A Refreshing Testimony

Review and Herald Publishing Association · Washington, D.C. · Sep 28, 1905

A Refreshing Testimony

It is the fashion in these days of skeptical criticism to extol the infallibility of modern scholarship rather than the infallibility of the Bible. It is undoubtedly true that during the last quarter of a century the leading teachers of Christianity have changed their attitude toward the Bible, and there are few now who would be ready to declare their belief in the inspiration of the Scriptures in the same sense in which the preachers of the last generation believed it. It is therefore refreshing to read the testimony of such a scholar as Dr. Adolph Saphir, who wrote as one who had been blessed by exercising the old-fashioned faith in the inspiration of the Bible. We believe that the following paragraphs from his pen will be read with interest and profit:—

The apostles and the Lord himself teach us that not merely was Israel’s history, if we may so say, inspired, under the special influence of God; but they teach us also that the record of this history is inspired, that the Scripture which narrates God’s dealings with Israel is also under the special and infallible guidance of the Holy Ghost. It must be evident, from the preaching of the apostles to Jews and Gentiles, from the manner in which they decide difficult questions of doctrine and practise, from the epistles they addressed to the churches, that they believed Scripture inspired in the fullest sense, and regarded the men by whom the word was written as the instruments, but the Lord, and more especially the Holy Ghost, as the true author of the whole organism of the Jewish record.

It appears from this very chapter [Hebrews 7] (and from the whole epistle) that its author regarded the Scripture as inspired in the most absolute sense of the word; for his whole argument here is based upon the manner in which the Holy Ghost narrated the incident of Melchisedec’s appearing and blessing. Because there is no statement given of his descent, of his beginning and end, the apostle sees in this omission the indication of a very important and fundamental truth. Genesis is the book of genealogies. Most carefully and minutely the descent of men is traced; their age is stated, and the fact of their death chronicled. In a human work no further inference could be drawn from an omission of this kind. It is otherwise, however, in Scripture. As in music, not only the notes, but also the pauses are according to the plan and mind of the composer, and instinct with the life and spirit which breathe through the whole; so the very omissions of Scripture are not the result of chance, or of the accidental ignorance of the writer, but according to and in harmony with the wisdom of the eternal Spirit, who is the true author of the record. The apostle evidently thinks that the Holy Ghost teaches by not stating these points. In like manner he attaches importance to the names of Melchisedec and Salem.

When he writes to the Galatians, he bases a very important argument on the word “seed”—not many, but one—showing that Christ is the promised seed and heir. He represents Sarah and Hagar as typical of the two covenants—of Jerusalem and of Sinai—gospel and law, liberty and bondage; and, in a manner quite analogous to our chapter, he points out that the promise given to Abraham four hundred years before the giving of the law could not be disannulled by it. He affirms that the Scripture, foreseeing that God would justify the heathen by faith, preached before the gospel unto Abraham, saying, “In thee shall all nations be blessed.” And again, “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” He personifies the Scripture as omniscient, foreseeing all things, and speaking in harmony with the whole counsel of God.

The apostolic “as it is written” is rooted in a very deep conviction of the divine perfection of the written Word. The whole Scripture is one organic structure; and in its minute and subsidiary portions, as well as in the more prominent and fundamental parts, the Scripture is inspired of God. The infinite and eternal Spirit reveals through the Scripture the truths and realities of God’s salvation.

Hence the names of persons and places, the omissions of circumstances, the use of the singular or plural number, the application of a title,—all things are under the control of the all-wise and gracious Spirit of God.

I may also add a word on the manner of quotation. Scripture passages are quoted by the Lord in the Gospels and by the apostles not always with verbal accuracy, giving an exact repetition of

the expressions used by Moses or the prophets. This appears at first sight a difficulty, and not in harmony with the true doctrine of inspiration. But on investigation it will be found to confirm this truth; for here also the Spirit is revealed as the Spirit of truth and liberty. The original meaning of the Spirit is developed with increasing clearness and fulness; the Lord and his apostles quote the Scripture according to the deepest and truest meaning of the inspired Word, and according to the new requirements of the dispensation and the condition of their hearers. The prophets themselves knew that their prophecy was above them; they therefore searched with diligent zeal what Messiah’s Spirit which was in them did signify. In the fulness of the Spirit the Messiah himself quotes Scripture; in the fulness of the Spirit, received on the day of Pentecost, the apostles quote and apply the Scripture to confirm and illustrate the truth as it is in Jesus, to guide and to exhort the church in her present course. This refers also to interpretation. The allegorical interpretation, if applied by man, is dangerous; because he may either be without the mind of Christ, and then he will certainly introduce thought contrary to and apart from Scripture, and his interpretation will not be the unfolding of the divine truth; or he may possess the Spirit, yet by reason of imperfection and sin fail to see the true and real meaning of the Word. But when the Lord Jesus and the inspired apostles interpret Scripture, it is as if the author of a book himself explains his true, real, and full meaning to those who have read it. It is authentic exposition of the original Word; an exposition which, on account of the further development of God’s counsel, is more profound and luminous than could have been given at the time of its first utterance.

