The Accessibility of Scripture
Paragraphs 1 to 7 of the Westminster Confession of Faith have shown that Scripture is necessary to know God and his gospel message through the illuminating work of the Holy Spirit. Added to this is the unchanging content of the Word authoritatively and finally provides God’s inspired revelation of his will, to which nothing must be added nor deleted. Also, the Word’s redemptive message is clearly presented so that it can be readily understood even by the unlearned. These topics thus far concerning Scripture in chapter 1 raise the question—how is Scripture to be accessed? This question may appear silly since the obvious answer at the beginning of the twenty-first century is access to the Bible is available through one of the reliable translations available whether it be a printed edition or digital presentation. However, the availability of Scripture that is taken for granted currently has not always been the norm.
Paragraph 8 of chapter one reads,
The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by his singular care and providence, kept pure in all ages, are therefore authentical; so as, in all controversies of religion, the church is finally to appeal unto them. But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar [vernacular, common] language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.
Scripture was originally composed by divinely inspired authors using primarily two languages—the Old Testament in Hebrew and the New Testament in Greek. Another language used in the Old Testament is Aramaic with instances in Daniel 2:4-7:28, Ezra 4:8-6:18 then 7:12-26, and Jeremiah 10:11. Aramaic was also used occasionally and briefly in the New Testament for personal names, places, and concepts such as “maranatha” in 1 Corinthians 16:22 (see KJV), as well as poignantly when Jesus said on the cross, “Eli, Eli, lema sabachthani,” “My God, my God, why have you forsaken me?” (Matthew 27:46). The use of Aramaic by Jews in the Old Testament during the era of the Babylonian Exile was due to their acceptance of it as the vernacular of their captors. Then by the time of Jesus, Aramaic had become commonly spoken by Jews. Much as English is the business language of the modern world, Aramaic was the trade language of the region at the time of Jesus and the Apostles. God spoke and inscripturated his teaching in the language of the Jews for a localized theocracy under the Old Covenant, then under the New Covenant revelation was provided in the common language of the eastern Roman Empire as provided by the Greeks. The Greek Empire’s greatest extent was from northeast Egypt, across the eastern Mediterranean coast to Asia Minor, on to Greece, and then east as far as India where it is believed the apostle Thomas took the gospel. Hebrew was the most efficient language for presenting God’s will to the Jewish people, and Greek was the most efficient for going to the uttermost parts of the earth with the gospel. Transition of the language of Scripture from Hebrew to Greek could be associated with the Temple veil being rent in two because once the efficacious atonement was achieved by Christ, the Kingdom was no longer confined to a single ethnic people using Hebrew but instead it was extended to include all nations with Greek being used to cross ethnic and national borders.
Paragraph 8 also speaks to the inerrant, divinely preserved authenticity of the Word because by “singular care and providence” it has been “kept pure in all ages.” The Confession’s chapter on providence reads,
As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of His Church, and disposes all things to the good thereof. (5:7)
There is general providence which the Shorter Catechism 11 expresses as, “governs all his creatures, and all their actions,” however with reference to the Church there is special providence that protects its ministry and works all things for the good of the Kingdom of God. The ministry of the Church with respect to Scripture whether under the Old or New Covenant includes maintaining its purity, promoting its distribution, and using its teaching for evangelism, worship, and growth in grace unto all generations. An example of God’s special providence toward the Church is provided in 2 Kings 22. The Temple was under repair when King Josiah of Judah sent his secretary, Shaphan, with a message to the high priest, Hilkiah, regarding the collection of funds given by the people that were to be used for the restoration. The workers needed to be paid and have their material costs covered. But then Hilkiah informed Shaphan that he found “the Book of the Law in the house of the Lord” (8). If you have ever done any remodeling of your house you may have found items you thought were lost forever, but none of them could approach being as vitally important to you as the Torah should have been for the Jews. Shaphan took the Law back to Josiah and told him that Hilkiah “has given me a book” (10). Does the use of “book” betray Shaphan’s complete ignorance of the treasure he was holding? At least Hilkiah knew the name of the writing that was discovered. Shaphan read the Word to Josiah resulting in his being convicted for his own and the people’s sin, so he sought instruction from the Lord regarding the failure of Jewish ancestors and his own generation to hold dear the Law and teach it to posterity. Thus, God’s special providence toward his Church not only brought repentance and reform but also assured succeeding generations that the Book of the Law would not, at least in Josiah’s brief generation, be lost.
The Greek and Hebrew languages are not “known to all the people of God,” therefore it is necessary to translate Scripture into the common languages so it can be accessed. Translation requires individuals with sufficient knowledge to accomplish the work. In Presbyterian and Reformed denominations, the teaching elders, ministers, are generally required to have a working knowledge of the biblical languages. For example, the PCA Book of Church Order states under “Ordination Requirements and Procedures” that “knowledge of the Greek and Hebrew languages” must be exhibited by candidates and their facility is to be shown by preparing “an exegesis [paper] on an assigned portion of Scripture, requiring the use of the original language or languages” (21-4). This does not mean that every pastor is capable of sitting down with the Hebrew text of Psalm 119 and in short order translating its entirety accurately in his own language, but it does mean they should be capable of using language tools and commentaries to maneuver sticky wickets of meaning for the next sermon. The working knowledge and ability required to take on the challenging work of translating the entire Bible for publication is most often accomplished by committees of academics whose callings involve copious facility with the ancient languages of the Bible. Another example of translation is the work of Bible translators on the mission field who alone or in conjunction with a few colleagues deal not only with the complexities of Hebrew and Greek, if translating from the originals and not from a version in their own language, who also had to create a written language for a needy people into which the translation must be rendered.
As paragraph 8 ends the purpose for providing access to Scripture in other languages is said to be that,
the Word of God dwelling plentifully in all, they may worship him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.
Scripture must become a part of the Christian. The Word becomes an implanted spiritual organ that grows on nourishment from its reading combined with access provided through corporate worship where it is read, prayed, sung, preached, and blesses offerings. The indwelling Holy Spirit gives the Scripture life as he brings its teaching to mind for encouragement, overcoming sin, and providing direction for life. The first occurrence of the word hope in the text of the Confession occurs here with the only other occurrences numbering four in chapter 18, “Of Assurance of Grace and Salvation.” The hope Christians enjoy is certain and assured; it is not a blind wishful anticipation that something will occur. The hope the Church relishes is built on nothing less than Jesus’ blood and righteousness, and as such, its reality is strengthened by accessing Scripture.
In an article posted on Reformation 21, “Two Sisters, a Desert Monastery, and a Palimpsest,” the story is told of twin sisters Agnes (Smith) Lewis and Margaret Dunlop (Smith) Gibson who discovered an important ancient manuscript of the New Testament and how they saw providence at work.
Notes—When thinking about providence and preservation of the Word, I came across John Tweeddale’s brief but lucid article, “God’s Providence Summarized in the Westminster Confession,” from Tabletalk, February 2021, as provided online at, https://tabletalkmagazine.com/article/2021/02/gods-providence-summarized-in-the-westminster-confession/. Dr. Tweeddale is author of John Owen on Hebrews, T&T Clark, 2020.
