Book Summary: The Future of Justification by John Piper

Available at Monergismbooks.com for purchase or at Desiring God as a pdf download.

There has been a lot of talk about justification and the New Perspective on Paul, if you happen to follow that sort of thing.  I happen to be a budding theology geek, not for something else to do or to prove I halfway smart (or not…), but because I believe very strongly that one cannot believe something that one knows nothing about.  People claim to be saved and to love someone called Jesus, but most people who say that they are Christians don’t even know much about the Bible, who Jesus really was, what he did, or why they need to be “saved” in the first place.  This may sound pessimistic, and perhaps judgmental, but from my experience, it is unfortunately the case.  Beliefs affect your actions.  Knowing what you believe allows you to grow in your walk with Christ, ward off enemy attacks, and encourage and witness to others.  Not knowing what you believe causes one to be tossed about like a ship on the water without any type of propulsion or steering.  The great theologian John Cougar Mellencamp stated in one of his songs that you have to stand for something, or you will fall for anything.  This is especially true of religion. 

Justification is an important topic that few ordinary Christians know much about.  This book by John Piper is a passionate plea to get the gospel right.  In his introduction, he states, “We will give an account to the all-knowing, all-ruling Lord of the universe in a very few years-or days. And when we do, what will matter is that we have not peddled God’s word but ‘as men of sincerity, as commissioned by God, in the sight of God we speak in Christ’ (2 Cor. 2:17).”  And again, “Getting the good news about Jesus right is a matter of life and death. It is the message ‘by which you are being saved’ (1 Cor. 15:2).” So getting the gospel right is vitally important, and justification is a key component of that gospel. 

This book by Piper is a response to a very prominent British N.T. Wright and his views on justification and the theology of Paul.  The book is a very serious response with a lot of meat and interaction with Wright’s work, but is in no way critical of the man in a derogatory way.  In fact, Piper has gone out of his way to be civil, Christian, and yet engaging on all of the pertinent points.  In essence, Wright is recasting much of the reformation theology and Pauline theology around the gospel in a vastly different light.  In the introduction, Piper addresses several questions and statements that Wright proposes with his new perspective:

• The gospel is not about how to get saved.
• Justification is not how you become a Christian.
• Justification is not the gospel.
• We are not justified by believing in justification.
• The imputation of God’s own righteousness makes no sense at all.
• Future justification is on the basis of the complete life lived.
• First-century Judaism had nothing of the alleged self-righteous and boastful legalism.
• God’s righteousness is the same as his covenant faithfulness.

It is these questions and statements that Piper addresses in this book.  In order to help people understand the issues and to help them determine if they even want to read this book, I would like to summarize the pertinent arguments and points of each of the chapters.  These will be very brief, one page at most I hope.  They will not be all-encompassing, but will be a brief summary of the material.  If you want the details and nuances of the arguments, read the book!

                Chapter 1 is entitled, “Caution: Not All Biblical-Theological Methods and Categories Are Illuminating.”  In this chapter, John Piper cautions us that it is possible to distort the categories of Biblical Theology as well as Systematic Theology.  Many scholars claim to accurately interpret a biblical author in terms of the first century, but it is often overlooked that “this might result in bringing ideas to the text in a way that misleads rather than clarifies. But common sense tells us that first-century ideas can be used (inadvertently) to distort and silence what the New Testament writers intended to say.”  Piper gives several reasons for this:

• First, the interpreter may misunderstand the first century idea.  It is amazing how many scholars have overwhelming confidence in their assured interpretation of extra-biblical sources and apply them to less sure readings of biblical texts. 
• Secondly, an external 1^st century idea may accurately reflect certain first century documents, but it may only reflect one among many first century views.  Therefore, one must be cautious in saying on the basis of one’s interpretation of extra-biblical texts that this is how the first century Jews viewed the world, for instance. 
• A third reason is that while a New Testament writer may embrace the external idea in general, a scholar may misapply it to the biblical text.  For example, “Paul may agree that one important meaning for gospel (eujaggevlion) is the announcement that God is king over all the universe (Isa. 52:7) but not intend for this meaning to govern or dominate what he means by the gospel in every context.”

