How to know the Bible is truth

The proof of Scripture in this respect is in Scripture, in the power of the word wielded by the Holy Ghost. When in that power it reaches the heart and conscience, its character, its divine character, is known, not only in the particular point in which it reaches them, but as to the true power and character of that which has done so. The woman of Samaria does not say when thus reached, "What you say is true," but, "Sir, I perceive that thou art a prophet." What He said came from God. His character and word were known to her. So it is with the Bible when a man is taught of God. It is recognised as His word, as Christ was recognised by those whose eyes were opened to see what was divine. Human testimony may prove the folly of human doubt, but no more, and so be useful; but divine operation alone gives divine faith. "He has opened mine eyes." When men believed only through proofs to man, by miracles, Jesus did not commit Himself to them; He knew what was in man. It was man's judgment about Him, very justly formed, but only man's judgment, no revelation of the Son of God to the soul: this is by the word through the operation of God; and then a man is born of God and sees. But I must pursue my inquiry.

It is truly refreshing to transcribe such lines from the pen of one who has been a profound student of scripture for forty years. They are of unspeakable value, of a moment when so many are ready to cast a slight upon the sacred volume. Not that we are, in any wise, dependent upon human testimony in forming our conclusions as to the divine origin of the Bible, inasmuch as these conclusions rest upon a foundation furnished by the Bible itself. God's word, as well as His work, speaks for itself; it carries its own credentials with it; it speaks to the heart; it reaches down to the great moral roots of our being; it penetrates the very innermost chambers of the soul; it shows us what we are; it speaks to us as no other book can speak; and, as the woman of Sychar argued that Jesus must be the Christ because He told her all things that ever she did, so may we say in reference to the Bible, It tells us all that ever we did, is not this the word of God? No doubt it is only by the Spirit's teaching that we can discern and appreciate the evidence and credentials with which holy scripture presents itself before us; but still it does speak for itself, and needs not human testimony to make it of value to the soul. We should no more think of having our faith in the Bible established upon man's testimony in its favour than we should think of having it shaken by his testimony against it.

No doubt there is abundance of external witness to its truth; but the surest of all is its own direct testimony to man's heart and conscience. Without Scripture he is an enigma which his own wit cannot explain: he knows not from whence he came or whither he is going; he knows neither himself nor God. With Scripture, "light is come into the world;" and what makes all things manifest needs not, although it everywhere finds, a testimony outside itself. Truth speaks for itself -"commends itself to every man's conscience in time sight of God"- although the true it is who alone will hear it.

Scripture thus proved will be its own best evidence as a Divine revelation. No doubt there is abundance of external witness to its truth; but the surest of all is its own direct testimony to man's heart and conscience. Without Scripture he is an enigma which his own wit cannot explain: he knows not from whence he came or whither he is going; he knows neither himself nor God. With Scripture, "light is come into the world;" and what makes all things manifest needs not, although it everywhere finds, a testimony outside itself. Truth speaks for itself — "commends itself to every man's conscience in the sight of God" — although the true it is who alone will hear it.

The attempt to prove by human reasoning and external evidence that the scripture is God's word, would be just as absurd as lighting a candle to look at the sun. Every one knows, except he be blind, that the sun gives light and heat. We know nothing of the sun without these effects. So every honest mind that has ears to hear, and gets before God, finds scripture so searching, that it commends itself to his conscience as being the word of God. He finds it quick and powerful, and sharper than any two-edged sword.

H. Surely that is the way as to enquiry; for it really proves itself its divine power in the conscience. And this last is the only true knowledge of inspiration. I know rationalists try and put off with an air of superiority, as rejected by enlightened people (that is, themselves), what they have not got, and therefore cannot feel the force of; but I am not afraid of avowing, in the fullest extent, the doctrine of the Reformation, which is necessarily the doctrine of every believer, that scripture proves itself by its own power. I go further — it never proves itself, never can prove itself, if it be true, in any other way. And so, moreover, it declares: "faith cometh by hearing, and hearing by the word of God." Rom. 10:17, "He that believeth on the Son of God hath the witness in himself." 1 John 5:10, "The law of Jehovah is perfect, converting the soul. The entrance of thy word giveth light, it giveth understanding to the simple." Ps. 19:7. If what is called light requires something to shew it, it is a proof that it is not really light. In the nature of things light shews itself and all else. It is not what we mean by light, what a man who has eyes knows it to be by having eyes, if it has to be shewn. It does require eyes to see it. If a man has not eyes, he cannot of course see it or know what it is at all. Nor can any one tell him what it is, or make himself understood in speaking of it. He wants the faculty of what is to be proved. If a man does not see the word of God to be such, it is a proof that he has no moral eyes, no faith. A man asks me how I can prove honey to be sweet. I say, if you cannot taste it, you must remain ignorant. And note, if there be a word of God, it must be moral light and perfect light, divine light — cannot be otherwise. If what is presented to me be not such, I say at once, then it is not God's word. It may be dawn, or shine through clouds, or be noon-day, but it is in its nature light, or it is not God's word. Hence, in the nature of things it must reveal itself. If it do not, it is not God's word. Whether a man has eyes to see is another question: but one who has knows he sees the light.

