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THE INERRANT WORD
THE INERRANTWOR DB I B L I CA L , H I STO R I CA L , T H EO LO G I CA L ,A N D PA S T O R A L P E R S P E C T I V E SJohn MacArthur,General EditorFO R EWO R D BY R . C . S P RO U L W H E AT O N , I L L I N O I S
The Inerrant Word: Biblical, Historical, Theological, and Pastoral PerspectivesCopyright 2016 by John MacArthurPublished by Crossway1300 Crescent StreetWheaton, Illinois 60187All rights reserved. No part of this publication may be reproduced, stored in a retrieval system ortransmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise,without the prior permission of the publisher, except as provided for by USA copyright law. Crossway isa registered trademark in the United States of America.Cover design: Tim Green, Faceout StudioFirst printing, 2016Printed in the United States of AmericaChapter 14, “The Use of Hosea 11:1 in Matthew 2:15: Inerrancy and Genre” by G. K. Beale is reprintedwith minor edits from Journal of the Evangelical Theological Society 55/4 (2012), 697–715, withpermission of the publisher.The Appendix, “The Chicago Statement on Biblical Inerrancy,” is reprinted with the permission of theAlliance of Confessing Evangelicals.Unless otherwise indicated, all Scripture quotations are from the ESV Bible (The Holy Bible, EnglishStandard Version ), copyright 2001 by Crossway, a publishing ministry of Good News Publishers.Used by permission. All rights reserved.Scripture quotations marked KJV are from the King James Version of the Bible.Scripture quotations marked NASB are from The New American Standard Bible . Copyright TheLockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used bypermission.Scripture quotations marked NIV are taken from The Holy Bible, New International Version ,NIV . Copyright 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reservedworldwide.Scripture quotations marked NKJV are from The New King James Version. Copyright 1982, ThomasNelson, Inc. Used by permission.Scripture quotations marked NRSV are from The New Revised Standard Version. Copyright 1989by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A.Published by Thomas Nelson, Inc. Used by permission of the National Council of the Churches of Christin the U.S.A.Scripture quotations marked PHILLIPS are from The New Testament in Modern English, translated byJ. B. Phillips 1972 by J. B. Phillips. Published by Macmillan.Scripture quotations marked AT are the author’s translation.All emphases in Scripture quotations have been added by the authors.ISBN: 978-1-4335-4861-1ePub ISBN: 978-1-4335-4868-0PDF ISBN: 978-1-4335-4862-8Mobipocket ISBN: 978-1-4335-4867-3Library of Congress Cataloging-in-Publication DataThe inerrant word: biblical, historical, theological, andpastoral perspectives / John MacArthur, general editor;foreword by R. C. Sproul.pages cmIncludes bibliographical references and index.ISBN 978-1-4335-4861-1 (hc)1. Bible—Evidences, authority, etc. I. MacArthur, John,1939– editor.BS480.I427 2016220.1'32—dc23 2015023859Crossway is a publishing ministry of Good News Publishers.RRD15 141324122311221021209 8 719186 5 417163 2 1
ContentsForeword 9R. C. SproulIntroduction 11Why a Book on Biblical Inerrancy Is NecessaryJohn MacArthurPart 1INERRANCY IN THE BIBLE:BUILDING THE CASE1 The Sufficiency of Scripture 25Psalm 19John MacArthur2 “Men Spoke from God” 402 Peter 1:16–21Derek W. H. Thomas3 How to Know God: Meditate on His Word 52Psalm 119Mark Dever4 Christ, Christians, and the Word of God 73Matthew 5:17–20Kevin DeYoung5 Jesus’s Submission to Holy Scripture 80John 10:35–36Ian Hamilton
6 The Nature, Benefits, and Results of Scripture 912 Timothy 3:16–17J. Ligon Duncan III7 Let the Lion Out 1012 Timothy 4:1–5Alistair BeggPart 2INERRANCY IN CHURCH HISTORY:SHOWING THE PRECEDENT8 The Ground and Pillar of the Faith 115The Witness of Pre-Reformation Historyto the Doctrine of Sola ScripturaNathan Busenitz9 The Power of the Word in the Present 134Inerrancy and the ReformationCarl R. Trueman10 How Scotland Lost Her Hold on the Bible 147A Case Study of Inerrancy CompromiseIain H. Murray11 How Did It Come to This? 170Modernism’s Challenges to InerrancyStephen J. NicholsPart 3INERRANCY IN THEOLOGICAL PERSPECTIVE:ANSWERING THE CRITICS12 Foundations of Biblical Inerrancy 185Definition and ProlegomenaJohn M. Frame13 Rightly Dividing the Word of Truth 197Inerrancy and HermeneuticsR. Albert Mohler Jr.
