Why I preach that the Bible is literally true

“The only way to arrive at the truth is from the way in which Scripture presents it.”

Our first rule must be that the Scriptures shall be our only standard of appeal, and these taken in their plain, literal meaning, without perverting or mystifying their evident signification.

Whatever their tradition or denomination, most who answer to the name of Christian claim in some sense to be biblical. For this book's purposes, "biblical" means that the Christian believer searches seriously and carefully for the meaning of the Bible on its own terms, not changing its meaning to fit the times. Biblical Christians approach the Bible with reverence and respect because they believe it is true and authoritative - that it contains God's very words.

But God's word IS true. Every single word as originally given is true. Nothing in it is or can be false; we can rely on it and its veracity completely.

The introduction of the Word of God leads the Apostle to state the character and uses of all Scripture. He says, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (or, "every good work"). vv. 16, 17. All or every scripture is then divinely inspired, given by the operation of the Holy Ghost through human vessels as a revelation of the divine mind (see 2 Peter 1:21), and the Apostle in another place claims this inspiration for the words in which he delivered his message: "Which things also we speak," he says, "not in the words which man's wisdom teacheth, but which [in those which] the Holy Ghost teacheth" (1 Cor. 2:13). It is not only therefore that the Scriptures contain, but they also are the truth; and they are thus absolutely infallible and, as such, have attached to them God's authority because they are the expression of His own mind. They are therefore to be received, unquestioningly received, as the voice of the living God to our souls; and thus the only proper attitude to be taken up when they are read is that of Samuel, who said, "Speak, for thy servant heareth."

The uses of the Scriptures are next given. First and foremost they are "profitable" for teaching, being, as we have seen, the revelation of God's mind for His people; also for "reproof," or conviction, for, inasmuch as they are the divine standard, the character of our conduct or actions is at once discerned by their application; for "correction," since they not only convict of sin and failure, but they also point out the right path for God's people; for "instruction in righteousness," because they contain precepts and exhortations applicable to all the relationships and responsibilities, whether toward God, one another, or toward men in general, in which the believer can possibly be found. The Word of God is thus the only, and the all-sufficient, source of instruction for His people.

We may thank Dr. Farrar for his candor. It is certainly well to know what Scripture is for him, and how far "texts" are likely to decide the matter in question. Where he finds that prophets and apostles, nay, the Lord Himself, sanction his view of the matter, it would be hard to say. There is certainly abundance of proof of the very opposite, and in the mouth of one who professes such unbounded confidence in the "illumination of the Spirit of Christ," it seems a strange assertion that thus the Spirit of truth must have taught error, or at least have used such feeble and imperfect means of communicating truth, that He could not prevent its being mixed up with error. We refuse this teaching altogether. We on the authority of Scripture itself believe that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works (2 Tim. 3:16-17). We believe in a really divine revelation given to us by One who cannot lie, and who does not for bread give us a stone, nor put darkness for light, or light for darkness. We would obediently "search" these Scriptures, conscious indeed of our own weakness and ignorance in doing so, but sincerely trusting Him, who assures us that "he that will do God's will shall know of the doctrine whether it be of God" (John 7:17).

Surely nothing can be more positive, nothing wider in reach than this: "Scripture" — not merely this or that passage, specially guided or guarded, because of special importance, but Scripture, as Scripture, — "Scripture cannot be broken." Is it then the statement that "In six days the Lord made heaven and earth, the sea, and all that in them is," or any other, however insignificant it may seem to us, if Scripture makes it, then its truth is guaranteed — "Scripture cannot be broken."

87 But Dr. C. assures us the scriptures never affirm their own infallibility. Abstractedly "infallibility" belongs to a person, not to what has been already said. But they affirm that they are inspired by God, and that they have His authority. The Lord says, "the scripture cannot be broken" — appeals to it, as we have seen, as of equal authority with His own words — refers to them as testifying of Him — expounds them after His resurrection in what they taught concerning Himself — declares all that they said must be fulfilled — opens His disciples' understanding to understand them — declares that His rising from the dead would be useless to convince those by whom they were not believed. They are quoted by Him as absolutely conclusive authority. Facts here questioned, or borne with, because they may be "fairly disposed of," are referred to by Christ as undoubted history. So the apostles write whole epistles, in which their entire teaching is based upon the truth and inspired authority of scripture. Paul speaks of the scriptures "foreseeing"; so completely does he identify them with God. "But what saith the scripture?" is conclusive; not only so, they declare them to be by inspiration. They are called "the oracles of God," and the possession of them is counted to be the main privilege of God's people; so the law is called "the living oracles." Peter says, "No prophecy of the scripture is of any private interpretation, but holy men of God spake as they were moved by the Holy Ghost." I dare say Dr. C. will call the authenticity of this in question. Take then the first epistle (though I am perfectly satisfied of the authenticity of the second): there he states that the prophets searched as men into their own prophecies, as given by the Spirit of Christ which was in them. Paul declares that "every scripture is given by inspiration of God," the security of the saint in the perilous times of the last days; 2 Tim. 3:16. He calls the scriptures "prophetic scriptures," scriptures of the prophets; Rom. 16:26. I have no doubt this refers to the New Testament; but, if it be the Old, it is saying they are inspired. So his own teaching he declares to be by "words which the Holy Ghost teacheth." The prophets were infamous impostors, if what they said were not the direct testimony of God Himself, for they say, "Thus saith the Lord." As to Christ, it is said, "He whom God hath sent speaketh the words of God, for God giveth not the Spirit by measure [unto him]." Thus, as Son of man, what He spoke, He spoke — to refer to Dr. C.'s question — "supernaturally," and His words were "the words of God." I am aware that Dr. C. says that on such subjects He was no wiser than other pious Jews, and that he thinks himself wiser than Christ and the apostles on such; but does he expect every one to have the same opinion of him that he has of himself? Does he think that many even will respect the judgment of one called a bishop who persuades us that Christ was prejudiced, and he is not? Poor human nature!

It is an assumption without the smallest proof save of ill-will, and no indication whatever "that in the early chapters of Genesis we are not reading literal history." The Lord and the apostles have decided otherwise, and as Christians we believe them, not in the least degree the Higher Critics, whom we can only regard as infatuated enemies of revelation.

I shall show you, I hope, by God's help, from His Word, that whether the witnesses be patriarchs, prophets, evangelists, or apostles, and, better than all, the Son of God Himself, testimony as to the truth of what the book of Genesis says in relation to the flood is absolutely to be relied upon. Perhaps I might, ere I go into detail, seek to clear that point.