The Statement

The Master’s University and Seminary Faculty

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There has always been a battle for the Bible. From the time of Genesis 3 and the serpent’s question, “Indeed, has God said…?” the Word of God has constantly been under assault. The attack persisted throughout the Old Testament as the prophets called God's people to return to the law and testimony (cf. Isa 8:19-22). The battle continued into the New Testament as the Lord repeatedly took the religious leaders back to the Old Testament over and against their traditions, declaring, “Have you not read…?” (Matt 12:3-5; 19:4; 22:31). And Scripture prophesies that this war will remain all the way to the end times (Rev 13:14).

Our predecessors fought this battle. Saints before us contended with theological liberalism, which assaulted the inspiration of Scripture. Then there was a fight for the inerrancy of Scripture and whether God's Word is truthful in all of its claims. And following the battle for inerrancy was the fight for biblical hermeneutics, as evangelicals needed to refute postmodern claims of interpretative subjectivity. Church history illustrates that the battle for the Bible consumes every generation.

In the present day, the fight for Scripture has shifted to the matter of sufficiency. One can acknowledge that God’s Word is divinely inspired and inerrant, and even agree that there is an objective way to interpret it. But people now limit its application, claiming it is not pertinent to certain issues of life.

Some argue that science is more definitive than what the Bible says on the nature of this world. Others argue that psychology is more definitive than what the Bible says about the nature of man, sin, and sanctification. Yet others argue that the latest business practices are more strategic for the church than what God's Word says about ecclesiology. There are some who declare that the latest cultural concern should occupy the church instead of what the Bible sets as the church's mission. Others contend that certain political theories define identity, justice, gender, and restoration better than what Scripture establishes. The trends constantly come and go, but the pattern is always the same. A source outside of Scripture speaks to what Scripture has already defined, and people gravitate to and justify what man has seen over what God has said. Though people of this day may affirm the inspiration and inerrancy of God's Word, in practice they do not believe Scripture is enough in what it says.

People supply various reasons for why they are hesitant about Scripture's sufficiency. Some point out that the Bible does not comment on every detail of this world. Others contend that their observations are part of general revelation and so have authority on par with Scripture. Still others argue that common grace enables the unbeliever to make observations equal to what the Bible says.

While it is important to think through these kinds of arguments carefully, it is equally important not to miss what is at stake. At the heart of sufficiency and even the battle for the Bible is the authority of God's Word. The battle for inspiration was a battle over whether Scripture inherently possesses authority. The battle for inerrancy was a battle over whether Scripture makes authoritative claims. The battle of hermeneutics was over whether one can discern the Scripture’s authority. And the battle for sufficiency concerns the jurisdiction of Scripture’s authority. While past issues debated whether Scripture has authority in theory, sufficiency debates whether Scripture has authority in practice. But a Bible that has no authority practically, has no authority at all. If God’s Word cannot speak to all that it intends, it is a silent word, and a silent word is no word at all. What is at risk in wrongly thinking about common grace, general revelation, special revelation, and sufficiency is giving man the place that only belongs to God and His Word.

In light of the current battle for the Bible, we are putting forth this statement to both define and defend the doctrine of the sufficiency of Scripture. Scripture is authoritative revelation, and its scope, while not exhaustive, is comprehensive, framing all life and godliness. Neither common grace nor general revelation can ever place man's observations on equal footing with what God has said. We affirm thereby that what Scripture directly addresses, it authoritatively defines, and to what it indirectly pertains, it definitively frames. We affirm that Scripture alone can guide every aspect of life to that which is eternally meaningful and the ultimate end of all existence, namely, the glory of God in Christ. We affirm that Scripture is the divine Word, the comprehensive Word, and the final Word on all matters of life and godliness, including all human intellectual endeavors and concepts.

Dr. John MacArthur once said that the first generation fights for the truth, the second generation assumes it, and the third loses it. We pray that this statement allows those who read and sign it to reclaim being that first generation which stands for this vital doctrine.

• Articles I–XV: Concerning the Substance of Scripture
• Articles XVI–XVII: Concerning the Scope of Scripture
• Articles XVIII–XXVI: Concerning the Sufficiency of Scripture for Godliness
• Articles XXVII–XXXI: Concerning the Sufficiency of Scripture for Life
• Article XXXII: Concerning the Sufficiency of Scripture for All Things

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CONCERNING THE SUBSTANCE OF SCRIPTURE

Article I: The Nature of Scripture

We affirm that Scripture, the sixty-six books of the Old and New Testaments, is God’s sole written revelation to man.²

We deny that Scripture is merely a witness to revelation, becomes revelation only when encountered, or depends on the responses of men for its validity.³

We affirm the centrality of the Person and work of Christ in Scripture.⁴ We affirm that every passage of Scripture ultimately connects with Christ in that every passage of Scripture reveals an aspect of God’s redemptive plan, which culminates in Christ.⁵

We deny that every passage of Scripture, properly interpreted, directly refers to the Person and work of Christ.

Article II: Revelation versus Knowledge

We affirm the categorical distinction between divine revelation (that which God discloses) and human knowledge (that which man derives). We affirm that divine revelation is absolutely superior to human knowledge, which is finite and susceptible to error especially in light of the noetic effects of sin.⁶ We affirm that general revelation, being available to all people across all times and disclosing a limited scope of truth about God and morality, is distinct from knowledge, which depends upon human experience, accumulates over time, and is inconsistently discerned and disseminated. We affirm that while creation, as general revelation, testifies to the existence and power of God,⁷ it is neither to be confused with nor used to automatically authenticate human knowledge and observation. We affirm that the pursuit of knowledge is virtuous when subjected to the authority of Scripture and done for the glory of God.