14 The Use of Hosea 11:1 in Matthew 2:15 210Inerrancy and GenreG. K. Beale15 Is Inerrancy Inert? Closing the Hermeneutical “Loophole” 231Inerrancy and IntertextualityAbner Chou16 Can Error and Revelation Coexist? 244Inerrancy and Alleged ContradictionsWilliam Barrick17 The Holy Spirit and the Holy Scriptures 255Inerrancy and PneumatologySinclair B. Ferguson18 How the Perfect Light of Scripture Allows Usto See Everything Else 275Inerrancy and ClarityBrad Klassen19 Words of God and Words of Man 288Inerrancy and Dual AuthorshipMatt Waymeyer20 Do We Have a Trustworthy Text? 304Inerrancy and Canonicity, Preservation, and Textual CriticismMichael J. KrugerPart 4INERRANCY IN PASTORAL PRACTICE:APPLYING TO LIFE21 The Invincible Word 319Inerrancy and the Power of ScriptureSteven J. Lawson22 The Mandate and the Motivations 334Inerrancy and Expository PreachingJohn MacArthur
23 Putting Scripture Front and Center 346Inerrancy and ApologeticsMichael Vlach24 “All That I Have Commanded” 360Inerrancy and the Great CommissionMiguel NúñezAfterword 373Keep the FaithJohn MacArthurAppendix 378The Chicago Statement on Biblical InerrancyGeneral Index 384Scripture Index 392
ForewordR. C. Sproul“The Bible is the Word of God, which errs.” From the advent of neoorthodox theology in the early twentieth century, this assertion has becomea mantra among those who want to have a high view of Scripture whileavoiding the academic liability of asserting biblical infallibility and inerrancy. But this statement represents the classic case of having one’s cakeand eating it too. It is the quintessential oxymoron.Let us look again at this untenable theological formula. If we eliminatethe first part, “The Bible is,” we get “The Word of God, which errs.” Ifwe parse it further and scratch out “the Word of” and “which,” we reachthe bottom line:“God errs.”The idea that God errs in any way, in any place, or in any endeavor isrepugnant to the mind as well as the soul. Here, biblical criticism reachesthe nadir of biblical vandalism.How could any sentient creature conceive of a formula that speaks ofthe Word of God as errant? It would seem obvious that if a book is theWord of God, it does not (indeed, cannot) err. If it errs, then it is not (indeed, cannot be) the Word of God.To attribute to God any errancy or fallibility is dialectical theology witha vengeance.Perhaps we can resolve the antinomy by saying that the Bible originateswith God’s divine revelation, which carries the mark of his infallible truth,but this revelation is mediated through human authors, who, by virtue of
10Forewordtheir humanity, taint and corrupt that original revelation by their penchantfor error. Errare humanum est (“To err is human”), cried Karl Barth, insisting that by denying error, one is left with a docetic Bible—a Bible thatmerely “seems” to be human, but is in reality only a product of a phantomhumanity.Who would argue against the human proclivity for error? Indeed, thatproclivity is the reason for the biblical concepts of inspiration and divinesuperintendence of Scripture. Classic orthodox theology has always maintained that the Holy Spirit overcomes human error in producing the biblical text.Barth said the Bible is the “Word” (verbum) of God, but not the“words” (verba) of God. With this act of theological gymnastics, he hopedto solve the unsolvable dilemma of calling the Bible the Word of God,which errs. If the Bible is errant, then it is a book of human reflection ondivine revelation—just another human volume of theology. It may havedeep theological insight, but it is not the Word of God.Critics of inerrancy argue that the doctrine is an invention of seventeenth-century Protestant scholasticism, where reason trumped revelation—which would mean it was not the doctrine of the magisterial Reformers.For example, they note that Martin Luther never used the term inerrancy.That’s correct. What he said was that the Scriptures never err. Neither didJohn Calvin use the term. He said that the Bible should be received as if weheard its words audibly from the mouth of God. The Reformers, thoughnot using the term inerrancy, clearly articulated the concept.Irenaeus lived long before the seventeenth century, as did Augustine,Paul the apostle, and Jesus. These all, among others, clearly taught theabsolute truthfulness of Scripture.The church’s defense of inerrancy rests upon the church’s confidence inthe view of Scripture held and taught by Jesus himself. We wish to have aview of Scripture that is neither higher nor lower than his view.The full trustworthiness of sacred Scripture must be defended in everygeneration, against every criticism. That is the genius of this volume. Weneed to listen closely to this recent defense.Dr. R. C. SproulFormer President, International Council on Biblical InerrancyOrlando, FloridaAdvent 2014
