Social Justice - It's Not What It Seems To Be

When you hear the term “social justice” what do you think?  For many of us it sounds like an honorable and important desire in our society.  Do you not desire justice in this world?  The technical term “social justice” that drives our politics, controls our education systems, and informs society does not mean what you think it means. 

If Jesus was ministering on earth today, He would be guilty of “social injustice”.  He chose 12 Jewish men as His apostles.  He did not consider racial or gender representation. He would certainly be in error to give to one servant 5 talents, to another 3 and yet another 1.  His unequivocable stance that marriage is between one man and one woman for life would be subject to tremendous criticism. His view of the family would be another certainly make Him unpopular.  In almost every major point He would be guilty of violating contemporary “social justice” values.

What is “social justice”?

William H. Young[1] defines “state redistribution of advantages and resources to disadvantaged groups to satisfy their rights to social and economic equality.”  The problem is the little word “equality”.  Within the social justice topic equality does not mean equal worth or dignity. Now that might mean that to you as you use it, but that is not what it means in contemporary social science.  It means equality in outcome.  For instance, in economic Marxism, equality means everyone has the same amount of wealth.  In this worldview, also called cultural Marxism, everyone has equality of outcome.

Christians would certainly believe in “equality of opportunity”, but “equality of outcome” is a different species. Equality of opportunity never promises equality in the outcome.  A simple illustration of equality of outcome might be this:

·         If you have 10 dogs and 10 cats applying for a job; and you only need 10.
·         Equality of opportunity is that all cats and dogs that want the job can apply.

·         Equality of outcome is that no matter the qualification, 5 cats and 5 dogs will be selected to get equal outcome.

 Further to that definition within some of the subsets of the social justice movement, if cats come from a circumstance where they have been mistreated and marginalized, the outcome will be manipulated so that there are 7 cats and 3 dogs.

In the 2020 US election, Kamala Harris[2] is quoted in a video saying,

“It’s about giving people the resources and support they need so that everyone can be on equal footing, and then compete on equal footing”, (so far most of us would agree, but then she adds) “equitable treatment means we all end up at the same place”.

That is cultural Marxism that our society calls “social justice.” The reason this is important issue is because it is the default worldview in our governments, schools and slowly creeping into the Church. Christians need to be informed and warned. 

What is Biblical justice?

As Christians we disagree with this social justice theory, but God forbid if we fail to recognize the need for justice in this world.   The Bible is not silent on the need for justice:

·         “Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.” (Psalm 82:3, ESV)

·         “learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17, ESV)

·         “He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, ESV)

·         “My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory.” (James 2:1, ESV) 

To suggest that a Christian ought to not be concerned about justice is like saying we shouldn’t be concerned about holiness or righteousness.  Biblical Justice in its simplest form, means to set things right.  Jesus is our example. Jesus pursued justice. He physically and spiritually ministered to the needs around Him.  Healing the leper in Matthew 8 and caring for the woman caught in adultery in John 8 are just a few examples.  Luke’s Gospel emphasizes that the ministry of Jesus was to the marginalized, the poor, the despised in society.

The standard of justice is God Himself.  The only reason there is any concept of justice in our world is because our holy, righteous Creator God imparted the notion to His creation.  Hear God’s Word:

·         ““The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.” (Deuteronomy 32:4, ESV)

·         “Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you.” (Psalm 89:14, ESV)

God defines justice.  All His ways are just. 

In discussion with someone recently I appealed to them to “think Christianly” about social issues.  What do I mean by that?  Here are 7 principles to help you think “Christianly” about social issues.

7 BIBLICAL GUIDELINES TO THINK “CHRISTIANLY” ABOUT SOCIAL ISSUES

1. To think “Christianly” places ultimate blame for all injustice in wickedness of human heart.  “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9, ESV).  The heart of the problem is the heart. The very first sin committed after Adam and Eve were expelled from the Garden was murder induced by jealousy and envy.  The sobering condemnation of Scripture is, “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.”” (Romans 3:10–12, ESV).  Ultimately its not social groupings or institutions that cause injustice.  It is sin.  If the ultimate problem is sin, the ultimate solution is a Savior.

