Holy Scripture

The doctrine of Holy Scripture is the foundation on which every other truth stands. For the classic Reformed and Puritan authors, Scripture is not one religious book among many but the very speech of God, given by inspiration, preserved for his people, and sufficient to make sinners wise unto salvation. It is the only reliable revelation of how a holy God can justify the ungodly, and it is the instrument the Spirit uses to create faith, sustain hope, and guide the church. Because Scripture is God's own word, it carries an authority that no human opinion, unbelief, or passing philosophy can weaken. Charles Spurgeon, Jonathan Edwards, and Matthew Henry all treat the Bible as the final court of appeal in every controversy and the daily bread of every believer. Their teaching on Scripture is not a dry bibliology but a warm, pastoral insistence that God has spoken, that his word is true, and that sinners may rest their whole weight upon it.

Scripture is divine revelation, not human invention

The authors are united in insisting that the gospel and the whole body of Scripture originate in God, not in human reasoning. Matthew Henry says plainly that the gospel has God as its author and is divine and heavenly in its origin (Romans 1:1). He calls the Scriptures a divine revelation from heaven, infallibly true, and of eternal consequence (Romans 3:2). Spurgeon makes the same point from the doctrine of substitution: the substitution of Christ for sinners is a revealed doctrine that human reason could never have invented (Romans 3:24). Edwards presses this further by arguing that fallen humanity chiefly needed divine revelation to teach how sinners may be accepted by God again, since natural reason could not discover this. Scripture is therefore not the product of religious genius or evolving tradition. It is the disclosure of what no mind could reach on its own.

Because Scripture is divine revelation, it is also the only rule for knowing the way of salvation. Edwards states that Scripture is the only revelation by which we can know how sinners can be accepted and justified by God. Henry agrees that people cannot believe in God unless the divine revelation is first made known to them, ordinarily through hearing or reading (Romans 10:14). Spurgeon adds that believers today need not seek a special personal revelation, because God gives promises to classes of character, and those promises are as sure as if addressed by name (Romans 4:19–21). The closed canon does not leave believers impoverished; it leaves them with a sufficient word that speaks directly to every condition.

The Old Testament and New Testament form one Scripture of promise and fulfillment

A recurring emphasis in these authors is the unity of the two Testaments. Henry insists that the gospel is not a new doctrine but was promised beforehand in the Old Testament Scriptures (Romans 1:2). The Old Testament law and prophets bore witness to the righteousness of God through types, prophecies, and promises (Romans 3:21). Spurgeon develops this at length in his treatment of Christ as propitiation. He teaches that God set forth Christ as the propitiation throughout the Old Testament through verbal promises, types, and symbols (Romans 3:25). The Holy Spirit was active in every age ordaining types and representations that set forth Christ as the appointed propitiation (Romans 3:25). Henry likewise says that the mysteries of salvation were taught under the Old Testament through types and providences rather than in express words, and these types are now made clear to us through their fulfillment (Romans 9:9).

This unity means the Old Testament is not a closed book of ancient history but a living witness to Christ. Henry teaches that all the Old Testament Scriptures were written for the instruction of believers and are not merely of private interpretation (Romans 15:4). He adds that the Old Testament accounts of saints are given for our instruction and example, not merely to inform or entertain us (Romans 4:23–24). Spurgeon finds the same pastoral purpose in the account of Abraham: Abraham's faith was imputed to him for righteousness, and this was written down not for Abraham's sake alone but for our instruction and comfort (Romans 4:22–23). The Old Testament is therefore not superseded in the sense of being discarded. It is fulfilled in Christ and remains profitable for teaching, reproof, correction, and training in righteousness.

Scripture is the final authority in all controversy

When disputes arise over doctrine or practice, these authors direct believers to the written word as the decisive voice. Henry states the principle with characteristic clarity: Scripture is the final authority in religious controversies, and Scripture says Abraham's faith was counted to him for righteousness (Romans 4:3). Edwards applies this principle to the debate over justification. He argues that when a disputed text can fit either interpretation, the interpretation should be chosen that agrees with the broader teaching of Scripture, which clearly teaches justification by faith alone (James 2:24). He also insists that the apostle Paul abundantly and distinctly teaches justification by faith alone without the works of the law (Romans 3:28). For Edwards, no isolated text may be used to overturn the plain and repeated teaching of the whole Bible.

Spurgeon applies the same principle to the challenge of unbelief. He warns that some people wrongly infer that the unbelief of certain persons means the gospel or the faithfulness of God has failed (Romans 3:3). The unbelief of supposedly important or learned people does not prove the gospel is false, just as past skepticism about new inventions proved wrong (Romans 3:3). The rejection of the gospel by some people is nothing new, since there have always been those who refused to believe God's revelation (Romans 3:3). Spurgeon's conclusion is uncompromising: God is true even if every human being contradicts him, because God cannot lie or change (Romans 3:4). A Christian believes God's word and gives no weight to the universal opinion of men when it opposes God (Romans 3:4).