We deny that human knowledge can ever contradict God’s revelation. Furthermore, while we acknowledge that man may employ his intellect to make observations about creation, we deny that human knowledge can attain to the truths of special revelation.⁸ We deny that general revelation and human knowledge are sufficient to furnish man with the truth of the gospel.⁹

Article III: Revelation versus Common Grace

We affirm the distinctions between common and special grace and between general and special revelation. We affirm that common grace is God’s benevolence upon all men, which restrains man's sin and mitigates against some of sin’s damaging effects.¹⁰ We affirm that common grace provides opportunity for man to attain knowledge of truths revealed in general revelation. We affirm that special revelation comes only from God and can only be truly understood by God’s special grace, which alone can regenerate and illuminate the heart of sinful man.¹¹

We deny that common grace can transform the heart or mind of sinful man or enable him to understand the truths of special revelation. We deny that the existence of common grace automatically ensures accurate knowledge of the truths of general revelation or necessarily validates any or all human observations.

Article IV: Special Revelation versus General Revelation

We affirm that while general revelation discloses the existence and power of God through creation and conscience,¹² special revelation discloses the details of God’s nature, truths, promises, and plan through Scripture. We affirm the harmony of special revelation with general revelation. We also affirm the harmony of biblical teaching with the facts of nature.¹³ We further affirm the authoritative and interpretative priority of special revelation over general revelation, in that creation is fallen and subject to the curse whereas Scripture is infallible.¹⁴

We deny that any genuine scientific fact, properly understood, is inconsistent with the true meaning of any passage of Scripture.¹⁵ We further deny that man’s reasoning, experiences, or observations ought to override the authorial intent of any passage of Scripture.¹⁶

Article V: The Inspiration of Scripture

We affirm that Scripture is objective, propositional revelation, and that it, in its whole¹⁷ and in every word,¹⁸ is inspired by God in the text that the prophets and the apostles wrote, that is, in the original autographs.¹⁹

We deny that inspiration can be limited to human insight or heightened states of consciousness, or that it pertains merely to the general ideas of Scripture.²⁰

Article VI: The Dual Authorship and Single Meaning of Scripture

We affirm that God revealed Himself in Scripture through a process of dual authorship, wherein the Holy Spirit superintended the human authors such that their own writing perfectly conveyed God’s Word to man—without error in the whole or in part.²¹ We affirm that the biblical writers, being so moved by God, intended and revealed theological truth in all that they wrote, writing to instruct both immediate and subsequent audiences.²² We also affirm that all that they recorded is profitable for teaching, reproof, correction, and training in righteousness.²³ We further affirm that this harmonious intent between the divine and the human authors is the single meaning of the biblical text.

We deny the legitimacy of any methodology that reduces Scripture to a merely human book, thereby rejecting it as supernatural revelation of divine truth. We deny that God, in causing these writers to use the very words He chose, overrode their personalities, literary styles, or manners of speaking.²⁴ We also deny that human language is so limited by our finitude that it is unable to express adequately divine revelation.²⁵ Though we affirm that the biblical authors did not always understand the full significance of their writings,²⁶ we deny that any biblical author was ignorant of the meaning of his writing.²⁷ We deny that God intended a deeper meaning (i.e., sensus plenior) than what He superintended the human author to convey. We further deny that the intended meaning of any text changed as further revelation was given.²⁸

Article VII: The Inerrancy of Scripture

We affirm that the Scripture in its original autographs was free from affirming anything that is untrue or contrary to fact.²⁹

We deny that Scripture’s infallibility and inerrancy are limited to spiritual or religious themes.³⁰ We further deny that inerrancy is negated by biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of paraphrased citations.³¹

Article VIII: The Nature of Truth

We affirm that truth is objective reality, that which is both factual and in conformity to the mind of God, independent of human perspective or opinion. We affirm that as Scripture reveals the truth, it defines the nature of reality, as God ordained and sees it to be, as it really is, and as it ought to be seen. We affirm that man can make accurate observations about the world and yet still draw false conclusions about the implications of those facts.³²

We deny the notion of pluralism, that contradictory ideas may be true. While human experiences, feelings, observations, consensus, or even reasoning may assist in discovering the truth, we deny that any of these are sufficient to make something true. We deny that a true knowledge of isolated facts of a matter necessarily legitimizes all conclusions on that matter or precludes one from erring in that matter. We deny that special revelation can be overturned or rivaled by human knowledge or experience.

Article IX: The Certainty of Scripture

We affirm that because Scripture expresses objective reality infallibly and inerrantly, it is the most reliable source of information.³³ We affirm that because humans are fallible and often attempt to reason independently from Scripture, the claims of human knowledge lack objectivity, exhaustivity, dependability, and stability.³⁴ We affirm that all the claims of Scripture are more sure than any human knowledge or experience.³⁵

We deny that one’s interpretation of Scripture is equally certain as Scripture itself or that man’s senses are as trustworthy as Scripture itself.³⁶ We deny that scriptural interpretation is necessarily uncertain. We deny any attempt to use man’s fallibility to undermine the authority and certainty of Scripture itself. We deny that any priority should be given to human knowledge over divine revelation.

