By David J. Broome, Resources Director 

If we hold a high view of the Word of God we will understand how the Greek and Hebrew texts of Scripture were directly inspired by the Holy Spirit, how these texts (in the Biblical languages) have been Divinely preserved down the generations, and how they should be accurately translated—as literally as possible—from these Biblical language texts. But we need to go further and have sound Biblical views of the application and sufficiency of the Word to the hearts of those whom God intends to bless through it.

We need to be kept from falling into error in two different directions on this subject:

1. On the one hand, failing to acknowledge the work of the Holy Spirit in applying the written Word; and
2. On the other hand, undermining the sufficiency of Scripture by implying that God ordinarily still reveals the truth in ways other than through His written Word. 

Firstly then, perhaps from a commendable motive in seeking to avoid charismatic excesses or through a righteous desire to leave unbelieving sinners without excuse, we may fail to emphasise the vital work of the Holy Spirit in applying Scripture to the heart. This means we may almost unwittingly imply that the Word without the Spirit will be effectual (or put another way, that there is saving and sanctifying power in the bare letter of the Word). We certainly believe Hebrews 4.12 when it says: ‘For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart’. We equally surely believe 1 Corinthians 2.9–13:

But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

The Godly divines who drafted the Westminster Confession of Faith (WCF) understood these truths clearly, and left us with some helpful proof texts.

In WCF 1.5, it says:

We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy Scripture;^a … yet, notwithstanding, our full persuasion and assurance of the infallible truth, and Divine authority thereof, is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts.^b a. 1 Tim 3.15. b. Isa 59.21; John 16.13–14; 1 Cor 2.10–12; 1 John 2.20, 27.

It is equally clear in WCF 1.6:

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.^a 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^b … a. Gal 1.8–9; 2 Thes 2.2; 2 Tim 3.15–17. b. John 6.45; 1 Cor 2.9–12.

But secondly, on the other hand, neither must we be those who defend the sufficiency of Scripture doctrinally, and yet at the same time claim that certain truths or future events have been personally revealed to us outside of, or in addition to, the Holy Scriptures; what we might call ‘extra-Biblical revelation’. We do not limit the Holy Spirit’s work, because occasionally He may still use extra-ordinary means, but we should put anything which we think God has spoken or revealed to us other than through the ordinary means of His Word (as applied by the Holy Spirit) to a very serious test as to its reality (Isaiah 8.20 and 1 John 4.1). Again, the Westminster divines very helpfully come to our aid in the last clause of WCF 1.1 (the whole standard has been quoted to give the context):

Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable;^a yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation;^b therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church;^c and afterwards, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;^d which maketh the Holy Scripture to be most necessary; ^e those former ways of God’s revealing His will unto His people being now ceased.^f a. Psa 19.1–3; Rom 1.19–20; 1.32 with Rom 2.1; 2.14–15. b. 1 Cor 1.21; 2.13–14. c. Heb 1.1. d. Prov 22.19–21; Isa 8.19–20; Mat 4.4, 7, 10; Luke 1.3–4; Rom 15.4. e. 2 Tim 3.15; 2 Pet 1.19. f. Heb 1.1–2.

In Psalm 138.2, we read ‘for thou hast magnified thy word above all thy name’. This is a remarkable statement which reveals how important God’s Word is to Him; and therefore to suggest that it is not sufficient for the purpose for which He has given it is deeply dishonouring both to God and to His Holy Word. There is a solemn warning in Revelation 22.18–19 against tampering with God’s Holy Word, and this applies equally to our attitude to the Holy Scriptures, as well as to any actual adding to or subtracting from the text:

For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

But there is a more subtle way in which we may demonstrate a lower view of Scripture, and that is by putting our own interpretation upon it, which the Apostle Peter warns us against in 2 Peter 1.19–21: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost’. Again, the Westminster divines articulate this very well for us in WCF 1.9:

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.^a a. Acts 15.15; 2 Pet 1.20–21.

May we be those who are wholly convinced that the Scripture is self-interpreting, and that we have no right to place our own interpretation upon it, misapply it, or even take it out of context. A high-quality reference Bible, such as the TBS Westminster edition, is of great value in helping us compare Scripture with Scripture.

First published in Quarterly Record under the title ‘The Treasury’. Published online 2 June 2025.