It seems as if in the outward form of Scripture, in the quotations and comments, there is such apparent imperfection in order that faith may be tested. Outwardly, there seems no difference between Paul’s allegorizing and that of the rabbis or of Philo. It was said of Jesus. “Is not this Jesus, the son of Joseph, the carpenter?” So it may be thought that Scripture is merely human. The Word (that is Christ, and also the Scripture) came, as Luther says, “in unser armes Fleisch und Blut”—in our poor flesh and blood.

Above all, remember that the Lord Jesus, our one and only Master, the Son of God, who is the Truth, honored, confirmed, and fulfilled the Scripture, and led his apostles into a deeper, because more loving, reverence for the inspired Word, and into the true and full understanding of its mysteries. Remember how Jesus referred to Scripture when he was teaching the people, or refuting gainsayers, or resisting and conquering Satan, or instructing and comforting his disciples. Remember how he appeals to Scripture as the ultimate judge, declaring as an axiom that the Scripture can not be broken, and that not one jot or tittle of the law can pass away. Remember his questions: How does David in the Spirit call him Lord? How readest thou? Have ye not read? Remember his references to the whole scope of prophetic teaching (it is written in the prophets, They shall be all taught of God); to Moses, who wrote of him; to the prophets and psalms; to the whole Scripture (the things written concerning me); and to single words and expressions, incidents and institutions, contained in the Scripture. Remember Christ’s references to Scripture on the cross, how the whole prophetic word passed before his mind; and in the conviction of his having fulfilled all that by the Holy Ghost was written concerning him, after he had said, “I thirst,” he uttered that great and blessed word, “It is finished.” And after his resurrection, appearing unto his chosen disciples and witnesses, he opened unto them the Scriptures, beginning with Moses, unfolding unto them his suffering, and giving and commanding them to preach, because they understood now the Word. “Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day,” and thus preach repentance and remission of sins in his name.

It is impossible to separate the Lord Jesus either from Israel or from the Scripture. Faith in Jesus, the true and real Jesus, who died and rose again according to Scripture, must lead to childlike and reverential faith in the Scripture as the word of God, inspired and perfect.

On the testimony of the Lord Jesus and the apostles I receive the Scripture as God’s word. Like David, I pray that God may open mine eyes to see wonders hidden in God’s law, in the history and ordinances recorded in the Scripture; like the psalmist, I view the history of Israel as a parable, a symbol of spiritual and eternal truth. Ps. 119: 18; 78: 2, etc. Not as a critic dare I approach this book as if it were an ordinary book, which I may hope to master and fathom. It is above me, and I can not exhaust its fulness: it knows me, even the hidden things of the heart, and judges me, bringing me into contact with the all-seeing God. I enter with reverence into the temple of Scripture which, from the height of God’s eternal counsel and out of the depth of God’s infinite love, beholds and comprehends all ages, and is sufficient for the guidance and perfecting of souls in all generations—praying with trustful hope that out of Christ’s fulness the Spirit will minister unto me also grace upon grace.

But while I thus stand in awe, beholding the grandeur and infinite depth of the Scripture as one organic Spirit-built temple, and the beauty, perfection, and exquisite skill which characterize the most minute portion of this structure, I feel at home and as in a peaceful and fragrant garden. For our admonition was the Scripture written: for us upon whom the ends of the world are come. Moses and the prophets minister unto us, to whom the fulness of salvation is revealed. Through comfort of the Scriptures we have hope. I am not paralyzed by the divine perfection and the infinite depth of the Word; for such is the love, such is the perfection, of God, that even from a child I may know the Scriptures, and be made wise by them unto salvation. And while it may be given to me in some favored moment to take a comprehensive view, and to behold somewhat of the length, and breadth, and height, and depth, I know that every word of God is pure, every name which he has revealed, every promise which he has given, every word he has uttered, is perfect; and in it he is a shield unto them that put their trust in him. Thus I possess the whole in every little fragment; though weak, ignorant, and limited, I have perfect peace and the light of life. And often I find the truth of that saying, so characteristic of that great lover of the Word [Luther], “In Scripture every little daisy is a meadow.”