The Content Sufficiency of Scripture (Belgic Confession 7b)
Rev. Angus Stewart
Belgic Confession 7: The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith
We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein. For, since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures; nay, though it were an angel from heaven, as the apostle Paul saith. For, since it is forbidden to add unto or take away any thing from the Word of God, it doth thereby evidently appear that the doctrine thereof is most perfect and complete in all respects. Neither do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees, or statutes, as of equal value with the truth of God, for the truth is above all; for all men are of themselves liars and more vain than vanity itself. Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, Try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house.
In the last article on Belgic Confession 7, we considered what we called canon sufficiency. We do not need oral additions to the Bible, such as charismatic prophecies, or written additions to the Bible, such as the Apocrypha or the Pseudepigrapha. The 66 books of the Old and New Testaments are enough; nothing else is required to “supplement” them. In this article on Belgic Confession 7, we turn to what we are calling the content sufficiency of the Bible. The truths that the Scriptures contain (their doctrines and ethics) are enough for our salvation and godliness.
What the Bible's Content Sufficiency Does Not Mean
The sufficiency of the contents of Scripture does not mean that the Bible is all you need in order to change the tyre of your car. You need a jack, a lug wrench and a spare wheel. But Holy Writ is sufficient to teach you patience as you change your tyre (even in the rain!) and that you do it without swearing (Phil. 2:14).
Almighty God does not will that children or students spend all their time reading the Bible and none of their time reading their school books on biology or history or whatever (Dan. 1). You need to learn your biology lessons but always in the light of Scripture, for instance, the truth that God created life on days three, five and six (Gen. 1) and sustains it by His providence (Ps. 104), and that there is more to sex than physical processes (7th commandment). Read your history books, but know that only the history recorded in the Bible is infallible (John 10:35), that all that happens is the execution of God's eternal decree (Eph. 1:11), that everything in history serves Christ's church (Eph. 1:22) and that this world's history ends with our Saviour's return on the last day (Rev. 6). God's Word is also sufficient to forbid you doing homework or revising on the Lord's Day (4th commandment) and to instruct you to study to please the Lord and not merely your teachers (Col. 3:22-25).
The sufficiency of Scripture does not mean that all you need is a Bible in order to buy a house. Merely opening the Word will not tell you what building is to be your future home, nor will a mystical feeling or a divine voice. But Scripture's teaching on money will inform your decision. Can you afford it? Beware of covetousness (Luke 12:15)! Is it near enough to a faithful Reformed church? Remember your children also need to be brought to catechism classes.
In short, the Reformed truth of the sufficiency of Scripture
does not mean that it is sufficient for absolutely all
things. Not the Bible but a cook book will explain how to
make lovely meals!
What the Bible's Content Sufficiency Does Mean
Let us look at Belgic Confession 7 to see what it says about the content sufficiency of Scripture in answer to the question, The Bible is sufficient for what?
This article of our creed begins, “We believe that those Holy Scriptures fully contain the will of God.” The Bible teaches us about the will of God's decree, that He has an eternal plan and purpose that embraces all things, and that it is realized in everything which comes to pass. The Word also contains the will of God's command telling us what to believe and how to live.
Belgic Confession 7 adds that “whatsoever man ought to believe unto salvation is sufficiently taught” in the Bible. Scripture declares and explains that God alone saves His elect, that Christ accomplishes and applies His salvation to us by the Holy Spirit, that this includes His incorporating us into His church and that our salvation is perfected in the world to come.
The “whole manner of worship which God requires of us is written in them [i.e., the Scriptures] at large.” This includes especially the worship of God in church services. Roman Catholicism is particularly opposed here for it uses its anti-scriptural tradition to bring idols, five false sacraments, the papacy, Mariolatry, unbiblical offices, etc., into the church. The Bible also teaches us how we must serve the Lord outside of church services and during every day of the week.
Scripture is sufficient for “doctrine,” the truth about God, man, Christ, salvation, the church and the last things, according to our Reformed confession.
To summarize, the Word of God is sufficient for our doctrine, preaching, sacraments, church discipline, church government, worship, ethics, etc. It is our standard in the church, at home, at work, in society and at all times. Thus, the heading of Belgic Confession 7 reads, “The Sufficiency of the Holy Scriptures to Be the Only Rule of Faith.”
Westminster Confession 1:6
Westminster Confession 1:6 is also excellent on the sufficiency of Scripture:
The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word: and that there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.
First, notice the scope of the sufficiency of Scripture. The Bible teaches us “The whole counsel of God concerning all things necessary for [1] His own glory, [2] man’s salvation, [3] faith and [4] life.” What rich content sufficiency!
Second, observe the method of the sufficiency of Scripture. The truths of the Bible are “either [1] expressly set down in Scripture, or [2] by good and necessary consequence may be deduced from Scripture.” Heretics hate the good and necessary consequences of the Word for these expose their false doctrine. Instead, they plead for only the express statements of Scripture. Denying the good and necessary consequences of the Word leads them to charge Holy Writ with insufficiency, which in turn enables departing ministers, theologians and churches to bring in their own false traditions.
Third, since “nothing at any time is to be added” to the Bible, the sufficiency of Scripture excludes “new revelations of the Spirit, or traditions of men.” This is in opposition especially to Charismaticism and Romanism.
Fourth, the objective sufficiency of Scripture does not rule out the need for the almighty, subjective work of the Spirit in us: “Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word” (John 6:45; I Cor. 2:9-12; Eph. 1:17-18).
Fifth, Westminster Confession 1:6 concludes that “there are some circumstances concerning the worship of God, and government of the Church, common to human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word, which are always to be observed.” Scripture determines that we meet on the first day of the week, “the Lord's day” (Rev. 1:10), the day on which Christ rose from the dead, the Holy Spirit was poured out and the apostolic church assembled (Acts 20:7; I Cor. 16:2). But at what time on Sundays should we have our services? “Christian prudence, according to the general rules of the Word” will direct us. At the church's Lord's Day services, we sing the Psalms (Ps. 95:2; Eph. 5:19; James 5:13). But how many Psalms should we sing and how much of each Psalm? Here again sanctified common sense will guide us.
With regard to church government, the church must have at least two elders because the Bible requires a plurality of presbyters (Acts 14:23; Titus 1:5; Prov. 11:14). But the precise number will depend on the size of the church and the amount of work. Since elders rule together, they will hold a consistory or session meeting. But how frequent should their regular meetings be? Most churches reckon it wise to have an elders' meeting once a month but additional meetings may also be required.
Two key texts are cited by Westminster Confession 1:6 in this regard: “Let all things be done unto edifying” and “Let all things be done decently and in order” (I Cor. 14:26, 40). Church office-bearers and members must apply biblical principles so that decency and order is the manner or way in which “all things” are done in the church and that the goal of edification is served.
Next time, Lord willing, we will prove the content sufficiency of Scripture from the Bible and see how the believer learns and knows this truth in his heart and life.
QUESTIONS FOR DISCUSSION
- What is meant by the sufficiency of Scripture as regards its content?
- Why was the sufficiency of Scripture crucial at the Reformation?
- How is the sufficiency of Scripture undermined and denied today?