2. To think “Christianly” rightly defines the identity of all people in God.  The identity of the Christian is found in Christ. A familiar question of our day is, “How do you identify yourself?”  If I find my identity in the color of my skin, the gender of my being, the identifier of my culture and so on, I will always be discontent. 

Our primary thought, no matter who we meet is “this person is made in the image of God.” “Then God said, “Let us make man in our image, after our likeness…” (Genesis 1:26a, ESV)  It is for that reason that God directed the value and the protection of human life. “And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” (Genesis 9:5–6, ESV).  All human nature is still under the terms and conditions of the Noahic covenant.  All human beings are by creation, precious, valuable, equal and of eternal worth. 

This does not mean that race, gender, culture is unimportant.  It does mean that it is less important. 

Likewise, those who are in Christ have a unique identity.  Every Christian regardless of race, color or gender is uniquely blessed by God, chosen in Christ, and predestined to be God’s son (don’t change the gender of that, ladies.). Every Christian, regardless, is redeemed, forgiven, guaranteed and eternal inheritance, sealed with the promise of the Holy Spirit (see Ephesians 1:3-14).

If you ultimately identify by your race, color, gender, etc., you will never be happy – you will never find satisfaction in Christ.

3. To think “Christianly,” true justice is motivated by love. It seems to me that modern social justice movements which on the surface seem to be promoting equality, respect, and fairness promote suspicion, hostility, labelling, motivated by envy, jealousy, anger, and resentment. This tells us the motivation is wrong. 

The Biblical worldview calls for Good Samaritan ethics which is to do good to all as you have opportunity.  The Biblical worldview calls to love even your enemies and those who despitefully use you. The Biblical worldview calls for love instead of retaliation. 

The Biblical response seems to me to “Do not be overcome by evil, but overcome evil with good.” (Romans 12:21, ESV).  Peter calls us who are Christians to a high standard; to be like Christ. “He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.” (1 Peter 2:22–23, ESV)

Paul reminds us of one of the marks of a true Christian.  They, “repay no one evil for evil, but give thought to do what is honorable in the sight of all.” (Romans 12:17, ESV).

4. To think “Christianly” responds to the plight of the oppressed.  Jeremiah’s letter to the exiles give to us great advice. “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” (Jeremiah 29:7, ESV).  I repeat from Isaiah, “learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.” (Isaiah 1:17, ESV).  In God’s opinion, doing good includes seeking a just functioning of our society.

The Bible also implies that we focus on the known injustices in our communities. “As you have opportunity, do good.”  Do you speak up at coffee time when racist comments are made? Do you honor the women in your life? Do you honor the men in your life?  Will you have the courage to rebuke the multitude of jokes that demean genders and cultures?

Secondly the Bible (in Psalm 82 and Romans 13) places great responsibility on our civil leaders. This means praying for them, holding them to account and being involved in the political process is critical.  Hear these last inspired words of King David recorded in 2 Samuel 23:3–4 (ESV),

“³ The God of Israel has spoken; the Rock of Israel has said to me: When one rules justly over men, ruling in the fear of God, ⁴ he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth.”

 5. To think “Christianly” means we look at people differently.  “From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer.” (2 Corinthians 5:16, ESV).  Christians don’t classify people in human categories. Before your saved you look and say, “That person is rich and privileged.  That person is not.”  Or we say, “That person is an embarrassment to society.  That person is not.”  Christians view all persons, created in the image of God and in need of salvation. 

Modern theories, called “critical theories” create categories and division.  Christians view people according to the Spirit.  Christians understand there are only two races: the race of Adam and the race of Christ.  Christians labor to call all people to the hope of the Gospel and to find their hope in Christ.

6. To think “Christianly” is to think of personal responsibility and accountability.  “For God will bring every deed into judgment, with every secret thing, whether good or evil.” (Ecclesiastes 12:14, ESV).  In the Bible there is no room to excuse sin because of the social circumstances you find yourself. The Bible emphasizes personal responsibility.  Each person is a moral agent accountable before God.  Any theory that seeks to ignore our personal responsibility is unbiblical.

