stand, since the same differences of opinion that exist are proof positive that no such persons can determine with the lowest degree of certainty, what parts of Scripture they are inspired and which are not.
There is yet another way to deny the biblical inspiration of the Scriptures is to say that only thoughts are inspired, but the choice of words was completely left in the hands of human authors.
Such a claim falls under its own weight, since it is based on the misconception that it is possible to separate the thoughts of words. Instead, we can say that without words is impossible to think accurately.
The Bible teaches that every part of it is inspired. Jesus Christ and the apostles often appealed to the Old Testament with the words "Scriptures" or "Scripture" to solve a point of controversy. For them appeal to Scripture was the same appeal to God. It is also noteworthy that the list of books that cite this way, historical books are.
In the Epistle to the Hebrews they are frequently cited passages of the Old Testament as words of God or the Holy Spirit. Peter puts Paul's letters to the same level as the books of the Old Testament 2 Peter 3: 16 and Paul says that all Scripture is divinely inspired, 2 Timothy 3:16.
We can then go a step further and say that the inspiration of the Bible reaches the same words used. The Bible is verbally inspired, which is not to be confused with mechanical inspiration.
The doctrine of verbal inspiration is well justified by Scripture. In many cases we find that God himself said exactly Moses and Joshua what to write. Lev. 3 and 4; 6: 1, 24; 7:22, 28; Joshua 1: 1; 4: 1; 6: 2, etc.Prophets speak as if the Lord would put his word in their mouths, Jer. 1: 9 or order them to speak to the people the same words' God,
Ezek. 3: 4, 10, 11. Paul tells us that his word is taught by the Spirit, 1 Cor. 2: 13 and both Paul and Jesus himself founded a whole argument on a single word, Matthew 22: 43-45; John 10:35; Gal. 3:16.
The Reformers developed the doctrine of Scripture in contrast to the Roman Catholic Church and some of the sects. Rome teaches that the Bible owes its authority to the Church, while the reformers claimed that the Bible has its own authority, as the inspired Word of God.
They also affirmed the necessity of Scripture as the means of grace prepared by God Himself. The Roman Catholic Church affirms that the Church has no absolute necessity of Scripture and some sects put their emphasis on the "inner light" and the message of the Holy Spirit in the hearts of believers to the detriment of Scripture.
Also against the Roman Church, the Reformers defended the clarity of Scripture. They did not deny that Scripture contains mysteries too deep for human understanding, but said that the Bible gives us all the knowledge necessary for salvation.
This knowledge even if not found equally clear in each of the pages of the Bible, we are given so that anyone who sincerely seeks the salvation of his soul can obtain for itself and needs no reliable interpretation of the Church or clergy.
Finally, they defended the sufficiency of Scripture, that is, they denied the necessity of Tradition that the Roman Catholic Church maintains, or inner light that advocated the Anabaptists.
1. 1 Cor. 2:13. "We speak, not in words of human wisdom, but which the Spirit, comparing spiritual things with spiritual."
2. 1 Thess. 2:13. "Therefore, we also give thanks to God without ceasing, that having received the word of God which you heard from us, you accepted it not the word of men, but as it is truly, the word of God."
3. 2 Timothy. 3:16. "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness."
4. Isaiah 8:20. "To the law and to the testimony. If you do not speak according to this it is because there is no light in them. "
1. Sal. 19: 7b. "The testimony of the Lord is sure, making wise the simple"
2. Psalm 119: 105. "Lamp is to my feet your word and light to my path." And the v. 130, "The entrance of thy words giveth light; it gives understanding to the simple. "
1. 2 Timothy. 3: 15. "And that from childhood you have known the holy scriptures, which are able tomake you wise for salvation through faith which is in Christ Jesus."
1. Do they have any authority human traditions? Matthew 5: 21-48; 15: 3-6; Mark 7: 7; Col. 2: 8; Titus 1:14; 2 Peter 1:18.
2. They understood clearly the prophets things they wrote? Dan. 8: 15; 12: 8; Zech. 1: 7 to 6: 11; 1 Peter 1:11.
3. What does 2 Timothy 3:16 teaches us about the practical value of the inspiration of the Bible?