There is and always has been an infatuation for what is new.  New is good; old is bad.  But this is not always the case.  It rarely is.  Piper states, “My own assessment of the need of the church at this moment in history is different from Wright’s: I think we need a new generation of preachers who are not only open to new light that God may shed upon his word, but are also suspicious of their own love of novelty and are eager to test all their interpretations of the Bible by the wisdom of the centuries.”  John Piper’s impressions of the works of NT Wright are that large conceptual frameworks are brought to the text of the NT from outside and are providing a lens through which the meaning is seen.  This is not always helpful. 

In a few more days I will have additional chapters. 

We Dare Not Miss It: Isaiah 43:16-21

Note:  This was a sermon of mine I preached for New Year’s 2004.  It is a bit dated, and still reflects some of the struggles with Arminianism I was going through at the time.  But I think still makes some good points.  Have a Happy New Year everyone!

^16 This is what the Lord says-

he who made a way through the sea,

a path through the mighty waters,

^17 who drew out the chariots and horses,

the army and reinforcements together,

and they lay there, never to rise again,

extinguished, snuffed out like a wick:

^18 “Forget the former things;

do not dwell on the past.

^19 See, I am doing a new thing!

Now it springs up; do you not perceive it?

I am making a way in the desert

and streams in the wasteland.

^20 The wild animals honor me,

the jackals and the owls,

because I provide water in the desert

and streams in the wasteland,

to give drink to my people, my chosen,

²¹ the people I formed for myself

that they may proclaim my praise. 

Isaiah was preparing the Israelites for what God knew was the coming Babylonian captivity.  It would last 70 years and was yet 100 years away before its occurrence.  This was the time of the event we know as the diaspora, the great spreading of the Jewish people to all nations of the then-known world, and it would accompany this captivity. 

Lesson 9: Romans 3:1 – 8

  3 Then what advantage has the Jew? Or what is the value of circumcision? ² Much in every way. To begin with, the Jews were entrusted with the oracles of God. ³ What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? ⁴ By no means! Let God be true though every one were a liar, as it is written,

“     That you may be justified in your words,

          and prevail when you are judged.”

⁵ But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) ⁶ By no means! For then how could God judge the world? ⁷ But if through my lie God’s truth abounds to his glory, why am I still being condemned as a sinner? ⁸ And why not do evil that good may come?-as some people slanderously charge us with saying. Their condemnation is just.

            We have just finished Chapter 2 in this wonderful letter of Paul, and he has proved to his readers in no uncertain terms that we are all deficient when it comes to meeting God’s standards for holiness and righteousness.  But there are still questions that remain.  Paul takes nothing for granted; so in chapter 3, he wants to put the nail in the coffin and securely and finally deal with questions that may be asked by Jews and anyone else.  Many commentators feel that this section in Romans may be one of the most difficult, mainly because of the rapid fire questions Paul shoots at us one after another.[1]  What is Paul trying to do here?  In Paul’s most thorough fashion, I believe he is trying to make sure that the Jews understand that they are on equal terms in regards to the means of salvation, but certainly on higher ground in terms of their responsibility and advantages that God has bestowed on them.  As a people they certainly do have advantages, but these advantages do not guarantee them exemption from God’s judgment.  Moo explains that “In this new stage of salvation history God has provided for equal access to his salvation for both the Jew and the Gentile, but he does so without destroying the genuine privileges enjoyed by Israel.”[2]

            Paul reiterates that the Jews do actually have advantages, and list one “first of all.”  Interestingly enough, there is no second or third.  I think Paul intended to show that this one privilege was first and foremost that they had to be proud of, and was one of the most awesome responsibilities that God had given to any nation of human beings.  The Jews were caretakers, possessors, were entrusted with the oracles of God. 

Book Review: God is the Gospel, by John Piper

  The critical question for our generation-and for every generation-is this: If you could have heaven, with no sickness, and with all the friends you ever had on earth, and all the food you ever liked, and all the leisure activities you ever enjoyed, and all the natural beauties you ever saw, all the physical pleasures you ever tasted, and no human conflict or any natural disasters, could you be satisfied with heaven, if Christ were not there? And the question for Christian leaders is: Do we preach and teach and lead in such a way that people are prepared to hear that question and answer with a resounding No? 