IntroductionWHY A BOOK ON BIBLICALINERR ANCY IS NECES SARY 1John MacArthurIt was A. W. Tozer who famously stated, “What comes into our mindswhen we think about God is the most important thing about us.” Thereason for this, Tozer went on to explain, is that deficient views of God areidolatrous and ultimately damning: “Low views of God destroy the gospelfor all who hold them.” And again, “Perverted notions about God soon rotthe religion in which they appear. . . . The first step down for any church istaken when it surrenders its high opinion of God.”2 As Tozer insightfullyobserved, the abandonment of a right view of God inevitably results intheological collapse and moral ruin.Because God has made himself known in his Word, a commitment to ahigh view of Scripture is of paramount importance. The Bible both reflectsand reveals the character of its Author. Consequently, those who deny itsveracity do so at their peril. If the most important thing about us is how wethink about God, then what we think about his self-revelation in Scripture1 In places throughout this introduction, I have adapted material from the following: John MacArthur,“Preach the Word: Five Compelling Motivations for the Faithful Expositor,” The Master's Seminary Journal 22, no. 2 (Fall 2011): 163–77; John MacArthur, Nothing But the Truth: Upholding the Gospel in aDoubting Age (Wheaton, IL: Crossway, 1999); John MacArthur, Strange Fire: The Danger of Offendingthe Holy Spirit with Counterfeit Worship (Nashville: Thomas Nelson, 2013); and John MacArthur, YouCan Trust the Bible (Chicago: Moody Press, 1988).2 A. W. Tozer, The Knowledge of the Holy (New York: HarperCollins, 1961), 1, 3–4.
12Introductionis of the utmost consequence. Those who have a high view of Scripture willhave a high view of God. And vice versa—those who treat the Word of Godwith disdain and contempt possess no real appreciation for the God of theWord. Put simply, it is impossible to accurately understand who God iswhile simultaneously rejecting the truthfulness of the Bible.No church, institution, organization, or movement can rightly claimto honor God if it does not simultaneously honor his Word. Anyone whoclaims to reverence the King of kings must joyfully embrace his revelationand submit to his commands. Anything less constitutes rebellion againsthis lordship and receives his express displeasure. To disregard or distort theWord is to show disrespect and disdain for its Author. To deny the veracityof the Bible’s claims is to call God a liar. To reject the inerrancy of Scriptureis to offend the Spirit of truth who inspired it.For that reason, believers are compelled to treat the doctrine of biblicalinerrancy with the utmost seriousness. That mandate is especially true foreveryone who provides oversight to the church in positions of spiritual leadership. This book is a call to all Christians, and especially those who lead thechurch, to handle Scripture in a way that honors the God who gave it to us.Here are four reasons why believers must stand firm on God’s revealedtruth.Scripture Is Attacked, and We Are Called to Defend ItFirst, the Bible is under constant assault.Based on Paul’s description of false teachers in 2 Timothy 3:1–9, it isclear that the greatest threat to the church comes not from hostile forceswithout, but from false teachers within. Like spiritual terrorists, they sneakinto the church and leave a path of destruction in their wake. They arewolves in sheep’s clothing (Matt. 7:15), characterized by hypocrisy andtreachery, and motivated by insatiable greed and fleshly desires. Thus, everyChristian must defend Scripture and use it properly.The church has been threatened by savage wolves and spiritual swindlers from its earliest days (cf. Acts 20:29). Satan, the father of lies (John8:44), has always sought to undermine the truth with his deadly errors(Gen. 3:1–5; 1 Tim. 4:1; cf. 2 Cor. 11:4, 14). It is not surprising, then, thatchurch history has often been marked by seasons in which falsehood anddeception have waged war against the pure gospel.Consider, for example, the havoc created by the following six errors:Roman Catholicism, higher criticism, modern cults, Pentecostalism, clinical