Article X: The Power of Scripture

We affirm that Scripture, through the agency of the Holy Spirit, always achieves its divinely intended purpose, whether the salvation of the elect or the condemnation of sinners.³⁷ We affirm that Scripture is active, certain, powerful, living, cleansing, nourishing, transforming, and sanctifying.³⁸

We deny that Scripture is akin to any other work of human literature, of which all are finite and fallible. We further deny that the hearer’s failure to respond to the meaning of Scripture diminishes the efficaciousness of Scripture.³⁹

Article XI: The Clarity and Simplicity of Scripture

We affirm that because God revealed Himself in Scripture through human language, the meaning of all Scripture is accessible to those who are regenerated and illumined by the Holy Spirit.⁴⁰ We further affirm that a believer is not dependent on the expertise of biblical teachers and scholars to understand the Scripture.⁴¹

We deny that the meaning of Scripture is simplistic or that the meaning of each passage is equally easy to discern as that of another.⁴² We further deny that a believer should ignore the fruits of study by pastors and teachers who are given by God for the church’s edification.⁴³

Article XII: The Canon of Scripture

We affirm that the sixty-six books of the Old and New Testaments are the complete written record of God’s revelation that He intended to give to His people, to which they are accountable. We further affirm that each of these books is canonical because each book was written by a prophet or an apostle.⁴⁴

We deny that at any time the church, any council, or any human institution decided which books were to be in the canon.

We affirm that, since the close of the canon of Scripture, the Bible is the sole source of God's special revelation to man. We affirm that the biblical gifts of prophecy, tongues, and miraculous healings have ceased with the completion of God's special revelation in Scripture.⁴⁵ We affirm that, as Scripture is the sole infallible authority for the Christian life, it is sufficient for all of life and godliness⁴⁶ and thoroughly equips believers for every good work as they follow Christ faithfully.⁴⁷

We deny that there is any other source of special revelation aside from the sixty-six books of the Old and New Testaments. We deny that the biblical gifts of prophecy, tongues, and miraculous healings have continued past the apostolic age, or that they are being practiced faithfully in the present age. We deny that any further revelation is necessary for the believer to walk in faithfulness to Christ.

Article XIII: The Preservation of Scripture

We affirm that inspiration and inerrancy apply only to the original writings of Scripture. We affirm that God, beginning with His specific instructions to preserve His Word,⁴⁸ has providentially ensured that none of the original reading of Scripture has been lost, but that any portion of text can be recognized by comparing manuscript copies with each other.⁴⁹

We deny that every manuscript is necessarily a perfect copy of the original. We further deny that any text tradition or translation is necessarily a perfect replication of the original. We also deny that any essential element of the Christian faith is affected by the absence of the autographs.⁵⁰

Article XIV: The Authority of Scripture

We affirm that because Scripture alone is both infallible and inerrant, it is also the sufficient and final authority for all life and godliness, including all human intellectual endeavors and concepts.⁵¹

We deny that any human tradition or experience is equal to the authority of Scripture.⁵²

Article XV: The Written Word and the Incarnate Word

We affirm that Christ Himself, the Word of God incarnate, affirmed Scripture as inspired, inerrant, clear, authoritative, and powerful.⁵³ We affirm that He declared the entire Old Testament to be the Word of God, recognizing its preservation.⁵⁴ We affirm that He declared that Moses and all the prophets spoke of His sufferings and coming into glory.⁵⁵ We affirm that He pre-authenticated the New Testament as Scripture.⁵⁶ We also affirm that the normative authority of Scripture is the authority of God Himself as attested by Jesus Christ, the Lord of the church.⁵⁷

We deny the legitimacy of separating the authority of Christ from the authority of Scripture, or of opposing the one to the other.⁵⁸ We further deny that the human character of Scripture corrupts its divine infallibility or inerrancy, just as the human nature of Christ does not corrupt His divinity or call His sinlessness into question.⁵⁹

CONCERNING THE SCOPE OF SCRIPTURE

Article XVI: The Breadth of the Claims of Scripture

We affirm that Scripture covers the breadth of time and space, discussing that which existed in eternity past and that which extends into eternity future, including His creation and design of the entire created order.⁶⁰ We affirm that Scripture discloses truth, defining the nature of reality.⁶¹ We affirm that Scripture reveals the types of knowledge that fundamentally structure human existence, explaining how creation is known, what its end is, why everything is the way it is, and what should be done in the present.⁶²

We deny that Scripture directly addresses every facet of human reality and individual experience.

Article XVII: The Comprehensiveness of Scripture

We affirm that because Scripture is eternally true and never outmoded,⁶³ and because it is the standard of all truth itself, Scripture is transcendent and therefore is the only infallible interpreter of all human experience. We affirm that Scripture must interpret experience rather than experience interpret Scripture.⁶⁴ We affirm that whatever Scripture addresses directly, it authoritatively and absolutely defines. We affirm that as God’s transcendent Word, Scripture frames all of human existence, setting the parameters for all legitimate inquiry and observation. We affirm that because of its authority and the scope of its claims, Scripture is a comprehensive, ever pertinent, and authoritative guide to all of life and godliness.⁶⁵

We deny that there is any discipline of knowledge to which the truth of Scripture is not applicable.

CONCERNING THE SUFFICIENCY OF SCRIPTURE FOR GODLINESS

Article XVIII: Revelation and Theology

We affirm that true theology includes not only that which is expressly set forth in Scripture, but also that which is derived from the legitimate implications of Scripture, the synthesis of the explicit propositions of Scripture, and the theological presuppositions of the biblical authors.

We deny that true theology can be derived from or is dependent upon anything other than divine revelation. We deny that the priority of special revelation renders general revelation unable to reveal theological truth. We further deny the validity of regarding a plausible implication as a necessary implication.⁶⁶

Article XIX: Scripture and Christian Tradition

We affirm the Protestant principle of sola Scriptura, that Scripture alone is the ultimate, absolute, and infallible rule for faith and practice—the sole norming norm which is not normed. We affirm that all other forms of spiritual authority, including historic creeds, doctrinal confessions, local church pastors, teachers, and Bible commentators are subject to Scripture. We affirm that though Scripture is the supreme governor and final arbiter of Christian doctrine and duty, the creeds and confessions of church history can help protect believers from veering into heresy and false teaching insofar as these creeds and confessions accurately represent biblical truth. We further affirm the ministerial use of church history; while subordinate to Scripture, it is valuable for faithfully guiding believers, particularly in the defense of sound doctrine.

