Entries in theological terms (565)

Friday
Oct162020

Theological Term of the Week: Internal Testimony of the Holy Spirit

internal testimony of the Holy Spirit
A work of the Spirit that overcomes the noetic effects of sin and produces the belief that the Scriptures are the word of God; also called testimonium spiritus sancti internum (Latin).

  • In scripture:

    My sheep hear my voice, and I know them, and they follow me. (John 10:27 ESV)

  • From Systematic Theology by Louis Berkhof:

    The Testimony of the Holy Spirit is simply the work of the Holy Spirit in the heart of the sinner, by which he removes the blindness of sin, so that the erstwhile blind man, who had no eyes for the sublime character of the Word of God, now clearly sees and appreciates the marks of its divine nature, and receives immediate certainty respecting the divine origins of Scripture. Just as one who has an eye for the beauties of architecture, in gazing up into the dome of the St. Peter’s Church at Rome, at once recognizes it as the production of a great artist, so the believer in the study of Scripture discovers in it at once the earmarks of the divine. The redeemed soul beholds God as the author of Scripture and rests on its testimony with childlike faith, with a fides divina. It is exactly the characteristic mark of such faith that it rests on the testimony of God, while a fides humana merely rests on a human testimony of on rational arguments. Of course, rational arguments may be adduced for the divine origin of Scripture, but these are powerless to convince the unrenewed man. The Christian believes the Bible to be the very Word of God in the last analysis on the testimony which God Himself gives respecting this matter in His Word, and recognizes that Word as divine by means of the testimony of God in his heart. The testimony of the Holy Spirit is therefore, strictly speaking, not so much the final ground of faith, but rather the means of faith. The final ground of faith is Scripture only, or better still, the authority of God which is impressed upon the believer in the testimony of Scripture. The ground of faith is identical with its contents, and cannot be separated from it. But the testimony of the Holy Spirit is the moving cause of faith. We believe Scripture, not because of, but through the testimony of the Holy Spirit.

  • From Canon Revisited by Michael Kruger:

    The reason some refuse to believe the Scriptures is not that there is any defect or lack of evidence in the Scriptures … but that those without the Spirit do not accept the things from God (1 Cor. 2:10-14)

    Jesus himself affirmed this reality when he declared, “My sheep [i.e., those with the Spirit] hear my voice, and I know them, and they follow me” (John 10:27). Likewise, he said of his sheep, “A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers” (John 10:5). Put simply, canonical books are received by those who have the Holy Spirit in them. When people’s eyes are opened, they are struck by the divine qualities of Scripture—its beauty, harmony, efficacy—and recognize and embrace Scripture for what it is, the word of God. They realize that the voice of Scripture is the voice of the Shepherd.

Learn more:

  1. Apologetics 315: Terminology Tuesday: Internal Testimony of the Spirit
  2. Michael Kruger: No Holy Spirit, No Scripture
  3. Stephen Upthank: Warfield and Inspiration: Testimonium Spiritus Sancti 
  4. Sam Storms: The Theology of John Calvin (see section B2, Calvin on the Testimonium Internum Spiritus Sancti).

Related terms: 

Filed under Scripture


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Friday
Sep252020

Theological Term of the Week: Tetragrammaton

tetragrammaton
The technical term for the four-lettered Hebrew name of God (יהוה). In English the letters are equivalent to YHWH, which is frequently rendered as Yahweh or Jehovah. In many English translations of the Bible, the all-capped LORD is used to represent the tetragrammaton.

  • In scripture:
    Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I AM WHO I AM.” And he said, “Say this to the people of Israel, ‘I AM has sent me to you.’” God also said to Moses, “Say this to the people of Israel, ‘The LORD [this translates the tetragrammaton], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is my name forever, and thus I am to be remembered throughout all generations. (Exodus 3:13-15 ESV)
  • From Systematic Theology by Louis Berkhof:

