DID THE NT WRITERS KNOW THEY WERE WRITING SCRIPTURE

DID THE NEW TESTAMENT WRITERS KNOW THEY WERE WRITING SCRIPTURE?

Caspar Rene Gregory, the logical successor to Tischendcrf in the study and critical examination of manuscripts of the Greek New Testament, wrote these words on page 49 of his book, "The Canon and Text of the New Testament;" "The earliest Christian authors did not for an instant suppose that they were writing sacred books." A little later, on page 53, he wrote these words, "The passage already alluded to (2 Thess. 2:15) in which Paul refers to the traditions which the Thessalonians received by word or from his letter, is scarcely more than a shadow of self-consciousness of these writings, since he there is speaking so thoroughly practically, and not in the least claiming book value and permanent value for his letter." These foregoing statements cause the thinking Christian to ask the very serious question. "Did the New Testament writers know they were writing Scripture?" If they didn't recognize the fact, then how can men of later days be expected to recognize the fact? The issue is certainly clear, and is so intimately related to the inspiration and authority of the New Testament record, that the question deserves a satisfactory answer.

It must never be forgotten that the inspiration of the Scriptures has both its internal and external sides. The internal side deals with the writer himself. And there is abundant testimony that the writers of the Old Testament recognized that they were writing under the guidance of the Spirit (2 Sam. 23:1-2), and to this the writers of the New Testament also bring their own testimony (1 Pet. 1:11; 2 Pet. 1:20-21: Heb. 1:11). But while Peter in his second epistle was making a broad reference to Old Testament writers, he was not excluding himself at the moment (2 Pet. 1:20-21) nor the Apostle Paul, nor other New Testament writers who wrote under the guidance of the same Spirit (2 Pet. 3:15-16). The external side of inspiration deals particularly with the record, and teaches that the original records came from the hands of the writers free from error, possessing inspiration both plenary and verbal. For the Old Testament Paul unhesitatingly declares, "All scripture is given by inspiration of God" (2 Tim. 3:16). But in this statement he is not ignoring the writings from his own hands nor those from the hands of other New Testament writers. What may be lacking in Paul's statement is certainly present in the statement from the pen of Peter when he so clearly labels Paul's writings "Scripture," together with his own, and the writings of many others (2 Pet. 3:15-16).

Beside the above, there is further evidence that the writers of the New Testament were conscious that they were writing under the guidance of the Holy Spirit and that the product from their hands was Scripture.

By means of direct statement the greater number of the New Testament writers witness to the consciousness they had concerning the task in which they were engaged. Luke declares that he had "perfect understanding" (Luke 1:3), and then transfers this to his final treatise (Acts 1:1). John insisted "that his testimony (was) true" (John 21:24): that he was writing "that which we have seen" (1 John 1:3-4): and that he "was in the Spirit" (Rev. 1:10), and his message was "what the Spirit saith to the churches" (Rev. 2:7, 11, 17, 29; 3:6, 13, 22). Paul referred to "words . . . which the Holy Ghost teaches" (1 Cor. 2:13), affirming that "speak we in Christ" (2 Cor. 2:17). He emphasized "the mystery . . . new revealed unto his holy apostles and prophets by the Spirit" (Eph. 3:4-5), and that "this we say unto you by the word of the Lord" (1 Thess. 4:15). Urging his readers to "hold the traditions which ye have been taught . . . by . . . our epistle" (2 Thess. 2:15). Peter was no less certain in his statements, speaking of the "Spirit of Christ which was in them," and pointing to the fact that "this is the word" (1 Pet. 1:11, 25). While more might be said, in these statements there surely is evidence of consciousness of a sacred task.

Added to this, there is the authority which the writers felt as they penned their missives. This authority carries with it the consciousness of their ministry. Matthew, therefore, launched his treatise with "the book of the generation of Jesus Christ" (Matt. 1:1); Mark, "The beginning of the gospel of Jesus Christ" (Mark 1:1): Luke, "that thou might know the certainty" (Luke 1:4): and John, "these are written that ye might believe" (John 20:31). Paul, too, wrote with a consciousness of authority and power. He said, "I beseech you therefore" (Rom. 12:1), "unto the married I command" (1 Cor. 7:10), "For to this end did I write" (2 Cor. 2:9), "so say I now again" (Gal. 1:9). "Cause that it be read also in the church of the Laodiceans" is the touch in Colossians (Col. 4:16), while to the Thessalonians he said, "I charge you by the Lord, that this epistle be read unto all the holy brethren" (1 Thess. 5:27). Other passages might be cited, but in so doing there would simply be a multiplication of the same sense of authority in the writers as they wrote their books.

Along with the sense of authority as an argument supporting the consciousness of the writers concerning the sacred task in which they were engaged, the statement of position and relationship also goes. The most important position was that, of apostleship. Almost invariably Paul used this title when beginning one of his epistles. Only three out of his fourteen epistles do not carry this reference to his position. Peter also used this same designation (Rom. 1:1; 1 Pet. 1:1). Servant-ship was also affirmed by the writers of New Testament books. Paul, Peter. James, Jude, and John invested their messages with authority by the use of this statement (Rom. 1:1; 2 Pet. 1:1; Jas. 1:1; Jude 1; Rev. 1:1). Even the use of "prisoner of Christ" (Eph. 3:1), "elder" (2 John 1), and "disciple" (John 21:24) carry deep significance. Though some writers might not have had right to these various titles, they could claim relationship to the apostles in order to establish their message (Luke 1:2; Heb. 2:3; 1 John 1:3; Mark 1:1).

The conclusion of other writers in the New Testament concerning New Testament books that came within the sphere of their experience is also valid testimony. Paul was undoubtedly speaking of Matthew or Luke when he said, "For the scripture saith . . . the laborer is worthy of his hire" (1 Tim. 5:18). For no such reference can be found any place in the Bible outside of Matt. 10:10 and Luke 10:7. Peter spoke expressly of the epistles of Paul when he said, "even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction" (2 Pet. 3:15-16). It is further evident that he had in mind other writings than those from the hand of Paul which he also counted Scripture. Inasmuch as Peter regarded the epistles of Paul as being Scripture and included his own under this designation, it is perfectly evident that he was conscious of the sacred nature of the New Testament writings.

One other factor argues convincingly for the consciousness felt by the New Testament writers. Certain expressions used by them indicate the nature of what they wrote. The word "Scripture," used 51 times in the New Testament, and for the most part referring to the Old Testament, must not be reduced in meaning to mere writing. This word meant imperial command demanding obedience. While Paul uses it of the Old Testament, he does not exclude his own writings (2 Tim. 3:16). Nor does Peter refer merely to Old Testament records and exclude the New Testament writings (2 Pet. 1:20-21; 3:15-16). This expression is therefore of the highest value in displaying the consciousness of the writers. Such an expression as "it is written," appearing so often in the New Testament, especially in connection with quotations from the Old Testament, is the legal term to mark the official validity of a writing. In some cases the writers carried quotations over into their own writings very freely, indicating that they felt fully authorized to set the truth forth in this way.

In conclusion, let it be said that this study merely scratches the surface. An exhaustive investigation of this point would not only enlarge the material in support of the consciousness of the writers, but it would strengthen the conviction of every believer that he is reading the Imperial commands of God when he opens the pages of the New Testament. This sacred book, as it came part by part from the hands of those men selected and guided by God, was invested with authority and sanctity as it came forth from the hearts and minds of the men who wrote. It did not need to wait for centuries to acquire a religious quality.