We deny the mischaracterization of sola Scriptura that rejects the existence of legitimate subordinate norms which are themselves normed by Scripture. We deny that any creed, confession, pastor, teacher, or commentator is equal or superior to Scripture. We deny the magisterial use of tradition and reject any system that places tradition on a level of authority higher than or equal to the Word of God.

Article XX: The Literal-Grammatical-Historical Hermeneutic

We affirm that Scripture is sufficient to dictate the method of its own interpretation. We affirm that, because God moved men to write His message in human language and in the context of time and space,⁶⁷ the meaning of Scripture is to be found through the literal-grammatical-historical method of interpretation under the illumination of the Spirit.⁶⁸

We deny that any method in addition to the literal-grammatical-historical hermeneutic is necessary to determine the authorial intent of Scripture.

Article XXI: God and His Standard of Pleasing Him

We affirm that God has revealed Himself and that which pleases Him in Scripture,⁶⁹ that there is but one living and true God, who is one in essence and eternally existing in three coequal and consubstantial Persons—Father, Son, and Holy Spirit⁷⁰—and that this triune God is perfect in all His attributes, the Creator and Sovereign of all things, and deserving of all worship,⁷¹ obedience,⁷² and love with all of one’s heart, soul, mind, and strength.⁷³

We deny that anything but Scripture sufficiently reveals the manner in which man may please God, since God is not pleased apart from true faith in His Son,⁷⁴ and since the gospel is an article of special rather than general revelation.⁷⁵

Article XXII: Man and His Purpose

We affirm that Scripture alone reveals the true nature of man; that man was directly and immediately created by God in His image;⁷⁶ that mankind was created such that each individual is either male or female;⁷⁷ and that man is body and soul, which are respectively correlated with his physical (material) and spiritual (immaterial) operations.⁷⁸ We affirm that Scripture alone reveals the divinely intended purpose of man: that man was created to enjoy God and worship Him in all of life.⁷⁹

We deny that any source outside of Scripture can reveal the true nature of man and his divinely intended purpose. We deny that anyone may reimagine man outside of the bounds that God has established, including assigning personhood to that which is not a human person, denying personhood from anyone whom God deems a human person, believing that there are more than two biological sexes or that biological sex is fluid,⁸⁰ conceiving man as purely material, reducing man’s spiritual nature to that which is material, or altering man’s purpose, identity, or roles from what Scripture has revealed.⁸¹

Article XXIII: Sin and Man’s Sinfulness

We affirm that Scripture alone defines the nature of righteousness and sin,⁸² and that while sin may involve and have effects on the body,⁸³ sin ultimately is disobedience—willful rebellion against God from the heart.⁸⁴

We deny that any source outside of Scripture can reveal the true nature of righteousness and sin. We deny that man can set the standard of sin, either by adding to or subtracting from what Scripture has identified as sin.⁸⁵ We deny that one should reduce the spiritual problems of man to biological or psychological causes. We deny that what the Bible categorizes as sin is simply a mistake, a lack of opportunity, a bodily defect, a biological or so-called mental illness, or anything outside of man’s culpable and deliberate disobedience against God from the heart.⁸⁶

We affirm that Scripture alone fully explains man’s plight in this world, that, in Adam’s sin of disobedience to the revealed will of God, man lost his innocence, incurred guilt and the penalty of spiritual and physical death,⁸⁷ and became subject to the wrath of God. We affirm that in Adam’s sin, man also became inherently corrupt in both body and soul,⁸⁸ in a physical state of decay, warped in his mind and unable to discern the truth,⁸⁹ and utterly incapable of choosing or doing that which is acceptable to God apart from regenerating grace.⁹⁰

We deny that any source outside of Scripture adequately explains man’s plight in this world. We deny that any man is good or right before God on his own merit.⁹¹ We deny that man, though totally depraved, is as sinful as he could be. We deny that God’s restraint of the sinfulness of man makes him at all capable of pleasing God.⁹²

Article XXIV: Salvation

We affirm that Scripture alone reveals the one true gospel,⁹³ that man can be saved from sin and the wrath of God through faith alone in Christ alone,⁹⁴ by His perfect righteousness and atoning blood.⁹⁵ We affirm that such salvation is of God’s grace alone and not based upon a sinner’s merits or works so that the glory belongs to God alone.⁹⁶ We affirm that only those who put their faith in Christ are declared right with God and are given the right to become the children of God.⁹⁷ We affirm that there is no salvation other than that which is in Christ.⁹⁸

We deny that there is any source besides Scripture that reveals how man can be saved.⁹⁹ We deny that there are multiple ways of reconciling with God.¹⁰⁰

Article XXV: Sanctification

We affirm that Scripture not only makes one wise unto salvation¹⁰¹ but also reveals the way one is sanctified practically.¹⁰² We affirm that sanctification is not the process of behavioral modification but is actually the transformation of the heart unto the conformity of the entire person to the image of Christ.¹⁰³ We affirm that Scripture alone defines this process, disclosing the truth, convicting of sin, providing instruction for correction, and training in all that is righteous.¹⁰⁴

We deny that man should reduce spiritual problems to biological issues, or progressive sanctification to behavior modification.¹⁰⁵ We deny that medical treatments, while perhaps helpful for physical health, can affect true spiritual change called for in sanctification. We deny that sanctification can take place apart from the means of grace already given by God as revealed in Scripture.¹⁰⁶

