Inner Testimony of the Spirit

[natewood3]

What is the role of the Spirit in testifying to the inspiration of the Word of God? Is there objective proof for the inspiration of the Scriptures? How do we know that the Bible is truly the Word of God?

Those are some questions that I am wanting to answer for a paper in Systematic I. Any comments are welcomed. I am also looking for sources for this subject. I have found that very few systematic theologies actually answer these questions. They simply go straight to the testimony of Scripture concerning Scripture. Why is Scripture self-attesting? What is the nature of this self-attestation?

Any resources that would be help, especially any historical theology resources on this subject? Was this even an issue in the history of theology until the inspiration of the Scriptures was questioned?

 

[Scott Shahan]

What is the role of the Spirit in testifying to the inspiration of the Word of God? Is there objective proof for the inspiration of the Scriptures? How do we know that the Bible is truly the Word of God?

Those are some questions that I am wanting to answer for a paper in Systematic I. Any comments are welcomed. I am also looking for sources for this subject. I have found that very few systematic theologies actually answer these questions. They simply go straight to the testimony of Scripture concerning Scripture. Why is Scripture self-attesting? What is the nature of this self-attestation?

Any resources that would be help, especially any historical theology resources on this subject? Was this even an issue in the history of theology until the inspiration of the Scriptures was questioned?

Hey Nate,

I have been recently looking at this doctrine also. Wayne Grudem's Systematics is helpful. Here is a few lectures by him concerning Inerrency; http://www.christianessentialssbc.com/templates/System/details.asp?id=31463&PID=337073
you have to scroll down to the bottom of the page to get to his lectures on Inerrency.

This is also very good, makes sure you check out the notes for this seminar.
http://www.desiringgod.org/ResourceLibrary/Seminars/1722_Why_We_Believe_the_Bible_Part_1/

 

[DTK]

What is the role of the Spirit in testifying to the inspiration of the Word of God? Is there objective proof for the inspiration of the Scriptures? How do we know that the Bible is truly the Word of God?

Those are some questions that I am wanting to answer for a paper in Systematic I. Any comments are welcomed. I am also looking for sources for this subject. I have found that very few systematic theologies actually answer these questions. They simply go straight to the testimony of Scripture concerning Scripture. Why is Scripture self-attesting? What is the nature of this self-attestation?

Any resources that would be help, especially any historical theology resources on this subject? Was this even an issue in the history of theology until the inspiration of the Scriptures was questioned?

Following the lead of Calvin, Professor John Murray observed; “When we speak of the authority of Scripture, we must distinguish between the authority that is intrinsic to Scripture and our persuasion or conviction that it is authoritative.” See Collected Writings of John Murray, Volume 4: Studies in Theology (Edinburgh: The Banner of Truth Trust, 1982), p. 184. For a helpful discussion of Calvin’s views regarding the intrinsic authority of Scripture and that which it gains in the hearts of men via the inward testimony of the Holy Spirit, see his chapter “Calvin and the Authority of Scripture” in the same volume, pp. 176-190.

Now, then, here is what Calvin said...

John Calvin (1509-1564): We ought to remember what I said a bit ago: credibility of doctrine is not established until we are persuaded beyond doubt that God is its Author. Thus, the highest proof of Scripture derives in general from the fact that God in person speaks in it. The prophets and apostles do not boast either of their keenness or of anything that obtains credit for them as they speak; nor do they dwell upon rational proofs. Rather, they bring forward God’s holy name, that by it the whole world may be brought into obedience to him. Now we ought to see how apparent it is not only by plausible opinion but by clear truth that they do not call upon God’s name heedlessly or falsely. lf we desire to provide in the best way for our consciences — that they may not be perpetually beset by the instability of doubt or vacillation, and that they may not also boggle at the smallest quibbles — we ought to seek our conviction in a higher place than human reasons, judgments, or conjectures, that is, in the secret testimony of the Spirit. True, if we wished to proceed by arguments, we might advance many things that would easily prove — if there is any god in heaven — that the law, the prophets, and the gospel come from him. Indeed, ever so learned men, endowed with the highest judgment, rise up in opposition and bring to bear and display all their mental powers in this debate. Yet, unless they become hardened to the point of hopeless impudence, this confession will be wrested from them: that they see manifest signs of God speaking in Scripture. From this it is clear that the teaching of Scripture is from heaven. And a little later we shall see that all the books of Sacred Scripture far surpass all other writings. Yes, if we turn pure eyes and upright senses toward it, the majesty of God will immediately come to view, subdue our bold rejection, and compel us to obey.
Yet they who strive to build up firm faith in Scripture through disputation are doing things backwards. For my part, although I do not excel either in great dexterity or eloquence, if I were struggling against the most crafty sort of despisers of God, who seek to appear shrewd and witty in disparaging Scripture, I am confident it would not be difficult for me to silence their clamorous voices. And if it were a useful labor to refute their cavils, I would with no great trouble shatter the boasts they mutter in their lurking places. But even if anyone clears God’s Sacred Word from man’s evil speaking, he will not at once imprint upon their hearts that certainty which piety requires. Since for unbelieving men religion seems to stand by opinion alone, they, in order not to believe anything foolishly or lightly, both wish and demand rational proof that Moses and the prophets spoke divinely. But I reply: the testimony of the Spirit is more excellent than all reason. For as God alone is a fit witness of himself in his Word, so also the Word will not find acceptance in men’s hearts before it is sealed by the inward testimony of the Spirit. The same Spirit, therefore, who has spoken through the mouths of the prophets must penetrate into our hearts to persuade us that they faithfully proclaimed what had been divinely commanded. Isaiah very aptly expresses this connection in these words: “My Spirit which is in you, and the words that I have put in your mouth, and the mouths of your offspring, shall never fail” [Isaiah 59:21 p.]. Some good folk are annoyed that a clear proof is not ready at hand when the impious, unpunished, murmur against God’s Word. As if the Spirit were not called both “seal” and “guarantee” [2 Corinthians 1:22] for confirming the faith of the godly; because until he illumines their minds, they ever waver among many doubts! Institutes of the Christian Religion, Vol. 1, ed. John T. McNeill and trans. Ford Lewis Battles, (Philadelphia: The Westminster Press, reprinted 1977), Book I.7.4, pp. 78-80.