    It is especially in the name Yahweh, which gradually supplanted earlier names, that God reveals Himself as the God of grace. It has always been regarded as the most sacred and the most distinctive name of God, the incommunicable name. The Jews had a superstitious dread of using it, since they read Lev. 24:16 as follows: “He that nameth the name of Yahweh shall surely be put to death.” And therefore in reading the Scriptures they substituted for it either ’Adonai or ’Elohim; and the Massoretes, while leaving the consonants intact, attached to them the vowels of one of these names, usually those of ’Adonai. The real derivation of the name and its original pronunciation and meaning are more or less lost in obscurity. The Pentateuch connects the name with the Hebrew verb hayah, to be, Ex. 3:13,14. On the strength of that passage we may assume that the name is in all probability derived from an archaic form of that verb, namely, hawah. As far as the form is concerned, it may be regarded as a third person imperfect qal or hiphil. Most likely, however, it is the former. The meaning is explained in Ex. 3:14, which is rendered “I am that I am,” or “I shall be what I shall be.” Thus interpreted, the name points to the unchangeableness of God. Yet it is not so much the unchangeableness of His essential Being that is in view, as the unchangeableness of His relation to His people. The name contains the assurance that God will be for the people of Moses’ day what He was for their fathers, Abraham, Isaac, and Jacob. It stresses the covenant faithfulness of God, is His proper name par excellence, Ex. 15:3; Ps. 83:19; Hos. 12:6; Isa. 42:8, and is therefore used of no one but Israel’s God.

 

Learn more:

  1. Compelling Truth: What is the tetragrammaton? What does YHWH mean?
  2. Blue Letter Bible: Yahweh (Lord, Jehovah) 
  3. Theopedia: Yahweh 
  4. John Piper: “I Am Who I Am” 
  5. Michael Marlowe: The Translation of the Tetragrammaton

 

Related terms: 

Filed under God’s Nature and His Work


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Friday
Sep182020

Theological Term of the Week: Text Criticism

text criticism
“[T]he careful study of the ancient texts in an effort to establish what the original manuscripts of the Bible said”;also called textual criticism.

  • From 40 Questions About Interpreting the Bible by Robert Plummer:
    We have historical records of extensive text criticism from at least as far back as Origen (A.D. 185-254), but the modern flowering of the discipline followed the introduction of the printing press in Europe (1454) and the revival of scholars’ knowledge of Greek and Hebrew at the time of the Reformation. Text criticism has flourished especially in the last two hundred years, with the many discoveries of ancient manuscripts and a growing scholarly consensus on methods.1
  • From The Chicago Statement on Biblical Inerrancy:

    Since God has nowhere promised an inerrant transmission of Scripture, it is necessary to affirm that only the autographic text of the original documents was inspired and to maintain the need of textual criticism as a means of detecting any slips that may have crept into the text in the course of its transmission. The verdict of this science, however, is that the Hebrew and Greek text appear to be amazingly well preserved, so that we are amply justified in affirming, with the Westminster Confession, a singular providence of God in this matter and in declaring that the authority of Scripture is in no way jeopardized by the fact that the copies we possess are not entirely error-free.

  • From Systematic Theology by Robert Letham:
    The originals were immediately inspired by God, and the text thereafter has been kept pure by special providential care… . God’s “singular care and providence”1 has never gone into remission. With the discovery of large numbers of new manuscripts in later years, it was not as if God had gone to sleep; the same “singular care and providence” was evident in the discovery and analysis of them. The distinction between the original documents and later copies is connected with the inevitability of errors in transmission through hand-copying. God’s “singular care and providence” does not exclude errors from all copies; it refers to the text as a whole… . Textual criticism has yielded a text that gets us as close to the original as it may be possible to come, a text more complete than possessed by anyone in the first century. 

 

Learn more:

  1. Michael Kruger: The Difference Between Original Autographs and Original Texts
  2. Daniel Wallace: Inspiration, Preservation, and New Textament Textual Criticism
  3. Michael Marlowe: Textual Criticism Is Nothing New
  4. Jeff Spry: Textual Criticism 101 (pdf)

 

Related terms: 

140 Questions About Interpreting the Bible by Robert L. Plummer, page 299.
2Westminster Confession of Faith, 1.8.

Filed under Scripture


Do you have a a theological term you’d like to see featured as a Theological Term of the Week? Email your suggestion using the contact button in the navigation bar above. 

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