Article XXVI: Ministry

We affirm that Scripture is the supreme standard not only for personal sanctification but also for faithfully carrying out all forms of gospel ministry.¹⁰⁷ We affirm that because the word of the gospel recorded in Scripture is the sole means by which God performs the miracle of regeneration,¹⁰⁸ the preaching of the gospel is the sole means by which Christians ought to seek the conversion of sinners.¹⁰⁹ We affirm that because Scripture is able to judge the thoughts and intentions of the heart and because the meaning of Scripture is the author’s intent, true preaching is expositional—that which explains the intent of the author and proclaims what it entails.¹¹⁰ We affirm that because Scripture convicts one of sin and trains one in all that is righteous, Scripture alone defines and addresses man’s spiritual problems in discipleship and counseling.¹¹¹ We affirm that by the power of the Spirit, Scripture makes wise the simple, renews the sinner’s mind and heart, directs the believer’s paths, orders his service in the church, and preserves him in his walk with the Lord unto glory, supplying all that he needs for godliness.¹¹²

We deny that one should use frameworks outside of Scripture to categorize or resolve issues that Scripture itself has already defined. We deny that societal models, cultural trends, social sciences, or any sources other than Scripture should define the purpose or nature of ministry in the church, whether that be its evangelism, discipleship, preaching, teaching, ordinances, counseling, or worship. We deny that any such pragmatic methodology should be employed as the church carries out the ministry entrusted to her by Christ, for that would imply the insufficiency of Scripture for evangelism and discipleship.

We affirm that because Scripture establishes its own method of interpretation, reveals eternal truths, discloses the depths of God’s nature and will, elucidates man’s true state, provides the singular solution to his plight, and guides him in all that honors God individually and corporately, Scripture is sufficient to supply all that is necessary to please God in this life.¹¹³

We deny that human knowledge by itself is sufficient to address the spiritual matters of life.

CONCERNING THE SUFFICIENCY OF SCRIPTURE FOR LIFE

Article XXVII: No Division Between the Sacred and the Secular

We affirm that as God is the Creator and Lord over all life, there is no division between the sacred and the secular but rather that all life exists for the worship of God.¹¹⁴ We affirm that God revealed Scripture in order that all life would be directed to the praise of His glory.¹¹⁵

We deny the categorization of life that places certain aspects of existence under the sacred and other aspects under the secular.¹¹⁶ We deny that one can restrict the Scripture’s relevance merely to matters of faith and practice, or relegate the relevance of divine revelation only to the areas of liturgical practice.¹¹⁷

Article XXVIII: Epistemology

We affirm that because of the revelation, inspiration, and reliability of Scripture, Scripture is more sure than all human observation, experience, and knowledge.¹¹⁸ We further affirm that all sound intellectual pursuits should be made in manifest submission to Scripture.¹¹⁹ We affirm that as God revealed His wisdom in Scripture, Scripture articulates the ultimate ground of all true human knowledge and understanding.¹²⁰ We affirm that man’s observational ability is limited in light of his creaturely finitude and the noetic effects of sin.¹²¹ We affirm that while man can be absolutely sure about scriptural truth, his certainty of the knowledge of any human discipline should be qualified. We affirm that because Scripture is the standard of truth, the more man’s presuppositions and conclusions correspond to Scripture, the more accurate, helpful, and trustworthy they become.¹²² We affirm that without Scripture, man is unable to justify his certainty about anything.¹²³

We deny that Scripture can be limited to authenticating only religious knowledge. We further deny that any source of information has certainty or authority equal to Scripture. We deny that human understanding or experience is self-authenticating. We deny that human understanding alone is an infallible source of knowledge or able to establish the truth. We deny that if man’s presuppositions or conclusions correspond to Scripture, that such correspondence necessarily authenticates his conclusions, his approach, or the entire discipline in which he is engaged. We deny that anything outside of Scripture can function as the ultimate epistemic source of certainty for all knowledge.

Article XXIX: Etiology

We affirm that because Scripture discloses theology through the facts of history, Scripture reveals the world’s origin, condition, and end, beginning with God’s creation of the universe in six days and culminating with His creation of the new heavens and the new earth.¹²⁴ We affirm that Scripture has anchored theological truth to history to display the veracity, verifiability, and enduring nature of scriptural truth.¹²⁵

We deny that Scripture is in any way erroneous in its claims.¹²⁶ We deny that the antiquity of Scripture reduces its relevance or applicability.¹²⁷ We deny that the definitions Scripture presupposes or prescribes can lose authority or relevance, or be overridden by any other account of history or etiology.¹²⁸

Article XXX: Eschatology

We affirm that Scripture reveals the eternal destiny of all mankind and the created order,¹²⁹ which provides hope, perspective, value, priority, motivation, and purpose for the believer in all his experiences, activities, and pursuits.¹³⁰

We deny that man can legitimately determine his own purpose or discern his true purpose apart from Scripture. We deny that any purpose apart from what Scripture reveals is honoring to the Lord and ultimately meaningful.

Article XXXI: Ethics

We affirm that Scripture directly addresses how one must think, act, and feel in various areas of life including science, math, philosophy, history, music, art, economics, politics, education, athletics, society, family, vocation, counseling, and relationships.¹³¹ We affirm that Scripture provides wisdom for every aspect of life through commands to be obeyed, definitions and principles that must be affirmed, and underlying presuppositions that dictate one’s motivation, approach, and end goal of any discipline or activity. We affirm that Scripture prescribes clear guidelines for the exercise of Christian liberty and conscience.¹³² We affirm that when Scripture speaks on any matter—whether directly or indirectly—its propositions are authoritative and binding.¹³³

We deny that Scripture lacks authority, clarity, or jurisdiction to speak to the whole of life or any particular matter that it addresses.¹³⁴ We deny that Scripture is unable to supply pertinent and guiding principles to any area of life.¹³⁵ We deny that personal experience provides any ground to reinterpret Scripture.¹³⁶ We deny that human knowledge or experience can provide a valid alternative description or definition to what Scripture has already defined.