7. To think “Christianly” in the ultimate sense is to remember that God who is perfect in justice is the final Judge.  Peter reminds us of those who live unjustly: “but they will give account to him who is ready to judge the living and the dead.” (1 Peter 4:5, ESV). 

We hear the words of the Holy Spirit: “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”” (Romans 12:19, ESV).

Biblical Justice is then treating others, in all areas of life, in such a way as to uphold God’s revealed standards of righteousness and holiness. It means to each of us, “as you have opportunity, do good.”  It means for our nation to uphold the same standard and punish wrongdoers and reward the injured accordingly.

Biblical Justice is opposed to and is opposed by most modern theories of social justice.   When you hear code words like ‘critical race theory”, “intersectionality”, “reproductive justice”, “economic justice”, “inclusiveness”, “diversity”, “privilege” and particularly the word “equality” be aware they may not mean what you think they mean.  I encourage you to test what you hear and ensure that it is inline with thinking “Christianly”?

Further Resources

1.     In June of 2018 several prominent evangelicals such as John MacArthur, Voddie Baucham, and so on met together draft a statement on Social Justice.  Tens of thousands of Churches or individuals have added their signature in approval.  It is called Statement on Social Justice and the Gospel.  I highly recommend it to you.  Just reading it will help you understand the issues.

2.       I also recommend the teaching of Voddie Baucham.  There are 2 presentations on YouTube that would be helpful:

a.       https://youtu.be/yEL7KtQ673w

b.       https://youtu.be/YFNOP2IqwoY

These presentations are based on his book: Fault Lines: The Social Justice Movement and Evangelicalism's Looming Catastrophe

3.     Anything Monique Duson, from the Center for Biblical Unity, produces is excellent. She has produced a small group Bible study entitled Reconciled, A Biblical Approach to Ethnic Unity. Here’s an example: https://youtu.be/YxZOSv-tMDs

4.       I’ve read several online articles that are helpful.  Here is a list:

a.       https://www.thegospelcoalition.org/article/faqs-christians-know-social-justice/

b.       https://www.liberty.edu/champion/2020/11/opinion-social-justice-is-not-the-same-as-biblical-justice/

c.       https://www.thegospelcoalition.org/article/why-all-christians-must-seek-public-justice/

d.       https://www.jarrodjones.com/2020/10/social-justice-vs-biblical-justice-7-ways-to-discern-the-truth/

e.       https://www.challies.com/book-reviews/is-white-fragility-a-helpful-resource-for-christians/

f.        https://alberta.lightmagazine.ca/2021/06/11/is-critical-race-theory-of-concern-in-canada-part-1/

g.       https://alberta.lightmagazine.ca/2021/06/18/part-2-how-far-can-we-agree-with-critical-race-theory/

h.       https://www.desiringgod.org/interviews/critical-race-theory-part-1

i.         https://www.desiringgod.org/interviews/critical-race-theory-part-2

 

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[1] https://www.nas.org/blogs/article/academic_social_science_and_social_justice

[2] https://www.steveglaveski.com/blog/why-equality-of-outcome-is-a-bad-idea

What Fellowship Does A Christian Have With A Labour Union?

“Our labor unions are not narrow, self-seeking groups. They have raised wages, shortened hours, and provided supplemental benefits. Through collective bargaining and grievance procedures, they have brought justice and democracy to the shop floor.” - John F. Kennedy, September 5, 1960.

I was a young subaltern arriving at Currie Barracks in 1974. The city was Winnipeg, Manitoba. The unit was the Second Battalion of the famous Princess Patricias Light Infantry (PPCLI). The stated task of an infantry soldier was “to close with and destroy the enemy.” The “enemy” in this case was the Canadian Postal Service and the role of the Battalion was to help get essential mail to the recipients. Not what I expected!

