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Set Forth Your Case: God's Own Challenge Regarding His Inerrant Word in Isaiah 40-48 - Part 1

The last major part of the book of Isaiah is divided into three clearly defined major divisions: (1) Theology Proper—the doctrine of God (Isa 40­–48); (2) Soteriology—the doctrine of salvation (Isa 49–57) (appropriately, Isaiah 53 is found in this section), and (3) Eschatology (Isa 58–66)—the events and personages connected with the return of the Lord Jesus to judge His enemies, reign with the redeemed, leading all the way up to the new heavens and new earth of Revelation 21–22. The section of Isaiah that presents Theology Proper (40–48) has very specific characteristics. For instance, as would be expected, some of the attributes of God are set forth: God as Creator, Sustainer, Redeemer and Judge. Also, every chapter in this section contrasts the true, living, omnipotent God Almighty with the lifeless, impotent idols. And importantly for our study at hand: each chapter in this section contains at least one reference to God’s inerrant and powerful Word that completely exceeds anything any wisdom or power collective, fallen man could ever concoct.

Critics of the Bible would never believe the previous paragraph. They long have tried to separate God from His Word by attempting—in their minds only—to diminish God. The Godhead has not granted that possibility. In Mark 8 and parallel passages, the section where Jesus first teaches on his return in glory, Jesus drew a definitive and daring inerasable line in the sand: “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (Mark 8:48). Try as you may you cannot have one without the other. God and His Word are non-separable. Also, it should be noted that everyone who ever exists will believe someone or some thing, from Eve all the way up to the last individual to die. For instance, after multiple citations of “And God said,” in Genesis 1–2, the first question ever recorded in Scripture was the first challenge to God’s Word—and it came, appropriately enough, from Satan as he asked through the serpent, “Indeed, has God said?” (Gen 3:1). If Eve had responded, “Indeed, God has said, and who are you to question His Word?” things would have turned out differently. As you know, Eve did not respond appropriately to this satanic temptation and utterly unspeakably disastrous consequences cascaded up to this day. The same core questions of the existence and the truthfulness of God’s inerrant Word remains true today; dress it in whatever kind of academic regalia you would like, it still comes down to the same truths: everyone will believe someone or some thing; God says believe Him; Satan says you cannot believe God but should believe him instead (cf. 2 Cor. 11:13-15).


Did Early Christians Disagree Widely on Which Books Made it into the Canon?

1934 was a big year for Germany.  It was the year that Adolf Hitler became the Führer and complete head of the German nation and the Nazi party.  And, as we all know, it wasn’t long after that time, that Germany invaded Poland and began World War II.

But 1934 was a significant year for another reason.  Very quietly, behind the scenes, a book was published that would change the landscape of early Christian studies for years to come.  Walter Bauer published his now famous monograph, Orthodoxy and Heresy in Earliest Christianity.   Compared to Hitler’s rise, this was not very newsworthy.  And Bauer’s book did not have much of an impact at first.  But, in 1971 it was translated into English and since that time things have radically changed in the academy of the English speaking world.


The Authority, Sufficiency, Finality of Scripture

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).


An Interview with R.C. Sproul

Stephen Nichols: We have the opportunity to talk with a history-maker about the Chicago Statement on Biblical Inerrancy. The statement was based on the Ligonier Statement, which was written primarily by Dr. Sproul in 1973. Dr. Sproul has joined us. Dr. Sproul, you played an extensive and a pivotal role in the Chicago Statement—why did you do it?

R.C. Sproul: Obviously the issue of the authority of the Bible was such a pressing issue at that time, as it still is today, and always has been. At the turn of the twentieth century, the Dutch philosopher and theologian Abraham Kuyper made the comment that biblical criticism had become biblical vandalism. There was an all-out assault against the trustworthiness of sacred Scripture, so this was a burning question within seminaries and churches. So we first had the conference in 1973, gathering scholars from all around to defend biblical inerrancy.

The Bible Tells Me So: A Review

10/20/2014 | Michael Kruger

What Jesus Didn't Say

9/19/2014 | Kevin DeYoung

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