We affirm that Scripture is divine revelation and that it definitively reveals the past, present, and future in a way that frames one’s context and establishes authoritative principles for any given situation.¹³⁷ We affirm that because of the comprehensiveness, truthfulness, and authority of Scripture, Scripture informs all of life and is sufficient to capture all of life to the lordship of Christ.¹³⁸

We deny that anything apart from Scripture can definitively provide a correct view of all that is in this world. We deny that any information transcends the scope and authority of Scripture. We deny that any truth can be ultimately independent of scriptural presuppositions.

CONCERNING THE SUFFICIENCY OF SCRIPTURE FOR ALL THINGS

Article XXXII: The Comprehensive and Final Word

We affirm that Scripture is the absolute, certain, infallible, inerrant, and authoritative revelation of God, covering the truth in both the breadth of time and space and in first principles, comprehensively revealing the nature of godliness, comprehensively framing the nature of all life, and directly addressing particular areas of life. Therefore, we affirm that Scripture is sufficient to speak definitively and authoritatively on every aspect of existence, whether in one’s vertical relationship with God or in one’s horizontal relationship with anything in this world, whether in matters fundamental to one’s life or in specific matters in one’s existence. We affirm that what Scripture directly addresses, it authoritatively defines, and to what it indirectly pertains, it definitively frames. We affirm that Scripture alone can guide every aspect of life to that which is eternally meaningful and the ultimate end of all existence, namely, the glory of God in Christ. We affirm that Scripture is the divine Word, the comprehensive Word, and the final Word on all matters of life and godliness, including all human intellectual endeavors and concepts.¹³⁹

We deny that any means outside of Scripture can ever lead one to the ultimate significance of any matter in this life. We deny that anything can speak definitively or authoritatively on any matter Scripture has already defined or dictated.

Can there be more sufficiency than the mind of Christ? No, there cannot! All we need to understand is the mind of God about any problem, about any need, about any issue. All we need to understand is how God sees it, how God thinks about it, what God says about it, and that suffices us.¹⁴⁰