Today, November 20, 2024, fifty years later, The Canadian Union of Postal Workers (CUPW) has announced it intends to begin a national strike. Global News reported that “according to the union, its list of demands includes wage increases aligned with inflation, enhancements to group benefits — such as coverage for fertility treatments and gender-affirming care —improved protections against technological changes, more paid medical leave, paid meal and rest periods and short-term disability payments.”[1]

This blog is not about the Postal Worker strike. I lead with this story because it is typical of many labor strikes in Canada. In those last fifty years that I referred to, Canada postal workers have gone on strike 19 times, i.e., about every 3 years. Typical of Canadian strike action, it is executed at the least convenient time for citizens, in this case, approaching the Christmas season. Earlier this year, West Jet threatened strike action as the vacation time approached. This is certainly intentional hoping to win the angst of citizens to support the strike.

Many, like John Kennedy boast of the benefits of of labour unions. I would want to concede that without any argument. Others, like my grandfather who eventually strapped on a German bayonet, a trophy from his service in World War I, and crossed a picket line so that my father and the rest of the family could eat, would take a more discerning view. But this is a blog not a book. This blog is not a comprehensive study of labour unions. This blog serves only one purpose: How should a Christian view participation in a labor union and joining in strike action or other such walkouts and lockouts?

Let me define what I mean by a Christian. A Christian is a follower of Christ. They have repented of their rebellion against God and have sought, by His power, to live for Him. They see themselves as being bought with a price and not their own to do as they want. They wish to please God in all they do and thereby glorify Him. They are indwelt with the Spirit of God and live under the guidance of the Bible, recognizing it is the ultimate, authoritative, sufficient guide for their life and their beliefs. How should that person view their involvement in a labour union?

One presumption that needs to be assumed in this blog is that the existence of labour unions should be treated as amoral. The fact that one is a union member is not considered to be wrong in and of itself. We might even concede the idea that labour unions can be a help to Christians. A union might ensure religious liberty and the like. So, a more refined question is: what types of activities should a Christian support and take part in? To this the Bible is not silent. The Scriptures have a robust theology of work. As I remind the reader of some of the principles of work expressed in Holy Scripture, I suggest that it will form a series of checks and boundaries that are useful to the Christian.

 

1.      God is the author of work. Genesis 2:15 teaches us that work was God’s idea before sin entered the world. The Christian will embrace his or her employment as a good thing, not a thing to be avoided, nor despised, not an enemy. The Christian employee will stand out as one who engages in work with joy and as a mission from God. Work is as much a ministry and a pastor labouring in a local congregation. I will write more on this in Principle 6.

 

2.      Sin made work hard (Genesis 3:17-19). Because of man’s rebellion of God, work is painful and takes “sweat.” If a Christian employee has a distressing day at work, their response initially is not to blame the employer, the system, his or her colleagues, etc., but to remember that the ultimate cause of their sense of frustration (or whatever) is sin. If it is sin, then the Saviour is the answer. Consider this: the proverbial bad-day-at-work drives the Christian employee, not to job action, but to Christ. “Come to me, all who labor and are heavy laden, and I will give you rest.”[2]

 

3.      A Christian does not view his or her boss as the boss (so to speak). Christians “obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart.”[3]  (See also Colossians 3:22-24) It is interesting that Paul uses the same language for living the Christian life (“fear and trembling”, Philippians 2:12) as how Christians are to work. It is not a paralyzingly fear, but a motivating fear. It is a fear that says, “I don’t want to do anything that brings dishonour on my Saviour.”  But more than that, the Christian employee adopts the attitude that he or she is working for Jesus Christ. They work to the ignoring of who is watching or who is affirming but doing God’s will for His commendation. The logic is profound: if your work pleases God, it will likely please your boss. If your boss is not pleased in your God-pleasing work, then God’s opinion is what really matters.

 

4.      John the Baptist, in Luke 3:14, counselled soldiers to be content with their wages. This will be an incredibly provocative principle. Remember, a Christian believes and looks to obey God’s Word. Note what Paul wrote, “But if we have food and clothing, with these we will be content.”[4] Would it not be correct that most union strike actions are motivated by a desire for more wages, more benefits? Are we not fueled with dissatisfaction when we learn that those people over there receive more compensation than we do? Should there not be some internal investigation within the heart of a Christian that examines reality and decides what is legitimate justice or what it is sheer greed?