If God says one thing and every man in the world says another, God is true, and all men are false! God speaks the truth and cannot lie. God cannot change. His word, like Himself, is immutable Charles Spurgeon, sermon “God Justified, Though Man Believes Not” We are to believe God's Truth if nobody else believes it. The general consensus of opinion is nothing to a Christian. He believes God's Word and he thinks more of that than of the universal opinion of men Charles Spurgeon, sermon “God Justified, Though Man Believes Not” Even if it did come to this, that every other man in the world were against the Truth of God, stand you to His Word, and say, "Let God be true, but every man a liar Charles Spurgeon, sermon “God Justified, Though Man Believes Not”

Henry sounds the same note. God is true to every word he has spoken, and we must hold to God's truthfulness even if it means regarding all men as liars (Romans 3:4). The unbelief of many Jews did not nullify the value of the oracles of God committed to them (Romans 3:3). Human unbelief cannot make God's faithfulness ineffective or damage the gospel in any way (Romans 3:3). Spurgeon adds that God will not alter His revealed truth or change the gospel to suit those who do not believe (Romans 3:4). The enemies of the gospel are divided among themselves, and their attacks will not overthrow God's truth (Romans 3:4). Infidelity will ultimately destroy itself and cannot consume the everlasting gospel (Romans 3:4). Believers should therefore be courageous and uncompromising about God's truth rather than apologizing or yielding it to opponents (Romans 3:4).

Scripture is the means by which the Spirit creates and sustains faith

The authors do not treat Scripture as a dead letter but as the living instrument of the Holy Spirit. Henry teaches that the word preached is the ordinary means by which God works faith, and faith comes by hearing the word of God (Romans 10:17). He is careful to add that hearing that works faith is hearing the word of God as the word of God, not hearing the enticing words of human wisdom (Romans 10:17). Spurgeon agrees that God sets forth Christ in the preaching of the Word and in Scripture as the anointed one who suffered in the place of all who believe on him (Romans 3:25). The word is not merely information about Christ; it is the means by which Christ himself is set before sinners.

Spurgeon also stresses the simplicity and clarity of the gospel as it comes to us in Scripture. The gospel should be preached plainly, like a signpost, so that people can clearly find the way of salvation (Romans 4:16). True faith needs no signs or evidences but simply trusts the plain Word of God (Romans 4:21). Believers gain peace with God by resting on the promises of God found in Scripture and opened by the Holy Spirit (Romans 4:16). Sinners should trust God's promise to save every believer even without joy, peace, or signs, because trusting God's bare Word glorifies Him (Romans 4:16).

And this, dear Brothers and Sisters, is the kind of faith which God loves and honors—which needs no signs, marks, evidences, helps, or other buttresses to support the plain and sure Word of the Lord—but simply knows that Jehovah has said it and that He will make it good Charles Spurgeon, sermon “How Is Salvation Received?” Ask for no signs! Be willing to trust God's Word without any other guarantee but His truthful Character and you will thus give Him glory. "Blessed are they that have not seen and yet have believed Charles Spurgeon, sermon “How Is Salvation Received?”

Henry adds that the word of faith is near and accessible, being in the mouth and heart, so that the work of salvation is internal rather than requiring external quests (Romans 10:8). He explains that the word of faith is called so because it is the object of faith, the precept commanding faith as the condition of justification, and the means by which faith is produced (Romans 10:8). The Spirit's work is never separated from the word. Henry insists that the Spirit's testimony always agrees with Scripture and is grounded upon sanctification, so the Spirit never witnesses to those who lack the nature and disposition of children (Romans 8:16). The Spirit's intercession is always according to the will of God, never contradicting the Spirit speaking in the word (Romans 8:27).

Scripture must be preached fully, plainly, and without alteration

Because Scripture is God's own word, ministers are stewards of a message they must not edit. Spurgeon states the obligation directly: preachers must declare God's message exactly as he gave it, without softening or altering it (Mark 16:16). Henry commends Paul as a model of this fidelity. Paul did not do his work by halves but fully preached the gospel, giving a complete account of its truth and terms and keeping back nothing necessary (Romans 15:19). The content of preaching must conform to the doctrine of faith revealed in Scripture, using clear truths as the standard for examining darker ones (Romans 12:6).

Henry also notes that even if people already know what a minister says, they still need to know it better and to be reminded of it, so the excuse that they have heard it before is not valid (Romans 15:15). The Scriptures are a standing rule for believers, preserved in writing so that they remain for our use and benefit (Romans 15:4). Believers must labor not only to understand the literal meaning of Scripture but to draw out from it what will do them good, with practical observations being more necessary than critical expositions (Romans 15:4). The best learning is drawn from the Scriptures, and the most learned people are those most mighty in the Scriptures (Romans 15:4).