— John MacArthur

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1. Portions of this document are taken or adapted from the Chicago Statements on Biblical Inerrancy and Biblical Hermeneutics. Sentences marked “taken from” are quotations, with, on rare occasion, minor modifications. Sentences marked “adapted from” maintain much of the original wording, but with certain words exchanged or added for greater precision and clarity of expression. See “The Chicago Statement on Biblical Inerrancy,” Journal of the Evangelical Theological Society 21, no. 4 (Dec 1978): 289–96; and “The Chicago Statement on Biblical Hermeneutics,” Journal of the Evangelical Theological Society 25, no. 4 (Dec 1982): 397–401. ↩
2. Deut 4:2; 1 Cor 2:7–14; 2 Tim 3:16–17; 2 Pet 1:20–21; Rev 22:18–19. ↩
3. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article III. ↩
4. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article III. Cf. Matt 5:17; Heb 1:1–4. ↩
5. Luke 24:27. ↩
6. Job 28:12–28; Rom 1:21; 1 Cor 2:14; Eph 4:17–18. ↩
7. Ps 19:1–6; Rom 1:20. ↩
8. 1 Cor 2:14. ↩
9. Rom 10:14, 17. ↩
10. Gen 8:22; 9:2; Matt 5:45; 2 Pet 3:9. ↩
11. Ps 19:7–8; Ezek 36:25–27; Luke 24:45; John 3:3, 5; Acts 16:14; Eph 1:13, 17; Jas 1:21; 1 Pet 1:23. ↩
12. Ps 19:1–6; Acts 14:17; Rom 1:19–20; 2:15–16. ↩
13. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article XXI. ↩
14. Pss 12:6; 18:30; 19:7; 119:142, 160; Prov 30:5; John 17:17. ↩
15. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article XXI; Rom 1:18–19; 1 Cor 2:14–16. ↩
16. 2 Pet 1:16–21. ↩
17. Ps 119:151, 160. ↩
18. Prov 30:5. ↩
19. 2 Tim 3:16; 2 Pet 1:21. ↩
20. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article VII. ↩
21. 2 Pet 1:21; cf. Eccl 12:9–11. ↩
22. Pss 22:30–31; 102:18; Rom 15:4; 1 Pet 1:12. ↩
23. 2 Tim 3:16. ↩
24. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article VIII. ↩
25. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article IV. ↩
26. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article XVIII. See 1 Pet 1:10–11. ↩
27. Meaning refers to the ideas and their contextual purpose the author expresses in the language of his writing in light of historical background, while significance is the range of implications or inferences that stem from the author’s ideas and their contextual purpose. ↩
28. Isa 40:8; Matt 5:17–18; John 10:35. ↩
29. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article XI. Num 23:19; Pss 12:6; 119:151, 160; John 17:17; Titus 1:2; Heb 6:18. ↩
30. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article XII. Cf. Isa 55:11; Matt 5:18; 2 Tim 3:16–17; 2 Pet 1:3–4. ↩
31. Taken from “The Chicago Statement on Biblical Inerrancy,” Article XIII. ↩
32. Gen 1:3, 6–7, 9, 11, 14–15, 24, 28–30; cf. Ps 33:6; Heb 11:3. For example, scientists can make accurate observations about the world around them, historians can identify accurate facts about the past, and psychologists can detect and describe accurate experiences humans have. Nevertheless, those observations, facts, and experiences are subject to man’s limited and fallen condition, leading at times to imprecise conclusions and misguided assertions. ↩
33. Josh 21:45; Prov 30:5; Matt 5:18. ↩
34. Eccl 8:17. ↩
35. 2 Pet 1:19. ↩
36. 2 Pet 1:16–19. ↩
37. Isa 6:9–13; 55:11; Matt 13:13–17; Acts 28:25–28. ↩
38. Ps 19:7–9; Isa 55:10–11; Luke 16:17; John 6:63; 17:17–19; Acts 20:32; Rom 1:16–17; 9:6; 1 Cor 1:18; Eph 5:26; 1 Thess 2:13; 2 Tim 3:16–17; Heb 4:12; Jas 1:18; 1 Pet 1:23; 2:2. ↩
39. 2 Cor 4:3–4. ↩
40. Deut 30:11–14 (cf. Rom 10:6–8); Rom 1:18–19; 1 Cor 2:14–15; Eph 1:17–19. ↩
41. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article XXIV. Cf. 1 John 2:27. ↩
42. 2 Pet 3:16. ↩
43. Eph 4:11–12; Heb 13:17. ↩
44. Heb 1:1–2; 2:2–3; 2 Pet 3:2; cf. Rom 1:1–2; 16:25–26; Luke 11:49; 1 Tim 5:18. ↩
45. Eph 2:20. ↩
46. 2 Pet 1:3–4. ↩
47. 2 Tim 3:16–17. ↩
48. Exod 17:14; 24:4; 34:27–28; Deut 17:18–20; 31:9, 22; Matt 5:18; 24:35; Luke 16:17; Rev 1:10–11. ↩
49. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article X. Cf. Isa 40:8; Matt 4:4; 5:18; 24:35; Luke 4:4; 16:17; 21:33; 1 Pet 1:23–25. ↩
50. Adapted from “The Chicago Statement on Biblical Inerrancy,” Article X. ↩
51. Deut 6:6–7; Ps 19:7–11; Zech 7:12; Matt 5:18; 24:35; John 10:35; 16:12–13; 17:17; 1 Cor 2:13; 2 Tim 3:15–17; Heb 4:12; 2 Pet 1:3–4, 19–21; Rev 3:8. ↩
52. Mark 7:6–9; Col 2:8, 22–23; 2 Pet 1:16–21. ↩
53. Matt 5:17–19; 12:3–5; 19:4; 22:31–32; Mark 12:26. ↩
54. Luke 24:27, 44–45. ↩
55. Luke 24:25–27. ↩
56. John 16:12–16. ↩
57. Adapted from “The Chicago Statement on Biblical Hermeneutics,” Article I. Cf. John 12:49–50. ↩
58. Taken from “The Chicago Statement on Biblical Hermeneutics,” Article I. ↩