 

5.      Another question that a Christian should consider about labour unions is the issue of association. “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?”[5]  When one takes part with a union and he or she feels the necessity to compromise Biblical precepts and principles, they are faced with difficult choices. The Apostolic question is critical, “Is it better to obey God or man?” (Acts 5:29).

 

6.      Finally, and most decisively, how does the Christian employee wrestle with the Apostle Peter’s admonition: “Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust. For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly.”[6]  Our good and faithful work will bring accolades and promotion, but our godly submission to unjust employers brings glory to God. It is this factor that will decide who we are working for. It is this factor that will figure out what our genuine ambition is. Jesus commanded His followers to “Go therefore and make disciples of all nations . . ..”[7] Literally the command reads, “As you go make disciples.” It includes “As you go to work, make disciples.” Our vocation is intended by our Saviour to be our mission field. Suffering under difficult and unjust conditions is one way to give glory to God and as Peter will say in that same context of suffering, “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you.”[8]

 

Jesus wrote a letter to the Church in Thyatira (Revelation 2:18-29) The city was a centre of commerce, and the records preserve references to more trade guilds than those listed for any other Asian city. The necessity for membership in a trade guild invited the Christians of Thyatira to compromise and opened the door to many temptations. Admittedly trade guilds were not labour unions. They were work associations that met for mutual benefit and protection. Paul had them in mind when he penned these words, “All things are lawful,” but not all things are helpful. “All things are lawful,” but not all things build up.”[9]  The fact that the Bible does not forbid Christians joining labour unions does not ratify their choice to join and/or take part in all or any of its activities.

Labour unions often perform their duties based upon adversarial approach to negotiations based on discontent and greed. The goal of work disruption is often to gain personal comfort and ease to the discomfort and ease of other citizens. Undoubtedly labour unions have also addressed issues of justice and true equity. The purpose of this blog was not to “throw the baby out with the wash” but to ask Christians clear Biblical questions. Undoubtedly if a Christian finds themselves compromised with the activities of a union, difficult choices will have to be made. They may also face persecution. But the reason I made certain that I defined what a Christian was is to ensure we understood what it means to be a Christian. Jesus said, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?”[10]  Jesus said this as He was making His way to Jerusalem — to the cross. If you want to follow Jesus, get in line. Join the band of cross-carriers. Join the fellowship of those hated by culture and heading to the cross. “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.”[11]

“The place of suffering in service and of passion in mission is hardly ever taught today. But the greatest single secret of evangelistic or missionary effectiveness is the willingness to suffer and die. It may be a death to popularity (by faithfully preaching the unpopular biblical gospel), or to pride (by the use of modest methods in reliance on the Holy Spirit), or to racial and national prejudice (by identification with another culture), or to material comfort (by adopting a simple lifestyle). But the servant must suffer if he is to bring light to the nations, and the seed must die if it is to multiply.”  - John Stott[12]

 

“In the end, whether a Christian should join a labor union is a matter of conscience and sensitivity to the leading of the Lord. If you are convinced God wants you to join the union, then join it. It is a personal decision, not something another believer can place on you. Realize that, if you join a union, you are obligating yourself to function under their rules.”[13] My question to your heart is this: Do their rules contradict or oppose the gracious, holy “rules” of God? That is the sixty-four-million-dollar question.

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[1] https://globalnews.ca/news/10871404/canada-post-strike-explained-what-to-know-mail/

[2] The Holy Bible: English Standard Version (Mt 11:28). (2016). Crossway Bibles.

[3] The Holy Bible: English Standard Version (Eph 6:5–6). (2016). Crossway Bibles.

[4] The Holy Bible: English Standard Version (1 Ti 6:8–9). (2016). Crossway Bibles.

[5] The Holy Bible: English Standard Version (2 Co 6:14–15). (2016). Crossway Bibles.