John Piper has an extensive number of books as free pdf downloads on his website here. His newest book on Justification is also available.  I recently downloaded most of these and am preparing to read one every month (if my schedule will allow) on a recently purchased but used tablet PC.  That way, I can mark it up with highlights and notes!  My first one was God is the Gospel.  What does John mean by this? “When I say that God Is the Gospel I mean that the highest, best, final, decisive good of the gospel, without which no other gifts would be good, is the glory of God in the face of Christ revealed for our everlasting enjoyment.” [1]  John explains what he means by this, why it is so Biblically, and what the impact is and should be on our lives in an introduction, 11 chapters, and a conclusion.  This was a very thought-provoking and heart-rending book, and reading the quote above, one may understand why.  Think about it.  So many times we hear preachers and authors speak of heaven, eternity with Christ, no more sickness, death, pain, and suffering.  But as Dr. Piper’s question asks above, would Christians today we satisfied in heaven if all that stuff were present, but Christ was absent?  I would venture to say that many people would have to honestly answer that, yes, they would be happy if all of the trappings of heaven were present but Jesus was not, because that is really what we are all thinking.  This really made me examine my own motivations and thoughts.  John’s entire book lays out the case for the good news, the real gospel of God, is the glory of God in the face of Christ for our everlasting enjoyment.  All of the other things play a part and serve to enlighten the gospel, but they are not the gospel.  God is. 

The Introduction started at a quick pace, and the book never let up.  Piper challenges us in our modern Christianity how we have substituted something else for God in the good news.  Piper states, “In place of this, we have turned the love of God and the gospel of Christ into a divine endorsement of our delight in many lesser things, especially the delight in our being made much of. The acid test of biblical God-centeredness-and faithfulness to the gospel- is this: Do you feel more loved because God makes much of you, or because, at the cost of his Son, he enables you to enjoy making much of him forever? Does your happiness hang on seeing the cross of Christ as a witness to your worth, or as a way to enjoy God’s worth forever? Is God’s glory in Christ the foundation of your gladness?“  The introduction is worth the time and effort of the book alone, in that it bursts the bubble of divine love as the act of self-admiration.  Do we love God because He makes much of us, or do we love Him because of Who He is?  So much of modern church is man-centered.  Listen to John Piper again, “Most modern people can scarcely imagine an alternative understanding of feeling loved other than feeling made much of. If you don’t make much of me you are not loving me.  But when you apply this definition of love to God, it weakens his worth, undermines his goodness, and steals our final satisfaction.” I hate to harp on this issue, but I know from first-hand knowledge that this view of love, meaning I know someone loves me when they make much of me, permeates our churches today.  Just listen to so many of our worship songs.  They are not praises to God for who God is, but praises to Him for what He has done for us or for how much He loves us.  If this is the case, then who really is being praised?  Piper says again in his introduction, “We claim to be praising God because of his love for us. But if his love for us is at bottom his making much of us, who is really being praised? We are willing to be God-centered, it seems, as long as God is man-centered. We are willing to boast in the cross as long as the cross is a witness to our worth. Who then is our pride and joy? Our fatal error is believing that wanting to be happy means wanting to be made much of. It feels so good to be affirmed. But the good feeling is finally rooted in the worth of self, not the worth of God.“  The rest of the book is a major corrective to this man-centered way of viewing God. 

The chapters include:

C H A P T E R 1       The Gospel-Proclamation and Explanation

C H A P T E R 2       The Gospel-The Biblical Scope of Its Meaning

C H A P T E R 3       The Gospel-”Behold Your God!”

C H A P T E R 4       The Gospel-The Glory of Christ, the Image of God

C H A P T E R 5       The Gospel-Confirmed by Its Glory, the Internal Testimony of the Holy Spirit

C H A P T E R 6       The Gospel-The Glory of Christ in Evangelism, Missions, and Sanctification

C H A P T E R 7       The Gospel-The Glory of the Gladness of God

C H A P T E R 8       The Gospel-The Glory of Christ as the Ground of Christ-Exalting Contrition

C H A P T E R 9       The Gospel-The Gift of God Himself over and in All His Saving and Painful     Gifts

C H A P T E R 1 0    The Gospel-The Gift of God Himself over and in All His Pleasant Gifts

C H A P T E R 1 1    The Gospel-What Makes It Ultimately Good: Seeing Glory or Being Glorious?