If you wish it, I shall not; what God says I will say; far be it from me to alter the messages from the Most High; I will, if he help me, declare his truth without altering Charles Spurgeon, sermon “Love's Commendation” Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No," says he, "I have fully preached the Gospel of Christ—have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God (Acts xx. 27), have kept back nothing that was necessary for them to know Matthew Henry, “Exposition of the Old and New Testaments”

Departure from sound doctrine opens the door to divisions and offenses, so believers must carefully observe the methods and aims of such teachers (Romans 16:17). Believers must be wise and discerning in adhering to good truths, duties, and people so as not to be deluded (Romans 16:19). The gospel is the means by which God establishes and strengthens believers in the faith (Romans 16:25).

Scripture is the source of patience, comfort, and hope

The authors do not view Scripture merely as a doctrinal manual. It is the means by which God sustains his people in affliction and fills them with hope. Henry writes that the end of Scripture-learning is that believers might have hope of eternal life through patience and comfort of the Scriptures (Romans 15:4). Patience under troubles strengthens hope, while impatience is destructive to hope; and the comfort that springs from the word of God is a great stay to hope as an earnest of the good hoped for (Romans 15:4). Patience and comfort come through Scripture as the conduit-pipe, but from God as the fountain-head (Romans 15:5).

Spurgeon connects this hope to the new birth. Believers have been born again by the incorruptible word of God, which lives and abides forever (Romans 3:3). The word that gives life also sustains life. Henry adds that believers know the truth of God's working all things for good for a certainty from the word of God, from their own experience, and from the experience of all the saints (Romans 8:28). The more believers understand gospel mysteries, the more they are affected with admiration of them (Romans 8:31).

These have entered into a new life and now bear a new character, "being born again, not of corruptible seed, but of incorruptible, by the Word of God, which lives and abides forever Charles Spurgeon, sermon “God Justified, Though Man Believes Not” That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way Matthew Henry, “Exposition of the Old and New Testaments”

Henry also warns against a merely intellectual or speculative use of Scripture. We should not intrude into things too high for us or seek a knowledge that puffs up rather than one that reforms the heart and life (Romans 12:3). The secret counsels of God are not for us to pry into, but the judgments of his mouth and the way of our duty are plain and easy (Romans 11:33). Though no one can know the mind of the Lord by nature, true believers who have the mind of Christ through his Spirit know enough of God's mind for their happiness (Romans 11:34).

The preservation and spread of Scripture display God's faithfulness

The authors see the history of Scripture itself as evidence of God's truthfulness. Henry notes that the Jews had great privileges and advantages over the Gentiles, especially because God entrusted them with the Scriptures (Romans 3:2). The Old Testament was committed to the Jews as trustees to preserve it faithfully and pass it down to future generations (Romans 3:2). Spurgeon makes the same point: the Jews' chief advantage was that God entrusted them with the oracles of God, making them guardians of the holy Scriptures (Romans 3:2). Having the oracles of God committed to Israel was a great privilege, even though outward rites and birth privileges cannot bestow grace (Romans 3:1–2).

Much every way: chiefly, because that unto them were committed the oracles of God. The Jews were God's Chronicle-keepers. They had to guard the holy Books, "the Oracles of God Charles Spurgeon, sermon “God Justified, Though Man Believes Not” The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (v. 2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them Matthew Henry, “Exposition of the Old and New Testaments”

Henry adds that the Jews had the means of salvation but not exclusive possession of it; enjoying God's word and ordinances is the chief happiness of a people (Romans 3:2). The rejection of the Jews and the inclusion of the Gentiles were foretold in the Old Testament, so they are consistent with God's promises to the fathers (Romans 9:25–29). God's favor to the Gentiles was not only mercy but also truth, because it fulfilled Old Testament prophecies about their calling into the church (Romans 15:8–9). Paul's practice of preaching where Christ was not named fulfilled the prophecy of Isaiah that those who had not been told of him would see (Romans 15:21).

During the Old Testament era, the mystery of the gospel was only dimly revealed through types, shadows, and dark predictions (Romans 16:25). The gospel mystery is now made manifest and made known to all nations through the prophetic Scriptures, according to God's command (Romans 16:26). The Old Testament prophecies are now explained by their fulfillment, and in turn they illustrate and confirm the New Testament revelation (Romans 16:26). God's word, especially his promise, never fails or becomes ineffective, even when circumstances make its fulfillment seem doubtful (Romans 9:6).

It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world Matthew Henry, “Exposition of the Old and New Testaments” But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained Matthew Henry, “Exposition of the Old and New Testaments”

In all these points, Spurgeon, Edwards, and Henry speak with one voice. They differ in emphasis, not in substance. Spurgeon is the most polemical, confronting unbelief and urging boldness. Edwards is the most precise in theological argument, showing how Scripture settles the doctrine of justification. Henry is the most pastoral, applying the word to patience, comfort, and hope. But all three agree that Scripture is God's infallible word, that it reveals Christ as the only ground of justification, that it is the Spirit's instrument for creating faith, and that it must be preached fully and received with childlike trust. For them, to honor Scripture is to honor the God who speaks in it, and to doubt Scripture is to make God a liar. The church's confidence rests not on the strength of its arguments but on the faithfulness of the God who has spoken and will vindicate every word he has said.