[6] The Holy Bible: English Standard Version (1 Pe 2:18–20). (2016). Crossway Bibles.

[7] The Holy Bible: English Standard Version (Mt 28:18–19). (2016). Crossway Bibles.

[8] The Holy Bible: English Standard Version (1 Pe 3:15). (2016). Crossway Bibles.

[9] The Holy Bible: English Standard Version (1 Co 10:23). (2016). Crossway Bibles.

[10] The Holy Bible: English Standard Version (Mt 16:24–26). (2016). Crossway Bibles.

[11] The Holy Bible: English Standard Version (2 Ti 3:12). (2016). Crossway Bibles.

[12] http://www.justworshipgod.com/2015/08/12-classic-quotes-from-john-stott-cross.html?m=1

[13] https://www.gotquestions.org/Christian-labor-union.html

Dual Authorship of the Bible

 “Unless the Lord builds the house,

                  those who build it labor in vain.”[1]

Who is building in this familiar Psalm? Is the LORD building? Or are people building?

It was 1983. God moved into my life in transforming power. A neighbor invited me to attend his church. It was not long before the Associate Pastor involved me in a Bible Study that was studying foundational truths of Christianity. The study textbook was written by a Dr. Bruce Milne, entitled Know the Truth: A Handbook of Christian Belief. The very first section was on The Final Authorities in Matters of Faith. It covered topics like authority, revelation, and Scripture. Dr Milne gave several theories of inspiration but the one preferred, he named “supervision.” God “supervised” the chosen men who penned the pages of the Bible. I will discuss that later.

The Biblical authors were not hesitant to claim their own authorship. Therefore, Luke could write, “it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you . . ..”^[2]  And we also find in the New Testament that many authors were not ashamed to affirm themselves as authors. For example:

a.    “Paul, a servant of Christ Jesus, . . . To all those in Rome.” (Ro 1:1–7).

b.   “James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the  Dispersion:” (Jas 1:1)

c.    “Peter, an apostle of Jesus Christ, To those who are elect exiles.” (1 Pe 1:1)

d.    “I have written something to the church.” (3 Jn 9)

e.    “Jude, a servant of Jesus Christ and brother of James, To those who are called.” (Jud 1).

The Doctrine of Inspiration did not make the human authors robotic, nor was it conducted (for the most part) through word-by-word dictation. Through this miracle, God wrote, and man wrote. Thus, the word that Milne uses, i.e., “supervision” is not a bad word. (I struggle to find a better word, yet I might choose the phrase, “providentially ordained.” I.e., working all things in accordance with His will.) He goes on to explain:

“This theory asserts that in the process of giving to us the Scriptures, God sovereignly supervised and ordered the background, heredity and circumstances of the individual writers; as a result, when they recorded events, meditations or sermons in writing, the words used were consciously the free composition of the authors and at the same time the very Word of God.”[3] [Emphasis mine]

So, from the very beginning of my Christian journey, I believed that God used chosen men to write Scripture. I believed their writings were largely their very own composition, yet at the very same time the very Word of God. I accepted this as a mystery, yet a necessary and essential truth. Milne summarizes: “Their inspired words, therefore, are clearly stamped as ‘theirs’ and address their immediate situation but are also in God’s providence part of his eternal Word to his people in every age.”

Much to my surprise, I didn’t realize that some people didn’t believe that. Opponents to the position that I present in this article will agree that man had a role in the production of Scripture, but they would say that the words “did not originate in man.” Although not entirely bowing to a theory of dictation, they would argue that the work of “inspiration” gave to the writers the God-thoughts. In other words, they prefer to refer to these men as recorders of the Bible, not authors. They’re problem is a misunderstanding of the word “inspiration.” The Biblical word “inspiration” does not mean as it does today. Someone might say, “God inspired me to write these lyrics.”  That is not how the Bible speaks of inspiration. Mounce is helpful here:

“θεόπνευστος, “God-breathed,” occurs only here in the Greek Bible, being found rarely in pre-Christian literature. It has generally been translated “inspired,” but the niv translation “God-breathed” accurately reflects the etymology of the compound word (θεός, “God” + πνειν [aorist *πνευ (ς)-], “to breathe” + verbal adjectival ending-τος) and its meaning as asserting the divine origin of Scripture. It denotes not the manner of the inspiration of Scripture but rather its source.”[4]  [Emphasis mine]

We could paraphrase 2 Timothy 3:16 accurately by rendering it: “All Scripture is sourced in God.” Of course, the position of this paper affirms that. Paul is not teaching “how” the transmission of Scripture takes place in 2 Timothy 3:16. Likewise, the ESV Study Bible comments: “The term stresses the divine origin and thus the authority of Scripture. Paul does not point to the human authors of Scripture as inspired people but says that the writings themselves (“Scripture,” Gk. graphē, “writing,” which in the NT always refers to biblical writings) are the words spoken (“breathed out”) by God.”[5]

But but the reader will say, “That is fine, but what about 2 Peter 1:21, “For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” Surely this passage will confirm that Biblical authors simply wrote what God moved them to write. It was not original to them. I respond by calling us to a careful reading of the text.

a.   The subject (v.16) is the making known to the reader, the power and coming of the Lord Jesus Christ. In short Peter is writing about the Second Coming of Christ.

b.   Peter uses the Transfiguration as a prelude or anticipation of this Return (ESV Study Bible).

c.   The Return of Christ is certain, even as it was certain that Peter experienced the glory of Christ on Mount Transfiguration. Yet the prophetic truths about Christ and His return are more certain than Peter’s experience.

d.   Peter affirms Old Testament prophecies about Christ’s return by his statement in v.21.

e.   Peter is assuring that all the Scriptural prophecies about Christ’s return were not produced by someone’s personal notions but in fact were given to them by the Holy Spirit.

We note then that 2 Peter 1:21 is not a general statement on the authorship of Scripture. It is affirming that no human being of their own origin or volition could predict the Coming of the Lord. Those prophecies could only exist because of the pheromenoi of the Spirit — bringing, bearing work of the Spirit on the human author. So, back to my argument. The text of the Bible is for the most part[6] “wholly” belonging to the human author and “wholly belonging to God.”[7]

This mystical dynamic that occurs in the creation of holy Scriptures is not unlike the mystical union between the two natures of Christ. It is well known that for much of the first three hundred years of Church history, believers were engrossed in shaping and describing this Union of Christ, correcting and refuting error. The tendency was to make one Nature of Christ superior to the other or misrepresent one of the natures. The same can be true about the mystical authorship of the Bible. There will be those who make too much of the human effort and those who make too little of it by overshadowing it with Divine authorship. Warfield, I think strikes the balance that is needed (Notice the sounds of Nicene in this quote.):

“The human and divine factors in inspiration are conceived of as flowing confluently and harmoniously to the production of a common product. And the two elements are conceived of in the Scriptures as the inseparable constituents of one single and uncompounded product. Of every word of Scripture is it to be affirmed, in turn, that it is God's word and that it is man's word. All the qualities of divinity and of humanity are to be sought and may be found in every portion and element of the Scripture. While, on the other hand, no quality inconsistent with either divinity or humanity can be found in any portion or element of Scripture.”[8]

Warfield constrains us to think this through carefully. There is nothing contrarian or inconsistent with the Human/Divine authorship reality. They are distinct yet inseparable. Every word originates from both and can be found throughout Scripture. They are at no time inconsistent with each other. This is profound. The well-known theologian A.H. Strong will affirm that you can never look at Scripture, anywhere as “merely human” or “merely divine.”[9]   Strong will then make this provocative statement: “Inspiration, therefore, did not remove, but rather pressed into its own service, all the personal peculiarities of the writers, together with their defects of culture and literary style.”[10]  Grudem expands,