Chapters are short, between 15 – 20 pages each, so they lend themselves to daily readings.  There is also a pdf Study Guide and a Leader’s Guide for group or individual study.  I would highly encourage everyone to read this short book, wither online or in book form.  Let me leave with one final quote from John Piper in his conclusion:

Too many Christians stop here in answering the question, what is the gospel? Too many think they have said what makes the good news good when they have only spoken of God’s wrath removed and guilt taken away and righteousness imputed. But why are propitiation and forgiveness and imputation good news? What makes them good news? The answer to this question, and whether it is given with joy, makes all the difference in the world.

Even if one answers that these truths are good news because they provide escape from hell and entrance to heaven, what have we learned from that answer? We have not learned the decisive thing. We have not learned why a person wants to go to heaven. Oh, how many there are for whom heaven represents merely the absence of pain and the presence of eternal happiness! But now comes the absolutely decisive question: Is this happiness in God himself or in the gifts of heaven?

The point of this book is that the Christian gospel is not merely that Jesus died and rose again; and not merely that these events appease God’s wrath, forgive sin, and justify sinners; and not merely that this redemption gets us out of hell and into heaven; but that they bring us to the glory of God in the face of Jesus Christ as our supreme, all-satisfying, and everlasting treasure. “Christ . . . suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Pet. 3:18).

Amen.

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[1] All quotes taken from John Piper’s God is the Gospel, pdf form, at http://www.desiringgod.org/media/pdf/books_bgg/books_bgg.pdf, p 13. 

Lesson 8: Romans 2:17 – 29

 ¹⁷ But if you call yourself a Jew and rely on the law and boast in God ¹⁸ and know his will and approve what is excellent, because you are instructed from the law; ¹⁹ and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, ²⁰ an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth- ²¹ you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? ²² You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? ²³ You who boast in the law dishonor God by breaking the law. ²⁴ For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

²⁵ For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. ²⁶ So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? ²⁷ Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. ²⁸ For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. ²⁹ But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

At the end of Chapter 1, Paul describes the plight of mankind, especially the Gentiles, as God has made known to them revelation about Himself through nature and creation.  Mankind, however, has rejected this revelation and has indeed suppressed it in wickedness.  God then turns them over to their own desires, and mankind falls into a downward spiral of depravity and unnatural acts.  At the beginning of chapter 2, Paul addresses those that would say, “But that does not describe me.”  He proves that those who are moral critics are just as guilty in the sight of God as those who suppress the truth.  No one can attain God’s standards, including those who brag about how good they are and criticize others for not living up to their standards.  It is God’s standards we have to live up to, and we can’t do that. 

At the end of chapter 2 and into chapter 3, Paul addresses the Jews specifically.  The Jews considered themselves privileged people, the people of God.  They had the scriptures; they were chosen by God; and they had the outward sign of circumcision.  Today, being called a Jew may be a compliment, or an insult.  Zionism is surely a derogatory term, and we see in the international arena how the state of Israel is defamed constantly at the UN and in the world at large, with only a few exceptions.  However, in the 1^st century, being called a Jew was a positive thing.  To be called a Jew was honorable, and their history and culture was often admired.[1] They had their religion, and it was their revelation from God and their religious practices that guaranteed them a place in heaven with God, and a guarantee of excuse from the judgment of God on the last day.  However, Paul will show in this section of Romans that religion in general and Judaism in particular was no guarantee of escape from judgment.  There are benefits to religious practices, especially for the Jews, but these were no sure means of avoiding the judgment of God. 

