THE INFALLIBILITY OF SCRIPTURE. (Part 1)

Infallibility or Inerrancy of Scripture has received attention of late so I thought I might provide, in two (2) instalments, an address given by the late Professor John Murray (1898-1975), former Professor of Systematic Theology, first at Princeton then Westminster Theological Seminary. The address was given at a Preaching Conference in Leicester on 3 July 1962. Part 1 follows herewith:

"Scripture as the Word of God has many attributes. But no one of these is more precious to the believer than infallibility. This attribute assures him of its stability and it imparts to him that certitude by which alone he can be stedfast in the faith once for all delivered to the saints. The doctrine of infallibility rests upon proper grounds and only as we examine these grounds can we properly understand its meaning and assess its significance.

The Warrant

When we say that Scripture is infallible, on what ground or by what authority do we make this confession? When we ask the question, we should realize how momentous is the confession. In this world in which sin and misery abound, in which error is rampant, in which it is so difficult to discover the truth about any complex situation, that there should be an entity in the form of a collection of documents of which we predicate infallibility is a fact with staggering implications. And so, when we ask the question of warrant, we are asking a question of the greatest moment. The authority must be as ultimate as the proposition is stupendous.

We say Scripture is infallible not because we can prove it to be infallible. The impossibility of proof lies on the face of Scripture. For example, how could we prove that the first chapter of Genesis is substantially true, not to speak of its being infallible? This chapter deals with the origin of created realities, and what collateral or independent evidence do we possess regarding the action by which
created entities began to be? We must not depreciate science. But science has to deal with existing realities, not with that which was antecedent to created existence. Or again, if we think of the third chapter of Genesis, who can prove that the events there recorded are true, or that it provides us with an infallible account of what is alleged to have occurred?

It is, of course, necessary to take account of what is our province and duty. It is our obligation to defend Scripture against allegations of error and contradiction. We can often show from the data of Scripture that the Scripture is consistent with itself. And we can also show that its representations are not contradicted by data derived from other authentic sources of information. Oftentimes, though we may not be able to demonstrate the harmony of Scripture, we are able to show that there is no necessary contradiction. There is ample place and scope for this type of defence in order to meet on the basis of all the data provided for us the charges which doubt and unbelief bring against
Scripture.

But the main point of interest now is that when we thus defend the Scripture we do not thereby prove its infallibility. We are indeed vindicating the authenticity of Scripture, authenticity without which it would be futile to maintain its infallibility. But we do not thereby prove its infallibility. For one thing there are areas of Scripture, and these the most important, in connection with which we are not able to engage even in the aforementioned type of defence or vindication. How could we prove that when Christ died upon the cross he expiated the sins of a countless number of lost men? How are we to prove that Christ after his ascension entered into the holy places at the right hand of the majesty in the heavens? It can be demonstrated that the Scripture so teaches but not that these things are true.

Thus, on the question of warrant for the proposition that Scripture is infallible, what are we to say? The only ground is the witness of Scripture to itself, to its own origin, character and authority.

This may seem an illegitimate way of supporting the proposition at issue. Are we not begging the question? We are seeking for the ground of the proposition that Scripture is infallible. And then we say: we believe this because the Scripture says so, which, in turn, assumes that we are to accept the verdict of Scripture. If we accept this verdict, we imply that its verdict is true, and not only so, but infallibly true if the verdict is to support the declaration that Scripture is infallible. This is the situation and we must frankly confess it to be so. It can be no otherwise in the situation that belongs to us in God's providential grace.

The Uniqueness of Scripture

Let us try to assess the situation in which we are placed. Apart from the Scriptures and the knowledge derived from them we today would be in complete darkness respecting the content of our Christian faith. We must not deceive ourselves as to the darkness and confusion that would be ours if there were no Bible. We depend upon the message of Scripture for every tenet of our faith, for every ray of redemptive light that illumines our minds, and for every ray of hope against the issues of time and eternity. Christianity for us today without the Bible is something inconceivable.

We are not presuming to limit God. He could have brought the revelation of his redemptive will by other means than that of Scripture. But the issue now is not what God could have done if he so pleased. The issue is what He has done. It is the de facto situation of God's providential ordering. And the upshot is that Scripture occupies an absolutely unique position. The case is not simply that Scripture is indispensable. Much else besides Scripture is indispensable in our actual situation. There is the witness of the church, there is the Christian tradition, and there is the mass of Christian literature. The fact is that Scripture as an entity, as a phenomenon, if you wish, is absolutely unique. We are deceiving ourselves and refusing to face reality if we think that we can maintain even the most attenuated Christian belief or hope without presupposing and acknowledging that absolute uniqueness belonging to Scripture as a collection of written documents. It is this absolute uniqueness that must be taken into account when we speak of accepting its verdict.

It may be objected: does not the foregoing position impinge upon what is central in our faith? Is not Christ, the Son of God incarnate. crucified, risen, exalted, and coming again, the Christian faith? Might it not even be objected that this emphasis gives to Scripture the place of God?

Of course, the Scripture is not God and to give Scripture the place of God would be idolatry. Of course, Christ is Christianity and saving relation to him as Lord and Saviour is the only hope of lost men.

But the absolute uniqueness of Scripture is not impaired. Scripture is unique, not because it takes the place of God, nor the place of Christ, but because of its relationship to God, to Christ, and to the Holy Spirit. It is unique because it is the only way whereby we come into relationship to God in the redemptive revelation of His grace and the only way whereby Christ in the uniqueness that belongs to Him as the Son of God incarnate, as the crucified, risen and ascended Redeemer comes within the orbit of our knowledge, faith, experience, and hope. We have no encounter with God, with Christ, and with the Holy Spirit in terms of saving and redeeming grace apart from Scripture. It is the only revelation to us of God's redemptive will. That is its uniqueness.

Here then is the conclusion proceeding from its uniqueness, its incomparable singularity in the situation that is ours in God's providence. If we do not accept its verdict respecting its own character or quality, we have no warrant to accept its verdict respecting anything else. If its witness respecting itself is not authentic, then by what warrant may we accept its witness on other matters? By reason of what Scripture is and means in the whole compass of Christian faith and hope we are shut up to what Scripture teaches respecting its origin, character and authority."

Part 2 will follow in a few days.

Sam Drucker