“In cases where the ordinary human personality and writing style of the author were prominently involved, as seems the case with the major part of Scripture, all that we are able to say is that God’s providential oversight and direction of the life of each author was such that their personalities, their backgrounds and training, their abilities to evaluate events in the world around them, their access to historical data, their judgment with regard to the accuracy of information, and their individual circumstances when they wrote, were all exactly what God wanted them to be, so that when they actually came to the point of putting pen to paper, the words were fully their own words but also fully the words that God wanted them to write, words that God would also claim as his own.”[11] [Emphasis mine]

Charles Hodge builds on that when he writes, “Moreover, as inspiration did not involve the suspension or suppression of the human faculties, so neither did it interfere with the free exercise of the distinctive mental characteristics of the individual. If a Hebrew was inspired, he spake Hebrew; if a Greek, he spake Greek; if an educated man, he spoke as a man of culture; if uneducated, he spoke as such a man is wont to speak. If his mind was logical, he reasoned, as Paul did; if emotional and contemplative, he wrote as John wrote. All this is involved in the fact that God uses his instruments according to their nature. The sacred writers impressed their peculiarities on their several productions as plainly as though they were the subjects of no extraordinary influence.”[12]

God yet used and providentially superintended every aspect of the human authorship with Divine purpose. They were authors of literature such that their personalities, culture, language, abilities were all incorporated so that their authorship was a true reality. I even will go as far as to say along with Lewis: “There is a . . . sense in which the Bible, since it is after all literature, cannot properly be read except as literature; and the different parts of it as the different sorts of literature they are.”[13]

Because the Bible is given to us by Human/Divine authorship and we are careful not to deny the human part, we therefore realize that if we do not read the Bible as literature, we will not understand God’s inspired Word. To be clear, the human author, the historical and cultural context, the genre, the language, the sentence structure, the syntax, the flow of thought, and so on, all contribute to proper interpretation and understanding. To dismiss the literary structure of the Biblical authors will in the end mar the truth of Divine authorship. The Bible teaches that it is directly and sovereignly inspired by God and is therefore to be submitted to in how He has inspired it. “If we acknowledge its authority, we must bow to it at this point too: in its dual claim that it is God’s inspired Word and that we should approach it with reverence and submission. To take another view is to stand in opposition to clear biblical teaching.”[14]  [Emphasis mine]

The Bible student, the preacher, the teacher, the author, will then carefully engage with the human author, looking to understand his personality, the cultural, historical context that he is writing in and his own purpose for composing his literature. His grammar, his style, his sentence structure, his flow of logic and so on become essential to the interpreter. At the same time, this student will recognize that the human author is not ever inconsistent with other authors, that what he writes is free from error and he carries the very words of God in all their authority, sufficiency, and power.

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[1] The Holy Bible: English Standard Version (Ps 127:1). (2016). Crossway Bibles.

[2] The Holy Bible: English Standard Version (Lk 1:3). (2016). Crossway Bibles.

[3] Milne, Bruce, Know the Truth, InterVarsity Press, 2012

[4] Mounce, W. D. (2000). Pastoral Epistles (Vol. 46, pp. 565–566). Word, Incorporated.

[5] Crossway Bibles. (2008). The ESV Study Bible (p. 2342). Crossway Bibles.

[6] I write “for the most part” because in some cases, God Himself to the author to write something, e.g., Moses in Exodus, or John in Revelation. These examples are few. Most of Scripture comes from the human author and Divine author.

[7] Frame, J. M. (2006). Salvation belongs to the Lord: an introduction to systematic theology (p. 66). P&R Publishing.

[8] https://theologue.wordpress.com/wp-content/uploads/2014/10/thedivineandhumaninthebible-bbwarfield.pdf

[9] Strong, A. H. (1907). Systematic theology (p. 212-213). American Baptist Publication Society.

[10] Ibid,

[11] Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 81). Inter-Varsity Press; Zondervan Pub. House.

[12] Hodge, C. (1997). Systematic theology (Vol. 1, p. 157). Logos Research Systems, Inc.

[13] https://www.cslewisinstitute.org/resources/c-s-lewis-on-holy-scripture/

[14] Milne, Bruce, Know the Truth, InterVarsity Press, 2012