The question of the inspiration and authority of Scripture is a central issue in Christian thought. The doctrine of inspiration forms a bit of wedge between religious conservatives and religious liberals. In his classic work Christianity and Liberalism, J. Gresham Machen argued ‘According to the Christian view, the Bible contains an account of a revelation from God to man, which is found nowhere else’ (59). Machen then labored to illustrate how this historic perspective has been abandoned and replaced for a position which he summarized as “liberalism.” By examining Christ’s approach to Scripture, Machen’s arguments, and contemporary perspectives, we can gain a deeper understanding of the authority to which Christians must yield.

Let’s begin by considering Jesus’ own words and actions regarding Scripture. Christ exemplified the respect Christians should have for the Scriptures as he affirmed 1) the Scriptures divine origin, 2) the Scriptures divine authority. When Jesus was asked, “What must I do to inherit eternal life?” He responded, “You know the commandments” (Mk 10:19; Lk 18:18-30), affirming the commandments’ authority and divine origin. The commandments were both authoritative and powerful because they are God’s words. The Scriptures, Jesus said, would not pass away “until heaven and earth pass away” (Matt 5:18). Jesus said “the Scripture cannot be annulled” (Jn 10:35). InMark 7:8, Jesus described the Hebrew Bible as “the commandment of God” which stands above “human tradition.” If we reject the source, authority, or power of the Scriptures, then we are rejecting the testimony of Christ and place ourselves in judgment of Christ.

Modern liberalism rejects this historic understanding of the Scriptures. Machen went on to say, “The modern liberal rejects not only the doctrine of plenary inspiration, but even such respect for the Bible as would be proper over against any ordinarily trustworthy book” (65). Liberalism views the Bible as the product of a series of human editors recording, updating, and modifying legends from their ancestors. Even those employed as professors at “Christian Universities” will sometimes say the Exodus never occured, miracles never happened, and neither Adam, Moses, or Abraham were real men.

What is the liberals’ authority for religion then? We may be tempted to say there is no authority for religious liberals, but that would be misleading. Disputing their fundamental claims quickly reveals their fierce allegiance to something. That something may be briefly described as an allegiance to whatever is against historic Christian beliefs.

The modern liberal will hold to those teachings of Jesus and Paul with which he finds approval. As Machen said, “For among the recorded words of Jesus are to be found just those things which are most abhorrent to the modern liberal Church” (66). Jesus, according to them, must be “reconstructed.” This reconstruction is referred to as “the historical Jesus.” This historical Jesus is not supernatural and rarely finds moral disagreement with the progressive scholars who create him. Machen said, “ It is not Jesus, then, who is the real authority” and that some principles are accepted “not at all because they are teachings of Jesus, but because they agree with modern ideas” (66).

What is the authority then? Machen was right when he said, “The only authority, then, can be individual experience; truth can only be that which “helps” the individual man. Such an authority is obviously no authority at all; for individual experience is endlessly diverse, and when once truth is regarded only as that which works at any particular time, it ceases to be truth. The result is an abysmal skepticism” (67).

Christians, it is crucial we continually reflect on the revealed nature of God and the significance of His Word. When we lose sight of the God revealed in Scripture or question the authority of the Bible, we often find ourselves seeking inferior alternatives that will fall short. This tendency isn’t new – it echoes the ancient temptation in Eden. Genesis 3:5 reminds us of a pivotal moment in human history, where the serpent enticed Eve with the promise of opened eyes and godlike knowledge of good and evil. This passage invites us to consider:

• How might our own desires for autonomy influence our approach to Scripture?
• In what ways can we balance healthy inquiry with reverence for God’s Word?
• How do we discern truth in a world of competing ideologies and interpretations?

‌These questions aren’t meant to stifle spiritual questions, but to encourage thoughtful engagement with “the faith once and for delivered unto the saints” (Jd 3). As we navigate these complex issues, we can approach Scripture with open minds and humble hearts, recognizing that discovering heavenly truth and wisdom lies in embracing divine guidance rather than relying solely on human understanding.