How did Timothy know that the Holy Scriptures were the Word of God? He knew it by divine teaching. He knew of whom he had learned. Here lay the secret. There was a living link between his soul and God, and he recognized in Scripture the very voice of God. Thus it must ever be. It will not do merely to be convinced in the intellect, by human arguments, human evidences, and human apologies, that the Bible is the Word of God; we must know its power in the heart and on the conscience by divine teaching; and when this is the case, we shall no more need human proofs of the divinity of the book than we need a rushlight at noonday to prove that the sun is shining. We shall then believe what God says because He says it, and not because man accredits it, nor because we feel it. "Abraham believed God, and it was counted to him for righteousness." He did not want to go to the Chaldeans, or to the Egyptians, in order to find out from them if what he had heard was in reality the Word of God. No; he knew whom he had believed, and this gave him holy stability. He could say, beyond all question, "God has established a link between my soul and Himself, by means of His Word, which no power of earth or hell can ever snap." This is the true ground for every believer — man, woman, or child, in all ages and under all circumstances. This was the ground for Abraham and Josiah, for Luke and Theophilus, for Paul and Timothy; and it must be the ground for the writer and the reader of these words, else we shall never be able to stand against the rising tide of infidelity, which is sweeping away the very foundations on which thousands of professors are reposing.

Inspiration: This first aspect of the word contains that evidence of its truth to faith which places it beyond the need or reach of proof. As to labours which men of God have undertaken in regard of such proof, either for those who oppose or who doubt on certain genuine grounds, I will refer later. As to the verity of Scripture for a believer, it contains its own testimony, which exceeds that of even the utmost purity and sincerity. We can well illustrate this by reference to the Apostle John. None loved the blessed Son of God more than he; none was more devoted; upon his testimony as upon no other could we place that confidence which reposes necessarily in the calm sobriety of a truthful witness to facts which he knew so well. Yet even here God has provided for a Divine testimony to His Son; so that, sober, loving and truthful as John would be, he is guided and guarded in his testimony by the special unction of the Holy Spirit. So that, as is the Divine Subject of that testimony so is the record of it, though through a human instrument.

From all these various witnesses, we not only learn that God had ordered writing as a means of communicating His mind and will, but, as a fact, we also find preserved for us in a most marvellous way for nearly two thousand years a number of books written by various persons who had no communication with each other; written, too, at different times, and under different circumstances for a period extending over 1500 years, and all the books so agreeing together that a spiritual mind can trace all as being under the guidance of a master mind: books that were valued by other prophets, treasured up by faithful men, esteemed by many as of more value than thousands of gold and silver, and ministering words which were found and eaten to the joy and rejoicing of the heart. In these many books we find the prophetic words of some afterwards registered by others as fulfilled, and warnings unheeded, too, meeting with the predicted judgments; the depravity and utter ruin and wickedness of man set forth, and alas, manifested, while the nature of God, as love and light, His attributes and words of holiness, grace and truth, stand out in all their uncompromising perfection, and eternal excellence. Because of these things, the written word of the Old Testament brings such conviction to the soul of its divinity and eternal truth, when opened up and brought home by the Spirit, that the heart no more looks to men's opinions, or other external evidence, than a child, when gazing with delight on a photograph of his living mother, would inquire who it is.

We rise from our task. This brief survey of Scripture has only served to deepen in the writer’s mind the truth of the inspiration of the Scriptures, and how they should be treated with the utmost reverence, realising that God Himself is speaking to us in them. We have brought forward very little, but that little overwhelmingly proves that the Scriptures are all that they themselves claim to be. The claim has been amply substantiated by the contents of the Book, the character of its writers; the fulfilment of prophecy; the correspondence between the shadows of the ceremonial law and their fulfilment in Christ and His atoning death on the cross; the supreme Person of our Lord, as delineated in the four gospels, the presentation of a life unique in every way, and in character and degree infinitely beyond every other life, however exalted, and finally its living power in moulding human lives for God. By its fruits we know the Book to be supremely good.