59. Heb 4:15. ↩
60. Gen 1:1–31; Ps 90:2. ↩
61. Ps 19:9; John 17:17. ↩
62. Prov 1:7. ↩
63. Isa 40:8; 1 Pet 1:23–25. ↩
64. Prov 3:1–8. ↩
65. 2 Tim 3:16–17; 2 Pet 1:3–4. ↩
66. Ps 19:1–2; Rom 1:19–20. ↩
67. 2 Pet 1:21. ↩
68. Eph 3:4; 2 Tim 2:7. ↩
69. Rom 12:1–2; 14:18. ↩
70. Matt 28:19; 2 Cor 13:14; 1 Pet 1:2. ↩
71. Pss 18:3; 33:1; 96:4; 145:3; Rev 4:11; 5:12–13. ↩
72. Gen 49:10; Acts 5:29. ↩
73. Deut 6:5; Matt 22:37; Mark 12:30; Luke 10:27. ↩
74. Heb 11:6. ↩
75. Ps 19:7. ↩
76. Gen 1:26–27; 1 Cor 11:7; Jas 3:9. ↩
77. Gen 1:27; 5:2; Matt 19:4; Mark 10:6. ↩
78. Eccl 12:7; Matt 10:28; 1 Cor 7:34; 2 Cor 7:1; 1 Thess 5:23; Jas 2:26. ↩
79. Pss 16:11; 73:25–26; 86:9, 12; 73:25–26; Eccl 12:13; Isa 43:7, 21; John 15:11; Rom 11:36; 1 Cor 10:31; Col 3:17; Rev 4:11. ↩
80. Gen 1:27. ↩
81. Mark 10:6; Rom 1:8, 24–27. ↩
82. Deut 1:26; Pss 14:1–3; 53:1–3; Eccl 7:20, 29; Rom 3:21–26. ↩
83. Pss 31:10; 32:3–4; 39:2–3. ↩
84. Deut 1:26; 9:7, 24; 31:27; Pss 36:1–4; 78:17; Prov 20:9; Isa 3:8; 29:13; Matt 15:8; Mark 7:21; Rom 3:12; Jas 4:17; 1 John 3:4. ↩
85. Prov 17:15; 18:5; 24:24; Isa 5:20; Amos 5:6–7. ↩
86. Matt 12:36; Heb 4:12–13. ↩
87. Rom 1:18; 5:12–21; 6:23; 1 Cor 15:22. ↩
88. Gen 6:5; Pss 14:1–3; 51:5; Isa 64:6; Jer 17:9; Rom 3:10–18; Eph 2:1–3; 4:17–19; 2 Pet 2:14. ↩
89. 1 Cor 2:14; 2 Cor 4:3–4; Eph 4:17–18. ↩
90. John 6:44; Rom 8:7–8. ↩
91. Eccl 7:20; Mark 10:18; Rom 3:10–18, 20, 23, 28; Eph 2:8–9. ↩
92. Isa 64:6; Jer 17:9; 30:12; John 6:44, 65; Rom 8:7–8. ↩
93. Rom 1:16; 1 Cor 15:1–4. ↩
94. John 3:16–17; Acts 16:31; 20:21; Rom 3:25; 6:23; 10:9; Eph 2:8–9; Phil 3:9. ↩
95. Rom 3:24–26; 5;9; 2 Cor 5:21; Eph 1:7; Col 1:14; Heb 9:12, 14, 22; 1 Pet 1:18–19; 1 John 2:1–2; 4:10; Rev 1:5. ↩
96. Acts 15:11; Rom 3:28; Gal 2:16; Eph 2:8–9; Phil 3:9; 2 Tim 1:9; Titus 3:5. ↩
97. John 1:12–13; Rom 8:16; Gal 3:26; 1 John 3:1–2; 5:1. ↩
98. John 14:6; Acts 4:12; 10:43; 1 Tim 2:5; Heb 10:14. ↩
99. John 6:68. ↩
100. John 14:6. ↩
101. 2 Tim 3:15. ↩
102. John 17:17; Gal 5:16; 1 Thess 5:23; 2 Pet 3:18. ↩
103. Rom 8:29; 12:2; 2 Cor 3:18; Eph 4:22–24; Col 3:9–10; 1 Thess 3:13. ↩
104. John 16:8–11, 13; 2 Tim 3:16–17. ↩
105. Isa 1:5–6; Jer 17:9; Prov 4:23; Matt 12:33; 23:25–28; Mark 7:21–23; Col 2:20–23. ↩
106. John 17:17. ↩
107. 1 Cor 2:1–8; 2 Cor 4:2; 2 Tim 2:15; 4:1–2; Titus 1:9. ↩
108. 2 Cor 3:18–4:6; Jas 1:18; 1 Pet 1:23–25. ↩
109. Rom 1:16; 10:14–15; 1 Cor 1:23; 2:2; 15:1–4; 2 Cor 2:17; 5:20. ↩
110. Neh 8:7–8; Luke 24:27, 32; Acts 17:2–3; Heb 4:12; 2 Tim 3:16–4:5; 2 Pet 1:20–21. ↩
111. Col 3:16; 2 Tim 3:16–17; 2 Pet 1:2–3. ↩
112. Pss 19:7–11; 37:31; 119:11, 30, 98–100, 105; Prov 3:6; 6:20–23; Rom 12:1; Eph 4:23; Phil 1:6; 1 Thess 5:23–24; 2 Tim 3:16–17; 2 Pet 1:3–11. ↩
113. 2 Tim 3:17; 2 Pet 1:2–3. ↩
114. Gen 1:1–31; Pss 100:1–3; 103:19; Isa 43:7, 21; Acts 17:24–28; Rom 11:36; Eph 3:9. ↩
115. 1 Chr 29:11; Eccl 12:13; Isa 43:7; Rom 14:7–8; 1 Cor 10:31; Eph 1:12, 14; Rev 4:11. ↩
116. Eph 1:10; Col 1:16. ↩
117. Col 2:3; 2 Pet 1:3. ↩
118. 2 Pet 1:16–21. ↩
119. Prov 3:1–8. ↩
120. Job 28:1–28; Ps 119:98–100. ↩
121. Ps 119:96. ↩
122. Ps 119:98–100. ↩
123. Job 28:12–13, 20–21. ↩
124. Gen 1:1–2:4; Isa 65:17; 66:22; Exod 20:11; 2 Pet 3:13; Rev 21–22. ↩
125. Pss 19:9; 119:160; John 17:17; Jas 1:18. ↩
126. Num 23:19; Pss 12:6; 18:30; 19:8; 119:160; Titus 1:2; Heb 6:18. ↩
127. Ps 119:89; Isa 40:8; Matt 24:35; 1 Pet 1:25. ↩
128. E.g., Gen 1:27; 3:6; cf. Mark 10:6; 1 Tim 2:13–14 ↩
129. Isa 2:2–4; 46:10; 65:17; Dan 9:24–27; 12:1–2; Matt 24–25; John 5:28–29; Acts 3:21; Rom 8:19–21; 2 Cor 5:9–10; Col 1:20; 2 Thess 1:9; Heb 9:27; 2 Pet 3:10–13; Rev 19:11–22:7. ↩
130. Matt 6:19–21; 24:14; Rom 8:18; 1 Cor 15:50–58; 2 Cor 4:17–18; 1 Thess 4:13–5:11; 2 Thess 1:5–2:15; Titus 2:11–14; 1 Pet 1:3–4; 2 Pet 3:12–13; 1 John 3:2–3. ↩
131. Science (Ps 111:2); math (Exod 25:10); philosophy (Col 2:8); history (Ps 78:3–4); music (Ps 33:3); art (Exod 31:3–5); economics (Prov 27:23–24); politics (Rom 13:1–7); education (Deut 6:7); athletics (2 Tim 2:5); society (Jer 29:7); family (Eph 5:22–6:4); vocation (Col 3:22–4:1); counseling (Prov 20:5); relationships (Rom 12:9–21). ↩
132. Rom 14:1–15:7; 1 Cor 8–10; Gal 5:13; 1 Tim 4:4–5; 1 Pet 2:16. ↩
133. Prov 13:13; 28:9; Isa 5:24; Amos 2:4; John 12:47–50; 1 Thess 4:8. ↩
134. Deut 30:11–14; Heb 4:12–13. ↩
135. 2 Tim 3:16–17. ↩
136. 2 Pet 1:16–21. ↩
137. Isa 46:10; Acts 15:18; Rev 21:6; 22:13. ↩
138. Rom 10:9; 14:9; Phil 2:9–11; Col 1:17–18; 2 Pet 1:3; Rev 19:16. ↩
139. 2 Tim 3:16; 2 Pet 1:3. ↩
140. Adapted from a sermon by John MacArthur, titled, “The Sufficiency of Scripture: Part 1,” December 29, 1985, see https://www.gty.org/sermons/80-18/the-sufficiency-of-scripture-part-1. ↩