Introduction13psychology, and market-driven church-growth strategies. Though each ofthese historical developments is very different, all of them share a commonrejection of the authority of Scripture.Roman Catholicism exchanged the authority of Scripture for the authority of religious tradition. One of the earliest deceptions to infiltrate thechurch on a massive scale was sacramentalism—the idea that an individualcan connect with God through ritualism or religious ceremony. As sacramentalism gained widespread acceptance, the Roman Catholic Churchsupposed itself to be a surrogate savior, and people became connected toa system, but not to Christ. Religious ritual became the enemy of the truegospel, standing in opposition to genuine grace and undermining the authority of God and His Word. Many were deluded by the sacramentalsystem. It was a grave danger that developed throughout the Middle Ages,holding Europe in a spiritual chokehold for nearly a millennium. Becausethey recognized that Christ alone is the head of the church, the ProtestantReformers gladly submitted to his Word as the sole authority within thechurch. Consequently, they also confronted any false authority that attempted to usurp Scripture’s rightful place, and in so doing, they exposedthe corruption of the Roman Catholic system.Higher criticism exchanged the authority of Scripture for the authorityof human reason and atheistic naturalism. Not long after the Reformation,a second major wave of error crashed upon the life of the church: rationalism. As European society emerged from the Middle Ages, the resulting Ageof Enlightenment emphasized human reason and scientific empiricism, whilesimultaneously discounting the spiritual and supernatural. Philosophers nolonger looked to God as the explanation for the world; rather, they soughtto account for everything in rational, naturalistic, and deistic terms. As menbegan to place themselves above God and their own reason over Scripture,it was not long until rationalism gained access to the church. Higher-criticaltheory—which denied the inspiration and inerrancy of the Bible—infiltratedProtestantism through seminaries in both Europe and the United States.So-called Christian scholars began to question the most fundamental tenetsof the faith as they popularized quests for the “historical Jesus” and deniedMosaic authorship of the Pentateuch. The legacy of that rationalism, in theform of theological liberalism and continual attacks on biblical inerrancy,is yet alive and well. As such, it represents a continued threat to the truth.Modern cults exchanged the authority of Scripture for the authorityof self-appointed leaders such as Joseph Smith, Ellen G. White, and Joseph Rutherford. Arising in the nineteenth century, cult groups such as the
14IntroductionMormons, the Seventh-Day Adventists, and the Jehovah’s Witnesses preyedon the biblical ignorance of their spiritual victims. They claimed to represent pure forms of Christianity. In reality, they merely regurgitated ancienterrors such as Gnosticism, Ebionism, and Arianism.Pentecostalism exchanged the authority of Scripture for the authorityof personal revelations and ecstatic experiences. Officially beginning in1901 under the leadership of Charles Fox Parham, the Pentecostal movement was sparked when some of his students reportedly experienced thegift of tongues. In the 1960s and ‘70s, Pentecostal experientialism beganto infiltrate the mainline denominations. This movement, known as thecharismatic renewal movement, tempted the church to define truth on thebasis of emotional experience. Biblical interpretation was no longer basedon the clear teaching of the text, but upon feelings and subjective, unverifiable experiences, such as supposed revelations, visions, prophecies, andintuitions. The Third Wave movement of the 1980s continued the growthof mysticism within the church, convincing people to look for signs andwonders and to listen for paranormal words from God ra
1In places throughout this introduction, I have adapted material from the following: John MacArthur, “Preach the Word: Five Compelling Motivations for the Faithful Expositor,” The Master's Seminary Jour - nal 22, no. 2 (Fall 2011): 163–77; John Ma
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