John Calvin (1509-1564): Let this point therefore stand: that those whom the Holy Spirit has inwardly taught truly rest upon Scripture, and that Scripture indeed is self-authenticating (autopiston); hence it is not right to subject it to proof and reasoning. And the certainty it deserves with us, it attains by the testimony of the Spirit. Institutes of the Christian Religion, Vol. 1, ed. John T. McNeill and trans. Ford Lewis Battles, (Philadelphia: The Westminster Press, reprinted 1977), Book I.7.5, p. 80.

In the first quote, Calvin included a partial quote from Hilary of Poitiers...

Hilary of Poitiers (c 315-67): For he is the best student who does not read his thoughts into the book, but lets it reveal its own; who draws from it its sense, and does not import his own into it, nor force upon its words a meaning which he had determined was the right one before he opened its pages. Since then we are to discourse of the things of God, let us assume that God has full knowledge of Himself, and bow with humble reverence to His words. For He Whom we can only know through His own utterances is the fitting witness concerning Himself. NPNF2: Vol. IX, On the Trinity, Book I, §18.

And then, it may be of interest to you that Salvian the Presbter was something of a "proto-presuppositionalist"...

Salvian the Presbyter (5th century): I need not prove by arguments what God Himself proves by His own words. When we read that God says He perpetually sees the entire earth, we prove thereby that He does see it because He Himself says He sees it. When we read that He rules all things He has created, we prove thereby that He rules, since He testifies that He rules. When we read that He ordains all things by His immediate judgment, it becomes evident by this very fact, since He confirms that He passes judgment. All other statements, said by men, require proofs and witnesses. God’s word is His own witness, because whatever uncorrupted Truth says must be the undefiled testimony to truth. FC, Vol. 3, The Writings of Salvian, The Presbyter, The Governance of God, Book 3.1 (New York: CIMA Publishing Co., Inc., 1947), pp. 68-69.
Latin text: Neque enim necesse est ut argumentis a me probetur quod hoc ipso quia a Deo dicitur comprobatur. Itaque cum legimus dictum a Deo quia aspiciat jugiter omnem terram, hoc ipso probamus quod aspicit quia aspicere se dicit; cum legimus quod regat cuncta quae fecit, hoc ipso approbamus quod regit, quia se regere testatur; cum legimus quod praesenti judicio universa dispenset, hoc ipso est evidens quod judicat quia se judicare confirmat. Alia enim omnia, id est, humana dicta, argumentis ac testibus egent. Dei autem sermo ipse sibi testis est, quia necesse est quidquid incorrupta veritas loquitur, incorruptum sit testimonium veritatis. Sancti Salviani Massiliensis Presbyteri De Gubernatione Dei, Liber Tertius, I, PL 53:1567.

But I think John Murray expresses it well, there is 1) "an authority that is intrinsic to Scripture" and 2) "our persuasion or conviction that it is authoritative" which comes via the internal testimony of the Holy Spirit (testimonium interim Spiritus Sancti).

I meant to add this the first time, but in addition to the above, Augustine also testified to the "inward testimony of God speaking in Holy Scripture" too...

Augustine (354-430) in response to Manichaeus:You can find nothing better than to praise your own faith and ridicule mine. So, after having in my turn praised my belief and ridiculed yours, what result do you think we shall arrive at as regards our judgment and our conduct, but to part company with those who promise the knowledge of indubitable things, and then demand from us faith in doubtful things? while we shall follow those who invite us to begin with believing what we cannot yet fully perceive, that, strengthened by this very faith, we may come into a position to know what we believe by the inward illumination and confirmation of our minds, due no longer to men, but to God Himself. NPNF1: Vol. IV, Against the Epistle of Manichaeus Called Fundamental, Chapter 14.
Latin text: Nihil aliud elegisti, nisi laudare quod credis, et irridere quod credo. Cum igitur etiam ego vicissim laudavero quod credo, et quod credis irrisero; quid putas nobis esse judicandum, quidve faciendum, nisi ut eos relinquamus, qui nos invitant certa cognoscere, et postea imperant ut incerta credamus; et eos sequamur, qui nos invitant prius credere, quod nondum valemus intueri, ut ipsa fide valentiores facti, quod credimus intelligere mereamur, non jam hominibus, sed ipso Deo intrinsecus mentem nostram illuminante atque firmante? Contra Epistolam Manichaei Quam vocant Fundamenti, Liber Unus, Caput XIV, PL 42:183.

DTK

 

[natewood3]

Thank you for the replies.

Was the question, "How do we know the Bible is the Word of God?" even a question until the Reformation and after? Are there very many people who deny the inner testimony of the Spirit is needed in order to know the Bible to be the Word of God? I suppose this may be true of those of the more rationalist theologians of the Middle Ages and on....