Our Trouble Comforts Others

³ Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, ⁴ who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. ⁵ For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too. ⁶ If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. ⁷ Our hope for you is unshaken, for we know that as you share in our sufferings, you will also share in our comfort. 2 Corinthians 1:3 – 7

If you are like me, the first thing that pops into my head when I am going through trouble, sickness, affliction, or a just plain bad time, is “Why me?”  When it seems the world is crashing down on me, or just going against me, my first thoughts are usually selfish thoughts.  “Why is this happening to me?”  “Why is God allowing this to come into my life?”  Or perhaps some of us think this:  “What have I done to deserve this?”  As much as I hate to admit it sometimes, when life comes against me, I get selfish.  I retract into my own little world, and wonder why life is so hard.  Oh yes, I know.  Creation is fallen, and so is humanity.  Sickness, tragedy, deceit, and conflict are all part of life.  However, When it happens to each of us individually, and things hit close to home, then I have to believe we all often wonder, “Why me?”  Most of the content of my prayers consist of pleading with God to get me out this mess so I can get on with my normal life. 

As I was driving to work today, I was listening to 2 Corinthians on my iPod and this passage hit me.  I have been going through some particularly hard times at work (a fairly high level marketing position), so much so that I am considering quitting without another job, just to regain my sanity. There are other issues that seem to be pressing in on me and my family as well, and my prayer life has been somewhat selfish and me-centered.  However, as I listened to this passage in 2 Corinthians, it was like a dagger pierced my heart.   I had been so blind to the trouble in others that are close to me, and instead had focused so much on me, that I had completely forgotten them in my relationships and prayer life.  I had a friend that just quit his job, and another friend that just got his notice that he was being let go at the end of January.  Still another friend had a great job, but was being pressured into taking more and more responsibility and work than he wanted to take, and it was starting to impact his family.  All around me were friends going through job difficulties similar to mine, but I had not even noticed or cared much because my entire focus was on me.  God has a way of rectifying the situation in his children!

There are two points I want to bring out from this passage, although there is a lot in these few verses.  One is obvious from verse 4.  In opposition to the selfishness of much of modern Christianity, Paul specifically notes that in our time of trouble, God’s provision for us is not self-serving, but is intended to serve and encourage the church and others.  Look at verse 4: ⁴ who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.  God the Father through Christ comforts us in all of our affliction, not just some of it, or at some time and not other times, but in and through all of what we are going through.  Why?  Not only so that we may be comforted, but also so that we may be able to comfort those that are in any other affliction.  Someone may have a similar trouble or trial, or something completely different that what we ourselves are going through.  Note Paul writes we are to be a comfort for those who are in any affliction.  The affliction might be different, but the comfort is the same.  That means that what the Lord provides us in terms of encouragement, peace, provision, support, endurance, and strength, we can provide to others in whatever they happen to be going through.  Paul writes that we comfort others with the comfort with which we ourselves are comforted by God.  We don’t keep it to ourselves; we pass it on.   

Additionally, notice that God provides comfort and encourage through other people.  Many people, especially Charismatics and Pentecostals, expect God to provide provision and comfort and encouragement supernaturally through some sign or wonder of the Holy Spirit.  God may choose to do that.  But how does God normally choose to provide and encourage his children?  Paul answers, so that we may be able to comfort those who are in any affliction.  In other words, God usually provides comfort to the afflicted through us.  That’s right, through other people.  The lesson I learned is this: Just as Christ was not selfish when he was afflicted, but encouraged others, and just as Paul clearly was afflicted but passed that God-given provision and comfort to others, so I, as I am comforted and encouraged by God and others, must pass that along to others still.  In fact, that is the purpose of my afflictions.  Think about it.  I am going through trouble so that God may comfort me through someone, so that I am comfort someone with that same comfort that I have been given.  Paul writes, ⁶ If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. Be an encourager! 

Finally (OK, three points), is to note that the comfort that God provides is not intended to allow us to escape these troubles and afflictions, but to encourage us while we are in them.  Not deliverance, but perseverance and endurance!  Notice that we are comforted in our afflictions so that we may comfort those who are also in afflictions.  Many Christians caught up in the health and wealth gospel claim that suffering and hardship are indicative that one is out of the will of God.  Christians, they claim, are not meant for suffering, sickness, or affliction.  They must not have read Paul, or perhaps they have misunderstood him.  If we are Christians, we should expect hardship.  If we are people in a fallen world, we should expect afflictions and calamities.  One commentator states, “Not only does God not deliver us from suffering, but he actually permits suffering to brim over into our lives. Yet this is not just any suffering but specifically the sufferings of Christ. What does this mean?” [1]  Not only is suffering part of life in general, but it is also part of the Christian life specifically.  The world is fallen, and we are also in the middle of a spiritual war.  As recorded in Mark 8:34, Jesus states if anyone would be his disciple, he must take up his cross and follow him.  Belleville states again, “Suffering overflowed into Christ’s life; suffering overflows into ours. This is a hard truth for many of us to accept, and the Corinthians also had a problem in this area. In their case, they thought that they had “arrived” and had conquered the frailties of human existence.” [2] We know that we will never conquer the frailties of human life in this world, no matter theologically correct we are, or how materially rich we are.  But it is through the provision, encouragement, and comfort of Christ through others to us and through us that we develop endurance, patience, and perseverance. 

