Instead of narrowing and confining life, biblical wisdom makes us strong and stable. Plus, unlike immediate guidance that bypasses Scripture completely, the patient study of God’s written revelation gradually transforms our patterns of thinking and moulds our character. As we will see, it is in order to transform us by the renewing of our minds (Rom. 12:1-2) that God has given us the Bible in the first place.

If God has given us the Scriptures to be the canon or rule for our lives, it follows that we must regard them as the supreme authority for our lives. Paul tells us that they are ‘breathed out’ by God. There can be no more authoritative word than one that comes to us on divine breath.

The Scriptures are also a sufficient authority for the whole of the Christian life. They are ‘profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work’ (2 Tim. 3:16).

The Scriptures do not tell us everything about everything. They provide no instruction about computer programming, or how best to organise a library, the correct way to swing a golf club, or how to play chess. They do not tell us how far away the sun is from the earth, what DNA is, how best to remove an appendix surgically, the best coffee to drink, or the name of the person we should marry.

That is not an expression of any deficiency on their part. For there is a focus and a goal to the sufficiency of the Scriptures. Everything I need to learn in order to live to the glory of God and enjoy him forever I will find in the application of Scripture.

Yet this narrow focus broadens out into everything. For one thing, Scripture teaches us something about everything. Since the Bible gives us grounds for believing we live in a universe, Christians understand that everything has the characteristic of createdness, of derivativeness, and also that everything fits into the grand design of God.

So Scripture is sufficient to give me a rational ground for thinking about anything and everything on the assumption that this world and everything in it make sense. Further, no matter what my calling or abilities, the Scriptures are sufficient to teach me principles that will enable me to think and act in a God-honouring way when I am engaged in any activity or vocation.

Inerrancy

In this context it is appropriate for us to ask an important and much debated question: If Scripture is our final authority, exactly how reliable is it as the authority on which we should base the whole of our lives?

If, convinced that the Bible is the word of God, we ask that question from a theological point of view there seems to be only one reasonable answer: Scripture is completely reliable. For the God who has ‘breathed out’ Scripture is trustworthy in everything he does and says. He is the God who cannot lie (Titus 1:2; Heb. 6:18; cf. Num. 23:19); he speaks the truth in everything he says  (Prov. 30:5). The notion that he would be untruthful and err is contradictory to everything Scripture tells us about him.

However, Scripture also tells us that the word of God comes through the minds and mouths of men. Does this not mean that it will inevitably contain some mistakes? After all, ‘To err is human.’ If so, to use an old illustration, is it not more appropriate to think of the Bible as though it were a slightly scratched gramophone record? Or, in more contemporary terms, is the Bible not like a digitized version of an old recording— despite deficiencies, the music can still be heard, and if we listen with care we can make out the words quite well.

But two obvious considerations need to be remembered.

First, strictly speaking, ‘to err’ is not so much human as it is fallen. Second, not everything said by humans involves error. Life revolves round the fact that people speak the truth, that what they say is not riddled with mistakes. A person can go through the whole day without making a single erroneous statement. And societies function well only where a premium is placed on truth telling. Much of what we say and write is, in a fairly obvious sense, error free.

It is surely then within the power of God to preserve the authors of Scripture from error.

So the assumption that the Scriptures inevitably contain errors because written by men is false.      

But there is a further consideration, in addition to that of the logic of our theology. The books of Scripture specifically affirm the truthfulness of what is written; those who appear in their narratives share that perspective. Jesus himself spoke of God’s word as ‘truth’. Almost in passing he stated that ‘Scripture cannot be broken’ (John 10:35)—and it is often in such passing comments that our real convictions come to the surface.

Other passages in Scripture point us in the same direction. The New Testament authors refer to passages and authors in the Old Testament in a way that assumes their trustworthiness and absolute reliability. There is no New Testament example of an author taking the view that there were probably, or even possibly, errors of any kind in Scripture. For them if Scripture said it, then God said it; when he put his words into men’s mouths those words could be trusted fully and regarded as accurate. This applies both to statements of facts and to interpretations of events. The Scriptures are inerrant.

But when we speak about the ‘inerrancy’ of the Bible, what do we mean? ‘Inerrancy’ is, after all, a privative term. It tells us what Scripture is not—it is in-, or non-, errant, that is, ‘error free’. What kind of ‘inerrancy’ do we mean?

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