 

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^[1]Belleville, L. L. (1996). Vol. 8: 2 Corinthians. The IVP New Testament commentary series (2 Co 1:7). Downers Grove, Ill.: InterVarsity Press.

^[2] ibid.

Lesson 7: Romans 2:11-16

¹¹ For God shows no partiality.  ¹² For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. ¹³ For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. ¹⁴ For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. ¹⁵ They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them ¹⁶ on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

            In the previous lessons, we have seen how Paul is laying the groundwork for the reason and need by all human beings for the gospel of Christ. In Romans 1 He explains how God has made it plain to everyone that He exists and is God through the revelation of creation and nature.  When man suppresses this truth, God gives them over to their own desires to do things that are wicked and unnatural.  However, many people will look at that section and comment, “I am not like they are.”  At the beginning of chapter 2, Paul addresses the critical moralizer, who criticizes and corrects others while boasting about their own good moral conduct.  Paul, however, explains that these people are also guilty of sin according to the standard of God’s truth, and will just as well receive the wrath of God as punishment.  No matter what standard you strive to live by, we as human beings will never achieve it, and are therefore subject to eternal punishment. 

            Paul in this section of scripture continues his explanation of how much of the rest of humanity will be judged by God.  In this section Paul brings us the concept of “natural law,” and demonstrates that it doesn’t matter whether one is a Jew or a Gentile, God can and will still hold everyone accountable for their obedience because of this concept of “natural law.” This section also reinforces the fact that God is impartial, and will judge all people according to His Justice and their deeds.  Verse 11, from our previous section, should be reiterated here as it serves as a good opening sentence to our paragraph.  I have heard many people exclaim that all they want to see is God’s justice.  Actually, that is the last thing we all want to see!  Because God is Just, we are all under condemnation by our own deeds, and God will judge us accordingly, whether we have the Law, Biblical revelation, or nothing.  God has ensured that we all have some knowledge of God and His expectations for us, and He will hold us accountable for it. 

How Jesus viewed the Bible

  **This is a long post, but one born out of some concern for how Christians treat the Bible. 

            

         No concept of Bibliology would be complete without the witness of Jesus Christ to the Holy Scriptures.  What Jesus thought of the Scriptures should be of paramount importance to us as hearers and doers of God’s Word.  James Montgomery Boice in his very readable Foundations of the Christian Faith states, “The most important reason for believing the Bible to be the Word of God written and hence the sole authority for Christians in all matters of faith and conduct is the teaching of Jesus Christ.”[1] Paul Enns, in the Moody Handbook of Theology, states, “In determining the nature of biblical inspiration, nothing could be more significant than determining the view Christ held regarding the Scriptures. Certainly no one ought to hold a lower view of Scripture than He held; His view of the Scriptures ought to be the determinant and the norm for other persons’ views.” [2]  The purpose of this essay is to demonstrate through Jesus’ use of Scripture that our Lord did indeed treat Scripture as the very Word of God.  Using the Bible, I intend to show that Jesus taught and assumed in his teaching that the Scriptures were God’s Word in its whole, in its parts, in its words, and in its letters.  I will also demonstrate that, through Scriptural evidence, Jesus’ use of Scripture teaches us that he affirmed the Bible was authoritative, historical, inerrant and infallible, and contained revelation from God and testified to his life and ministry. 

            In order to assess the Scripture texts that impact this study, I used Logos Libronix software to search the gospels for the pertinent verses.  The table below illustrates the search terms and the results using the English Standard Version (ESV).